Frederik van Leenhof

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In this Dutch name, the surname is van Leenhof, not Leenhof.
Frederik van Leenhof
Spinozism
Main interests
Ethics, theology

Frederik van Leenhof (1 September 1647 – 13 October 1715)

philosopher active in Zwolle, who caused an international controversy because of his Spinozist work Heaven on Earth (1703). This controversy is extensively discussed in Jonathan Israel's 2001 book Radical Enlightenment.[3]

Education and career

Leenhof studied

smear tactics and straw men, denying the claim 'that out of Descartes' school come atheists and libertines'. However, a letter correspondence with Christopher Wittich (briefly his host in Leiden shortly before 1681), in which Leenhof defended Baruch Spinoza's views on substance and creation, was published after Wittich's death in 1687 without Leenhof's permission under the name Anti-Spinoza. When pressed, he admitted having written them, so by 1681 Leenhof must have already been familiar with Spinoza's thought, and accepted important core concepts of it. His 1684 work Keten der Bybelsche Godgeleerdheit ("Chain of Biblical Theology") was later found to contain typically Spinozist views.[5]

In his correspondence with Wittich, Leenhof argues that the universe must always have existed; a

dualism.[6]

Whilst studying his religion and exploring modern ethics during his second period of writing (1700–04), Leenhof came into contact with the early

mercenaries are to be abolished, lest they be used to oppress the king's subjects; instead, the state should train its citizens and form a militia to be able to defend the common good. Leenhof also opined that morals are universal, and knowable through the use of reason.[7]

The Leenhof controversy

In agreement with Baruch Spinoza (1632–77), Leenhof eventually came to reject belief in a personal god, which was considered heresy in contemporary Christendom. Leenhof's book Heaven on Earth, published simultaneously in Zwolle and Amsterdam in June 1703, is written completely in Spinozist (pantheist) thought, although he always denied being an adherent of the then hugely controversial Spinoza. In fact, the book did not 'refer explicitly to any forbidden philosopher or doctrine', but the unorthodox way in which he presented his ideas, one after the other, almost devoid of any Christian context, caused uproar amongst his readers.[8]

Contents of Heaven on Earth

Noble truth fails to triumph in the world and ignorance and superstition prevail. Everywhere one encounters false ideas, such as that comets are portents of pending doom, that there are ghosts and demons, and that gold can be obtained through alchemy.

– Frederik van Leenhof, Heaven on Earth[9]

Leenhof opined that every human being could realise

witches, spirits and ghosts, is a precondition for peace of mind and joy. To achieve this, authorities need to implement a policy of freedom of thought, toleration of other people's (non)religious and philosophical views, and the freedom to express and discuss those opinions without taboo, which will allow the common people to emancipate and enlighten themselves from their ignorance.[11]

Heaven on Earth attacked and defended

His book was hotly debated by the Zwolle government and the

States of Overijssel for quite some time, whilst both Voetians and Cocceians demanded Leenhof to retract it, because it did not refer to God as the saviour, to the Christian faith or revelation. Writings suggest the controversial book was a hot topic amongst common people, remarking that only few had not heard about it. Although a handful of laymen warmly welcomed it, the entire theological, ecclesiastical and political establishment condemned it, and not one of his former Cocceian colleagues defended him. However, an unknown Spinozist by the mysterious pseudonym of "E. D. M." wrote a scathing critique of Leenhof's detractors, titled Redenkundige Aanmerkingen ("Rhetorical Remarks"). It alleges many of the attacks on Leenhof's work are nothing more than attempts to compare it to anything Spinoza wrote and condemn it for that reason, whilst showing even declared anti-Spinozists have adopted some of his ideas. Leenhof's greatest critic, Taco Hajo van den Honert, accused both him and his publisher Barend Hakvoord (also precentor at St. Michael's Church in Zwolle[12]) of having written it, which they denied. During the ongoing controversy about his book, Leenhof often defended himself in writing against numerous accusations concerning his book (the most notable being Hemel op Aarde Opgehelderd, "Heaven on Earth Clarified", or simply Opheldering or "Clarification").[13]

Secular versus religious authorities

Heaven on Earth (1703), that stirred up religious debate across Europe.

On 20 March 1704, Leenhof took the initiative to convene the Zwolle church council to ask his colleagues' support, and declared that nothing he had written contradicted the teachings of the dominant

Guelders (in August) and especially Holland, whose synods all condemned Leenhof's work as basically a refurbishment of Spinoza. Then Anthonie Heinsius, Grand Pensionary of Holland (the de facto head of state of the Dutch Republic during the Second Stadtholderless Period), called for a ban on Heaven on Earth and Leenhof's later defences, arguing the denial of the true religion would also undermine the State.[15]

Articles of Satisfaction

Meanwhile, the Zwolle consistory drafted, with Leenhof's help, the ten Articles of Satisfaction, published in August 1704, clarifying that his thought differed from Spinozism, that is to be utterly condemned for its incongruity with Christianity.[16] The Articles were ratified unanimously by the consistory and government of Zwolle, and proclaimed from the pulpits of the city's largest three churches on the first Sunday of November.[17] Again, this failed to placate his critics. The States and Synods outside of Overijssel continued to pressure Zwolle to condemn and ban Leenhof's 'Spinozistic' last three books, which the States of Holland imposed in their own province on 18 December 1706. During a meeting of the States General on 29 December 1706, the other provinces urged Overijssel to impose a similar ban on the books, but the delegates of Overijssel responded that 'this would only provide further encouragement to read them', and stressed their province's autonomy in the matter.[18] In 1708, the Synod of Overijssel called for Leenhof to be fired and excommunicated from the Reformed Church, lest his views led his congregation and others astray, and discussed tighter controls against 'licentious books' in general.[19] The call of censorship of radical writings was echoed by religious and sometimes secular authorities in other provinces as well, although the regenten feared this would strengthen the Church's power at their disadvantage. Sanctions against Zwolle were imposed by several provincial synods in 1708, including that of North Holland and Guelders that no preacher from Zwolle could participate in any church gathering in their regions. Finally, the deadlock in the States of Overijssel was resolved in March 1709, when the majority ruled against the wish of Zwolle that Leenhof had to sign additional Articles of Satisfaction drafted by the synod to utterly repudiate Spinozism. At a synod and States' commissioners' meeting in Deventer in June 1709, Leenhof defiantly denied having ever taught Spinozism, but only orthodoxy, and that he could not retract more than he had already done, and not recant his last three books. After this, Leenhof's books were banned in Overijssel, but the Zwolle magistrate refused to strip him from his pastoral position.[20] In December 1710, they finally requested him to resign, which Leenhof did. However, he remained a popular figure within Zwolle, receiving both salary and sacraments and retaining his preacher's seat in church. His still favoured position led to continued debates and harsh words around the country against the consistory and magistrate of Zwolle. Eventually, a majority in the consistory of Zwolle voted to excommunicate Leenhof in 1712.[21]

Outside of the Netherlands

Although discharged honourably from his pastoral position in 1710, and excommunicated disgracefully in 1712, Leenhof's ideas spread far and wide. Heaven on Earth was translated in many languages and spread all across Europe, via

Italy, Spain and Portugal.[10]

Works

References

  1. ^ "Frederik van Leenhof". Biografisch portaal van Nederland. Huygens Institute for the History of the Netherlands. Retrieved 11 March 2016.
  2. ^ Joris van Eijnatten & Fred van Lieburg, Nederlandse Religiegeschiedenis (2006), p. 214. Second Edition.
  3. ISBN 9780191622878
    .
  4. ^
    National Library of the Netherlands
    . Retrieved 11 March 2016.
  5. ^ Israel, 406–7.
  6. ^ Israel, 407–8.
  7. ^ Israel, 408–10.
  8. ^ Israel, 410.
  9. ^ a b Israel, 411.
  10. ^ a b Harry Jansen, Triptiek van de Tijd (2010), p. 244–245.
  11. ^ Israel, 412.
  12. ^ Jan Pieter de Bie & Jacob Loosjes (1931). "Barend Hakvoord". Biographisch woordenboek van protestantsche godgeleerden in Nederland. Deel 3. DBNL. Retrieved 20 May 2016.
  13. ^ Israel, 412–14.
  14. ^ Israel, 414–15.
  15. ^ Israel, 416.
  16. ^ Israel, 417.
  17. ^ Israel, 419.
  18. ^ Israel, 424.
  19. ^ Israel, 427.
  20. ^ Israel, 428–29.
  21. ^ Israel, 430.

Literature

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