The beginning and the end, as familiar wisdom has long since propounded, are the same. The ultimate origin of man is God, and the final end, the blessed crown of life, is to return to God in fullest knowledge and love. The philosopher who was during his lifetime and for over a century after his death constantly execrated for being an atheist (he occasionally still is by some hardy fools) made God a more integral part of his system than did any one else in the whole history of philosophy. Spinoza did not do occasional reverence to God; he did not, in lightly passing, perfunctorily bow to Him; God is the veritable beginning and end of all his thought.
The intellectual love of God does not demand as basis a knowledge of the cosmic concatenation of things. Omniscience alone could satisfy such a demand. The intellectual love of Nature or God depends solely upon a knowledge of the order of Nature, upon a knowledge of the infinite and eternal essence of God. And such knowledge is within the limits of our reach.
We can apprehend the eternal essence of God because the temporality of our thought is accidental to its meaning. It is the nature of reason to see things under the form of eternity. And we can apprehend the infinite essence of God or Nature because every particular finite thing is a determinate expression of the infinite. The law of causality requires that there be an essential identity of nature between cause and effect; otherwise it would follow that something can be produced from nothing. Since cause and effect belong to the same realm of existence, to the same attribute of Nature, whenever we apprehend the essence of a particular thing, we necessarily apprehend the infinite essence of that attribute of Nature. For the infinite, with Spinoza, is not so much an extent as a quality of being. Thus from the comprehension of any particular thing, we can pass to a comprehension of the infinite and eternal.
This is most commonly understood, curiously enough, not in religion, but in art. The ecstatic power of beauty makes the soul lose all sense of time and location. And in the specific object the soul sees an infinite meaning. Indeed, one can almost say that the more specific or limited the artistic object, the more clearly is the absolute or infinite meaning portrayed and discerned. A sonnet is oftener than not more expressive than a long poem; the Red Badge of Courage reveals more impressively than does the Dynasts the absolute essential horror of war. There are present, apparently, in the more pronounced mystical visions, characteristics similar to those of significant esthetic apprehensions. These visions are extremely rare and fleeting. But then we can be at the highest peaks only seldom and for a short while. But in a moment we see eternity, and in the finite, the infinite. It is for this reason Spinoza says the more we understand particular things the more do we understand God.
The great religious significance of Spinoza's doctrine of the intellectual love of God is that it establishes religion upon knowledge and not upon ignorance. The virtue of the mind is clearly and distinctly to understand, not ignorantly to believe. There is no conflict between science and religion; religion is based upon science. There is a conflict only between science and superstition. Mysteries, unknown and unknowable powers, miracles, magical rites and prayerful incantations are instruments not of religion but of superstition which has its origin in ignorant and ignominious fear.
The free man does not fear and he is not consumed by fear's boundless conceit. He has no apprehensive conscience which unceasingly interprets all unusual or untoward events as being deliberate signs of a god's impending wrath. The free man knows that man is, cosmically considered, impressively insignificant. Human loves and hatreds, human joys and sorrows are, in the face of the eternal and infinite, the littlest of little things. Human nature is only an infinitely small part of absolutely infinite Nature; human life only a very tiny expression of infinite life. Inordinate conceit alone could conceive Nature to have been made designedly either for our pleasure or our discomfort. The stars were not hung in the heavens so that we may steer our petty courses across the seas; nor were the sun and moon put in their places so that we may have the day in which to waste ourselves in futile labors and the night to spend in ignorant sleep. Even if there were a cosmic drama—which there is not—man is too trivial to play in it a leading rôle. The free man knows all this; but his heart is tempered and strong. He can contemplate his place in the universe without bitterness and without fear. For the free man's love, as his worship, flows from his knowledge of God.
IX
Spinoza is unsparing in his criticisms of the superstitions which are in, and which have grown up around, the Bible. All Spinoza's major conclusions have been embodied directly or indirectly in what is now known as "the higher criticism" of the Bible, which is the basis of the Modernist movement. It was Spinoza who established the fact that the Pentateuch is not, as it is reputed to be, the work of Moses. It was Spinoza, also, who first convincingly showed that other of the Scriptural documents were compiled by various unacknowledged scribes; not by the authors canonized by orthodoxy, Jewish or Gentile. The wealth of philological and historical material at the disposal of the contemporary Biblical investigator is incomparably richer than it was at Spinoza's time. But modern scholarship has only added more material—only extended in breadth Spinoza's modest researches. In depth, nothing new has been achieved. The principles of investigation and interpretation, and the general results Spinoza arrived at have not been improved upon in the least, nor is it at all likely that they ever will. Spinoza founded himself upon bed-rock.
Spinoza's aim in revealing the defectiveness of the Bible was not theological but philosophical. Orthodox Biblical conceptions had in his day, as they still have to a certain extent in ours, a peculiarly sanctified power, because they were institutionalized and made the basis of an authoritative system of conduct. The misbegotten doctrines therefore could not be questioned with impunity, for a criticism of the doctrines on intellectual grounds was invariably construed as an attack upon the vested customs. The misfortunes of history made dissent from palpable absurdities capital heresy. Social and religious bigotry burned scientific men with political ardor.
However, although Spinoza suffered in his own person from religious persecution, he never for one moment held as did, for example, Voltaire, that the Church is the wily and unregenerate instrument of vicious priests. On the contrary, Spinoza was quite sure that many of the clergy were among the noblest of men, and that the Church was in large measure a very salutary institution for the masses who cannot learn to govern themselves by force of mind. But Spinoza was unalterably opposed to any encroachment of Church authority upon the just liberties of men. Especially did he object to the Church extending its prohibitive power over men's thinking. It is the business of the Church to inculcate "obedience" in the masses; not to dictate to philosophers what is the truth. The fundamental purpose of Spinoza's attack upon the Bible is to free philosophy from theology; not to destroy the Church but to disestablish it.