“To me, there is no doctrine so infinitely absurd as the idea that this life is a probationary state—that the few moments spent here decide the fate of a human soul forever. Nothing can be conceived more merciless, more unjust. I am doing all I can to destroy that doctrine. I want, if possible, to get the shadow of hell from the human heart. Why has any life been a failure here? If God is a being of infinite wisdom and kindness, why does he make failures? What excuse has infinite wisdom for peopling the world with savages? Why should one feel grateful to God for having made him with a poor, weak and diseased brain; for having allowed him to be the heir of consumption, of scrofula, or of insanity? Why should one thank God, who lived and died a slave”

The Efficacy of Prayer (1958)
Context: Petitionary prayer is, nonetheless, both allowed and commanded to us: “Give us our daily bread.” And no doubt it raises a theoretical problem. Can we believe that God ever really modifies His action in response to the suggestions of men? For infinite wisdom does not need telling what is best, and infinite goodness needs no urging to do it. But neither does God need any of those things that are done by finite agents, whether living or inanimate. He could, if He chose, repair our bodies miraculously without food; or give us food without the aid of farmers, bakers, and butchers; or knowledge without the aid of learned men; or convert the heathen without missionaries. Instead, He allows soils and weather and animals and the muscles, minds, and wills of men to co-operate in the execution of His will. “God,” said Pascal, “instituted prayer in order to lend to His creatures the dignity of causality.” But not only prayer; whenever we act at all He lends us that dignity. It is not really stranger, nor less strange, that my prayers should affect the course of events than that my other actions should do so. They have not advised or changed God's mind—that is, His over-all purpose. But that purpose will be realized in different ways according to the actions, including the prayers, of His creatures.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 32.

"To the Indianapolis Clergy." The Iconoclast (Indianapolis, IN) (1883)

John Inglesant (1881)

Rally to Restore Sanity and/or Fear closing speech (2010)

A Christmas Sermon (1890)

The New Yorker (November 1992)

Letter 21 (73) to Henry Oldenburg , November (1675) http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=1711&chapter=144137&layout=html&Itemid=27
Context: My opinion concerning God differs widely from that which is ordinarily defended by modern Christians. For I hold that God is of all things the cause immanent, as the phrase is, not transient. I say that all things are in God and move in God, thus agreeing with Paul, and, perhaps, with all the ancient philosophers, though the phraseology may be different; I will even venture to affirm that I agree with all the ancient Hebrews, in so far as one may judge from their traditions, though these are in many ways corrupted. The supposition of some, that I endeavour to prove in the Tractatus Theologico-Politicus the unity of God and Nature (meaning by the latter a certain mass or corporeal matter), is wholly erroneous.
As regards miracles, I am of opinion that the revelation of God can only be established by the wisdom of the doctrine, not by miracles, or in other words by ignorance.