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Deism: English Deism
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"Deism" is a loosely used term that describes the views of certain English and continental thinkers. These views attracted a following in Europe toward the latter part of the seventeenth century and gained a small but influential number of adherents in America in the late eighteenth century. Deism stressed morality and rejected the orthodox Christian view of the divinity of Christ, often viewing him as nothing more than a "sublime" teacher of morality. Thomas Jefferson and John Adams are usually considered the leading American deists. There is no doubt that they subscribed to the deist credo that all religious claims were to be subjected to the scrutiny of reason. "Call to her tribunal every fact, every opinion," Jefferson advised.
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Defining the essence of English Deism is a formidable task. Like priestcraft, atheism, and freethinking, Deism was one of the dirty words of the age. Deists were stigmatized — often as atheists — by their Christian opponents. that it is practically impossible to distinguish between them. But the term Deism is ... a meaningful one.... Too many men of letters of the time agree about the essential nature of English Deism for modern scholars to ignore the simple fact that what 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.
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With other English influences Deism entered France, where... only its materialistic and revolutionary phases were seized upon, to the exclusion of that religiosity which had never been lost in England. French Deism stood outside of theology. The English writers who came to exercise the greatest influence were Hobbes, Locke, Shaftesbury, Pope, Bolingbroke, and Hume. Of the true Deists only Collins, the most critical and the least theological, became prominent.
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Deism entered France, but only its materialistic and revolutionary phases were seized upon, to the exclusion of religious values which had never been lost in England or America. French Deism stood outside of theology and laid the groundwork for atheism, secular humanism, and cultural relativism. American Deists were mainly influenced by English Deism and perhaps French Deist Jean-Jacques Rousseau.
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In England, Deism was critically concerned with the origins of religion, but positive in moral and religious affirmation. Early English Deists believed that the Bible contained important truths, but they rejected the concept that it was divinely inspired or inerrant. They were leaders in the study of the Bible as a historical (rather than an inspired, revealed) document. Lord Herbert of Cherbury (d. 1648) was one of the earliest proponents of Deism in England. In his book "De Veritate," (1624), he described the "Five Articles" of English Deists:
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Deism was invented in the late seventeenth century in England and was inspired by the philosophers and scientists of the Age of Reason. Deism was probably the inspiration for the creation of Masonry (or Freemasonry) in England in the early eighteenth century. Contrary to many popular myths and slanders about Masonry, mainstream English and American Masonry are essentially a form of Deism in its relationship to God and its rationalistic, moralistic, fraternal and philanthropic character.. It is not Christian but welcomes all monotheists including Christians as members. Masonry is a quaint vestige of the now extinct eighteenth century quasi-religion/philosophy of Deism.
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English Deism