Spinoza's Christian Project: Chemistry, Christ & Salvation

Spinoza was the 17th Century's philosopher of the Word of God: the philosopher of true Christian Salvation and Holiness. Within the corpus of Spinoza's work, there are many references pointing to a significant and important place for Christ in Spinoza's work. Actual texts and historical information readily affirms this. The historical evidence itself is not in question. This booklet makes extensive use of many of those textual and historical references to make a case that from an experiential or experimental religion point view, Spinoza's life and work are coherent and focussed. That in turn points to a significant and important place for Christ in Spinoza's life. Based on his writings and information about his life, Spinoza had a bone fide spiritual experience of union with God of the kind that he describes as a "second birth" or as being "born again". As a result, Spinoza was aware of what he called "Christ after the spirit" from personal experience. Spinoza was selective in his critique of Christian churches and denominations. Spinoza does not treat all Christians the same way. He distinguishes between those of the "superstitious kind" and those who follow "Christ after the spirit". It is puzzling that most professional philosophers are reluctant to factor in the irrefutable historical evidence of Spinoza's use of Christ and the spirit of Christ into their interpretation of Spinoza's life work and life's purpose. It may be that many scholars and students of Spinoza have tried to comprehend the man and his work within a limited philosophical framework. There is a different person and a different work when Spinoza (and his work) are approached as participating in experimental religion and are comprehended from the perspective of personal experimental religion.

Spinoza personally knew God and the idea of God to be real from within his person. For Spinoza God is not part of a discussion or thesis. "Deus sive Natura": at once Natura Naturata and Natura Naturans. We need to keep in mind that while in his Ethic, Spinoza demonstrated his understanding following a geometrical method; he did not come to that understanding and knowledge geometrically. According to Spinoza it came to him experientially.

To date, Spinoza's critical work in regards to Christian thought and religion remains exceptionally relevant. Yet he is not recognized and acknowledged as a preeminent Christian thinker. Over many years, the responses to Spinoza's work varied, but two counterproductive and disconcerting trends are noteworthy. Some people, with little sense of the reality of God have tried in one way or another, to simply ignore or inadequately explain away Spinoza's spirituality and work, in particular his Christian spirituality and work. Others, mostly from established 'theo-political' churches, have largely viewed Spinoza from a crass materialist view, with materialistic proclivities. From their established church frameworks, the latter have found Spinoza an anathema. Their vitriol is born of their own materialism, and both a meagre and superficial grasp of what Spinoza calls "Christ according to the spirit" 

Spinoza is a major influence in western philosophy and theology. Spinoza was also an outstanding and innovative 17th century scientist and a philosopher of scientific methodology. Given Spinoza's reliance on sense experience and his scientific method, Spinoza has an empiricist approach to demonstrating actually present existential epistemology and theology. Spinoza had a significant and lasting influence on the Enlightenment. However, it may be his larger contribution to human well-being is yet to come and it will be in the area of what Spinoza would call 'true' Christian Theology and Christology. This booklet, 'Spinoza's Christian Project: Chemistry, Christ & Salvation' is a modest and admittedly limited study of Spinoza's theo-philosophical work, with some consideration of Spinoza's scientific expe

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