The barbarian, when he speaks of a spirit, attaches at least some sense to this word; he understands by it an agent similar to the wind, to the agitated air, to the breath, which produces, invisibly, effects that we perceive. By subtilizing, the modern theologian becomes as little intelligible to himself as to others. Ask him what he means by a spirit? He will answer, that it is an unknown substance, which is perfectly simple, which has nothing tangible, nothing in common with matter. In good faith, is there any mortal who can form the least idea of such a substance? A spirit in the language of modern theology is then but an absence of ideas. The idea of spirituality is another idea without a model.
XXII.—ALL WHICH EXISTS SPRINGS FROM THE BOSOM OF MATTER.
Is it not more natural and more intelligible to deduce all which exists, from the bosom of matter, whose existence is demonstrated by all our senses, whose effects we feel at every moment, which we see act, move, communicate, motion, and constantly bring living beings into existence, than to attribute the formation of things to an unknown force, to a spiritual being, who can not draw from his ground that which he has not himself, and who, by the spiritual essence claimed for him, is incapable of making anything, and of putting anything in motion? Nothing is plainer than that they would have us believe that an intangible spirit can act upon matter.
XXIII.—WHAT IS THE METAPHYSICAL GOD OF MODERN THEOLOGY?
The material Jupiter of the ancients could move, build up, destroy, and propagate beings similar to himself; but the God of modern theology is a sterile being. According to his supposed nature he can neither occupy any place, nor move matter, nor produce a visible world, nor propagate either men or Gods. The metaphysical God is a workman without hands; he is able but to produce clouds, suspicions, reveries, follies, and quarrels.
XXIV.—IT WOULD BE MORE RATIONAL TO WORSHIP THE SUN THAN A SPIRITUAL GOD.
Since it was necessary for men to have a God, why did they not have the sun, the visible God, adored by so many nations? What being had more right to the homage of mortals than the star of the day, which gives light and heat; which invigorates all beings; whose presence reanimates and rejuvenates nature; whose absence seems to plunge her into sadness and languor? If some being bestowed upon men power, activity, benevolence, strength, it was no doubt the sun, which should be recognized as the father of nature, as the soul of the world, as Divinity. At least one could not without folly dispute his existence, or refuse to recognize his influence and his benefits.