Synonyms for theism or Related words with theism

deism              theistic              theodicy              monism              universalism              foundationalism              pantheism              panpsychism              holism              scientism              nominalism              subjectivism              theist              materialist              rationalism              panentheism              christology              nominalist              cognitivism              hermeneutics              empiricism              relativism              fallibilism              pandeism              dualist              intuitionism              dualism              trinitarianism              agnosticism              kantian              empiricist              atomism              objectivism              solipsism              monotheism              emergentism              atheism              essentialism              compatibilism              monistic              occasionalism              fideism              gnosticism              presentism              physicalism              deistic              pantheistic              humean              eschatology              predestination             

Examples of "theism"
Tillich argues that the God of theological theism is at the root of much revolt against theism and religious faith in the modern period. Tillich states, sympathetically, that the God of theological theism
In modern philosophy, classical theism is a theism in which God is characterized as the "absolutely metaphysically ultimate being", in contrast to other conceptions such as Pantheism, Panentheism, Polytheism and Process Theism.
Post-theism is a variant of nontheism that proposes that the division of theism vs. atheism is obsolete, that God belongs to a stage of human development now past. Within nontheism, post-theism can be contrasted with antitheism.
In short, open theism says that since God and humans are free, God's knowledge is dynamic and God's providence flexible. While several versions of traditional theism picture God's knowledge of the future as a singular, fixed trajectory, open theism sees it as a plurality of branching possibilities, with some possibilities becoming settled as time moves forward. Thus, the future as well as God's knowledge of it is "open" (hence "open" theism). Other versions of classical theism hold that God fully determines the future, entailing that there is no free choice (the "future" is closed). Yet other versions of classical theism hold that even though there is freedom of choice, God's omniscience necessitates God foreknowing what free choices are made (God's "foreknowledge" is closed). Open theists hold that these versions of classical theism are out of sync with:
In the philosophy of religion, skeptical theism is not a broad skepticism toward human knowledge of God, but is instead putatively presented as a response to philosophical propositions, such as those focused on drawing "all things considered" inductive conclusions about God's motives from perceived circumstances. Additionally, skeptical theism is not a position used to defend all forms of theism, though it is most often presented in the defense of orthodox Christian theism. Moreover, skeptical theism is not supported by all theists and some who support its skeptical positions are not theists.
Agnostic theism is the philosophical view that encompasses both theism and agnosticism. For theism, an agnostic theist believes that the proposition "at least one deity exists" is true, but, per agnosticism, believes that the existence of gods is unknown or inherently unknowable. The agnostic theist may also or alternatively be agnostic regarding the properties of the god(s) they believe in.
Hennell published in 1839 "Christian Theism", an essay on religious sentiment after the end of a belief in miraculous revelation. A second edition of the "Inquiry" appeared in 1841; it was republished with "Christian Theism" in one volume, 1870.
At the New York Public Library in May 2007, Hitchens debated Al Sharpton on the issue of theism and anti-theism, giving rise to a memorable exchange about Mormonism in particular.
Atheism is commonly understood as rejection of theism in the broadest sense of theism, i.e. the rejection of belief in a god or gods. The claim that the existence of any deity is unknown or unknowable is agnosticism.
Given theism and naturalism as live options fixed by our background beliefs, theism provides a better explanation of consciousness than naturalism, and thus receives some confirmation from the existence of consciousness.
Antitheism (sometimes anti-theism) is the opposition to theism. The term has had a range of applications. In secular contexts, it typically refers to direct opposition to organized religion or to the belief in any deity.
Referring to the implications of Classical Theism that follow from this argument, Craig writes:
Philosophical theism has parallels with the 18th century philosophical view called Deism.
Porter is an admirer of theologian Greg Boyd, and identifies with the teachings of open theism.
Millard Erickson belittles such precursors to open theism as “virtually unknown or unnoticed.”
which they may consider no more justified than theism or requiring an equal conviction.
"Lucretius or Paul: Materialism and Theism Tested by the Nature and the Needs of Man" (1875),
Some Arminians, such as professor and theologian Robert Picirilli, reject the doctrine of open theism as a "deformed Arminianism". Joseph Dongell stated that "open theism actually moves beyond classical Arminianism towards process theology." There are also some Arminians, like Roger Olson, who believe Open theism to be an alternative view that a Christian can have. The majority Arminian view accepts classical theism – the belief that God's power, knowledge, and presence have no external limitations, that is, outside of his divine nature. Most Arminians reconcile human free will with God's sovereignty and foreknowledge by holding three points:
Anaxagoras (500–430 B.C.) approached a personalistic theism by his doctrine that the divine Nous or Mind governs all motion.
Tillich also further elaborated the thesis of the God above the God of theism in his Systematic Theology.