Theism & Deism: Non-exhaustively
Edited reworked website material for an academia.edu publication.
Preface
Within academia, because of manuscript evidence, historical Scripture, the Church Fathers' writings and witness, biblical studies, theology, philosophy of religion, history and as well, premises from other disciplines, I hold to biblical Christianity, within the Reformed tradition, as a worldview and my faith and philosophy.
Biblically, a legitimate faith is revealed via the triune God. God the Father that sends God the Son and God the Holy Spirit. God the Son that completes the atonement and resurrection imputed to humanity and too sends God the Holy Spirit and the Holy Spirit that regenerates (John 3, Titus 3, 1 Peter 1). Those chosen in Jesus Christ that are justified and saved by grace through faith, alone (Ephesians 1-2, Romans, Galatians, Hebrews, as some key examples).
I have read and heard the intellectual criticism, that biblical Christians are closed-minded in regards to an alternate, possibly correct, worldview. Based on reason, theoretically, my second preferred worldview would be some type of theism, perhaps with similarities to deism, heavily influenced by theistic philosophy of religion. If the biblical revelation was denied (to be clear, absolutely, not my view), I would still hold to many of the philosophical premises, within philosophy of religion which support the existence of an infinite, eternal, first cause, primary cause, necessary (of necessity), God.
Importantly for this particular entry: My conclusion differs, for example, from many in ex-Christian movements that conclude that once Christianity and the Scripture is debunked in his/her mind, that therefore, atheism is the most reasonable worldview to embrace. My church bible study leader actually assumed that atheism was the default, most likely worldview for many, if not most, within the Western world, if Christianity was untrue. But, whether that deduction in regards to the opinions of many is true or not, that is not my view.
Deism or a related theism, in my mind is a far more likely alternative to Christianity than a non-theistic view, although, again, I fully believe in the Biblical texts. Deism, and related theisms, do not accept a God that reveals self, but still, generally at least, accept the God of first cause. First cause (primary cause) provides premises which prove, philosophically and theologically, in a sense, the existence of God. God, as infinite, eternal and omnipotent. The deduced first and sufficient cause of all that is finite. God would also be conscious and within Judaism and Christianity, personal.
Theism
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).
Deism
Stanford Encyclopedia of Philosophy
Anthony Collins is discussed.
Cited
'Anthony Collins (1676–1729) was a wealthy English free-thinker, deist and materialist who in his later years became a country squire and local government official in Essex.'
Cited
'Collins was a friend of John Locke in Locke’s old age and Locke was one important formative influence on his philosophical views.'
Cited
'Collins rejects Revelation. (Stanford). Collins clearly rejects theism based on revelation. But one could also be a theist based on arguments from natural religion. (Stanford).' 'In A Discourse on the Grounds and Reasons of the Christian Religion, 1724, Collins attacks the basis of Christianity as a revealed religion. (Stanford).'
John Locke is discussed.
'Samuel Hefelbower in The Relation of John Locke to English Deism remarks that among the progressives—theologians, philosophers and deists—all accepted a rationalistic religion. The question then becomes what exactly is the role of reason vis à vis revelation.' (Stanford). 'Locke holds that reason is responsible for determining what counts as a genuine revelation. Locke also holds the view that there is revelation that tells us about things above reason but not contrary to it.' (Stanford).
I can agree with Locke, in the sense that God will move the human mind to grasp divine revelation. I also agree that divine revelation is rational and reasonable. I would add, true. The Hebrew Bible and New Testament are both religious history and provide, documented, manuscript evidence. Church history, theology and theistic, philosophy of religion also provide reasonable evidences for Christian faith and philosophy.
Other sources
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 (θεός my add) 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 New Testament would be denied as actually occurring, and the gospel and related doctrines would be denied. In agreement with Christianity, would be an understanding of God as 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).
FEINBERG, JOHN S. (1996) ‘Theism’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company.
FLEW, ANTONY AND A.MACINTRYE (1999) ‘Philosophy of Religion’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.
MACDONALD, M.H. (1996) ‘Deism’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press.
MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company.
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.
PHILLIPS, D.Z. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.
PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis.
WAINWRIGHT, WILLIAM J. (1996) ‘Deism’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
Referenced archived articles
Listed from Stanford Encyclopedia of Philosophy
Primary references
An Essay Concerning the Use of Reason, 1707
Collins contributions to the Clarke Collins controversy: A Letter to Mr. Dodwell, 1706
A Reply to Mr. Clarke’s Defence of His Letter to Mr. Dodwell
Reflections on Mr. Clarke’s Second Defence of His Letter to Mr. Dodwell
An Answer to Mr. Clarke’s Third Defence of His Letter to Mr. Dodwell, 1708
Priestcraft In Perfection 1710 A Vindication of the Divine Attributes, in some Remarks on His Grace the Archbishop of Dublin’s sermon intitled “Divine Predestination Consistent with the Freedom of Man’s Will”, 1710
A Discourse of Free-Thinking, 1713 Philosophical Inquiry Concerning Human Liberty, 1717
A Discourse on the Grounds and Reasons of the Christian Religion, 1724
An Historical and Critical Essay on the Thirty Nine Articles of the Church of England, 1724
The Scheme of Literal Prophecy Considered, 1726
A Discourse concerning Ridicule and Irony in Writing, 1729
Collins, Anthony, 1707 [1984], An Essay Concerning the Use of Reason and A Discourse of Free Thinking, Peter Schouls (ed.), 1707; republished New York: Garland Press, 1984. A republication of Collins’ first book and his 1713 book on free thinking, both in their original eighteenth century type.
1707 [1976], Determinism and Free Will, introduction by James O’Higgins, The Hague: Martinus Nijhoff. Provides the facsimile text of Collins’ A Philosophical Inquiry Concerning Human Freedom along with annotations and a useful introduction that discusses Collins’ place in the debate over free will and determinism and provides an analysis of the text.
1729 [1970], A Discourse concerning Ridicule and Irony in Writing, Edward A. Bloom and Lillian D. Bloom (eds.); republished, Los Angeles: The William Andrews Memorial Clarke Library, No. 142, 1970. A republication of Collins’ last book with an interesting introduction and notes.
Locke, John, 1690 [1975], An Essay Concerning Human Understanding, Peter Nidditch (ed.), Oxford: Oxford University Press. Locke’s magnum opus had a considerable influence on Collins both in respect to his epistemological views and in respect to particular issues such as whether matter can think. This is currently the standard edition of Locke’s Essay.
1989, The Correspondence of John Locke, volume 8, E. S. De Beer (ed.), Oxford: Oxford University Press. Contains Locke’s letters to Collins during the period of their eighteen month friendship. It is thus a major source for the study of their relationship.
Secondary references
Colie, Rosalie L., 1959, “Spinoza and the Early English Deists”, Journal of the History of Ideas, 20(1): 23–46. doi:10.2307/2707965 Develops the political dimension of early English Deism. Colie claims that Collins was the least political of the early English Deists. She discusses the relation of Collins’ views on necessity and the problem of evil to those of Spinoza.
Edwards, Paul, 2009, God and the Philosophers, Amherst, NY: Prometheus Books. Puts Collins in the context of a brief history of Deism.
Hefelbower, Samuel Gring, 1918, The Relation of John Locke to English Deism, Chicago: University of Chicago Press. An effort to characterize the defining features of English Deism
Mossner, Ernest Campbell, 1967, two articles in The Encyclopedia of Philosophy, volume 2, Paul Edwards (ed.), New York: Macmillan. 1967a, “Anthony Collins”, pp. 144–146. Provides a good account of Collins, though significantly shorter and less detailed than the one provided here. 1967b, “Deism”, pp. 326–336. Provides a fine overview of Deism both in England and on the continent with brief biographies of both major and minor figures.
Stephen, Leslie, 1936, History of English Thought in the Eighteenth Century, London: Watts & Co. Gives a detailed history of English Deism in both the seventeenth and eighteenth centuries and on the continent. There are several chapters devoted to Deism and one of these to Collins.
