Synonyms for deism or Related words with deism

pantheism              pandeism              deistic              universalism              aristotelianism              neoplatonism              theistic              trinitarianism              theism              gnosticism              rationalism              unitarianism              nominalism              monotheism              scholasticism              arminianism              pantheistic              christology              modalism              thomism              dualist              nominalist              rationalistic              empiricism              platonism              epicureanism              deists              panentheism              theist              socinianism              puritanism              dogmas              subjectivism              atomism              monistic              theologies              materialist              millenarianism              quietism              foundationalism              personalism              existentialism              heterodox              agnosticism              rationalists              stoicism              scientism              ritualism              antinomianism              stoics             



Examples of "deism"
Christian deism is one of several branches of deism to have come about over time:
At that time "deist" and "deism" already carried their modern meaning. The term "theism" came to be contrasted with deism.
Contemporary deism attempts to integrate classical deism with modern philosophy and the current state of scientific knowledge. This attempt has produced a wide variety of personal beliefs under the broad classification of belief of "deism".
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 who created the world, but then stepped back to observe (Prime Mover).
Williston Walker, in "A History of the Christian Church", wrote: "In its milder form, it emerged as 'rational supernaturalism,' but in its central development it took the form of a full Christian Deism, while its radical wing turned against organized religion as anti-Christian Deism." "English Deism on the whole was a cautious, Christian Deism, largely restricted in influence to the upper classes. But a radical anti-Christian Deism, militant in its attack on organized Christianity, though with few supporters, accompanied it."
Deism is a religion representing universal features of human nature. This contributed to a tendency to define religion in naturalistic terms. Deism emphasizes natural revelation.
English deism, in the words of Peter Gay, "travelled well. ... As Deism waned in England, it waxed in France and the German states."
Lord Herbert of Cherbury (1583–1648) 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 the United States.
Spiritual Deism is a belief in the core principles of Deism with an emphasis on spirituality including the connections between humans and each other, nature and God. Within Spiritual Deism, there is an absolute belief in a personal God as the creator of the universe along with the ability to build a spiritual relationship with God. While Spiritual Deism is nondogmatic, its followers generally believe that there can be no progress for mankind without a belief in a personal God.
The most common false perception concerning the reality of Deism is the assumption that Deism equals atheism. This misunderstanding of Deism is not a contemporary issue but it goes back to the seventeenth century as J. M. Robertson explains: "Before deism came into English vogue, the names for unbelief were simply 'infidelity' and 'atheism'- e.g. Baxter's Unreasonableness of Infidelity (1655) ... Bishop Stillingfleet's Origines Sacrae deals chiefly with deistic views, but calls unbelievers in general 'atheists'... ". So, the term 'atheism' was used as a basis for rational critique before the term 'Deism' being used. But by the first half of the 18th century, when English Deism had explicitly become an intellectual movement, the term 'atheism' was only flung at Deism as a term of abuse. Anything breaking the bounds of heterodoxy was atheism in actuality.
Christian deism can differ from both mainstream deism and orthodox Christianity. This can occasionally be on the same subject but most often, Christian deism finds itself in agreement with one on a given theological topic, only to disagree on the next theological topic.
He published several books on Christianity and Deism.
John Locke's ideas supplied an epistemological grounding for Deism, though he was not a Deist himself. John Orr emphasizes the influence of Locke upon the Deistic movement by dividing the periods of Deism into Pre-Lockean and Post-Lockean.
Unitarianism and Deism were strongly connected, the former being brought to America by Joseph Priestley, the oxygen scientist. Doctor Samuel Johnson called Lord Edward Herbert the "father of English Deism".
Hartshorne acknowledged a God capable of change, as is consistent with pandeism, but early on he specifically rejected both deism and pandeism in favor of panentheism, writing that "panentheistic doctrine contains all of deism and pandeism except their arbitrary negations".
The concept of deism covers a wide variety of positions on a wide variety of religious issues. Sir Leslie Stephen's "English Thought in the Eighteenth Century" describes the core of deism as consisting of "critical" and "constructional" elements.
The writings of David Hume are sometimes credited with causing or contributing to the decline of deism. English deism, however, was already in decline before Hume's works on religion (1757,1779) were published.
Deist writers have leveled two criticisms against use of the term Moralistic Therapeutic Deism. First, it has been argued that the word "Deism" has been too radically redefined by the coiners of the phrase. Deism in the classical sense means belief in an intelligent designer arrived at through reason and observation of the natural world. One critic states that, "the 'religion' called Moralistic Therapeutic Deism would be more accurately called Moralistic Therapeutic Theism. There is no reason to invent the phrase Moralistic Therapeutic Deism to begin with—because it is, as has already been stated many times, merely a diluted version of the revealed religion that already exists. In truth, it holds no relationship with Deism as we know it."
They label Moralistic Therapeutic Deism as a religion with the following traits:
Throughout "L'Ingénu", Voltaire advocates deism, and lambastes intolerance, fanaticism, superstitions, sects, and the Catholic clergy.