Deism

Deism ( ) in the philosophy of religion is the standpoint that reason and observation of the natural world, without the need for organized religion, can determine that the universe is a creation and has a creator. Further the term often implies that this supreme being does not intervene in human affairs or suspend the natural laws of the universe. Deists typically reject supernatural events such as prophecy and miracles, tending to assert that a god (or "the Supreme Architect") has a plan for the universe that this god does not alter by (regularly or ever) intervening in the affairs of human life. This idea is also known as the Clockwork universe theory, in which a god designs and builds the universe, but steps aside to let it run on its own. Deists believe in the existence of a god without any reliance on revealed religion, religious authority or holy books. Two main forms of deism currently exist: classical deism and modern deism.

The earliest known usage in print of the English term "deist" is 1621, and "deism" is first found in a 1675 dictionary. Deism became more prominent in the 17th and 18th centuries during the Age of Enlightenment — especially in Britain, France, Ireland and North America — mostly among those raised as Christians who found they could not believe in supernatural miracles, the inerrancy of scriptures, or the Trinity, but who did believe in one God. The Founding Fathers of the United States were heavily influenced by Enlightenment philosophies, and it is generally believed that many of them were deists.

Overview

Deism is a theological position (though encompassing a wide variety of view-points), concerning the relationship between "the Creator" and the natural world, which emerged during the scientific revolution of 17th century Europe and came to exert a powerful influence during the eighteenth century enlightenment. By virtue of this, deism as a theological doctrine has had a great influence on the character of the modern world. Deism stood between the narrow dogmatism of the period and skepticism. They rejected atheism, but often were called "atheists" by more traditional theists. There were a number of different forms in the 17th and 18th century. In England, Deism included a range of people from anti-Christian to un-Christian theists.

Deism holds that God does not intervene with the functioning of the natural world in any way, allowing it to run according to the laws of nature that he configured when he created all things. God is thus conceived to be wholly transcendent and never immanent. For Deists, human beings can only know God via reason and the observation of nature but not by revelation or supernatural manifestations (such as miracles) – phenomena which Deists regard with caution if not skepticism. See the section Features of deism, following. Deism can also refer to a personal set of beliefs having to do with the role of nature in spirituality.

Deism can be a belief in a deity absent of any doctrinal governance or precise definition of the nature of such a deity. Deism bears a relationship to naturalism. As such, Deism gives credit for the formation of life and the universe to a higher power that by design allows only natural processes to govern creation.

The words deism and theism are both derived from words for god: the former from Latin deus, the latter from its Greek cognate theós (θεός).

}}

Perhaps the first use of the term deist is in Pierre Viret's Instruction Chrétienne en la doctrine de la foi et de l'Évangile (Christian teaching on the doctrine of faith and the Gospel) (1564), reprinted in Bayle's Dictionnaire entry Viret. Viret, a Calvinist, regarded Deism as a new form of Italian heresy. Viret wrote, as translated following from the original French: In England, the term deist first appeared in Robert Burton's The Anatomy of Melancholy (1621).

Lord Herbert of Cherbury (d. 1648) is generally considered the "father of English Deism," and his book De Veritate (1624) the first major statement of Deism. Deism flourished in England between 1690 and 1740, at which time Matthew Tindal's Christianity as Old as the Creation (1730), also called "The Deist's Bible," gained much attention. Later Deism spread to France, notably through the work of Voltaire, to Germany, and to America.

Features of deism

Critical and constructive deism

The concept of deism covers a wide variety of positions on a wide variety of religious issues. Following Sir Leslie Stephen's English Thought in the Eighteenth Century, most commentators agree that two features constituted the core of deism:

Critical elements of deist thought included:

Rejection of all religions based on books that claim to contain the revealed word of God.

Rejection of all religious dogma and demagogy.

Rejection of reports of miracles, prophecies and religious "mysteries".

Constructive elements of deist thought included:

God exists, created and governs the universe.

God gave humans the ability to reason.

Specific thoughts on aspects of the afterlife will vary. While there are those who maintain that God will punish or reward us according to our behavior on Earth, likewise there are those who assert that any punishment or reward that is due to us is given during our mortal stay on Earth.

Individual deists varied in the set of critical and constructive elements for which they argued. Some deists rejected miracles and prophecies but still considered themselves Christians because they believed in what they felt to be the pure, original form of Christianity that is, Christianity as it existed before it was corrupted by additions of such superstitions as miracles, prophecies, and the doctrine of the Trinity. Some deists rejected the claim of Jesus' divinity but continued to hold him in high regard as a moral teacher (see, for example, Thomas Jefferson's famous Jefferson Bible and Matthew Tindal's 'Christianity as Old as the Creation'). Other, more radical deists rejected Christianity altogether and expressed hostility toward Christianity, which they regarded as pure superstition. In return, Christian writers often charged radical deists with atheism.

Note that the terms constructive and critical are used to refer to aspects of deistic thought, not sects or subtypes of deismit would be incorrect to classify any particular deist author as "a constructive deist" or "a critical deist". As Peter Gay notes:

It should be noted, however, that the constructive element of deism was not unique to deism. It was the same as the natural theology that was so prevalent in all English theology in the 17th and 18th centuries. What set deists apart from their more orthodox contemporaries was their critical concerns.

often as atheists by their Christian opponents. Yet some Deists claimed to be Christian, and as Leslie Stephen argued in retrospect, the Deists shared so many fundamental rational suppositions with their orthodox opponents... that it is practically impossible to distinguish between them. But the term Deism is nevertheless a meaningful one.... Too many men of letters of the time agree about the essential nature of English Deism for modern scholars to ignore the simple fact that what sets the Deists apart from even their most latitudinarian Christian contemporaries is their desire to lay aside scriptural revelation as rationally incomprehensible, and thus useless, or even detrimental, to human society and to religion. While there may possibly be exceptions, ... most Deists, especially as the eighteenth century wears on, agree that revealed Scripture is nothing but a joke or "well-invented flam." About mid-century, John Leland, in his historical and analytical account of the movement [View of the Principal Deistical Writers], squarely states that the rejection of revealed Scripture is the characteristic element of Deism, a view further codified by such authorities as Ephraim Chambers and Samuel Johnson. ... "DEISM," writes Stephens bluntly, "is a denial of all reveal'd Religion." | James E. Force| Introduction (1990) to An Account of the Growth of Deism in England ''(1696) by William Stephens'}} One of the remarkable features of deism is that the critical elements did not overpower the constructive elements. As E. Graham Waring observed, "A strange feature of the [Deist] controversy is the apparent acceptance of all parties of the conviction of the existence of God." And Basil Willey observed

Concepts of "reason"

"Reason" was the ultimate court of appeal for deists. Tindal presents a Lockean definition of reason, self-evident truth, and the light of nature:

Deists did appeal to "the light of nature" to support the self-evident nature of their positive religious claims.

Once a proposition is asserted to be a self-evident truth, there is not much more to say about it. Consequently, deist authors attempted to use reason as a critical tool for exposing and rejecting what they saw as nonsense. Here are two typical examples. The first is from John Toland's Christianity Not Mysterious.

Arguments for the existence of God

Thomas Hobbes – an early deist and important influence on subsequent deists – used the cosmological argument for the existence of God at several places in his writings.

History of religion and the deist mission

Most deists saw the religions of their day as corruptions of an original, pure religion that was simple and rational. They felt that this original pure religion had become corrupted by "priests" who had manipulated it for personal gain and for the class interests of the priesthood in general.

According to this world view, over time "priests" had succeeded in encrusting the original simple, rational religion with all kinds of superstitions and "mysteries" irrational theological doctrines. Laymen were told by the priests that only the priests really knew what was necessary for salvation and that laymen must accept the "mysteries" on faith and on the priests' authority. This kept the laity baffled by the nonsensical "mysteries", confused, and dependent on the priests for information about the requirements for salvation. The priests consequently enjoyed a position of considerable power over the laity, which they strove to maintain and increase. Deists referred to this kind of manipulation of religious doctrine as "priestcraft", a highly derogatory term.

Deists saw their mission as the stripping away of "priestcraft" and "mysteries" from religion, thereby restoring religion to its original, true condition simple and rational. In many cases, they considered true, original Christianity to be the same as this original natural religion. As Matthew Tindal put it:

One implication of this deist creation myth was that primitive societies, or societies that existed in the distant past, should have religious beliefs that are less encrusted with superstitions and closer to those of natural theology. This became a point of attack for thinkers such as David Hume as they studied the "natural history of religion".

Freedom and necessity

Enlightenment thinkers, under the influence of Newtonian science, tended to view the universe as a vast machine, created and set in motion by a creator being, that continues to operate according to natural law, without any divine intervention. This view naturally led to what was then usually called necessitarianism (the modern term is determinism): the view that everything in the universe – including human behavior – is completely causally determined by antecedent circumstances and natural law. (See, for example, La Mettrie's L'Homme machine.) As a consequence, debates about freedom versus "necessity" were a regular feature of Enlightenment religious and philosophical discussions.

Because of their high regard for natural law and for the idea of a universe without miracles, deists were especially susceptible to the temptations of determinism. Reflecting the intellectual climate of the time, there were differences among deists about freedom and determinism. Some, such as Anthony Collins, actually were necessitarians.

Beliefs about immortality of the soul

Deists hold a variety of beliefs about the soul. Some, such as Lord Herbert of Cherbury and William Wollaston, held that souls exist, survive death, and in the afterlife are rewarded or punished by God for their behavior in life. Some, such as Benjamin Franklin, believed in reincarnation or resurrection. Others such as Thomas Paine were agnostic about the immortality of the soul: Still others such as Anthony Collins, Bolingbroke, Thomas Chubb, and Peter Annet were materialists and either denied or doubted the immortality of the soul.

Deist terminology

Deist authors – and 17th- and 18th-century theologians in general – referred to God using a variety of vivid circumlocutions such as:

Supreme Being

Divine Watchmaker

Grand Architect of the Universe

Nature's God used in the United States Declaration of Independence Father of Lights Benjamin Franklin used this terminology when proposing that meetings of the Constitutional Convention begin with prayers

Historical background

Deistic thinking has existed since ancient times. Among the Ancient Greeks, Heraclitus conceived of a logos, a supreme rational principle, and said the wisdom "by which all things are steered through all things" was "both willing and unwilling to be called Zeus (God)". Plato envisaged God as a Demiurge or 'craftsman'. Outside ancient Greece many other cultures have expressed views that resemble deism in some respects. However, the word "deism", as it is understood today, is generally used to refer to the movement toward natural theology or freethinking that occurred in 17th-century Europe, and specifically in Britain.

Natural theology is a facet of the revolution in world view that occurred in Europe in the 17th century. To understand the background to that revolution is also to understand the background of deism. Several cultural movements of the time contributed to the movement.

The discovery of diversity

The humanist tradition of the Renaissance included a revival of interest in Europe's classical past in Greece and Rome. The veneration of that classical past, particularly pre-Christian Rome, the new availability of Greek philosophical works, the successes of humanism and natural science along with the fragmentation of the Christian churches and increased understanding of other faiths, all helped erode the image of the church as the unique source of wisdom, destined to dominate the whole world.

In addition, study of classical documents led to the realization that some historical documents are less reliable than others, which led to the beginnings of biblical criticism. In particular, when scholars worked on biblical manuscripts, they began developing the principles of textual criticism and a view of the New Testament being the product of a particular historical period different from their own.

, 1687.]] In addition to discovering diversity in the past, Europeans discovered diversity in the present. The voyages of discovery of the 16th and 17th centuries acquainted Europeans with new and different cultures in the Americas, in Asia, and in the Pacific. They discovered a greater amount of cultural diversity than they had ever imagined, and the question arose of how this vast amount of human cultural diversity could be compatible with the biblical account of Noah's descendants. In particular, the ideas of Confucius, translated into European languages by the Jesuits stationed in China, are thought to have had considerable influence on the deists and other philosophical groups of the Enlightenment who were interested by the integration of the system of morality of Confucius into Christianity.

In particular, cultural diversity with respect to religious beliefs could no longer be ignored. As Herbert wrote in De Religione Laici (1645), This new awareness of diversity led to a feeling that Christianity was just one religion among many, with no better claim than any other to correctness.

Religious conflict

Europe had been plagued by vicious sectarian conflicts and religious wars since the beginning of the Reformation. In 1642, when Lord Herbert of Cherbury's De Veritate was published, the Thirty Years War had been raging on continental Europe for nearly 25 years. It was an enormously destructive war that (it is estimated) destroyed 15–20% of the population of Germany. At the same time, the English Civil War pitting King against Parliament was just beginning.

Such massive sectarian violence inspired a visceral rejection of the sectarianism that had led to the violence. It also led to a search for natural religious truths truths that could be universally accepted, because they had been either "written in the book of Nature" or "engraved on the human mind" by God.

Advances in scientific knowledge

The 17th century saw a remarkable advance in scientific knowledge: the scientific revolution. The work of Copernicus, Kepler, and Galileo set aside the old notion that the earth was the center of the universe. These discoveries posed a serious challenge to biblical authority and to the religious authorities, Galileo's condemnation for heresy being an especially visible example. In consequence the Bible came to be seen as authoritative on matters of faith and morals but no longer authoritative (or meant to be) on matters of science.

Isaac Newton's mathematical explanation of universal gravitation explained the behavior both of objects here on earth and of objects in the heavens in a way that promoted a world view in which the natural universe is controlled by laws of nature. This, in turn, suggested a theology in which God created the universe, set it in motion controlled by natural law and retired from the scene. (See the Watchmaker analogy.)

The new awareness of the explanatory power of universal natural law also produced a growing skepticism about such religious staples as miracles (that is, violations of natural law) and about books, such as the Bible, that reported them.

The history of deism

Precursors of deism

Early works of biblical criticism, such as Thomas Hobbes's Leviathan and Spinoza's Theologico-Political Treatise, as well as works by lesser-known authors such as Richard Simon and Isaac La Peyrère, paved the way for the development of critical deism.

Early deism

For main article, see English and French Deism in the Eighteenth Century

(1560–1617)]] Lord Herbert of Cherbury (d. 1648) is generally considered the "father of English deism", and his book De Veritate (On Truth, as It Is Distinguished from Revelation, the Probable, the Possible, and the False) (1624) the first major statement of deism.

Like his contemporary Descartes, Herbert searched for the foundations of knowledge. In fact, the first two thirds of De Veritate are devoted to an exposition of Herbert's theory of knowledge. Herbert distinguished truths obtained through experience, and through reasoning about experience, from innate truths and from revealed truths. Innate truths are imprinted on our minds, and the evidence that they are so imprinted is that they are universally accepted. Herbert's term for universally accepted truths was notitiae communes common notions.

In the realm of religion, Herbert believed that there were five common notions.

John Locke

The publication of John Locke's An Essay Concerning Human Understanding (1689, but dated 1690) marks a major turning point in the history of deism. Since Herbert's De Veritate, innate ideas had been the foundation of deist epistemology. Locke's famous attack on innate ideas in the first book of the Essay effectively destroyed that foundation and replaced it with a theory of knowledge based on experience. Innatist deism was replaced by empiricist deism. Locke himself was not a deist. He believed in both miracles and revelation, and he regarded miracles as the main proof of revelation.

After Locke, constructive deism could no longer appeal to innate ideas for justification of its basic tenets such as the existence of God. Instead, under the influence of Locke and Newton, deists turned to natural theology and to arguments based on experience and Nature: the cosmological argument and the argument from design.

The rise of British deism (1690–1740)

Peter Gay places the zenith of deism "from the end of the 1690s, when the vehement response to John Toland's Christianity Not Mysterious (1696) started the deist debate, to the end of the 1740s when the tepid response to Middleton's Free Inquiry signalled its close."

Other prominent British deists included William Wollastson, Charles Blount, Anthony Ashley-Cooper, Third Earl of Shaftesbury (who did not think of himself as a deist, but shared so many attitudes with deists that Gay calls him "a Deist in fact, if not in name,") and Henry St John, First Viscount Bolingbroke. (This last was a patron of Jonathan Swift, who regardless disagreed with his deist views by dint of being in holy orders in the Church of Ireland.)

As E. Graham Waring saw it;

Experts dispute whether Hume was a deist, an atheist, or something else. Hume himself was uncomfortable with the terms deist and atheist, and Hume scholar Paul Russell has argued that the best and safest term for Hume's views is irreligion.

Continental European deism

]] English deism, in the words of Peter Gay, "travelled well. ... As Deism waned in England, it waxed in France and the German states."

France had its own tradition of religious skepticism and natural theology in the works of Montaigne, Bayle, and Montesquieu. The most famous of the French deists was Voltaire, who acquired a taste for Newtonian science, and reinforcement of deistic inclinations, during a two-year visit to England starting in 1726.

French deists also included Maximilien Robespierre and Rousseau. For a short period of time during the French Revolution the Cult of the Supreme Being was the state religion of France.

Kant's identification with deism is controversial. An argument in favor of Kant as deist is Alan Wood's "Kant's Deism," in P. Rossi and M. Wreen (eds.), Kant's Philosophy of Religion Re-examined (Bloomington: Indiana University Press, 1991); an argument against Kant as deist is Stephen Palmquist's "Kant's Theistic Solution".

Deism in the United States

In the United States, Enlightenment philosophy (which itself was heavily inspired by deist ideals) played a major role in creating the principle of religious freedom, expressed in Thomas Jefferson's letters, and the principle of religious freedom expressed in the First Amendment to the United States Constitution. American Founding Fathers, or Framers of the Constitution, who were especially noted for being influenced by such philosophy include Thomas Jefferson, Benjamin Franklin, Cornelius Harnett, Gouverneur Morris, and Hugh Williamson. Their political speeches show distinct deistic influence.

Other notable Founding Fathers may have been more directly deist. These include James Madison, possibly Alexander Hamilton, Ethan Allen, and Thomas Paine (who published The Age of Reason, a treatise that helped to popularize deism throughout America and Europe).

A major contributor was Elihu Palmer (1764–1806), who wrote the "Bible" of American deism in his Principles of Nature (1801) and attempted to organize deism by forming the "Deistical Society of New York."

In the United States there is controversy over whether the Founding Fathers were Christians, deists, or something in between. Particularly heated is the debate over the beliefs of Benjamin Franklin, Thomas Jefferson, and George Washington.

Benjamin Franklin wrote in his autobiography, "Some books against Deism fell into my hands; they were said to be the substance of sermons preached at Boyle's lectures. It happened that they wrought an effect on me quite contrary to what was intended by them; for the arguments of the Deists, which were quoted to be refuted, appeared to me much stronger than the refutations; in short, I soon became a thorough Deist. My arguments perverted some others, particularly Collins and Ralph; but each of them having afterwards wrong'd me greatly without the least compunction, and recollecting Keith's conduct towards me (who was another freethinker) and my own towards Vernon and Miss Read, which at times gave me great trouble, I began to suspect that this doctrine, tho' it might be true, was not very useful." Franklin also wrote that "the Deity sometimes interferes by his particular Providence, and sets aside the Events which would otherwise have been produc'd in the Course of Nature, or by the Free Agency of Man. He later stated, in the Constitutional Convention, that "the longer I live, the more convincing proofs I see of this truth -- that God governs in the affairs of men."

For his part, Thomas Jefferson is perhaps one of the Founding Fathers with the most outspoken of Deist tendencies, though he is not known to have called himself a deist, generally referring to himself as a Unitarian. In particular, his treatment of the Biblical gospels which he titled The Life and Morals of Jesus of Nazareth, but which subsequently became more commonly known as the Jefferson Bible, exhibits a strong deist tendency of stripping away all supernatural and dogmatic references from the Christ story. However, one unpublished Ph.D. dissertation has described Jefferson as not a Deist but a "theistic rationalist", because Jefferson believed in God's continuing activity in human affairs. The first-found usage of the term "theistic rationalist" is in the year 1856. In his Notes on the State of Virginia, Jefferson stated that he "trembled" at the thought that "God is just," warning of eventual "supernatural influence" to abolish the scourge of slavery.

The decline of deism

Deism is generally considered to have declined as an influential school of thought by around 1800. It is probably more accurate, however, to say that deism evolved into, and contributed to, other religious movements. The term deist became used rarely, but deist beliefs, ideas, and influences did not. They can be seen in 19th-century liberal British theology and in the rise of Unitarianism, which adopted many of its beliefs and ideas. Even today, there are a number of deistic Web sites.

Several factors contributed to a general decline in the popularity of deism, including:

the rise, growth, and spread of naturalism and Immanuel Kant

Classical deism held that a human's relationship with God was impersonal: God created the world and set it in motion but does not actively intervene in individual human affairs but rather through Divine Providence. What this means is that God will give humanity such things as reason and compassion but this applies to all and not individual intervention.

Some modern deists have modified this classical view and believe that humanity's relationship with God is transpersonal which means that God transcends the personal/impersonal duality and moves beyond such human terms. Also, this means that it makes no sense to state that God intervenes or does not intervene as that is a human characteristic which God does not contain. Modern deists believe that they must continue what the classical deists started and continue to use modern human knowledge to come to understand God which in turn is why a human-like God that can lead to numerous contradictions and inconsistencies is no longer believed in and has been replaced with a much more abstract conception.

A modern definition has been created and provided by the World Union of Deists (WUD) that provides a modern understanding of deism:

Because deism asserts God without accepting claims of divine revelation, it appeals to people from both ends of the religious spectrum. Antony Flew, for example, was a convert from atheism, and Raymond Fontaine was a Roman Catholic priest for over 20 years.

The 2001 American Religious Identification Survey (ARIS) survey, which involved 50,000 participants, reported that the number of participants in the survey identifying themselves as deists grew at the rate of 717 percent between 1990 and 2001. If this were generalized to the US population as a whole, it would make deism the fastest-growing religious classification in the US for that period, with the reported total of 49,000 self-identified adherents representing about 0.02% of the US population at the time.

Modern deistic organizations and websites

In 1993, Bob Johnson established the first Deist organization since the days of Thomas Paine and Elihu Palmer with the World Union of Deists. The WUD offered the monthly hardcopy publication THINK!. Currently the WUD offers two online Deist publications, THINKonline! and Deistic Thought & Action! As well as using the Internet for spreading the Deist message, the WUD is also conducting a direct mail campaign.

1996 saw the first Web site dedicated to Deism with the WUD site Deism.com . In 1998 Sullivan-County.com was originally the Virginia/Tennessee affiliate of WUD and the second Deism site on the Web. It split from Deism.com to promote more traditional and historical Deist beliefs and history. From these effort, many other Deist sites and discussion groups have appeared on the Internet such as Positive Deism, Deist Info, Modern Deism and many others. In the last few years, the Deist Alliance was created so that many of the sites on the Internet could come together to support each other and advocate Deism. The Deist Alliance has its own quarterly newsletter that is written by members and readers.

In 2009 the World Union of Deists published a book on Deism, Deism: A Revolution in Religion, A Revolution in You written by its founder and director, Bob Johnson. This book focuses on what Deism has to offer both individuals and society.

Subcategories of deism

Modern deists hold a wide range of views on the nature of God and God's relationship to the world. The common area of agreement is the desire to use reason, experience, and nature as the basis of belief.

There are a number of subcategories of modern deism, including monodeism (this being the default standard concept of deism), polydeism, pandeism, panendeism, spiritual deism, process deism, Christian deism, scientific deism, and humanistic deism. Some deists see design in nature and purpose in the universe and in their lives (Prime Designer). Others see God and the universe in a co-creative process (Prime Motivator). Some deists view God in classical terms and see God as observing humanity but not directly intervening in our lives (Prime Observer), while others see God as a subtle and persuasive spirit (Prime Mover).

Pandeism

Pandeism combines elements of deism with elements of pantheism, the belief that the universe is identical to God. Pandeism holds that God was a conscious and sentient force or entity that designed and created the universe, which operates by mechanisms set forth in the creation. God thus became an unconscious and nonresponsive being by becoming the universe. Other than this distinction (and the possibility that the universe will one day return to the state of being God), pandeistic beliefs are deistic. The earliest allusion to pandeism found to date is in 1787, in translator Gottfried Große’s interpretation of Pliny the Elder’s Natural History:

}}

Here Gottfried says that Pliny is not Spinozist, but 'could be called a Pandeist' whose nature-God 'is not separate from the world. It is nature, it is the whole creation, and it seems to be designed with divinity.' The term was used in 1859 by German philosophers and frequent collaborators Moritz Lazarus and Heymann Steinthal in Zeitschrift für Völkerpsychologie und Sprachwissenschaft. They wrote:

This is translated as:

In the 1960s, theologian Charles Hartshorne scrupulously examined and rejected both deism and pandeism (as well as pantheism) in favor of a conception of God whose characteristics included "absolute perfection in some respects, relative perfection in all others" or "AR", writing that this theory "is able consistently to embrace all that is positive in either deism or pandeism", concluding that "panentheistic doctrine contains all of deism and pandeism except their arbitrary negations".

Panendeism

Panendeism combines deism with panentheism, the belief that the universe is part of God, but not all of God. A component of panendeism is "experiential metaphysics" – the idea that a mystical component exists within the framework of panendeism, allowing the seeker to experience a relationship to Deity through meditation, prayer or some other type of communion. This is a major departure from Classical Deism.

A 1995 news article includes an early usage of the term by Jim Garvin, a Vietnam veteran who became a Trappist monk in the Holy Cross Abbey of Berryville, Virginia, and went on to lead the economic development of Phoenix, Arizona. Despite his Roman Catholic post, Garvin described his spiritual position as "pandeism' or 'pan-en-deism,' something very close to the Native American concept of the all-pervading Great Spirit..."

Spiritual Deism

Spiritual Deism is the religious and philosophical belief in one indefinable, omnipresent god who is the cause and/or the substance of the universe. Spiritual Deists reject all divine revelation, religious dogma, and supernatural events and favor an ongoing personalized connection with the divine presence through intuition, communion with nature, meditation and contemplation. Generally, Spiritual Deists reject the notion that God consciously intervenes in human affairs.

Spiritual Deism is extremely general and is not bound by any ideology other than the belief in one indefinable god whose spiritual presence can be felt in nature. As such, Spiritual Deism is not infected by political principles or partisanship of any kind. Because of this, Spiritual Deists are extremely welcoming and tolerant to all except dogma, demagoguery, and intolerance itself. Therefore, most Spiritual Deists are more comfortable contemplating the universe as a mystery than they are in filling it with belief systems such as eternal reward, reincarnation, karma, etc.

Spiritual Deists are likely to label themselves “Spiritual But Not Religious.”

Opinions on prayer

Many classical deists were critical of some types of prayer. For example, in Christianity as Old as the Creation, Matthew Tindal argues against praying for miracles, but advocates prayer as both a human duty and a human need.

Today, deists hold a variety of opinions about prayer:

Some contemporary deists believe (with the classical deists) that God has created the universe perfectly, so no amount of supplication, request, or begging can change the fundamental nature of the universe.

Some deists believe that God is not an entity that can be contacted by human beings through petitions for relief; rather, God can only be experienced through the nature of the universe.

Some deists do not believe in divine intervention but still find value in prayer as a form of meditation, self-cleansing, and spiritual renewal. Such prayers are often appreciative (that is, "Thank you for ...") rather than supplicative (that is, "Please God grant me ...").

Some deists, usually referred to as Spiritual Deists, practice meditation and make frequent use of Affirmative Prayer, a non-supplicative form of prayer which is common in the New Thought movement.

See also

Ceremonial Deism

Christian Deism

Clockwork universe theory

Cosmological argument

Theistic evolution

Freethought

Infinitism

Ietsism

List of Deists

Religious affiliations of United States Presidents

* George Washington and religion

American Enlightenment

References

Bibliography

Important discussions of deism can be found in:

English Deism: Its Roots and Its Fruits by John Orr (1934)

European Thought in the Eighteenth Century by Paul Hazard (1946, English translation 1954)

A History of English Thought in the Eighteenth Century by Sir Leslie Stephen, 2 volumes (1876, 3rd ed. 1902)

A History of Freethought: Ancient and modern, to the period of the French revolution by John Mackinnon Robertson (1915)

Other studies of deism include:

Early Deism in France: From the so-called 'deistes' of Lyon (1564) to Voltaire's 'Lettres philosophiques' (1734) by C. J. Betts (Martinus Nijhoff, 1984)

The Seventeenth Century Background: Studies on the Thought of the Age in Relation to Poetry and Religion by Basil Willey (1934)

The Eighteenth Century Background: Studies on the Idea of Nature in the Thought of the Period by Basil Willey (1940)

Simon Tyssot de Patot and the Seventeenth-Century Background of Critical Deism by David Rice McKee (Johns Hopkins Press, 1941)

The Historical Argument for the Resurrection of Jesus During the Deist Controversy by William Lane Craig (Edwin Mellen, 1985)

Deism, Masonry, and the Enlightenment. Essays Honoring Alfred Owen Aldridge. Ed. J. A. Leo Lemay. Newark, University of Delaware Press, 1987.

Anthologies of deist writings include:

Deism: An Anthology by Peter Gay (Van Nostrand, 1968)

Deism and Natural Religion: A Source Book by E. Graham Waring (Frederick Ungar, 1967)

External links

Informational links

A Critical Examination at Deism

Unified Deism

The Origins of English Rationalism

Deism – Dictionary of the History of Ideas

Deism in English

Church of Deism

English Deism – Internet Encyclopedia of Philosophy

French Deism – Internet Encyclopedia of Philosophy

Deism – ReligiousTolerance.org

Deism – Catholic Encyclopedia (1908)

The Rise and Fall of English Deism

World Union of Deists

Deist Links

Works by Thomas Paine

collection of essays

The Age of Reason at Project Gutenberg

The Age of Reason, The Complete Edition

Category:Theism Category:Monotheism Category:Monotheistic religions