Deism in the context of Revelation

In religion, a nature deity is a deity in charge of forces of nature, such as water, biological processes, or weather. These deities can also govern natural features such as mountains, trees, or volcanoes. Accepted in animism, pantheism, panentheism, polytheism, deism, totemism, shamanism, Taoism, Hinduism, and paganism, the nature deity can embody a number of archetypes including mother goddess, Mother Nature, or lord of the animals.

The philosophes (French for 'philosophers') were the intellectuals of the 18th-century European Enlightenment. Few were primarily philosophers; rather, philosophes were public intellectuals who applied reason to the study of many areas of learning, including philosophy, history, science, politics, economics, and social issues. They had a critical eye and looked for weaknesses and failures that needed improvement. They promoted a "Republic of Letters" that crossed national boundaries and allowed intellectuals to freely exchange books and ideas. Most philosophes were men, but some were women.

They strongly endorsed progress and tolerance, as they distrusted organized religion (most were deists) and feudal institutions. Many contributed to Diderot's Encyclopédie. They faded away after the French Revolution reached a violent stage in 1793.

Criticism of Christianity has a long history that stretches back to the initial formation of the religion in the Roman Empire. Critics have challenged Christian beliefs and teachings, as well as actions taken in the name of the faith, from the Crusades to modern terrorism. The arguments against Christianity include claims that it is a faith of violence, corruption, superstition, polytheism, homophobia, bigotry, pontification, abuses of women's rights, and sectarianism.

In the early years of Christianity, the Neoplatonic philosopher Porphyry emerged as one of the major critics with his book Against the Christians, along with other writers like Celsus and Julian. Porphyry argued that Christianity was based on false prophecies that had not yet materialized. Following the adoption of Christianity by the Roman Empire, dissenting religious voices were gradually suppressed by both governmental and ecclesiastical authorities. Christianity has faced significant theological criticism from thinkers of other Abrahamic religions, particularly including Judaism and Islam. Notably, Maimonides, the renowned rabbi, Jewish philosopher, and Torah scholar of the 12th century, argued that Christian practices and doctrines constituted idolatry and deviated from the strict monotheism (shituf) of Jewish and Muslim theologies. Similarly, Islamic scholars have critiqued Christian beliefs about the Trinity and the divinity of Jesus, viewing these concepts as incompatible with the concept of monotheism. These critiques reflect deep theological disagreements rooted in their shared scriptural traditions and divergent doctrinal interpretations. A millennium later, the Protestant Reformation led to a fundamental split in European Christianity and rekindled critical voices about the Christian faith, both internally and externally. In the 18th century, deist philosophers such as Voltaire and Jean-Jacques Rousseau were critical of Christianity as a revealed religion. With the Age of Enlightenment, Christianity was criticized by major thinkers and philosophers, such as David Hume, Thomas Paine, and the Baron d'Holbach. The central theme of these critiques sought to negate the historical accuracy of the Christian Bible and focused on the perceived corruption of Christian religious authorities. Other thinkers, like Immanuel Kant, offered critiques of traditional arguments for the existence of God, while professing to defend Christian theology on novel grounds.

In monotheistic religious belief systems, God is usually viewed as the supreme being, creator, and principal object of faith. In polytheistic belief, a god is "a spirit or being believed to have created, or for controlling some part of the universe or life, for which such a deity is often worshipped". Belief in the existence of at least one deity, who may interact with the world, is called theism.

Conceptions of God vary considerably. Many notable theologians and philosophers have developed arguments for and against the existence of God. Atheism rejects the belief in any deity. Agnosticism is the belief that the existence of God is unknown or unknowable. Some theists view knowledge concerning God as derived from faith. God is often conceived as the greatest entity in existence. God is often believed to be the cause of all things and so is seen as the creator, sustainer, and ruler of the universe. God is often thought of as incorporeal and independent of the material creation, which was initially called pantheism, although church theologians, in attacking pantheism, described pantheism as the belief that God is the material universe itself. God is sometimes seen as omnibenevolent, while deism holds that God is not involved with humanity apart from creation.

Theism is broadly defined as the belief in the existence of at least one deity. In common parlance, or when contrasted with deism, the term often describes the philosophical conception of God that is found in classical theism—or the conception found in monotheism—or gods found in polytheistic religions—or a belief in God or gods without the rejection of revelation, as is characteristic of deism.

Non-theism and atheism is commonly understood as non-acceptance or outright rejection of theism in the broadest sense of the term (i.e., non-acceptance or rejection of belief in God or gods). Related (but separate) is the claim that the existence of any deity is unknown or unknowable; a stance known as agnosticism. Agnostic theism is a personal belief in one or more deities along with acceptance that the existence or non-existence of the deity or deities is fundamentally unknowable.

Nature worship, also called naturism or physiolatry, is any of a variety of religious, spiritual and devotional practices that focus on the worship of a nature deity, considered to be behind the natural phenomena visible throughout nature. A nature deity can be in charge of nature, a place, a biotope, the biosphere, the cosmos, or the universe. Nature worship is often considered the primitive source of modern religious beliefs and can be found in animism, pantheism, panentheism, polytheism, deism, totemism, shamanism, Taoism, Hinduism, some theism and paganism including Wicca. Common to most forms of nature worship is a spiritual focus on the individual's connection and influence on some aspects of the natural world and reverence towards it. Due to their admiration of nature, the works of Edmund Spenser, Anthony Ashley-Cooper and Carl Linnaeus were viewed as nature worship.

The emergence of biblical criticism is most often attributed by scholars to the German Enlightenment (c. 1650 – c. 1800), but some trace its roots back further, to the Reformation. Its principal scholarly influences were rationalist and Protestant in orientation; German pietism played a role in its development, as did British deism. Against the backdrop of Enlightenment-era skepticism of biblical and church authority, scholars began to study the life of Jesus through a historical lens, breaking with the traditional theological focus on the nature and interpretation of his divinity. This historical turn marked the beginning of the quest for the historical Jesus, which would remain an area of scholarly interest for over 200 years.

Pandeism, or pan-deism, is a theological doctrine that combines aspects of pantheism with aspects of deism. Unlike classical deism, which holds that the creator deity does not interfere with the universe after its creation, pandeism holds that such an entity became the universe and ceased to exist as a separate entity. Pandeism (as it relates to deism) purports to explain why God would create a universe and then appear to abandon it, and pandeism (as it relates to pantheism) seeks to explain the origin and purpose of the universe.

Various theories suggest the coining of pandeism as early as the 1780s. One of the earliest unequivocal uses of the word with its present meaning was in 1859 with Moritz Lazarus and Heymann Steinthal.

Religious skepticism is a type of skepticism relating to religion. Religious skeptics question religious authority and are not necessarily antireligious/clerical but rather are skeptical of either specific or all religious beliefs and/or practices. Socrates was one of the most prominent and first religious skeptics of whom there are records; he questioned the legitimacy of the beliefs of his time in the existence of the Greek gods. Religious skepticism is not the same as atheism or agnosticism, and some religious skeptics are deists (or theists who reject the prevailing organized religion they encounter, or even all organized religion).

Deus otiosus (Latin: "inactive god") is the belief in a creator god who has entirely withdrawn from governing the universe after creating it or is no longer involved in its daily operation. In Western philosophy, the concept of deus otiosus has been associated with Deism and the Age of Enlightenment since the 17th century.

Deism, the religious attitude typical of the Enlightenment, especially in France and England, holds that the only way the existence of God can be proven is to combine the application of reason with observation of the world. A Deist is defined as "One who believes in the existence of a God or Supreme Being but denies revealed religion, basing his belief on the light of nature and reason." Deism was often synonymous with so-called natural religion because its principles are drawn from nature and human reasoning. In contrast to Deism there are many cultural religions or revealed religions, such as Judaism, Trinitarian Christianity, Islam, Buddhism, and others, which believe in supernatural intervention of God in the world; while Deism denies any supernatural intervention and emphasizes that the world is operated by natural laws of the Supreme Being.

C. J. Betts argues that Deism was never a religion in the usual sense. It was a religion for individuals, especially the educated laity, and was most often presented as the result of the individual's unaided reflections on God and man. Deism is a religious attitude based on the belief in God and rejecting Christian belief, either implicitly or explicitly.

A Vindication of Natural Society: or, a View of the Miseries and Evils arising to Mankind from every Species of Artificial Society is a work by the Anglo-Irish politician Edmund Burke, published in 1756. Although the Vindication is a satire aimed at the deism of Lord Bolingbroke, Burke confronted Bolingbroke not in the sphere of religion but in that of civil society and government, countering that his arguments against revealed religion could apply to all institutions. So close to Bolingbroke's style was the work that Burke's ironic intention was missed by some readers, leading Burke in his preface to the second edition (1757) to make plain that it was a satire; this is the consensus view among most Burkean scholars and followers.

The Vindication was recognized as satire by William Godwin, often regarded as the first modern proponent of philosophical anarchism, who supported part of Burke's arguments critical of the existing political institutions despite the irony inherent in its satire. Conversely, some modern right-wing libertarian commentators, such as Murray Rothbard and Joseph Sobran, interpreted Burke's satire as a serious philosophical anarchist argument against the state.

The Transmutation of species and transformism are 18th and early 19th-century ideas about the change of one species into another that preceded Charles Darwin's theory of evolution through natural selection. The French Transformisme was a term used by Jean Baptiste Lamarck in 1809 for his theory, and other 18th and 19th century proponents of pre-Darwinian evolutionary ideas included Denis Diderot, Étienne Geoffroy Saint-Hilaire, Erasmus Darwin, Robert Grant, and Robert Chambers, the anonymous author of the 1844 book Vestiges of the Natural History of Creation. Such ideas were associated with 18th century ideas of Deism and human progress. Opposition in the scientific community to these early theories of evolution, led by influential scientists like the anatomists Georges Cuvier and Richard Owen, and the geologist Charles Lyell, was intense. The debate over them was an important stage in the history of evolutionary thought and influenced the subsequent reaction to Darwin's theory.

James Hutton FRSE ( /ˈhʌtən/; 3 June O.S. 1726 – 26 March 1797) was a Scottish geologist, agriculturalist, chemical manufacturer, naturalist and physician. Often referred to as the "Father of Modern Geology," he played a key role in establishing geology as a modern science.

Hutton advanced the idea that the physical world's remote history can be inferred from evidence in present-day rocks. Through his study of features in the landscape and coastlines of his native Scottish Lowlands, such as Salisbury Crags or Siccar Point, he developed the theory that geological features could not be static but underwent continuing transformation over indefinitely long periods of time. From this he argued, in agreement with many other early geologists, that the Earth could not be young. He was one of the earliest proponents of what in the 1830s became known as uniformitarianism, the science which explains features of the Earth's crust as the outcome of continuing natural processes over the long geologic time scale. Hutton also put forward a thesis for a 'system of the habitable Earth' proposed as a deistic mechanism designed to keep the world eternally suitable for humans, an early attempt to formulate what today might be called one kind of anthropic principle.

The Cult of Reason (French: Culte de la Raison) was France's first established state-sponsored atheistic religion, intended as a replacement for Christianity during the French Revolution. After holding sway for barely a year, in 1794 it was officially replaced by the rival deistic Cult of the Supreme Being, promoted by Robespierre. Both cults were officially banned in 1802 by Napoleon Bonaparte with his Law on Cults of 18 Germinal, Year X.