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{{Short description|Belief in a God based on rational thought}}
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{{Distinguish|Theism}}
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{{God |isms}}

'''Deism''' ({{IPAc-en|Audio=En-uk-deism.ogg|ˈ|d|iː|ɪ|z|əm}} {{respell|DEE|iz-əm}}{{px1}}<ref>{{cite book |title=The Concise Oxford Dictionary |editor=R. E. Allen  |publisher=Oxford University Press |year=1990}}</ref><ref>{{cite web |url=http://www.merriam-webster.com/dictionary/deist |title=Deist – Definition and More from the Free Merriam-Webster Dictionary |publisher=Merriam-webster.com |year=2012 |access-date=2012-10-10 |archive-date=2012-01-12 |archive-url=https://web.archive.org/web/20120112121930/http://www.merriam-webster.com/dictionary/deist |url-status=live }}</ref> or {{IPAc-en|ˈ|d|eɪ|.|ɪ|z|əm}} {{respell|DAY|iz-əm}}; derived from the [[Latin]] term ''[[deus]]'', meaning "[[god]]")<ref name="Harper 2020">{{cite book |last=Harper |first=Leland Royce |year=2020 |title=Multiverse Deism: Shifting Perspectives of God and the World |chapter=Attributes of a Deistic God |chapter-url=https://books.google.com/books?id=bWnnDwAAQBAJ&pg=PA47 |location=[[Lanham, Maryland]] |publisher=[[Rowman & Littlefield]] |pages=47–68 |isbn=978-1-7936-1475-9 |lccn=2020935396}}</ref><ref name="Peters 2013">{{cite book |author-last=Peters |author-first=Ted |year=2013 |chapter=Models of God: Deism |chapter-url=https://books.google.com/books?id=jZhEAAAAQBAJ&pg=PA51 |editor1-last=Diller |editor1-first=Jeanine |editor2-last=Kasher |editor2-first=Asa |title=Models of God and Alternative Ultimate Realities |location=[[Dordrecht]] and [[Heidelberg]] |publisher=[[Springer Verlag]] |pages=51–52 |doi=10.1007/978-94-007-5219-1_5 |isbn=978-94-007-5219-1 |lccn=2012954282}}</ref> is the [[philosophical]] position and [[rationalistic]] [[theology]]<ref name="Smith 2015">{{cite book |editor-last=Smith |editor-first=Merril D. |year=2015 |chapter=Deism |chapter-url=https://books.google.com/books?id=yqxmCgAAQBAJ&pg=PA661 |title=The World of the American Revolution: A Daily Life Encyclopedia |location=[[Santa Barbara, California]] |publisher=[[Greenwood Publishing Group]], imprint of [[ABC-Clio]] |volume=1 |pages=661–664 |isbn=978-1-4408-3027-3 |lccn=2015009496}}</ref> that generally rejects [[revelation]] as a source of divine knowledge and asserts that [[Empirical evidence|empirical]] [[reason]] and [[observation]] of the [[Nature|natural world]] are exclusively logical, reliable, and sufficient to determine the existence of a [[Absolute (philosophy)|Supreme Being]] as the [[Creator deity|creator of the universe]].{{refn|<ref name="Harper 2020"/><ref name="Smith 2015"/><ref name="Stanford 2017">{{cite encyclopedia |last=Bristow |first=William |date=Fall 2017 |title=Religion and the Enlightenment: Deism |url=https://plato.stanford.edu/entries/enlightenment/#RelEnl |editor-last=Zalta |editor-first=Edward N. |editor-link=Edward N. Zalta |encyclopedia=[[Stanford Encyclopedia of Philosophy]] |publisher=The Metaphysics Research Lab, [[Center for the Study of Language and Information]], [[Stanford University]] |issn=1095-5054 |oclc=643092515 |url-status=live |archive-url=https://web.archive.org/web/20171211080212/https://plato.stanford.edu/entries/enlightenment/ |archive-date=11 December 2017 |access-date=3 August 2021 |quote=Deism is the form of religion most associated with [[Age of Enlightenment|the Enlightenment]]. According to deism, we can know by the natural light of reason that the universe is created and governed by a supreme intelligence; however, although this supreme being has a plan for creation from the beginning, the being does not interfere with creation; the deist typically rejects miracles and reliance on special revelation as a source of religious doctrine and belief, in favor of the natural light of reason. Thus, a deist typically rejects the divinity of Christ, as repugnant to reason; the deist typically demotes the figure of Jesus from agent of miraculous redemption to extraordinary moral teacher. Deism is the form of religion fitted to the new discoveries in natural science, according to which the cosmos displays an intricate machine-like order; the deists suppose that the supposition of a God is necessary as the source or author of this order. Though not a deist himself, [[Isaac Newton]] provides fuel for deism with his argument in his ''Opticks'' (1704) that we must infer from the order and beauty in the world to the existence of an intelligent supreme being as the cause of this order and beauty. [[Samuel Clarke]], perhaps the most important proponent and popularizer of Newtonian philosophy in the early eighteenth century, supplies some of the more developed arguments for the position that the correct exercise of unaided human reason leads inevitably to the well-grounded belief in a God. He argues that the Newtonian physical system implies the existence of a transcendent cause, the creator a God. In his first set of Boyle lectures, ''A Demonstration of the Being and Attributes of God'' (1705), Clarke presents the metaphysical or “argument a priori” for God’s existence. This argument concludes from the rationalist principle that whatever exists must have a sufficient reason or cause of its existence to the existence of a transcendent, necessary being who stands as the cause of the chain of natural causes and effects.}}</ref><ref name="Britannica">{{cite encyclopedia |last1=Manuel |first1=Frank Edward |last2=Pailin |first2=David A. |last3=Mapson |first3=K. |last4=Stefon |first4=Matt |date=13 March 2020 |orig-date=26 July 1999 |title=Deism |url=https://www.britannica.com/topic/Deism |encyclopedia=[[Encyclopædia Britannica]] |location=[[Edinburgh]] |publisher=[[Encyclopædia Britannica, Inc.]] |archive-url=https://web.archive.org/web/20210609065121/https://www.britannica.com/topic/Deism |archive-date=9 June 2021 |url-status=live |access-date=3 August 2021 |quote=Deism, an unorthodox religious attitude that found expression among a group of English writers beginning with [[Edward Herbert, 1st Baron Herbert of Cherbury|Edward Herbert (later 1st Baron Herbert of Cherbury)]] in the first half of the 17th century and ending with [[Henry St. John, 1st Viscount Bolingbroke]], in the middle of the 18th century. These writers subsequently inspired a similar religious attitude in Europe during the second half of the 18th century and in the colonial United States of America in the late 18th and early 19th centuries. In general, Deism refers to what can be called [[Natural theology|natural religion]], the acceptance of a certain body of religious knowledge that is inborn in every person or that can be acquired by the use of reason and the rejection of religious knowledge when it is acquired through either revelation or the teaching of any church.}}</ref><ref name="Gomes 2012">{{cite encyclopedia |last=Gomes |first=Alan W. |title=Deism |year=2012 |orig-date=2011 |encyclopedia=The Encyclopedia of Christian Civilization |location=[[Chichester, West Sussex]] |publisher=[[Wiley-Blackwell]] |doi=10.1002/9780470670606.wbecc0408 |isbn=9781405157629 |quote=Deism is a rationalistic, critical approach to theism with an emphasis on [[natural theology]]. The deists attempted to reduce religion to what they regarded as its most foundational, rationally justifiable elements. Deism is not, strictly speaking, the teaching that [[Watchmaker analogy|God wound up the world like a watch and let it run on its own]], though that teaching was embraced by some within the movement.}}</ref><ref name="DHS 2005"/><ref name="JE">{{cite encyclopedia |url=https://jewishencyclopedia.com/articles/5049-deism |title=Deism |last1=Kohler |first1=Kaufmann |author1-link=Kaufmann Kohler |last2=Hirsch |first2=Emil G. |author2-link=Emil G. Hirsch |encyclopedia=[[Jewish Encyclopedia]] |publisher=[[Kopelman Foundation]] |year=1906 |archive-url=https://web.archive.org/web/20130115134854/https://jewishencyclopedia.com/articles/5049-deism |archive-date=15 January 2013 |url-status=live |access-date=3 August 2021 |quote=A system of belief which posits a God's existence as the cause of all things, and admits His perfection, but rejects Divine revelation and government, proclaiming the all-sufficiency of natural laws. The [[Socinianism|Socinians]], as [[Antitrinitarianism|opposed to the doctrine of the Trinity]], were designated as deists [...]. In the seventeenth and eighteenth centuries deism became synonymous with "natural religion," and deist with "[[Freethought|freethinker]]." [[Deism in England and France in the 18th century|England and France]] have been successively the strongholds of deism. Lord Herbert of Cherbury, the "father of deism" in England, assumes certain "innate ideas," which establish five religious truths: (1) that God is; (2) that it is man's duty to worship Him; (3) that worship consists in virtue and piety; (4) that man must repent of sin and abandon his evil ways; (5) that divine retribution either in this or in the next life is certain. He holds that all positive religions are either allegorical and poetic interpretations of nature or deliberately organized impositions of priests.}}</ref>}} More simply stated, Deism is the belief in the [[existence of God]]—often, but not necessarily, an impersonal and incomprehensible God who [[Deus otiosus|does not intervene in the universe after creating it]],<ref name="Gomes 2012"/><ref name="Doniger-Eliade 1999">{{cite book |editor1-last=Doniger |editor1-first=Wendy |editor1-link=Wendy Doniger |editor2-last=Eliade |editor2-first=Mircea |editor2-link=Mircea Eliade |year=1999 |chapter=DEUS OTIOSUS |chapter-url=https://books.google.com/books?id=ZP_f9icf2roC&dq=deus+otiosus+deism&pg=PA288 |title=Merriam-Webster's Encyclopedia of World Religions |location=[[Springfield, Massachusetts]] |publisher=[[Merriam-Webster]] |page=288 |isbn=9780877790440 |oclc=1150050382 |quote='''DEUS OTIOSUS''' ([[Latin]]: "inactive god") in the history of religions and philosophy, a [[High God]] who has withdrawn from the immediate details of the government of the world. [...] In [[Western philosophy]], the ''[[deus otiosus]]'' concept has been attributed to Deism, a 17th–18th century Western rationalistic religio-philosophical movement, in its view of a non-intervening [[Creator deity|creator of the universe]]. Although this stark interpretation was accepted by very few Deists, many of their antagonists attempted to force them into the position of stating that after the original act of creation [[God]] virtually withdrew and refrained from interfering in the processes of nature and human affairs. |access-date=2023-03-15 |archive-date=2023-03-13 |archive-url=https://web.archive.org/web/20230313042413/https://books.google.com/books?id=ZP_f9icf2roC&pg=PA288&dq=deus+otiosus+deism |url-status=live }}</ref> solely based on rational thought without any reliance on revealed religions or religious authority.{{refn|<ref name="Harper 2020"/><ref name="Smith 2015"/><ref name="Stanford 2017"/><ref name="Britannica"/><ref name="DHS 2005"/><ref name="JE"/>}} Deism emphasizes the concept of [[natural theology]]—that is, God's existence is revealed through nature.{{refn|<ref name="Harper 2020"/><ref name="Smith 2015"/><ref name="Stanford 2017"/><ref name="Britannica"/><ref name="Gomes 2012"/><ref name="DHS 2005"/>}}

Since the 17th century and during the [[Age of Enlightenment]], especially in 18th-century [[Deism in England and France in the 18th century|England, France]], and [[American Enlightenment|North America]],<ref name="Rowe 2022">{{cite encyclopedia |author-last=Rowe |author-first=William L. |year=2022 |orig-date=2017 |title=Deism |editor-last=Craig |editor-first=Edward |editor-link=Edward Craig (philosopher) |encyclopedia=[[Routledge Encyclopedia of Philosophy]] |location=[[London]] and [[New York City|New York]] |publisher=[[Routledge]] |doi=10.4324/9780415249126-K013-1 |isbn=9780415250696 |quote=In the popular sense, a deist is someone who believes that God created the world but thereafter has exercised no providential control over what goes on in it. In the proper sense, a deist is someone who affirms a divine creator but denies any divine revelation, holding that human reason alone can give us everything we need to know to live a correct moral and religious life. In this sense of ‘deism’ some deists held that God exercises providential control over the world and provides for a future state of rewards and punishments, while other deists denied this. However, they all agreed that human reason alone was the basis on which religious questions had to be settled, rejecting the orthodox claim to a special divine revelation of truths that go beyond human reason. Deism flourished in the seventeenth and eighteenth centuries, principally in England, France, and America.}}</ref> various [[Western philosophy|Western philosophers]] and theologians formulated a [[Criticism of religion|critical rejection]] of the several [[religious text]]s belonging to the many [[organized religion]]s, and began to appeal only to truths that they felt could be established by reason as the exclusive source of divine knowledge.{{refn|<ref name="Smith 2015"/><ref name="Stanford 2017"/><ref name="Britannica"/><ref name="DHS 2005"/><ref name="JE"/><ref name="Herrick 1997">{{cite book |last=Herrick |first=James A. |year=1997 |chapter=Characteristics of British Deism |chapter-url=https://books.google.com/books?id=7DPn4RtTbUgC&pg=PA23 |title=The Radical Rhetoric of the English Deists: The Discourse of Skepticism, 1680–1750 |location=[[Columbia, South Carolina]] |publisher=[[University of South Carolina Press]] |series=Studies in Rhetoric/Communication |pages=23–49 |isbn=978-1-57003-166-3}}</ref>}} Such philosophers and theologians were called "Deists", and the philosophical/theological position they advocated is called "Deism".{{refn|<ref name="Smith 2015"/><ref name="Stanford 2017"/><ref name="Britannica"/><ref name="JE"/><ref name="Herrick 1997"/>}}

Deism as a distinct philosophical and intellectual movement declined toward the end of the 18th century<ref name="Smith 2015"/> but had a revival in the early 19th century.<ref name="Claeys 1989">{{cite book |last=Claeys |first=Gregory |year=1989 |title=Thomas Paine: Social and Political Thought |chapter=Revolution in heaven: The Age of Reason (1794-95) |chapter-url=https://books.google.com/books?id=W9X9DwAAQBAJ&pg=PA177 |location=[[New York City|New York]] and [[London]] |publisher=[[Routledge]] |edition=1st |pages=177–195 |isbn=9780044450900}}</ref> Some of its tenets continued as part of other intellectual and [[Spirituality|spiritual]] movements, like [[Unitarianism]],<ref name="Peters 2013"/> and Deism continues to have advocates today,<ref name="Harper 2020"/> including with modern variants such as [[Christian deism]] and [[pandeism]].

== Early developments ==

=== Ancient history ===
{{main|History of philosophy}}

Deistical thinking has existed since [[Ancient history|ancient times]]; the roots of Deism can be traced back to the [[Ancient Greek philosophy|philosophical tradition]] of [[Ancient Greece]].{{sfn|Piland|2011|p=4}} The 3rd-century Christian theologian and philosopher [[Clement of Alexandria]] explicitly mentioned persons who believed that [[God]] was not involved in human affairs, and therefore led what he considered a licentious life.<ref>''Stromata'', book 7, ch. 3. Alexander Roberts and James Donaldson (eds.), ''Ante-Nicene Christian Library: Translations of the Writings of the Fathers down to AD 325'', vol. 12, p. 416</ref> However, Deism did not develop as a religio-philosophical movement until after the [[Scientific Revolution]], which began in the mid-16th century in [[early modern Europe]].{{sfn|Piland|2011|p=5}}

=== Divinity schools in Islamic theology ===
{{main|Aqidah|God in Islam}}

In the [[history of Islam]], one of the earliest [[Schools of Islamic theology|systematic schools of Islamic theology]] to develop was the [[Mu'tazilism|Muʿtazila]] in the mid-8th century CE.<ref name="Schmidtke 2016">{{•}} {{cite book |last=Treiger |first=Alexander |year=2016 |orig-date=2014 |chapter=Part I: Islamic Theologies during the Formative and the Early Middle period – Origins of Kalām |chapter-url=https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA27 |editor-last=Schmidtke |editor-first=Sabine |editor-link=Sabine Schmidtke |title=The Oxford Handbook of Islamic Theology |location=[[Oxford]] and [[New York City|New York]] |publisher=[[Oxford University Press]] |pages=27–43 |doi=10.1093/oxfordhb/9780199696703.013.001 |isbn=9780199696703 |lccn=2016935488 |access-date=2021-10-19 |archive-date=2022-11-18 |archive-url=https://web.archive.org/web/20221118051704/https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA27 |url-status=live }}<br />{{•}} {{cite book |last=Abrahamov |first=Binyamin |year=2016 |orig-date=2014 |chapter=Part I: Islamic Theologies during the Formative and the Early Middle period – Scripturalist and Traditionalist Theology |chapter-url=https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA264 |editor-last=Schmidtke |editor-first=Sabine |editor-link=Sabine Schmidtke |title=The Oxford Handbook of Islamic Theology |location=[[Oxford]] and [[New York City|New York]] |publisher=[[Oxford University Press]] |pages=264–279 |doi=10.1093/oxfordhb/9780199696703.013.025 |isbn=9780199696703 |lccn=2016935488 |access-date=2021-10-19 |archive-date=2022-11-18 |archive-url=https://web.archive.org/web/20221118051704/https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA264 |url-status=live }}</ref><ref name="Peters 1980">{{cite journal |author-last=Peters |author-first=J. R. T. M. |date=1980 |title=La théologie musulmane et l'étude du langage |url=https://www.persee.fr/doc/hel_0750-8069_1980_num_2_1_1049 |journal=Histoire. Épistémologie. Langage |location=Paris |publisher=Société d'histoire et d'Épistémologie des Sciences du Langage |volume=2 |issue=1: ''Éléments d'Histoire de la tradition linguistique arabe'' |language=fr |doi=10.3406/hel.1980.1049 |doi-access=free |pages=9–19 |issn=1638-1580 |access-date=2021-11-30 |archive-date=2021-11-30 |archive-url=https://web.archive.org/web/20211130233309/https://www.persee.fr/doc/hel_0750-8069_1980_num_2_1_1049 |url-status=live }}</ref> Muʿtazilite theologians emphasized the use of [[reason]] and [[Rationalism|rational thought]], positing that the injunctions of [[God in Islam|God]] are accessible through rational thought and inquiry, and affirmed that [[Quranic createdness|the Quran was created]] (''makhlūq'') rather than co-eternal with God, an affirmation that would develop into one of the most contentious questions in the history of Islamic theology.<ref name="Schmidtke 2016"/><ref name="Peters 1980"/>

In the 9th–10th century CE, the [[Ash'arism|Ashʿarī school]] developed as a response to the Muʿtazila, founded by the 10th-century Muslim scholar and theologian [[Abu Hasan al-Ash'ari|Abū al-Ḥasan al-Ashʿarī]].<ref name="Thiele 2016">{{cite book |author-last=Thiele |author-first=Jan |year=2016 |orig-date=2014 |chapter=Part I: Islamic Theologies during the Formative and the Early Middle period – Between Cordoba and Nīsābūr: The Emergence and Consolidation of Ashʿarism (Fourth–Fifth/Tenth–Eleventh Century) |chapter-url=https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA225 |editor-last=Schmidtke |editor-first=Sabine |editor-link=Sabine Schmidtke |title=The Oxford Handbook of Islamic Theology |location=Oxford and New York |publisher=[[Oxford University Press]] |pages=225–241 |doi=10.1093/oxfordhb/9780199696703.013.45 |isbn=978-0-19-969670-3 |lccn=2016935488}}</ref> Ashʿarītes still taught the use of reason in understanding the Quran, but denied the possibility to deduce moral truths by reasoning.<ref name="Thiele 2016"/> This position was opposed by the [[Maturidism|Māturīdī school]];<ref name="Ulrich 2016">{{cite book |author-last=Rudolph |author-first=Ulrich |year=2016 |orig-date=2014 |chapter=Part I: Islamic Theologies during the Formative and the Early Middle period – Ḥanafī Theological Tradition and Māturīdism |chapter-url=https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA285 |editor-last=Schmidtke |editor-first=Sabine |editor-link=Sabine Schmidtke |title=The Oxford Handbook of Islamic Theology |location=[[Oxford]] and [[New York City|New York]] |publisher=[[Oxford University Press]] |pages=285–290 |doi=10.1093/oxfordhb/9780199696703.013.023 |isbn=9780199696703 |lccn=2016935488 |access-date=2023-06-02 |archive-date=2023-01-01 |archive-url=https://web.archive.org/web/20230101224726/https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA285 |url-status=live }}</ref> according to its founder, the 10th-century Muslim scholar and theologian [[Abu Mansur al-Maturidi|Abū Manṣūr al-Māturīdī]], human reason is supposed to acknowledge the existence of a [[creator deity]] (''bāriʾ'') solely [[Rationalism|based on rational thought]] and independently from divine revelation.<ref name="Ulrich 2016"/> He shared this conviction with his teacher and predecessor [[Abu Hanifa an-Nu'man|Abū Ḥanīfa al-Nuʿmān]] (8th century CE), whereas al-Ashʿarī never held such a view.<ref name="Ulrich 2016"/>

According to the Afghan-American philosopher [[Sayed Hassan Akhlaq|Sayed Hassan Hussaini]], the early schools of Islamic theology and theological beliefs among [[Early Islamic philosophy|classical Muslim philosophers]] are characterized by "a rich color of Deism with a slight disposition toward [[theism]]".<ref name="Hussaini 2016">{{cite journal |last=Hussaini |first=Sayed Hassan |author-link=Sayed Hassan Akhlaq |date=2016 |title=Islamic Philosophy between Theism and Deism |journal=Revista Portuguesa de Filosofia |location=[[Braga]] |publisher=Aletheia - Associação Científica e Cultural |volume=72 |issue=1: ''Teísmos: Aportações Filosóficas do Leste e Oeste / Theisms: Philosophical Contributions from the East to the West'' |pages=65–83 |doi=10.17990/RPF/2016_72_1_0065 |issn=0870-5283 |jstor=43816275}}</ref>

=== Origins of ''Deism'' ===
The terms ''deism'' and ''[[theism]]'' are both derived from words meaning "[[god]]": the [[Latin]] term ''[[deus]]'' and the [[Ancient Greek language|Ancient Greek]] term ''theós'' (θεός), respectively.<ref name="Harper 2020"/> The word ''déiste'' first appeared in French in 1563 in a theological treatise written by the [[Swiss Reformation|Swiss]] [[Calvinism|Calvinist theologian]] named [[Pierre Viret]],<ref name="DHS 2005">{{cite encyclopedia |author-last=Pitassi |author-first=Maria-Cristina |title=Déisme |url=https://hls-dhs-dss.ch/fr/articles/011423/2005-08-22/ |url-status=live |encyclopedia=[[Historical Dictionary of Switzerland]] |date=22 August 2005 |location=[[Geneva]] |publisher=Swiss Academy of Humanities and Social Sciences |language=fr |archive-url=https://web.archive.org/web/20230329035216/https://hls-dhs-dss.ch/fr/articles/011423/2005-08-22/ |archive-date=29 March 2023 |access-date=30 May 2023 |quote=Si le terme de déisme se trouve déjà chez [[Pierre Viret]] en 1563, ce n'est qu'aux XVIIe et XVIIIe s. que le mouvement connut son véritable essor. Il fut actif surtout en Angleterre où [[Edward Herbert, 1st Baron Herbert of Cherbury|Herbert of Cherbury]] d'abord, [[Matthew Tindal]], [[John Toland]], et [[Anthony Collins (philosopher)|Anthony Collins]] ensuite lui donnèrent ses bases intellectuelles. [...] Malgré des sensibilités assez différentes à l'intérieur du mouvement, le déisme se caractérise par une attaque virulente de la révélation biblique et des institutions ecclésiastiques au nom d'une religion naturelle que l'être humain peut découvrir en utilisant exclusivement sa raison. [...] Assimilés par les apologistes chrétiens à des athées, les déistes ne niaient pas l'existence de Dieu mais dénonçaient sans indulgence les prétendues incohérences, voire les immoralités de l'Ecriture; celle-ci, considérée dans le meilleur des cas comme un amas de contradictions et dans le pire comme une supercherie habilement exploitée par les autorités ecclésiastiques, était ainsi dépouillée de tout caractère sacré. Pourtant, en dépit de son côté radical et polémique, la réflexion déiste sur l'Ancien et le Nouveau Testament a contribué au développement du criticisme biblique, en particulier en ce qui concerne l'élucidation des origines juives et chrétiennes, l'histoire du canon ou l'interprétation des prophéties.}}</ref> but Deism was generally unknown in the [[Kingdom of France]] until the 1690s when [[Pierre Bayle]] published his famous ''[[Dictionnaire Historique et Critique]]'', which contained an article on Viret.<ref>
{{cite book
    | last1 =                    Bayle
    | first1 =                   Pierre
    | author-link1 =        Pierre Bayle
    | chapter =               Viret
    | title =                     Dictionnaire historique et critique
    | url =                       https://books.google.com/books?id=pHAHjxIW7uEC
    | language =             fr
    | volume =               14
    | edition =                Nouvelle
    | location =              Paris
    | publisher =            Desoer
    | access-date =         2017-11-23
| year = 1820
 }} (1697/1820)
Bayle quotes Viret (see below) as follows: “J'ai entendu qu'il y en a de ceste bande, qui s'appellent déistes, d'un mot tout nouveau, lequel ils veulent opposer à l'athéiste,” remarking on the term as a neologism (''un mot tout nouveau''). (p.418)</ref>

In English, the words ''deist'' and ''theist'' were originally synonymous, but by the 17th century the terms started to diverge in meaning.<ref>{{cite book
    |last=          Orr
    |first=          John
    |title=          English Deism: Its Roots and Its Fruits
    |publisher= Eerdmans
    |year=         1934
}} The words deism and theism are both derived words meaning "god" - "THE": Latin ZEUS-deus /"deist" and Greek theos/ "theist" (θεός). The word deus/déiste first appears in French in 1564 in a work by a Swiss Calvinist named Pierre Viret, but was generally unknown in France until the 1690s when Pierre Bayle published his famous Dictionary, which contained an article on Viret.“Prior to the 17th Century the terms ["deism" and "deist"] were used interchangeably with the terms "theism" and "theist", respectively. .. Theologians and philosophers of the 17th Century began to give a different signification to the words. .. Both [theists and deists] asserted belief in one supreme God, the Creator. .. But the theist taught that God remained actively interested in and operative in the world which he had made, whereas the Deist maintained that God endowed the world at creation with self-sustaining and self-acting powers and then surrendered it wholly to the operation of these powers acting as second causes.” (p.13)</ref> The term ''deist'' with its current meaning first appears in English in [[Robert Burton (scholar)|Robert Burton]]'s ''[[The Anatomy of Melancholy]]'' (1621).

=== Herbert of Cherbury and early English Deism ===
[[File:Edward Herbert, 1st Baron Herbert of Cherbury by Isaac Oliver.jpg|thumb|upright|[[Lord Herbert of Cherbury]], portrayed by [[Isaac Oliver]], c. 1603–05]]

The first major statement of Deism in [[English literature]] is [[Lord Herbert of Cherbury]]'s book ''[[De Veritate]]'' (1624).<ref>Basil Willey, ''The Seventeenth Century Background: Studies in the Thought of the Age in Relation to Poetry and Religion'', 1934, p.59ff.</ref> Lord Herbert, like his contemporary [[Descartes]], searched for the foundations of knowledge. The first two-thirds of his book ''[[De Veritate]]'' (''On Truth, as It Is Distinguished from Revelation, the Probable, the Possible, and the False'') are devoted to an exposition of Herbert's [[Epistemology|theory of knowledge]]. Herbert distinguished truths from experience and distinguished reasoning about experience from innate and revealed truths. Innate truths are imprinted on our minds, as evidenced by their universal acceptance. Herbert referred to universally accepted truths as ''notitiae communes&mdash;''Common Notions. Herbert believed there were five Common Notions that unify all religious beliefs.
# There is one Supreme God.
# God ought to be worshipped.
# Virtue and piety are the main parts of divine worship.
# We ought to be remorseful for our sins and repent.
# Divine goodness dispenses rewards and punishments, both in this life and after it.

Herbert himself had relatively few followers, and it was not until the 1680s that Herbert found a true successor in [[Charles Blount (deist)|Charles Blount]] (1654 – 1693).<ref>{{Cite book
            |last=    Gay
            |title=   (see above)
        }} "By utilizing his wide classical learning, Blount demonstrated how to use pagan writers, and pagan ideas, against Christianity. ... Other Deists were to follow his lead." (pp.47-48)</ref>

==={{anchor|The rise of British deism (1690–1740)}}The peak of Deism (1696–1801)===
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{{See also|Deism in England and France in the 18th century}}
The appearance of [[John Locke]]'s ''Essay Concerning Human Understanding'' (1690) marks an important turning-point and new phase in the history of English Deism. Lord Herbert's [[epistemology]] was based on the idea of "common notions" (or [[innate ideas]]). Locke's ''Essay'' was an attack on the foundation of innate ideas. After Locke, deists could no longer appeal to innate ideas as Herbert had done. Instead, deists were forced to turn to arguments based on experience and nature. Under the influence of Newton, they turned to the [[argument from design]] as the principal argument for the existence of God.<ref>Note that Locke himself was not a deist. He believed in both miracles and revelation.  See Orr, pp.96-99.</ref>

[[Peter Gay]] identifies [[John Toland]]'s ''[[Christianity Not Mysterious]]'' (1696), and the "vehement response" it provoked, as the beginning of post-Lockian Deism. Among the notable figures, Gay describes Toland and [[Matthew Tindal]] as the best known; however, Gay considered them to be talented publicists rather than philosophers or scholars. He regards Conyers Middleton and [[Anthony Collins (philosopher)|Anthony Collins]] as contributing more to the substance of debate, in contrast with fringe writers such as [[Thomas Chubb]] and [[Thomas Woolston]].<ref name="Gay, 1968, pp.9-10">
{{Cite book
    |last=Gay
    |title=(see above)
}}  “Among the Deists, only Anthony Collins (1676–1729) could claim much philosophical competence; only Conyers Middleton (1683–1750) was a really serious scholar. The best known Deists, notably John Toland (1670–1722) and Matthew Tindal (1656–1733), were talented publicists, clear without being deep, forceful but not subtle. ... Others, like Thomas Chubb (1679–1747), were self-educated freethinkers; a few, like Thomas Woolston (1669–1731), were close to madness.” (pp.9-10)</ref>

Other English Deists prominent during the period include [[William Wollaston]], [[Charles Blount (deist)|Charles Blount]], [[Henry St John, 1st Viscount Bolingbroke]],<ref name="Britannica"/> and, in the latter part, [[Peter Annet]], [[Thomas Chubb]], and [[Thomas Morgan (deist)|Thomas Morgan]]. [[Anthony Ashley-Cooper, 3rd Earl of Shaftesbury]] was also influential; though not presenting himself as a Deist, he shared many of the deists' key attitudes and is now usually regarded as a Deist.<ref>
{{Cite book
    |last=Gay
    |title=(see above)
}}        Gay describes him (pp.78-79) as "a Deist in fact, if not in name".</ref>

Especially noteworthy is Matthew Tindal's ''Christianity as Old as the Creation'' (1730), which became, very soon after its publication, the focal center of the Deist controversy. Because almost every argument, quotation, and issue raised for decades can be found here, the work is often termed "the Deist's Bible".<ref>{{cite book
    | last=Waring
    | title=(see above)
}}           p.107.</ref> Following Locke's successful attack on innate ideas, Tindal's "Bible" redefined the foundation of Deist [[epistemology]] as knowledge based on experience or human reason. This effectively widened the gap between traditional Christians and what he called "Christian Deists", since this new foundation required that "revealed" truth be validated through human reason.

== Enlightenment Deism ==

=== Aspects of Deism in Enlightenment philosophy ===
Enlightenment Deism consisted of two philosophical assertions: (1) reason, along with features of the natural world, is a valid source of religious knowledge, and (2) revelation is not a valid source of religious knowledge. Different Deist philosophers expanded on these two assertions to create what [[Leslie Stephen]] later termed the "constructive" and "critical" aspects of Deism.<ref>{{cite book
    | last= Stephen
    | first= Leslie
    | date= 1881
    | title= History of English Thought in the Eighteenth Century 3rd Edition 2 vols (reprinted 1949)
    | url= http://catalog.hathitrust.org/Record/001915511
    | location= London
    | publisher= Smith, Elder & Co
    | isbn= 978-0844614212
    | author-link= Leslie Stephen
    | access-date= 2019-01-04
    | archive-date= 2015-06-30
    | archive-url= https://web.archive.org/web/20150630043157/http://catalog.hathitrust.org/Record/001915511
    | url-status= live
    }} Stephen’s book, despite its “perhaps too ambitious” title (preface, Vol.I p.vii), was conceived as an “account of the deist controversy” (p.vi). Stephen notes the difficulty of interpreting the primary sources, as religious toleration was yet far from complete in law, and entirely not a settled fact in practice (Ch.II s.12): deist authors “were forced to .. cover [their opinions] with a veil of decent ambiguity.” He writes of Deist books being burned by the hangman, mentions the Aikenhead blasphemy case (1697) [https://en.m.wikisource.org/wiki/Indytment_of_Thomas_Aikenhead] {{Webarchive|url=https://web.archive.org/web/20190106055114/https://en.m.wikisource.org/wiki/Indytment_of_Thomas_Aikenhead |date=2019-01-06 }}, and names five deists who were banished, imprisoned etc.</ref><ref>{{cite book
    |url= https://books.google.com/books?id=1kruAAAAMAAJ
    |title= Deism: An Anthology
    |editor-last= Gay (Fröhlich)  <!--  Editor surname  -->
    |editor-first= Peter Joachim  <!--  Editor forename[s / etc.]  -->
    |editor-link= Peter Gay  <!--  Title of Wikipedia article (if any) on editor  -->
    |location= Princeton etc.
    |publisher= Van Nostrand
    |year= 1968
    |isbn= 978-0686474012    <!--  recent reprint / reissue  -->
}}
* "All Deists were in fact both critical and constructive Deists. All sought to destroy in order to build, and reasoned either from the absurdity of Christianity to the need for a new philosophy or from their desire for a new philosophy to the absurdity of Christianity. Each deist, to be sure, had his special competence. While one specialized in abusing priests, another specialized in rhapsodies to nature, and a third specialized in the skeptical reading of sacred documents. Yet whatever strength the movement had—and it was at times formidable—it derived that strength from a peculiar combination of critical and constructive elements." (p.13)</ref> "Constructive" assertions&mdash;assertions that deist writers felt were justified by appeals to reason and features of the natural world (or perhaps were intuitively obvious or common notions)&mdash;included:<ref>Tindal: "By natural religion, I understand the belief of the existence of a God, and the sense and practice of those duties which result from the knowledge we, by our reason, have of him and his perfections; and of ourselves, and our own imperfections, and of the relationship we stand in to him, and to our fellow-creatures; so that the religion of nature takes in everything that is founded on the reason and nature of things." ''Christianity as Old as the Creation'' (II), quoted in Waring ''(see above)'', p.113.</ref><ref>Toland: “I hope to make it appear that the use of reason is not so dangerous in religion as it is commonly represented .. There is nothing that men make a greater noise about than the "mysteries of the Christian religion". The divines gravely tell us "we must adore what we cannot comprehend" ..  [Some] contend [that] some mysteries may be, or at least seem to be, contrary to reason, and yet received by faith. [Others contend] that no mystery is contrary to reason, but that all are "above" it. On the contrary, we hold that reason is the only foundation of all certitude ..  Wherefore, we likewise maintain, according to the title of this discourse, that ''there is nothing in the Gospel contrary to reason, nor above it; and that no Christian doctrine can be properly called a mystery''." ''Christianity Not Mysterious: or, a Treatise Shewing That There Is Nothing in the Gospel Contrary to Reason, Nor above It'' (1696), quoted in Waring ''(see above)'', pp. 1–12</ref> 
* God exists and created the universe.
* God gave humans the ability to reason.

"Critical" assertions&mdash;assertions that followed from the denial of revelation as a valid source of religious knowledge&mdash;were much more numerous, and included:

* Rejection of all books (including the Quran and the Bible) that claimed to contain divine revelation.<ref>{{cite book |last=Stephens |first=William |author-link=William Stephens (minister) |url=http://www.gutenberg.org/ebooks/37302 |title=An Account of the Growth of Deism in England |access-date=2019-01-04 |archive-url=https://web.archive.org/web/20190105043226/http://www.gutenberg.org/ebooks/37302 |archive-date=2019-01-05 |url-status=live}} (1696 / 1990). Introduction (James E. Force, 1990): "[W]hat 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 (Presbyterian)|John Leland]], in his historical and analytical account of the movement [''View of the Principal Deistical Writers'' [https://catalog.hathitrust.org/Record/008682251] {{Webarchive|url=https://web.archive.org/web/20190105043222/https://catalog.hathitrust.org/Record/008682251|date=2019-01-05}} (1754–1755)], 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."”</ref>
* Rejection of the incomprehensible notion of the Trinity and other religious "mysteries".
* Rejection of reports of miracles, prophecies, etc.

==== The origins of religion ====
A central premise of Deism was that the [[organized religion]]s of their day [[Criticism of religion|were corruptions of an original religion]] that was pure, natural, simple, and rational. Humanity lost this original religion when it was subsequently corrupted by [[priest]]s who manipulated it for personal gain and for the class interests of the priesthood,<ref>{{cite book
    | last=Champion
    | first=J.A.I.
    | title=The Pillars of Priestcraft Shaken: The Church of England and its Enemies, 1660-1730
    | year=2014
    | publisher=Cambridge University Press (Cambridge Studies in Early Modern British History)
}} Champion maintains that historical argument was a central component of the Deists' defences of what they considered true religion.</ref> and encrusted it with superstitions and "mysteries"&mdash;irrational theological doctrines. Deists referred to this manipulation of religious doctrine as "priestcraft", a derogatory term.<ref>{{cite book
    | last=  Paine
    | first= Thomas
    | title= The Age of Reason
| title-link= The Age of Reason
 }} "As priestcraft was always the enemy of knowledge, because priestcraft supports itself by keeping people in delusion and ignorance, it was consistent with its policy to make the acquisition of knowledge a real sin." (Part 2, p.129)</ref> For Deists, this corruption of [[natural religion]] was designed to keep laypeople baffled by "mysteries" and dependent on the priesthood for information about the [[Soteriology|requirements for salvation]]. This gave the priesthood a great deal of power, which the Deists believed the priesthood worked to maintain and increase. Deists saw it as their mission to strip away "priestcraft" and "mysteries". [[Matthew Tindal]], perhaps the most prominent Deist writer in [[early modern Europe]], claimed that this was the proper, original role of the [[Christian Church]].<ref>“It can't be imputed to any defect in the light of nature that the pagan world ran into idolatry, but to their being entirely governed by priests, who pretended communication with their gods, and to have thence their revelations, which they imposed on the credulous as divine oracles. Whereas the business of the Christian dispensation was to destroy all those traditional revelations, and restore, free from all idolatry, the true primitive and natural religion implanted in mankind from the creation.” ''Christianity as Old as the Creation'' (XIV), quoted in Waring ''(see above)'', p.163.</ref>

One implication of this premise was that [[Tribal societies|current-day primitive societies]], or [[Urgesellschaft|societies that existed in the distant past]], should have religious beliefs less infused with superstitions and closer to those of natural theology. This position became less and less plausible as [[Enlightenment philosophy|Enlightenment philosophers]] such as [[David Hume]] began studying the [[Four Dissertations#The Natural History of Religion|natural history of religion]] and suggested that the origin of religion was not in reason but in emotions, such as the fear of the unknown.

====Immortality of the soul====
Different Deists had different beliefs about the immortality of the soul, about the existence of Hell and damnation to punish the wicked, and the existence of Heaven to reward the virtuous. Anthony Collins,<ref>
{{cite book
    |last= Orr
    |title=(see above)
}}          p.134.</ref> [[Henry St John, 1st Viscount Bolingbroke|Bolingbroke]], [[Thomas Chubb]], and [[Peter Annet]] were materialists and either denied or doubted the immortality of the soul.<ref>
{{cite book
    |last= Orr
    |title=(see above)
}}          p.78.</ref> [[Benjamin Franklin]] believed in reincarnation or resurrection. Lord Herbert of Cherbury and [[William Wollaston]]<ref>
{{cite book
    |last= Orr
    |title=(see above)
}} p.137.</ref> held that souls exist, survive death, and in the afterlife are rewarded or punished by God for their behavior in life. [[Thomas Paine]] believed in the "probability" of the immortality of the soul.<ref>
''[[The Age of Reason|Age of Reason]]'', Pt I:
{{blockquote|
    I believe in one God, and no more; and I hope for happiness beyond this life.
}}
and (in the Recapitulation)
{{blockquote|I trouble not myself about the manner of future existence. I content myself with believing, even to positive conviction, that the power that gave me existence is able to continue it, in any form and manner he pleases, either with or without this body; and it appears more probable to me that I shall continue to exist hereafter than that I should have had existence, as I now have, before that existence began.
}}</ref>

====Miracles and divine providence====
The most natural position for Deists was to reject all forms of supernaturalism, including the miracle stories in the Bible. The problem was that the rejection of miracles also seemed to entail the rejection of [[divine providence]] (that is, God taking a hand in human affairs), something that many Deists were inclined to accept.<ref>Most American Deists, for example, firmly believed in divine providence. See this article, [[#Deism in the United States|Deism in the United States]].</ref> Those who believed in a watch-maker God rejected the possibility of miracles and divine providence. They believed that God, after establishing natural laws and setting the cosmos in motion, stepped away. He did not need to keep tinkering with his creation, and the suggestion that he did was insulting.<ref>See for instance {{cite book
    | last=  Paine
    | first= Thomas
    | title= The Age of Reason
| title-link= The Age of Reason
 }}, Part 1.</ref> Others, however, firmly believed in divine providence, and so, were reluctantly forced to accept at least the possibility of miracles. God was, after all, all-powerful and could do whatever he wanted including temporarily suspending his own natural laws.

====Freedom and necessity====
Enlightenment philosophers under the influence of [[Newtonianism|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 called "[[necessitarianism]]"<ref>David Hartley, for example, described himself as "quite in the necessitarian scheme. See Ferg, Stephen, "Two Early Works of David Hartley", ''Journal of the History of Philosophy'', vol. 19, no. 2 (April 1981), pp. 173–89.</ref> (the modern term is "[[determinism]]"): the view that everything in the universe&mdash;including human behavior&mdash;is completely, causally determined by antecedent circumstances and natural law. (See, for example, [[La Mettrie]]'s [http://www.cscs.umich.edu/~crshalizi/LaMettrie/Machine/ ''L'Homme machine''].) As a consequence, debates about [[Free will|freedom]] versus "necessity" were a regular feature of Enlightenment religious and philosophical discussions. Reflecting the intellectual climate of the time, there were differences among Deists about freedom and determinism. Some, such as [[Anthony Collins (philosopher)|Anthony Collins]], were actually necessitarians.<ref>See for example ''Liberty and Necessity'' (1729).</ref>

===David Hume===
[[File:David Hume Ramsay.jpg |thumb|upright|[[David Hume]]]]
Views differ on whether [[David Hume]] was a Deist, an [[Atheism|atheist]], or something else.<ref>Hume himself was uncomfortable with both terms, and Hume scholar [[Paul Russell (philosopher)|Paul Russell]] has argued that the best and safest term for Hume's views is ''[[irreligion]]''.
{{cite encyclopedia
    |url=                  http://plato.stanford.edu/entries/hume-religion/
    |title=                Hume on Religion
    |encyclopedia= Stanford Encyclopedia of Philosophy
    |year=               2005
    |first=                Paul
    |last=                 Russell
    |author-link=      Paul Russell (philosopher)
    |access-date=     2009-12-17
}}</ref> Like the Deists, Hume rejected revelation, and his famous essay ''On Miracles'' provided a powerful argument against belief in miracles. On the other hand, he did not believe that an appeal to Reason could provide any justification for religion. In the essay ''[[Four Dissertations#The Natural History of Religion|Natural History of Religion]]'' (1757), he contended that [[polytheism]], not [[monotheism]], was "the first and most ancient religion of mankind" and that the [[Psychology of religion|psychological basis of religion]] is not reason, but [[fear]] of the unknown.<ref>{{Cite book
    | last=             Hume
    | first=            David
    | author-link=  David Hume
    | title=            The Natural History of Religion
    | year=            1779
}} “The primary religion of mankind arises chiefly from an anxious fear of future events; and what ideas will naturally be entertained of invisible, unknown powers, while men lie under dismal apprehensions of any kind, may easily be conceived. Every image of vengeance, severity, cruelty, and malice must occur, and must augment the ghastliness and horror which oppresses the amazed religionist. .. And no idea of perverse wickedness can be framed, which those terrified devotees do not readily, without scruple, apply to their deity.” (Section XIII)
</ref> In Waring's words: {{blockquote|The clear reasonableness of natural religion disappeared before a semi-historical look at what can be known about uncivilized man— "a barbarous, necessitous animal," as Hume termed him. Natural religion, if by that term one means the actual religious beliefs and practices of uncivilized peoples, was seen to be a fabric of superstitions. Primitive man was no unspoiled philosopher, clearly seeing the truth of one God. And the history of religion was not, as the deists had implied, retrograde; the widespread phenomenon of superstition was caused less by priestly malice than by man's unreason as he confronted his experience.<ref>{{cite book
    | last=Waring
    | title=(see above)
}}</ref>}}

===Deism in the United States===
[[File:Thomas Paine A16220.jpg |right|thumb|upright|[[Thomas Paine]]]]
The [[Thirteen Colonies]] of [[Colonial history of the United States|North America]] &ndash; which became the [[United States of America]] after the [[American Revolution]] in 1776 &ndash; were part of the [[British Empire]], and Americans, as British subjects, were influenced by and participated in the intellectual life of the [[Kingdom of Great Britain]]. English Deism was an important influence on the thinking of [[Thomas Jefferson]] and the principles of religious freedom asserted in the [[First Amendment to the United States Constitution]]. Other [[Founding Fathers of the United States|Founding Fathers]] who were influenced to various degrees by Deism were [[Ethan Allen]],<ref>{{cite web
 |url          = http://www.ethanallenhomestead.org/history/oracle.htm#excerpts
 |title        = Excerpts from Allen's ''Reason The Only Oracle Of Man''
 |publisher    = Ethan Allen Homestead Museum
 |access-date  = 2008-05-01
 |archive-url  = https://web.archive.org/web/20080502050943/http://www.ethanallenhomestead.org/HISTORY/oracle.htm#excerpts
 |archive-date = 2008-05-02
 |url-status     = dead
}}
</ref> [[Benjamin Franklin]], [[Cornelius Harnett]], [[Gouverneur Morris]], [[Hugh Williamson]], [[James Madison]], and possibly [[Alexander Hamilton]].

In the United States, there is a great deal of controversy over whether the Founding Fathers were Christians, Deists, or something in between.<ref>{{cite web
 |url=http://www.firstthings.com/ftissues/ft0501/articles/dulles.htm
 |title=The Deist Minimum
 |work=First Things
 |year=2005
 |access-date=2006-09-14
 |archive-date=2006-09-01
 |archive-url=https://web.archive.org/web/20060901183307/http://firstthings.com/ftissues/ft0501/articles/dulles.htm
 |url-status=live
 }}</ref><ref>
{{cite book
 |last=Holmes
 |first=David
 |author-link=David L. Holmes
 |title=The Faiths of the Founding Fathers
 |url=https://archive.org/details/faithsoffounding0000holm
 |url-access=registration
 |publisher=Oxford University Press, USA
 |location=New York, NY
 |year=2006
 |isbn=0-19-530092-0}}
</ref> Particularly heated is the debate over the beliefs of Benjamin Franklin, Thomas Jefferson, and [[George Washington]].<ref>{{cite news
 |author=David Liss
 |date=11 June 2006
 |url=https://www.washingtonpost.com/wp-dyn/content/article/2006/06/08/AR2006060801123.html
 |title=The Founding Fathers Solving modern problems, building wealth and finding God
 |newspaper=Washington Post
 |access-date=20 September 2017
 |archive-date=12 May 2017
 |archive-url=https://web.archive.org/web/20170512144847/http://www.washingtonpost.com/wp-dyn/content/article/2006/06/08/AR2006060801123.html
 |url-status=live
 }}</ref><ref>{{cite web
 |url=http://www.sullivan-county.com/id3/jefferson_deist.htm
 |title=Was Thomas Jefferson a Deist?
 |author=Gene Garman
 |publisher=Sullivan-County.com
 |year=2001
 |access-date=2006-09-14
 |archive-date=2006-08-30
 |archive-url=https://web.archive.org/web/20060830123010/http://www.sullivan-county.com/id3/jefferson_deist.htm
 |url-status=live
 }}</ref><ref>
{{cite web
 |url=http://www.findarticles.com/p/articles/mi_m2843/is_2_28/ai_114090213/pg_1
 |archive-url=https://web.archive.org/web/20071012180005/http://findarticles.com/p/articles/mi_m2843/is_2_28/ai_114090213/pg_1
 |url-status=dead
 |archive-date=2007-10-12
 |title=Benjamin Franklin: An American Life
 |author=Walter Isaacson
 |publisher=[[Skeptical Inquirer]]
 |date=March–April 2004}}
</ref>

In his ''Autobiography'', Franklin wrote that as a young man "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."<ref>
{{cite book
 |last=Franklin
 |first=Benjamin
 |author-link=Benjamin Franklin
 |title=Benjamin Franklin: Autobiography, Poor Richard, and Later Writings
 |publisher=Library of America
 |location=New York, NY
 |year=2005
 |page=619
 |isbn= 1-883011-53-1}}
</ref><ref>
{{cite web
 |url=http://faculty.umf.maine.edu/~walters/web%20103/Ben%20Franklin.htm
 |archive-url=https://archive.today/20121210090217/http://faculty.umf.maine.edu/~walters/web%20103/Ben%20Franklin.htm
 |url-status=dead
 |archive-date=2012-12-10
 |title=Benjamin Franklin, Autobiography
 |publisher=University of Maine, Farmington}}
</ref> Like some other Deists, Franklin believed 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,"<ref>Benjamin Franklin, [https://web.archive.org/web/20021114204257/http://www.historycarper.com/resources/twobf2/provdnc.htm On the Providence of God in the Government of the World] (1730).
</ref> and at the Constitutional Convention stated that "the longer I live, the more convincing proofs I see of this truth&mdash;that God governs in the affairs of men."<ref>{{cite book|editor=Max Farrand|url=http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=1057&Itemid=27|title=The Records of the Federal Convention of 1787|location=New Haven|publisher=Yale University Press|year=1911|volume=1|page=451|access-date=2011-02-26|archive-date=2011-03-08|archive-url=https://web.archive.org/web/20110308123447/http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=1057&Itemid=27|url-status=live}}</ref>

[[Thomas Jefferson]] is perhaps the Founding Father who most clearly exhibits Deistic tendencies, although he generally referred to himself as a [[Unitarianism|Unitarian]] rather than a Deist. His excerpts of the [[canonical gospels]] (now commonly known as the ''[[Jefferson Bible]]'') strip all supernatural and dogmatic references from the [[Life of Jesus in the New Testament|narrative on Jesus' life]]. Like Franklin, Jefferson believed in God's continuing activity in human affairs.<ref>Frazer, following [[Sydney Ahlstrom]], characterizes Jefferson as a "[[Theistic rationalism|theistic rationalist]]" rather than a Deist, because Jefferson believed in God's continuing activity in human affairs. See {{cite book|first=Gregg L.|last=Frazer|title=The Religious Beliefs of America's Founders: Reason, Revelation, Revolution|url=https://archive.org/details/religiousbel_fraz_2012_000_10692050|url-access=registration|publisher=University Press of Kansas|year=2012|page=[https://archive.org/details/religiousbel_fraz_2012_000_10692050/page/n24 11] and 128|isbn=9780700618453}} See {{cite book|first=Sydney E.|last=Ahlstrom|title=A Religious History of the American People|year=2004|page=359}} See {{Cite book|author=Gary Scott Smith|title=Faith and the Presidency: From George Washington to George W. Bush|url=https://books.google.com/books?id=eC9fM42OE9MC&pg=PA69|year=2006|publisher=Oxford U.P. |page=69|isbn=9780198041153}}</ref>

[[Thomas Paine]] is especially noteworthy both for his contributions to the cause of the American Revolution and for his writings in defense of Deism, alongside the [[Criticism of religion|criticism]] of [[Abrahamic religions]].<ref name="Claeys 1989"/><ref name="Gelpi 2007">{{cite book |last=Gelpi |first=Donald L. |year=2007 |orig-date=2000 |chapter=Part 1: Enlightenment Religion – Chapter 3: Militant Deism |chapter-url=https://books.google.com/books?id=hB1KAwAAQBAJ&pg=PA47 |title=Varieties of Transcendental Experience: A Study in Constructive Postmodernism |location=[[Eugene, Oregon]] |publisher=[[Wipf and Stock]] |pages=47–48 |isbn=9781725220294 |access-date=2023-01-22 |archive-date=2023-01-22 |archive-url=https://web.archive.org/web/20230122122123/https://books.google.com/books?id=hB1KAwAAQBAJ&pg=PA47 |url-status=live }}</ref><ref name="Fischer 2010">{{cite journal |last=Fischer |first=Kirsten |date=2010 |title="Religion Governed by Terror": A Deist Critique of Fearful Christianity in the Early American Republic |editor1-last=Manning |editor1-first=Nicholas |editor2-last=Stefani |editor2-first=Anne |journal=Revue Française d'Études Américaines |location=Paris |publisher=Belin |volume=125 |issue=3 |pages=13–26 |doi=10.3917/rfea.125.0013 |doi-access=free |eissn=1776-3061 |issn=0397-7870 |lccn=80640131 |via=[[Cairn.info]]}}</ref><ref name="Paine 2014">{{cite book |last=Paine |first=Thomas |author-link=Thomas Paine |year=2014 |chapter=Of the Religion of Deism Compared with the Christian Religion, and the Superiority of the Former over the Latter (1804) |chapter-url=https://sourcebooks.fordham.edu/mod/paine-deism.asp |editor1-last=Calvert |editor1-first=Jane E. |editor2-last=Shapiro |editor2-first=Ian |title=Selected Writings of Thomas Paine |location=[[New Haven]] |publisher=[[Yale University Press]] |series=Rethinking the Western Tradition |doi=10.12987/9780300210699-018 |pages=568–574 |isbn=9780300167450 |s2cid=246141428 |url-status=live |archive-url=https://web.archive.org/web/20160827161516/https://sourcebooks.fordham.edu/mod/paine-deism.asp |archive-date=27 August 2016 |access-date=7 August 2021}}</ref> In ''[[The Age of Reason]]'' (1793–1794) and other writings, he advocated Deism, promoted [[reason]] and [[freethought]], and argued against institutionalized religions in general and the [[Criticism of Christianity|Christian doctrine]] in particular.<ref name="Claeys 1989"/><ref name="Gelpi 2007"/><ref name="Fischer 2010"/><ref name="Paine 2014"/> ''The Age of Reason'' was short, readable, and probably the only Deistic treatise that continues to be read and influential today.<ref>In its own time it earned Paine widespread vilification. How widespread deism was among ordinary people in the United States is a matter of continued debate.{{cite web|url=http://www.common-place.org/interim/reviews/dilorenzo.shtml#.VV90HvlViko |archive-url=https://web.archive.org/web/20140302202951/http://www.common-place.org/interim/reviews/dilorenzo.shtml |url-status=dead |archive-date=2014-03-02 |title=Culture Wars in the Early Republic |publisher=Common-place }}</ref> Historian [[Mitch Horowitz]] noted that, "Colonials, at least those of means, had the capacity to participate in a fraternal order that enshrined and protected the individual spiritual search—and believed that the search belonged to no single congregation, doctrine, or dogma."<ref name="horowitz">{{cite magazine |access-date=July 9, 2025 |url=https://mitchhorowitz.substack.com/p/occult-american |title=Occult American |magazine=Mystery Achievement. Substack. |location=New York, NY |date=July 3, 2025 |author=Horowitz, Mitch}}</ref>

The last contributor to American Deism was [[Elihu Palmer]] (1764–1806), who wrote the "Bible of American Deism", ''[[Principles of Nature]]'', in 1801. Palmer is noteworthy for attempting to bring some organization to Deism by founding the "Deistical Society of New York" and other Deistic societies from Maine to Georgia.<ref>{{Cite book |author-link=Kerry S. Walters |author=Walters, Kerry S. |title=Rational Infidels: The American Deists |publisher=Longwood Academic |location=[[Durango, CO]] |date=1992 |isbn=0-89341-641-X}}</ref>

===Deism in France and continental Europe===
[[File:Nicolas de Largillière, François-Marie Arouet dit Voltaire adjusted.png|thumb|upright|Portrait of Voltaire in the [[Palace of Versailles]], 1724-1725]]

France had its own tradition of [[religious skepticism]] and natural theology in the works of [[Michel de Montaigne|Montaigne]], [[Pierre Bayle]], and [[Montesquieu]]. The most famous of the French Deists was [[Voltaire]], who was exposed to Newtonian science and English Deism during his two-year period of exile in England (1726–1728). When he returned to France, he brought both back with him, and exposed the French reading public (i.e., the aristocracy) to them, in a number of books.

French Deists also included [[Maximilien Robespierre]] and [[Jean-Jacques Rousseau]]. During the [[French Revolution]] (1789–1799), the Deistic [[Cult of the Supreme Being]]&mdash;a direct expression of Robespierre's theological views&mdash;was established briefly (just under three months) as the new state religion of France, [[Dechristianization of France during the French Revolution|replacing the deposed Catholic Church]] and the rival atheistic [[Cult of Reason]].

There were over five hundred French Revolutionaries who were deists. These deists do not fit the stereotype of deists because they believed in miracles and often prayed to God. In fact, over seventy of them thought that God miraculously helped the French Revolution win victories over their enemies. Furthermore, over a hundred French Revolutionary deists also wrote prayers and hymns to God. Citizen Devillere was one of the many French Revolutionary deists who believed God did miracles. Devillere said, "God, who conducts our destiny, deigned to concern himself with our dangers. He commanded the spirit of victory to direct the hand of the faithful French, and in a few hours the aristocrats received the attack which we prepared, the wicked ones were destroyed and liberty was avenged."<ref>{{Cite book |last=Devillere |first=Citizen |title=Archives parlementaires de la révolution français |publisher=Éditions du Centre National de la Recherche Scientifique |year=1987 |pages=361–362}}</ref>

Deism in Germany is not well documented. We know from correspondence with Voltaire that [[Frederick the Great]] was a Deist. [[Immanuel Kant]]'s identification with Deism is controversial.<ref>Allen Wood argues that Kant was Deist. See "Kant's Deism" in P. Rossi and M. Wreen (eds.), ''Kant's Philosophy of Religion Reconsidered'' (Bloomington: Indiana University Press, 1991). An argument against Kant as deist is Stephen Palmquist's "Kant's Theistic Solution". http://www.hkbu.edu.hk/~ppp/srp/arts/KTS.html {{Webarchive|url=https://web.archive.org/web/20050722081614/http://www.hkbu.edu.hk/~ppp/srp/arts/KTS.html |date=2005-07-22 }}</ref>

===Decline of Enlightenment Deism===
Peter Gay describes Enlightenment Deism as entering slow decline as a recognizable movement in the 1730s.<ref>{{cite book
    |last=Gay
    |title=(see above)
}}
“After the writings of Woolston and Tindal, English deism went into slow decline. ... By the 1730s, nearly all the arguments in behalf of Deism ... had been offered and refined; the intellectual caliber of leading Deists was none too impressive; and the opponents of deism finally mustered some formidable spokesmen. The Deists of these decades, Peter Annet (1693–1769), Thomas Chubb (1679–1747), and Thomas Morgan (?–1743), are of significance to the specialist alone. ... It had all been said before, and better. .”  (p.140)
</ref> A number of reasons have been suggested for this decline, including:<ref name=EoP-Mossner>
{{cite encyclopedia
 |title=Deism |first=Ernest Campbell |last=Mossner |author-link=Ernest Campbell Mossner |publisher=Collier-MacMillan |year=1967
 |encyclopedia=[[Encyclopedia of Philosophy]] |volume=2 |pages=326–336}}
</ref> 
* The increasing influence of [[metaphysical naturalism|naturalism]] and [[materialism]].
* The writings of [[David Hume]] and [[Immanuel Kant]] raising questions about the ability of reason to address metaphysical questions.
* The violence of the French Revolution.
* Christian revivalist movements, such as [[Pietism]] and [[Methodism]] (which emphasized a personal relationship with God), along with the rise of anti-rationalist and counter-Enlightenment philosophies such as that of [[Johann Georg Hamann]].<ref name=EoP-Mossner />

Although Deism has declined in popularity over time, scholars believe that these ideas still have a lingering influence on [[modern society]].<ref>{{cite journal |last=Van den Berg |first=Jan |date=October 2019 |title=The Development of Modern Deism |journal=Zeitschrift für Religions- und Geistesgeschichte |location=[[Leiden]] and [[Boston]] |publisher=[[Brill Publishers]] |volume=71 |issue=4 |pages=335–356 |doi=10.1163/15700739-07104002 |s2cid=211652706 |eissn=1570-0739 |issn=0044-3441}}</ref> One of the major activities of the Deists, [[biblical criticism]], evolved into its own highly technical discipline. Deist rejection of revealed religion evolved into, and contributed to, 19th-century [[Liberal Christianity#Liberal Protestantism|liberal British theology]] and the rise of [[Unitarianism]].<ref name=EoP-Mossner />

== Contemporary Deism<!--'Monodeism' redirects here--> ==

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'''<!--boldface per WP:R#PLA--> (the default, standard concept of deism), [[pandeism]], panendeism, spiritual deism, process deism, [[Christian deism]], [[polydeism]], scientific deism, and humanistic deism.<ref>José M. Lozano-Gotor, "Deism", ''[https://link.springer.com/10.1007/978-1-4020-8265-8_1573 Encyclopedia of Sciences and Religions]'' (Springer: 2013). "[Deism] takes different forms, for example, humanistic, scientific, Christian, spiritual deism, pandeism, and panendeism."</ref><ref>[[Mikhail Epstein]], ''Postatheism and the phenomenon of minimal religion in Russia'', in Justin Beaumont, ed., ''The Routledge Handbook of Postsecularity'' (2018), p. 83, n. 3: "I refer here to monodeism as the default standard concept of deism, distinct from polydeism, pandeism, and spiritual deism."</ref><ref>[http://www.mnn.com/lifestyle/arts-culture/stories/what-is-deism What Is Deism?] {{Webarchive|url=https://web.archive.org/web/20160417043829/http://www.mnn.com/lifestyle/arts-culture/stories/what-is-deism |date=2016-04-17 }}, Douglas MacGowan, ''[[Mother Nature Network]]'', May 21, 2015: "Over time there have been other schools of thought formed under the umbrella of deism including [[Christian deism]], belief in deistic principles coupled with the moral teachings of [[Jesus of Nazareth]], and Pandeism, a belief that God became the entire universe and no longer exists as a separate being."</ref> Some deists see design in nature and purpose in the universe and in their lives. Others see God and the universe in a co-creative process. Some deists view God in classical terms as observing humanity but not directly intervening in our lives, while others see God as a subtle and persuasive spirit who created the world, and then stepped back to observe.

===Recent philosophical discussions of Deism===
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 "[[Panentheism|panentheistic]] doctrine contains all of deism and pandeism except their arbitrary negations."<ref>{{cite book|first=Charles|last=Hartshorne|title=Man's Vision of God and the Logic of Theism|year=1964|page=348|publisher=Archon Books |isbn=0-208-00498-X}}</ref>

[[Charles Taylor (philosopher)|Charles Taylor]], in his 2007 book ''[[A Secular Age]]'', showed the historical role of Deism, leading to what he calls an "exclusive humanism". This humanism invokes a moral order whose [[ontic]] commitment is wholly intra-human with no reference to transcendence.<ref>{{cite book
    | last=        Taylor
    | first=        C
    | year=        2007
    | title=         A Secular Age
    | location=  Cambridge, Massachusetts
    | publisher=Harvard University Press
  }}                  p.256.
</ref> One of the special achievements of such deism-based humanism is that it discloses new, [[anthropocentrism|anthropocentric]] moral sources by which human beings are motivated and empowered to accomplish acts of mutual benefit.<ref>{{cite book
    | last=Taylor
    | title=(see above)
}}           p.257.
</ref> This is the province of a buffered, disengaged self, which is the locus of dignity, freedom, and discipline, and is endowed with a sense of human capability.<ref>{{cite book
    | last=Taylor
    | title=(see above)
}}           p.262.
</ref> According to Taylor, by the early 19th century this Deism-mediated exclusive humanism developed as an alternative to Christian faith in a [[personal God]] and an order of miracles and mystery. Some critics of Deism have accused adherents of facilitating the rise of [[nihilism]].<ref>Essien, Anthonia M. "The sociological implications of the worldview of the Annang people: an advocacy for paradigm shift." Journal of Emerging Trends in Educational Research and Policy Studies 1.1 (2010): 29-35.</ref>

=== Deism in Nazi Germany ===
{{Main|Gottgläubig|Ideology of the Nazi Party|Religion in Nazi Germany}}
{{Further|Kirchenkampf|Reichskonkordat|Religious aspects of Nazism}}
[[File:PositiverGott.jpg|thumb|left|upright|''On positive German God-belief'' (1939)]]

In [[Nazi Germany]], ''Gottgläubig'' (literally: "believing in God")<ref name="Steigmann-Gall">{{Cite book |last=Steigmann-Gall |first=Richard |author-link=Richard Steigmann-Gall |year=2003 |chapter=''Gottgläubig'': Assent of the Anti-Christians? |chapter-url=https://tspace.library.utoronto.ca/bitstream/1807/12631/1/NQ41317.pdf |url-status=live |title=The Holy Reich: Nazi Conceptions of Christianity, 1919–1945 |location=[[Cambridge]] |publisher=[[Cambridge University Press]] |pages=218–260 |doi=10.1017/CBO9780511818103.009 |isbn=9780511818103 |archive-url=https://web.archive.org/web/20210428235847/https://tspace.library.utoronto.ca/bitstream/1807/12631/1/NQ41317.pdf |archive-date=28 April 2021 |access-date=9 March 2022}}</ref><ref name="Ziegler">{{Cite book |last=Ziegler |first=Herbert F. |date=2014 |title=Nazi Germany's New Aristocracy: The SS Leadership, 1925-1939 |url=https://books.google.com/books?id=kBgABAAAQBAJ&pg=PA86 |url-status=live |location=[[Princeton, New Jersey]] |publisher=[[Princeton University Press]] |pages=85–87 |isbn=978-14-00-86036-4 |archive-url=https://web.archive.org/web/20180510154611/https://books.google.com/books?id=kBgABAAAQBAJ&pg=PA86 |archive-date=10 May 2018 |access-date=9 March 2022}}</ref> was a Nazi religious term for a form of [[non-denominationalism]] practised by those German citizens who had [[Apostasy in Christianity|officially left Christian churches]] but professed faith in some higher power or [[Creator deity|divine creator]].<ref name="Steigmann-Gall"/> Such people were called ''Gottgläubige'' ("believers in God"), and the term for the overall movement was ''Gottgläubigkeit'' ("belief in God"); the term denotes someone who still believes in a God, although without having any [[Organized religion|institutional religious]] affiliation.<ref name="Steigmann-Gall"/> These [[Nazi Party|National Socialists]] were not favourable towards religious institutions of their time, nor did they tolerate [[atheism]] of any type within their ranks.<ref name="Ziegler"/><ref name="Burleigh 2012">[[Michael Burleigh|Burleigh, Michael]]: [https://books.google.com/books?id=l5gcZpnL5QUC&dq=gottglaubig&pg=PA196 The Third Reich: A New History; 2012; pp.&nbsp;196–197] {{Webarchive|url=https://web.archive.org/web/20160527135625/https://books.google.com/books?id=l5gcZpnL5QUC&pg=PA196&dq=gottglaubig&hl=en&sa=X&ei=RVtlU-L_HNGe7AbJ64DoBg&ved=0CE8Q6AEwBjgK#v=onepage&q=gottglaubig&f=false |date=27 May 2016 }}</ref> The 1943 ''Philosophical Dictionary'' defined ''Gottgläubig'' as: "official designation for those who profess a specific kind of piety and morality, without being bound to a church denomination, whilst however also rejecting [[irreligion]] and [[Atheism|godlessness]]."<ref>{{Cite book |date=1943 |title=Philosophisches Wörterbuch Kröners Taschenausgabe. Volume 12 |page=206 |chapter=amtliche Bezeichnung für diejenigen, die sich zu einer artgemäßen Frömmigkeit und Sittlichkeit bekennen, ohne konfessionell-kirchlich gebunden zu sein, andererseits aber Religions- und Gottlosigkeit verwerfen}}. Cited in Cornelia Schmitz-Berning, 2007, p. 281 ff.</ref> The ''Gottgläubigkeit'' is considered a form of deism, and was "predominantly based on creationist and deistic views".<ref>{{cite book |url=https://books.google.com/books?id=6XHOEAAAQBAJ&dq=%22gottgl%C3%A4ubig%22+%22deist%22&pg=RA2-PA1939 |title=Adolf Hitler: A Biography |page=75 |first=Ileen |last=Bear |year=2016 |isbn=9789386019479 |publisher=Alpha Editions}}</ref>

In the 1920 [[National Socialist Programme]] of the [[Nazi Party|National Socialist German Workers' Party]] (NSDAP), [[Adolf Hitler]] first mentioned the phrase "[[Positive Christianity]]". The Nazi Party did not wish to tie itself to a particular [[Christian denomination]], but with Christianity in general, and sought [[freedom of religion]] for all denominations "so long as they do not endanger its existence or oppose the moral senses of the [[Germanic race]]" (point 24). When Hitler and the NSDAP got into power in 1933, they sought to assert state control over the churches, on the one hand through the ''[[Reichskonkordat]]'' with the [[Roman Catholic Church]], and the forced merger of the [[German Evangelical Church Confederation]] into the [[Protestant Reich Church]] on the other. This policy seems to have gone relatively well until late 1936, when a "gradual worsening of relations" between the Nazi Party and the churches saw the rise of ''Kirchenaustritt'' ("leaving the Church").<ref name="Steigmann-Gall"/> Although there was no top-down official directive to revoke church membership, some Nazi Party members started doing so voluntarily and put other members under pressure to follow their example.<ref name="Steigmann-Gall"/> Those who left the churches were designated as ''Gottgläubige'' ("believers in God"), a term officially recognised by the Interior Minister [[Wilhelm Frick]] on 26 November 1936. He stressed that the term signified political disassociation from the churches, not an act of [[Apostasy in Christianity|religious apostasy]].<ref name="Steigmann-Gall"/> The term "dissident", which some church leavers had used up until then, was associated with being "without belief" (''glaubenslos''), whilst most of them emphasized that they still believed in a God, and thus required a different word.<ref name="Steigmann-Gall"/>

A census in May 1939, six years into the [[Nazi Germany|Nazi era]],<ref>Johnson, Eric (2000). ''Nazi terror: the Gestapo, Jews, and ordinary Germans'' New York: Basic Books, [https://books.google.com/books?id=gmuw9TvbFdUC&pg=PA10 p.&nbsp;10.]</ref> and after the annexation of the mostly Catholic [[Anschluss|Federal State of Austria]] and mostly Catholic [[German occupation of Czechoslovakia|German-occupied Czechoslovakia]]<ref>In 1930, Czechia had 8.3 million inhabitants: 78.5% Catholics, 10% Protestants (Hussites and Czech Brethren) and 7.8% irreligious or undeclared citizens. {{cite web|url=https://www.czso.cz/documents/10180/32846217/130055160118.xlsx/8da2b875-fd8c-4a7a-b697-4735cdeaf7f5?version=1.0|title=Population by religious belief and sex by 1921, 1930, 1950, 1991, 2001 and 2011 censuses 1)|language=cs, en|access-date=2 January 2017|publisher=Czech Statistical Office|url-status=live|archive-url=https://web.archive.org/web/20170117194829/https://www.czso.cz/documents/10180/32846217/130055160118.xlsx/8da2b875-fd8c-4a7a-b697-4735cdeaf7f5?version=1.0|archive-date=17 January 2017}}</ref> into [[German-occupied Europe]], indicates{{sfn|Ericksen|Heschel|1999|p=10}} that 54% of the population considered itself Protestant, 41% considered itself Catholic, 3.5% self-identified as ''Gottgläubig'',<ref name="Evans546">[[Richard J. Evans]]; ''The Third Reich at War''; Penguin Press; New York 2009, p.&nbsp;546</ref><ref name="books.google.de">{{cite book |last=Lumans |first=Valdis O. |year=1993 |title=Himmler's Auxiliaries: The Volksdeutsche Mittelstelle and the German National Minorities of Europe, 1933–1945 |url=https://books.google.com/books?id=TIZSO31iSO4C&q=gottglaubig&pg=PA48 |location=[[Chapel Hill, North Carolina]] |publisher=[[University of North Carolina Press]] |isbn=9780807820667 |page=48 |access-date=2023-05-17 |archive-date=2023-04-17 |archive-url=https://web.archive.org/web/20230417144005/https://books.google.com/books?id=TIZSO31iSO4C&q=gottglaubig&pg=PA48 |url-status=live }}</ref> and 1.5% as "atheist".<ref name="Evans546"/>

=== Deism in Turkey ===
{{Main|Irreligion in Turkey}}
{{Further|Secularism in Turkey}}
[[File:Ataturk1930s.jpg|thumb|upright|[[Mustafa Kemal Atatürk]], the [[founding father]] of the [[Republic of Turkey]], serving as its first [[President of Turkey|president]] from 1923 until his death in 1938. He undertook sweeping progressive [[Atatürk's Reforms|reforms]], which modernized Turkey into a secular, industrializing nation.<ref name="ÁgostonMasters2009">{{cite encyclopedia |last=Cuthell |first=David Cameron Jr. |year=2009 |editor1-last=Ágoston |editor1-first=Gábor |editor2-first=Bruce |editor2-last=Masters |encyclopedia=Encyclopedia of the Ottoman Empire |chapter=Atatürk, Kemal (Mustafa Kemal) |chapter-url=https://books.google.com/books?id=QjzYdCxumFcC&pg=PA56 |location=[[New York City|New York]] |publisher=[[Facts On File]] |pages=56–60 |isbn=978-0-8160-6259-1 |lccn=2008020716 |access-date=23 January 2021}}</ref><ref>{{Citation |title=Atatürk, Kemal |date=2014 |url=https://archive.org/details/worldencyclopedi00oxfo |encyclopedia=World Encyclopedia |publisher=Philip's |language=en |doi=10.1093/acref/9780199546091.001.0001 |isbn=9780199546091 |access-date=9 June 2019 |url-access=registration}}</ref><ref>{{Citation |last=Books |first=Market House Books Market House |title=Atatürk, Kemal |date=2003 |url=https://archive.org/details/whoswhointwentie00brig |work=Who's Who in the Twentieth Century |editor-last=Books |editor-first=Market House |publisher=Oxford University Press |language=en |doi=10.1093/acref/9780192800916.001.0001 |isbn=9780192800916 |access-date=9 June 2019}}</ref>]]
An early April 2018 report of the [[Ministry of National Education (Turkey)|Turkish Ministry of Education]], titled ''The Youth is Sliding towards Deism'', observed that an increasing number of pupils in [[İmam Hatip school]]s was [[Apostasy in Islam|repudiating Islam]] in favour of Deism (irreligious belief in a [[Creator deity|creator god]]).{{refn|<ref name="McKernan 2020">{{cite news |last=McKernan |first=Bethan |date=29 April 2020 |title=Turkish students increasingly resisting religion, study suggests |url=https://www.theguardian.com/world/2020/apr/29/turkish-students-increasingly-resisting-religion-study-suggests |url-status=live |work=[[The Guardian]] |location=[[London]] |issn=1756-3224 |oclc=60623878 |archive-url=https://web.archive.org/web/20211122171105/https://www.theguardian.com/world/2020/apr/29/turkish-students-increasingly-resisting-religion-study-suggests |archive-date=22 November 2021 |access-date=17 January 2022}}</ref><ref name="Sarfati 2019">{{cite magazine |last=Sarfati |first=Yusuf |date=15 April 2019 |title=State Monopolization of Religion and Declining Piety in Turkey |url=https://berkleycenter.georgetown.edu/responses/state-monopolization-of-religion-and-declining-piety-in-turkey |url-status=live |magazine=Berkley Forum |location=[[Washington, D.C.]] |publisher=[[Berkley Center for Religion, Peace, and World Affairs]] ([[Georgetown University]]) |archive-url=https://web.archive.org/web/20210516220605/https://berkleycenter.georgetown.edu/responses/state-monopolization-of-religion-and-declining-piety-in-turkey |archive-date=16 May 2021 |access-date=17 January 2022}}</ref><ref name="Bekdil 2021">{{cite magazine |last=Bekdil |first=Burak |date=20 May 2021 |title=Turks May Be Rediscovering the Merits of the Secular Paradigm |url=https://besacenter.org/turks-may-be-rediscovering-the-merits-of-the-secular-paradigm/ |url-status=live |magazine=BESA Center Perspectives |publisher=[[Begin–Sadat Center for Strategic Studies]] ([[Bar-Ilan University]]) |location=[[Tel Aviv]] |archive-url=https://web.archive.org/web/20210718121849/https://besacenter.org/turks-may-be-rediscovering-the-merits-of-the-secular-paradigm/ |archive-date=18 July 2021 |access-date=17 January 2022}}</ref><ref name="Akyol 2020">{{cite magazine |last=Akyol |first=Mustafa |date=12 June 2020 |title=How Islamists are Ruining Islam |url=https://www.hudson.org/research/16131-how-islamists-are-ruining-islam |url-status=live |magazine=Current Trends in Islamist Ideology |publisher=[[Hudson Institute]] |location=[[Washington, D.C.]] |archive-url=https://web.archive.org/web/20211225174332/https://www.hudson.org/research/16131-how-islamists-are-ruining-islam |archive-date=25 December 2021 |access-date=17 January 2022}}</ref><ref name="MERIP 2018">{{cite magazine |last=Bilici |first=Mucahit |date=Fall 2018 |title=The Crisis of Religiosity in Turkish Islamism |url=https://merip.org/2018/12/the-crisis-of-religiosity-in-turkish-islamism/ |url-status=live |magazine=[[Middle East Report]] |publisher=[[Middle East Research and Information Project|MERIP]] |location=[[Tacoma, Washington]] |issue=288 |pages=43–45 |issn=0899-2851 |jstor=45198325 |oclc=615545050 |archive-url=https://web.archive.org/web/20211013021037/https://merip.org/2018/12/the-crisis-of-religiosity-in-turkish-islamism/ |archive-date=13 October 2021 |access-date=17 January 2022}}</ref><ref name="Girit 2018">{{cite news |last=Girit |first=Selin |date=10 May 2018 |title=Losing their religion: The young Turks rejecting Islam |url=https://www.bbc.com/news/world-europe-43981745 |url-status=live |work=[[BBC News]] |location=[[London]] |archive-url=https://web.archive.org/web/20211206105549/https://www.bbc.com/news/world-europe-43981745 |archive-date=6 December 2021 |access-date=17 January 2022}}</ref><ref name="Külsoy 2018">{{cite news |last=Külsoy |first=Ahmet |date=6 May 2018 |title=What is pushing half of Turkey towards Deism? |url=https://ahvalnews.com/islam/what-pushing-half-turkey-towards-deism |url-status=live |work=[[Ahval News]] |location=[[Cyprus]] |archive-url=https://web.archive.org/web/20201109042354/https://ahvalnews.com/islam/what-pushing-half-turkey-towards-deism |archive-date=9 November 2020 |access-date=17 January 2022}}</ref>}} The report's publication generated large-scale controversy in the [[Mass media in Turkey|Turkish press]] and society at large, as well as amongst [[Conservatism in Turkey|conservative]] [[Islamic schools and branches|Islamic sects]], [[Ulama|Muslim clerics]], and [[Islamism|Islamist parties]] in [[Turkey]].{{refn|<ref name="McKernan 2020"/><ref name="Sarfati 2019"/><ref name="Bekdil 2021"/><ref name="Akyol 2020"/><ref name="MERIP 2018"/><ref name="Girit 2018"/><ref name="Külsoy 2018"/>}}

The [[Liberalism and progressivism within Islam|progressive]] [[Islamic theology|Muslim theologian]] Mustafa Öztürk noted the Deistic trend among [[Turkish people]] a year earlier, arguing that the "very archaic, dogmatic notion of religion" held by the majority of those claiming to represent Islam was causing "the new generations [to become] indifferent, even distant, to the Islamic worldview." Despite a lack of reliable statistical data, numerous anecdotes and independent surveys appear to point in this direction.{{refn|<ref name="McKernan 2020"/><ref name="Sarfati 2019"/><ref name="Bekdil 2021"/><ref name="Akyol 2020"/><ref name="MERIP 2018"/><ref name="Girit 2018"/><ref name="Külsoy 2018"/>}} Although some commentators claim that the [[Secularism in Turkey|secularization of Turkey]] is merely a result of [[Westernization|Western influence]] or even an alleged "[[Conspiracy theories in Turkey|conspiracy]]", other commentators, even some pro-government ones, have come to the conclusion that "the real reason for the loss of faith in Islam is not the West but Turkey itself".<ref>{{cite news |last=Akyol |first=Mustafa |date=16 April 2018 |title=Why so many Turks are losing faith in Islam |url=https://www.al-monitor.com/pulse/originals/2018/04/turkey-why-so-many-turks-are-losing-faith-in-islam.html |url-status=live |work=[[Al-Monitor]] |location=[[Washington, D.C.]] |archive-url=https://web.archive.org/web/20210815011838/https://www.al-monitor.com/originals/2018/04/turkey-why-so-many-turks-are-losing-faith-in-islam.html |archive-date=15 August 2021 |access-date=17 January 2022}}</ref>

=== Deism in the United States ===
{{Main|Irreligion in the United States}}
Though Deism subsided in the United States post-Enlightenment, it never died out entirely. [[Thomas Edison]], for example, was heavily influenced by [[Thomas Paine]]'s ''[[The Age of Reason]]''.<ref name="Israel">{{cite book|last=Israel|first=Paul|author-link=Paul Israel (historian)|title=Edison: A Life of Invention|year=2000|publisher=John Wiley & Sons|isbn=978-0-471-36270-8 |url=https://archive.org/details/edisonlifeofinve0000isra_l4c0 |url-access=registration}}</ref> Edison defended Paine's "scientific deism", saying, "He has been called an [[atheism|atheist]], but atheist he was not. Paine believed in a supreme intelligence, as representing the idea which other men often express by the name of deity."<ref name="Israel" /> In 1878, Edison joined the [[Theosophical Society]] in New Jersey,<ref>{{Cite web|url=http://tsmembers.org/|title=Theosophical Society Members 1875–1942 – Historical membership list of the Theosophical Society (Adyar) 1875–1942|website=tsmembers.org|access-date=October 8, 2018|archive-date=October 9, 2018|archive-url=https://web.archive.org/web/20181009092813/https://tsmembers.org/|url-status=live}}</ref> but according to its founder, [[Helena Blavatsky]], he was not a very active member.<ref>{{Cite book|title=Collected Writings, Vol. XII|last=Blavatsky|first=Helena Petrovna|publisher=Theosophical Publishing House|year=1980|location=Wheaton, IL|pages=130}}</ref> In an October 2, 1910, interview in the ''[[New York Times Magazine]]'', Edison stated:{{blockquote|
Nature is what we know. We do not know the gods of religions. And nature is not kind, or merciful, or loving. If God made me—the fabled God of the three qualities of which I spoke: mercy, kindness, love—He also made the fish I catch and eat. And where do His mercy, kindness, and love for that fish come in? No; nature made us—nature did it all—not the gods of the religions.<ref>{{cite news |title="No Immortality of the Soul" says Thomas A. Edison. In Fact, He Doesn't Believe There Is a Soul—Human Beings Only an Aggregate of Cells and the Brain Only a Wonderful Machine, Says Wizard of Electricity |quote=Thomas A. Edison in the following interview for the first time speaks to the public on the vital subjects of the human soul and immortality. It will be bound to be a most fascinating, an amazing statement, from one of the most notable and interesting men of the age&nbsp;... Nature is what we know. We do not know the gods of religions. And nature is not kind, or merciful, or loving. If God made me—the fabled God of the three qualities of which I spoke: mercy, kindness, love—He also made the fish I catch and eat. And where do His mercy, kindness, and love for that fish come in? No; nature made us—nature did it all—not the gods of the religions. |work=The New York Times |date=October 2, 1910}}</ref>
}}
Edison was labeled an atheist for those remarks, and although he did not allow himself to be drawn into the controversy publicly, he clarified himself in a private letter:
{{blockquote|You have misunderstood the whole article, because you jumped to the conclusion that it denies the existence of God. There is no such denial, what you call God I call Nature, the Supreme intelligence that rules matter. All the article states is that it is doubtful in my opinion if our intelligence or soul or whatever one may call it lives hereafter as an entity or disperses back again from whence it came, scattered amongst the cells of which we are made.<ref name=Israel />}}

He also stated, "I do not believe in the God of the theologians; but that there is a Supreme Intelligence I do not doubt."<ref>''[https://books.google.com/books?id=75ldAAAAMAAJ&q=%22I+do+not+believe+in+the+God+of+the+theologians;+but+that+there+is+a+Supreme+Intelligence+I+do+not+doubt%22 The Freethinker] {{Webarchive|url=https://web.archive.org/web/20200619214033/https://books.google.com/books?id=75ldAAAAMAAJ&q=%22I+do+not+believe+in+the+God+of+the+theologians;+but+that+there+is+a+Supreme+Intelligence+I+do+not+doubt%22&dq=%22I+do+not+believe+in+the+God+of+the+theologians;+but+that+there+is+a+Supreme+Intelligence+I+do+not+doubt |date=June 19, 2020 }}'' (1970), G.W. Foote & Company, Volume 90, p. 147</ref>

The 2001 [[American Religious Identification Survey]] (ARIS) report estimated that between 1990 and 2001 the number of self-identifying Deists grew from 6,000 to 49,000, representing about 0.02% of the [[Demographics of the United States#Religion|U.S. population]] at the time.<ref>{{cite web |url=https://commons.trincoll.edu/aris/files/2013/11/ARIS-2001-report-complete.pdf |archive-url=https://web.archive.org/web/20151123080152/http://commons.trincoll.edu/aris/files/2013/11/ARIS-2001-report-complete.pdf |archive-date=2015-11-23 |url-status=live |title=American Religious Identification Survey, 2001 |year=2001 |access-date=2019-09-18}}</ref> The 2008 ARIS survey found, based on their stated beliefs rather than their religious identification, that 70% of Americans believe in a [[personal God]]:<ref name="personal" group="lower-roman">The [[American Religious Identification Survey]] (ARIS) report notes that while "[n]o definition was offered of the terms, [they] are usually associated with a 'personal relationship' with Jesus Christ together with a certain view of salvation, scripture, and missionary work" (p. 11).</ref> roughly 12% are [[Atheism|atheists]] or [[Agnosticism|agnostics]], and 12% believe in "a deist or paganistic concept of the Divine as a higher power" rather than a personal God.<ref name="ARIS">{{cite web |url=http://commons.trincoll.edu/aris/files/2011/08/ARIS_Report_2008.pdf |archive-url=https://web.archive.org/web/20120105073231/http://commons.trincoll.edu/aris/files/2011/08/ARIS_Report_2008.pdf |archive-date=2012-01-05 |url-status=live |title=ARIS Summary Report, March 2009 |year=2009 |access-date=2017-03-18}}</ref>

The term "[[ceremonial deism]]" was coined in 1962 and has been used since 1984 by the [[Supreme Court of the United States]] to assess exemptions from the Establishment Clause of the [[First Amendment to the United States Constitution|First Amendment]] to the [[Constitution of the United States|U.S. Constitution]], thought to be expressions of cultural tradition and not earnest invocations of a deity. It has been noted that the term does not describe any school of thought within Deism itself.<ref>[[Martha Nussbaum]], [http://www.law.uchicago.edu/alumni/magazine/fall2008/undergod Under God: The Pledge, Present and Future] {{Webarchive|url=https://web.archive.org/web/20170807100105/http://www.law.uchicago.edu/alumni/magazine/fall2008/undergod |date=2017-08-07 }}</ref>

==See also==
{{Portal|Literature|Philosophy|Religion}}
{{cols|colwidth=30em}}
* [[American Enlightenment]]
* [[Atheism during the Age of Enlightenment]]
* [[Creator in Buddhism]]
* [[Deism in England and France in the 18th century]]
* [[Deistic evolution]]
* [[God-fearer]]
* [[Great Architect of the Universe]]
* [[Ietsism]]
* [[Infinitism]]
* [[List of deists]]
* [[Moralistic therapeutic deism]]
* [[Nicodemite]]
* [[Non-physical entity]]
* [[Nontheism]]
* [[Philosophical theism]]
* [[Religious affiliations of presidents of the United States]]
* [[Religious interpretations of the Big Bang theory]]
* [[Spiritual but not religious]]
* [[Theistic rationalism]]
* [[Transcendentalism]]
* [[Unitarian Universalism]]
{{colend}}

==References==

===Notes===
{{Reflist|35em|group=lower-roman}}

===Citations===
{{Reflist|30em}}

==Bibliography==
{{Wikiquote}}

===Histories===
* Betts, C. J. ''Early Deism in France: From the so-called 'deistes' of Lyon (1564) to Voltaire's 'Lettres philosophiques' (1734)'' (Martinus Nijhoff, 1984)
*  Craig, William Lane. ''The Historical Argument for the Resurrection of Jesus During the Deist Controversy''  (Edwin Mellen, 1985)
* Hazard, Paul. ''European thought in the eighteenth century from Montesquieu to Lessing'' (1954). pp 393–434.
* {{Cite book|last=Herrick|first=James A.|author-link=James A. Herrick|title=The Radical Rhetoric of the English Deists: The Discourse of Skepticism, 1680–1750|year=1997|publisher=U of South Carolina Press}}
* Hudson, Wayne. ''Enlightenment and modernity: The English deists and reform'' ([[Routledge]], 2015).
* Israel, Jonathan I. ''Enlightenment contested: philosophy, modernity, and the emancipation of man 1670-1752'' (Oxford UP, 2006).
*  Lemay, J. A. Leo, ed.''Deism, Masonry, and the Enlightenment. Essays Honoring Alfred Owen Aldridge''. (U of Delaware Press, 1987).
* Lucci, Diego. ''Scripture and deism: The biblical criticism of the eighteenth-century British deists'' (Peter Lang, 2008).
* McKee, David Rice. ''Simon Tyssot de Patot and the Seventeenth-Century Background of Critical Deism''  (Johns Hopkins Press, 1941)
* Orr, John. ''English Deism: Its Roots and Its Fruits'' (1934)
* Schlereth, Eric R. ''An Age of Infidels: The Politics of Religious Controversy in the Early United States'' (U of Pennsylvania Press; 2013) 295 pages; on conflicts between deists and their opponents.
* Willey, Basil. ''The Eighteenth Century Background: Studies on the Idea of Nature in the Thought of the Period'' (1940)
* Yoder, Timothy S. ''Hume on God: Irony, deism and genuine theism'' (Bloomsbury, 2008).

===Primary sources===
* {{Cite book|last=Paine|first=Thomas|author-link=Thomas Paine|title=The Age of Reason|url=http://www.deism.com/theageofreason.htm|year=1795|access-date=2009-04-13|archive-date=2019-08-16|archive-url=https://web.archive.org/web/20190816022930/http://www.deism.com/theageofreason.htm|url-status=dead}}
* {{Cite book|last=Palmer|first=Elihu|title=The Principles of Nature|url=http://www.deism.com/principlesofnature.htm|access-date=2009-04-13|archive-date=2019-08-05|archive-url=https://web.archive.org/web/20190805114726/http://www.deism.com/principlesofnature.htm|url-status=dead}}
* ''Deism: An Anthology'' by Peter Gay (Van Nostrand, 1968)
* ''Deism and Natural Religion: A Source Book'' by E. Graham Waring (Frederick Ungar, 1967)
* ''The American Deists: Voices of Reason & Dissent in the Early Republic'' by Kerry S. Walters (University of Kansas Press, 1992), which includes an extensive bibliographic essay
* {{Cite book|title=Deism: A Revolution in Religion, A Revolution in You|url=https://www.deism.com/product-page/deism-a-revolution-in-religion-a-revolution-in-you|access-date=2009-04-13|archive-date=2009-04-19|archive-url=https://web.archive.org/web/20090419155220/http://www.deism.com/deismbook.htm|url-status=dead}} by Bob Johnson, founder of the [[World Union of Deists]]
* {{Cite book|title=God Gave Us Reason, Not Religion|url=http://deism.com/Godreasonnotreligion.htm|access-date=2015-11-19|archive-date=2019-07-29|archive-url=https://web.archive.org/web/20190729144328/http://www.deism.com/Godreasonnotreligion.htm|url-status=dead}} by Bob Johnson
* {{Cite book|title=An Answer to C.S. Lewis' Mere Christianity|url=http://deism.com/answer_mere_christianity.htm|access-date=2015-11-19|archive-date=2019-09-09|archive-url=https://web.archive.org/web/20190909135027/http://www.deism.com/answer_mere_christianity.htm|url-status=dead}} by Bob Johnson

===Secondary sources===
*{{cite book |author-last=Addante |author-first=Luca |year=2019 |chapter=Part II: Europe and The Iberian Connection – Unbelief, Deism, and Libertinism in Sixteenth-Century Italy |editor1-last=García-Arenal |editor1-first=Mercedes |editor2-last=Pastore |editor2-first=Stefania |title=From Doubt to Unbelief: Forms of Scepticism in the Iberian World |location=[[Cambridge]] |publisher=[[Modern Humanities Research Association]] |series=Studies in Hispanic and Lusophone Cultures |volume=42 |pages=107–122 |doi=10.2307/j.ctv16km0hq.11 |isbn=978-1-781888-69-8|s2cid=242496485 }}
*{{cite journal |last=Aldridge |first=A. Owen |date=October 1997 |title=Natural Religion and Deism in America before Ethan Allen and Thomas Paine |journal=[[The William and Mary Quarterly]] |location=[[Williamsburg, Virginia]] |publisher=[[Omohundro Institute of Early American History and Culture]] |volume=54 |issue=4: ''Religion in Early America'' |pages=835–848 |doi=10.2307/2953885 |jstor=2953885 |issn=1933-7698}}
*{{cite journal |last=Bonoan |first=Raoul J. |date=1992 |title=The Enlightenment, Deism, and Rizal |journal=[[Philippine Studies: Historical and Ethnographic Viewpoints]] |location=[[Quezon City]] |publisher=[[Ateneo de Manila University]] |volume=40 |issue=1 |pages=53–67 |issn=2244-1638 |jstor=42633293}}
*{{cite book |author-last=Champion |author-first=Justin A. I. |year=1999 |chapter=DEISM |chapter-url=https://books.google.com/books?id=ok4F_SawQaEC&pg=PA437 |editor-last=Popkin |editor-first=Richard H. |title=The Columbia History of Western Philosophy |location=[[New York City|New York]] |publisher=[[Columbia University Press]] |pages=437–445 |jstor=10.7312/popk10128.70 |isbn=9780231500340}}
*{{cite book |last1=Ericksen |first1=Robert P. |author-link1=Robert Ericksen |last2=Heschel |first2=Susannah |author-link2=Susannah Heschel |title=Betrayal: German Churches and the Holocaust |year=1999 |publisher=Augsberg Fortress |location=Minneapolis |isbn=978-0-8006-2931-1 |url=https://archive.org/details/betrayalgermanch00eric}}
*{{cite journal |last=Hussaini |first=Sayed Hassan |author-link=Sayed Hassan Akhlaq |date=2016 |title=Islamic Philosophy between Theism and Deism |journal=Revista Portuguesa de Filosofia |location=[[Braga]] |publisher=Aletheia - Associação Científica e Cultural |volume=72 |issue=1: ''Teísmos: Aportações Filosóficas do Leste e Oeste / Theisms: Philosophical Contributions from the East to the West'' |pages=65–83 |doi=10.17990/RPF/2016_72_1_0065 |issn=0870-5283 |jstor=43816275}}
*{{cite book |last=Lynch |first=John |author-link=John Lynch (historian) |year=2012 |chapter=Religion in the Age of Enlightenment |title=New Worlds: A Religious History of Latin America |location=[[New Haven, Connecticut|New Haven]] and [[London]] |publisher=[[Yale University Press]] |pages=64–105 |isbn=9780300166804 |jstor=j.ctt1npmbn.8 |lccn=2011041757}}
*{{cite journal |last=Lyttle |first=Charles |date=March 1933 |title=Deistic Piety in the Cults of the French Revolution |url=https://archive.org/details/sim_church-history_1933-03_2_1/page/22 |journal=[[Church History (journal)|Church History]] |location=[[Cambridge]] and [[New York City|New York]] |publisher=[[Cambridge University Press]] on behalf of the [[American Society of Church History]] |volume=2 |issue=1 |pages=22–40 |doi=10.1017/S0009640700120049 |issn=1755-2613 |jstor=3691955 |s2cid=154689430}}
*{{cite journal |last=Perry |first=Seth |date=April 2021 |title=''Paine Detected'' in Mississippi: Slavery, Print Culture, and the Threat of Deism in the Early Republic |journal=[[The William and Mary Quarterly]] |location=[[Williamsburg, Virginia]] |publisher=[[Omohundro Institute of Early American History and Culture]] |volume=78 |issue=2 |pages=313–338 |doi=10.5309/willmaryquar.78.2.0313 |s2cid=234772508 |issn=1933-7698}}
*{{cite journal |last1=Phillips, III |first1=Russell E. |last2=Pargament |first2=Kenneth I. |last3=Lynn |first3=Quinten K. |last4=Crossley |first4=Craig D. |date=August 2004 |title=Self-Directing Religious Coping: A Deistic God, Abandoning God, or No God at All? |journal=[[Journal for the Scientific Study of Religion]] |location=[[Chichester|Chichester, West Sussex]] |publisher=[[Wiley-Blackwell]] on behalf of the [[Society for the Scientific Study of Religion]] |volume=43 |issue=3 |pages=409–418 |doi=10.1111/j.1468-5906.2004.00243.x |issn=1468-5906 |jstor=1387634 |s2cid=144102287}}
*{{Cite thesis |last=Piland |first=Tiffany |date=2011 |title=The Influence and Legacy of Deism in Eighteenth Century America |url=https://scholarship.rollins.edu/mls/8 |type=MLS thesis |publisher=Rollins College}}
*{{cite book |last=Prince |first=Michael B. |year=2020 |chapter=Defoe’s Deist Masterpiece: The Life and Strange Surprizing Adventures of Robinson Crusoe and The Farther Adventures of Robinson Crusoe, 1719 |title=The Shortest Way with Defoe: Robinson Crusoe, Deism, and the Novel |location=[[Charlottesville, Virginia]] |publisher=[[University of Virginia Press]] |pages=134–207 |doi=10.2307/j.ctvzgb6pp.7 |isbn=9780813943664|s2cid=241840122 }}
*{{cite journal |last=Taussig |first=Harold E. |date=July 1970 |title=Deism in Philadelphia During the Age of Franklin |url=https://journals.psu.edu/phj/article/view/23468/23237 |journal=[[Pennsylvania History: A Journal of Mid-Atlantic Studies]] |location=[[University Park, Pennsylvania]] |publisher=[[Penn State University Press]] |volume=37 |issue=3 |pages=217–236 |issn=2153-2109 |jstor=27771874}}

==Further reading==
{{EB9 Poster|Deism}}
*{{cite encyclopedia |author-last=Diller |author-first=Jeanine |date=Winter 2021 |title=God and Other Ultimates – 2.2 Models of God |url=https://plato.stanford.edu/entries/god-ultimates/#ModeGod |editor-last=Zalta |editor-first=Edward N. |editor-link=Edward N. Zalta |encyclopedia=[[Stanford Encyclopedia of Philosophy]] |publisher=The Metaphysics Research Lab, [[Center for the Study of Language and Information]], [[Stanford University]] |issn=1095-5054 |oclc=643092515 |url-status=live |archive-url=https://web.archive.org/web/20220315174311/https://plato.stanford.edu/entries/god-ultimates/ |archive-date=15 March 2022 |access-date=23 March 2022}}
*{{cite web |editor-last=Draper |editor-first=Paul |editor-link=Paul Draper (philosopher) |year=2008 |url=https://infidels.org/library/modern/debates/great-debate.html |url-status=live |title=God or Blind Nature: Philosophers Debate the Evidence |website=infidels.org |location=[[Colorado Springs, Colorado|Colorado Springs]], [[Colorado]] |publisher=[[The Secular Web]] |archive-url=https://web.archive.org/web/20220317232120/https://infidels.org/library/modern/debates-great-debate/ |archive-date=17 March 2022 |access-date=23 March 2022}}
*{{cite web |last=Staloff |first=Darren |date=January 2008 |url=https://nationalhumanitiescenter.org/tserve/eighteen/ekeyinfo/deism.htm |url-status=live |title=Deism and the Founding of the United States |website=nationalhumanitiescenter.org |location=[[Research Triangle Park]], [[North Carolina]] |publisher=[[National Humanities Center]] |archive-url=https://web.archive.org/web/20081015222353/https://nationalhumanitiescenter.org/tserve/eighteen/ekeyinfo/deism.htm |archive-date=15 October 2008 |access-date=28 August 2021}}

==External links==
{{Wiktionary}}
*{{cite web |title=World Union of Deists |date=1997–2021 |url=https://www.deism.com/ |url-status=live |website=www.deism.com |archive-url=https://web.archive.org/web/20210819200803/https://www.deism.com/ |archive-date=19 August 2021 |access-date=10 March 2025}}
*{{cite web |title=Church of The Modern Deist |date=2012–2021 |url=http://moderndeist.org/ |url-status=live |website=moderndeist.org |archive-url=https://web.archive.org/web/20210414042747/http://moderndeist.org/ |archive-date=14 April 2021 |access-date=10 March 2025}}
*{{cite web |title=Elemental Process Deism |date=February 2025 |url=https://www.elementalprocessdeism.com |website=elementalprocessdeism.com |access-date=10 March 2025}}


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