Scholars have frequently noted Spinoza’s admiration and respect for Christ in his Theological-Political Treatise. Spinoza uses Christ as an exemplar of the rational man who teaches universal truths. If Christ made any laws – as opposed to rational teachings – it was only due to the ignorance of his hearers, whereas his core teachings were eternal truths. Christ is contrasted to Moses, who only perceived things through his imagination and had similar superstitions to the multitude. Unlike Christ, Moses was a gifted political leader, and he brought the Israelites out of a state of nature, giving them a long-lasting national law. Some think that Spinoza’s favorable interpretation of Christ as an ideal rationalist ultimately symbolizes a better type of government than that of Moses, one with ideals of tolerance and freedom, such as a liberal democracy. In Spinoza’s picture of Christ, however, Christ is still subject to the national law of Moses. Rather than exemplifying a liberal democracy, Christ instead puts forth a universal religion, which is still subject to human legislation. Spinoza’s ultimate aim is for Christ’s universal religion to be the foundation of a national religion. This national religion would be founded on obedience to a minimal credo or to universal principles of reason, under which all sectarian religions could still function. While people feel enslaved when forced to obey human legislation, Spinoza’s national religion has the aim of cultivating freedom and autonomy through rational principles.