Regarding the enormous amount of pamphlets but also serious works that appeared both in Spinoza's life-time but also later denouncing his philosophy as extremely critical of all religions which claim to be based on supernatural revelation, it is surprising to learn that the eighteenth century witnessed a theological reception of Spinoza's works, mostly among Protestant thinkers, as indeed has been shown by W. Schmidt-Biggemann. Obviously, the key figure of this positive reception was Lessing, whose reaction to the ode to Prometheus by Goethe in Jacobi's Spinoza-book came to be interpreted as a kind of Spinozistic Credo. Jacobi himself was of the opinion that Spinozism is fatalistic Pantheism, and therefore represents the most poisonous evil that must be overcome if our task is to establish a real Christian philosophy. This conviction became the point of departure for the post-Kantian thinkers who acknowledged the decisive importance of Spinoza's thinking precisely by attempting to defuse it, as it were. The most interesting and at the same time the most enigmatic was Schelling's attempt to reach this goal. In his Philosophical Investigations into the Essence of Human Freedom (Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände), he not only referred continuously to Spinoza but also made frequent mention of Lessing and cited his writings several times.