[Alberto Knox] Spinoza belonged to the Jewish community of Amsterdam, but he was excommunicated for heresy. Few philosophers in more recent times hav… - Benedictus de Spinoza

...He [Lessing] even felt that the highest compliment he could confer on his friend Moses Mendelssohn, whom he greatly admired, was to call him a "second Spinoza." Mendelssohn, one of the fathers of the modern German enlightenment, was an adherent of Leibnitz. As such he could not be a follower of Spinoza, although he, too, admired his personality. Furthermore, he failed to understand Spinoza, for he could never free himself from Bayle's presentation of Spinoza's doctrine. Nevertheless, this very Mendelssohn, by his controversy with Jacobi about Lessing's relationship to Spinoza, was instrumental in making the latter a potent force in German letters. It is interesting to observe that even those thinkers who dedicated their lives to the cause of anti-Spinozism paid the highest tribute to his personality.

...The proposal to think the determination of the elements of a whole by the structure of the whole posed an absolutely new problem in the most theoretically embarrassing circumstances, for there were no philosophical concepts available for its resolution. The only theoretician who had had the unprecedented daring to pose this problem and outline a first solution to it was Spinoza. But, as we know, history had buried him in impenetrable darkness. Only through Marx, who, however, had little knowledge of him, do we even begin to guess at the features of that trampled face.

Novalis was cried down as an enthusiastic mystic by the prosaic, and Spinoza as godless by the literalists. It was incumbent upon me to protest against this view of Spinoza, seeing I would review the whole sphere of piety. Something essential would have been wanting in the ex position of my views if I had not in some way said that the mind and heart of this great man seemed deeply influenced by piety, even though it were not Christian piety. The result might have been different, had not the Christianity of that time been so distorted and obscured by dry formulas and vain subtilties that the divine form could not be expected to win the regard of a stranger. This I said in the first edition, somewhat youthfully indeed, yet so that I have found nothing now needing to be altered, for there was no reason to believe that I ascribed the Holy Spirit to Spinoza in the special Christian sense of the word.