Theism and Deism

Wasdale, The Lake District, England (trekearth)

Theism and Deism

John S. Feinberg states that theism is literally the belief in the existence of God. The term may be recent and a counter to the seventeenth century terms deism and deistic and is used as the opposite of atheist. Feinberg (1996: 1080). Feinberg writes the term theist is used for religious believers and those who hold to certain philosophical and theological positions without necessarily being religious. Feinberg (1996: 1080).

Richard G. Swinburne explains that theism is the idea that there exists a God that is personal, without a body, omnipotent, omniscient, free, and the creator of the universe. Christians, Jews, and Muslims are all theists. Swinburne (1999: 562). Swinburne states that God is personal in theism as he acts intentionally to bring about purposes and has knowledge of all things. Swinburne (1999: 562-563).

M.H. Macdonald writes that deism describes an unorthodox religious view expressed among readers in the first half of the seventeenth century, most notably Lord Herbert of Cherbury. Macdonald (1996: 304). Deism is from the Latin for deus, in contrast, to theos from the Greek. Macdonald (1999: 304). Deism is different than theism and is connected to natural religion that thinks religious knowledge is gained through reason and not revelation or church doctrines. Macdonald (1996: 304). There is a belief in a supreme being, but this being is not directly involved in the affairs of his creation. Macdonald (1996: 304). Therefore, the revelation of the Hebrew Bible and the New Testament would be denied as actually occurring, and the gospel and related doctrines would be denied. In agreement with Christianity, it would be an understanding of God as the first cause and the creator of universal laws. Macdonald (1996: 305). David A. Pailin, my brief former academic advisor, writes that deism is often in parallel to theism. Pailin (1999: 148).

In modern times deism is used to define a supreme being who is the ultimate source of reality but does not intervene in the natural and historical processes through revelation or salvific acts. Pailin (1999: 148). Pailin writes that the common use of the term ‘theism’ does not carry the same negative implications. Pailin (1999: 148). He explains that historically deism is not so much a set of doctrines, but a movement, largely British, that became popular in the seventeenth and eighteenth centuries. Pailin (1999: 148). Many within deism will have doubts concerning concepts of supernatural religious doctrines, revelation and the authority of the Bible. Pailin (1999: 148). Pailin notes that some within deism desire to replace Christianity with a more ‘reasonable’ faith, and for others, it is an attempt to produce a more ‘reasonable’ version of Christianity. Pailin (1999: 149).

William J. Wainwright explains that deism understands true religion as natural, as opposed to supernatural religion. Wainwright (1996: 188). He writes that some self-styled Christian deists accept revelation although they argue that the content is the same as natural religion. Wainwright (1996: 188). Most deists reject revelation as fiction, but many reason that God has ordained that human happiness is possible through natural means that are universally available. Wainwright (1996: 188). Salvation, therefore, does not come via divine revelation. Wainwright (1996: 188).

Accepting that human nature is corrupt as described in Romans 1-3, it is very unlikely that the problem of evil would ever be solved but rather merely treated by humanity if deism is true. There would at no time be any solution for sin, death, and the problem of evil since the infinite, omnipotent God would not interfere with his creation and through the gospel regenerate and change individuals in order to eventually establish the Kingdom of God where the problem of evil does not exist. With a deistic universe seemingly sin, death, and the problem of evil continue to exist as long as humanity does. Deism seemingly does not offer any ultimate solution to the problem of evil.

Theists and deists are different and deists could only possibly be considered theists in a sense, as there is a shared belief in a first cause creator that has personal consciousness and purpose in creation. But, for the most part, academically, deists should not be considered theists.

FEINBERG, JOHN S. (1996) ‘Theism’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

MACDONALD, M.H. (1996) ‘Deism’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

PAILIN, DAVID A. (1999) ‘Deism’, in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.

SWINBURNE, Richard G. (1999) ‘Theism’. in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WAINWRIGHT, WILLIAM J. (1996) ‘Deism’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.



Is this a new type of door-to-door pseudo-Christian cultist?