“From this point we glance back to the alleged atheism of Spinoza. The charge will be seen to be unfounded if we remember that his system, instead of denying God, rather recognises that he alone really is. Nor can it be maintained that the God of Spinoza, although he is described as alone true, is not the true God, and therefore as good as no God. If that were a just charge, it would only prove that all other systems, where speculation has not gone beyond a subordinate stage of the idea — that the Jews and Mohammedans who know God only as the Lord — and that even the many Christians for whom God is merely the most high, unknowable, and transcendent being, are as much atheists as Spinoza. The so-called atheism of Spinoza is merely an exaggeration of the fact that he defrauds the principle of difference or finitude of its due. Hence his system, as it holds that there is properly speaking no world, at any rate that the world has no positive being, should rather be styled Acosmism. These considerations will also show what is to be said of the charge of Pantheism. If Pantheism means, as it often does, the doctrine which takes finite things in their finitude and in the complex of them to be God, we must acquit the system of Spinoza of the crime of Pantheism. For in that system, finite things and the world as a whole are denied all truth. On the other hand, the philosophy which is Acosmism is for that reason certainly pantheistic.”

Georg Wilhelm Friedrich Hegel, Encyclopedia of Philosophical Sciences: The Logic
G - L, Georg Wilhelm Friedrich Hegel

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Baruch Spinoza210

Dutch philosopher 1632–1677

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“My atheism, like that of Spinoza, is true piety towards the universe and denies only gods fashioned by men in their own image, to be servants of their human interests.”

George Santayana (1863–1952) 20th-century Spanish-American philosopher associated with Pragmatism

"On My Friendly Critics"
Soliloquies in England and Later Soliloquies (1922)
Source: Soliloquies in England & Later Soliloquies

“My atheism, like that of Spinoza, is true piety toward the universe and denies only gods fashioned by men in their own image, to be servants of their human interests.”

Baruch Spinoza (1632–1677) Dutch philosopher

George Santayana, in "On My Friendly Critics", in Soliloquies in England (1922)

“It is true that God is necessity, or, as we may also put it, that he is the absolute Thing: he is however no less the absolute Person. That he is the absolute Person however is a point which the philosophy of Spinoza never reached: and on that side it falls short of the true notion of God which forms the content of religious consciousness in Christianity. Spinoza was by descent a Jew; and it is upon the whole the Oriental way of seeing things, according to which the nature of the finite world seems frail and transient, that has found its intellectual expression in his system. This Oriental view of the unity of substance certainly gives the basis for all real further development. Still it is not the final idea. It is marked by the absence of the principle of the Western world, the principle of individuality, which first appeared under a philosophic shape, contemporaneously with Spinoza, in the Monadology of Leibnitz.”

Baruch Spinoza (1632–1677) Dutch philosopher

Georg Wilhelm Friedrich Hegel, Encyclopedia of Philosophical Sciences: The Logic
G - L, Georg Wilhelm Friedrich Hegel

“The revelation of God, in which man's fulfilment of the true knowledge of God takes place, is the disposition of God in which He acts towards us as the same triune God that He is in Himself, and in such a way that, although we are men and not God, we receive a share in the truth of His knowledge of Himself. Certainly it is the share which He thinks proper and which is therefore suitable for us. But in this share we have the reality of the true knowledge of Himself.”

Karl Barth book Church Dogmatics

2:1
Church Dogmatics (1932–1968)

“Unity and Uniformity were the whole motive of philosophy, and if Darwin, like a true Englishman, preferred to back into it — to reach God a posteriori — rather than start from it, like Spinoza, the difference of method taught only the moral that the best way of reaching unity was to unite. Any road was good that arrived.”

Henry Adams (1838–1918) journalist, historian, academic, novelist

The Education of Henry Adams (1907)

“I can always say to myself that my atheism, like that of Spinoza, is true piety towards the universe and denies only gods fashioned by men in their own image, to be servants of their human interests; and that even in this denial I am no rude iconoclast, but full of secret sympathy with the impulses of idolaters.”

Baruch Spinoza (1632–1677) Dutch philosopher

George Santayana, in "On My Friendly Critics", in Soliloquies in England (1922)
S - Z, George Santayana

“Of Bruno, as of Spinoza, it may be said that he was "God-intoxicated."”

Baruch Spinoza (1632–1677) Dutch philosopher

He felt that the Divine Excellence had its abode in the very heart of Nature and within his own body and spirit. Indwelling in every dewdrop as in the innumerable host of heaven, in the humblest flower and in the mind of man, he found the living spirit of God, setting forth the Divine glory, making the Divine perfection and inspiring with the Divine love.<br><br>William Boulting, in Giordano Bruno: His Life, Thought, and Martyrdom (1916) online excerpt http://www.class.uidaho.edu/mickelsen/texts/Bruno's%20Eroici.htm <br class="br">A - F

“He who has God alone for his leader, he alone is free.”

Philo (-15–45 BC) Roman philosopher

20.
Every Good Man is Free

“Speculative philosophy as the realisation of God is the positing of God, and at the same time his cancellation or negation; theism and at the same time atheism: for God – in the sense of theology – is God only as long as he is taken to be a being distinguished from and independent of the being of man as well as of nature. The theism that as the positing of God is simultaneously his negation or, conversely, as the negation of God equally his affirmation, is pantheism. Theological theism – that is, theism properly speaking – is nothing other than imaginary pantheism which itself is nothing other than real and true theism.”

Ludwig Feuerbach (1804–1872) German philosopher and anthropologist

Part I, Section 14 <br class="br"> Principles of Philosophy of the Future http://www.marxists.org/reference/archive/feuerbach/works/future/index.htm (1843)

“God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s.”

Kenneth Rexroth (1905–1982) American poet, writer, anarchist, academic and conscientious objector

"Eckhart, Brethren of the Free Spirit," from Communalism: From Its Origins to the Twentieth Century (1974), ch. 4
Context: The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others.

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