Running head: DEISM IN A POSTMODERN WORLD

Deism in a Postmodern World Michael D. Ballantine Andrews University

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Deism in a Postmodern World When a carpenter looks in his or her toolbox and finds only a hammer and a nail, every problem resolves itself through the employment of a hammer. Likewise, when religious scholars view ideology, they ultimately rely upon religion to define ideology; whereas, anthropologists view ideology as a product of cultural and historical experience. Ones worldview reflects an amalgamation of ones origins, ones historical experience, and the opinions of friends and family. Certainly as an American one can adopt a new religious belief much like one changes a shirt or a hairstyle but one does so through the context of the American experience (Stewart & Bennett, 1991). My personal worldview derives from my childhood experiences growing up in a Protestant household, later conversion to Mormonism, and my secular education in Judaic Studies and economics. Further, my life experiences in Scouting, living in an orphanage, and employment in the U.S. Army colored my worldviews as well. Although there were many defining events in my life, the inherent conflict between American capitalism with its Puritan origins and the socialist message promulgated by Jesus presents a cognitive dissonance that is difficult to rectify (Kang, 2009; Stewart & Bennett, 1991). Hence, I moved away from simple childhood beliefs passed on to me by well-meaning adults and studied the underlying motivations of religion and its role in society. I determined that atheistic nihilism with its focus on nothingness does not offer meaning nor comprehension (Sire, 2009); hence, a return to a basic belief in God without the dogmatic limitations imposed by religion, nor the coercive potential of an infinite existence in a nonexistent hell balances my culture raiment with my emotional requirements.

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As any jurist knows, one cannot prove a negative, nor can one prove the existence of God nor his lack of existence (Sire, 2009). Moreover, the construction of the universe reflects mathematical precision and a cyclical reality that defies randomness potentially exhibiting intelligent design (Nagel, 2008). Acknowledging the scientific reality that matter and energy are immutable and that matter cannot be created from nothingness, science fails to provide the answer to a simple question, where did the universe come from? If scientists can put their faith in the idea that dark matter exists in greater proportion to real matter without any scientific proof (Craven, 2008), then belief in an extra-dimensional being that one cannot see or touch seems a relatively benign thought as well. Within this context of cultural reality I chose to believe in a God or supernatural extra-dimensional being rather than hold a belief in nothingness and randomness but without the limitations that religion imposes upon my beliefs, deism. Faith as a Belief System The common refrain from every religion is that one must have faith in his or her God or in the Word of God (Sire, 2009). Sire suggests that this is necessary to overcome the inherent incongruities of every religion. Christianitys success over the centuries partly reflects Catholic repression of learning and education among the masses during its first 1,000 years. Without the crusades, modern society may never have come into existence and people might still remain entrapped in a feudal system repressed by the nobility and the church. The reformation and evolution of Christianity reflects the spread of knowledge and learning as people recognized the inherent flaws of Catholic beliefs (Sire, 2009). As people became more educated, they were less willing to engage in cognitive dissonance, less willing to accept the dogmatic flaws, and chose to cast-off the shackles of dogma. Sire highlights that this enlightenment resulted in a rejection of religious dogma and replaced it with logic and reason. Ultimately, the intellectual argument that

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gods are superstitious constructs created to coerce the masses into following political power bases won out over the simple belief that God exists (Sire, 2009). This led to a belief in the faith of man replacing simple faith in God reflecting the philosophical arguments of Rousseau and Marx. Unfortunately, neither Rousseaus nor Marxs predictions of mans behavior have come to pass and the world remains trapped within a Hobbesian reality of selfishness and greed (Cabralas, Nagel, & Mora, 2011). Hence, without the potential for Rousseaus belief in the humanity of man, the entire humanist movement and what followed becomes null and void. Origins of American Culture Puritans founded America to escape the intolerance of Europe and the Catholic Church (Kang, 2009). The Puritan fascination with wealth as a symbol of Gods blessing led to the uniquely American capitalistic system coupled with the notion of predestination resulted in the establishment of America as Gods chosen nation replacing Gods chosen people (Kang, 2009; Stewart & Bennett, 1991). Much of American thought derived from John Locke who later influenced Adam Smith. Much of Lockes philosophy became distorted over the years by the capitalist need to accumulate wealth; however, his maxim that one owns ones labor remains a staple of American belief (Stewart & Bennett, 1991). Adam Smiths description of mercantilism and the behavior of nations eliminated the influence or hand of God in the affairs of state and put the burden on mans desire to accumulate wealth. Although Hobbes did not directly influence American culture, he did influence Americas founding fathers (Hofstadter, 1967). They recognized the natural greed of man and his aversion to altruism. From my perspective as an international trader, I have found people are altruistic in their family and their immediate community but rarely with outsiders. Certainly there are exceptions to this rule and Christians

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have a long history of aiding strangers but they do so in an effort to spread the gospel (Titus, n.d.). In contrast the European community reflects the writings of Rousseau and Marx who envisioned a world where people were altruistic intent on helping one another (Sire, 2009; Stewart & Bennett, 1991). They believed that once everyone was educated, everyone would naturally desire to help one another and live as equals. Unfortunately, power and wealth remain intoxicating realities such that the 1% exerts its efforts to keep the populace divided against one another (Rodriguez, 2013; Stephens, Markus, & Phillips, 2013). Rodriguez believes that maintaining ideological and religious conflict are vital to retaining economic station above the masses. This Hobbesian reality prevents a world where people can live as brothers mutually accepting and respecting one anothers differences. Religion remains a tool of control with its latest employment in the war on terror and in the dividing of America along conservative and liberal lines (Rodriguez, 2013; Stephens, Markus, & Phillips, 2013). Deisms Weaknesses and Strengths The primary weakness for deists is their belief in a universal moral code when morality is a societal convention that changes on a regular basis (Sire, 2009). The current fascination by westerners with utilitarian ethics promoting the idea that the end justifies the means creates scenarios where morality is whatever one decides on any given day. Each religion has a basic moral code that its members must follow strictly or face punishment (Sire, 2009). Without the coercive punishment inherent in religion, deism lacks the foundations to justify moral behavior beyond the cultural conventions of society; instead, they depend on rationality to overcome perfidy (Sire, 2009).

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In contrast, deists are not locked in a seventh century Bedouin existence like Muslims, nor are they limited to the political compromises of the Roman empire in the fourth century reflecting a need to make peace between the Mithras cults and the emerging Christians. Freed of the limitations that established religions impose on their followers, deists may explore alternative ideas and realities to improve the daily lives of the people. The movement away from a feudal existence to the postmodern era of education and equality for all directly reflects the personal efforts of deists (Kang, 2009). Deisms Influence on Professional Life I chose to become a teacher in Vietnam but it could have been anywhere and my choice in beliefs does not interfere with my professional life. Instead, it frees me of the limitations that religion would impose upon me. The first responsibility of any Christian is to spread the belief in Christ and help others gain entry into the kingdom of heaven (Sire, 2009). In contrast Sire identifies the first responsibility of any Muslim is to help prepare the world for a global caliphate by spreading the belief in Islam. Both Christians and Muslims do this through missionizing and demonstrating through personal behavior the benefits of a Christian or Muslim lifestyle. To gain the trust of students, a teacher must recognize the value of his or her students personal beliefs and not impose his or her own beliefs on the students (TDS, n.d.). TDS highlights that when students recognize that a teacher accepts them for who and what they are, the pathway to learning offers innumerable opportunities. I do not feel any obligation to convert my students; instead, I allow them to find their own pathway to truth. Among university professors it is more common to find those who do not believe in God or if they do believe in God, it is a belief of convenience (Gross & Simmons, 2007). Anecdotal evidence suggests that among university professors, a strong Christian or theistic belief, could

DEISM IN A POSTMODERN WORLD potentially limit ones career opportunities (Bartlett, 2007). Moreover, these beliefs could

subject one to professional derision among atheistic colleagues. As a deist, I have tolerance for both belief systems recognizing that with few alternatives educated people like anyone else require the emotional stability that religion offers as exhibited in Kullbergs compendium, Finding God at Harvard. During a chance encounter with Dr. Alayne Thorpe of Griggs University in 2011, she admitted that she feels uncomfortable among many progressives because of their antipathy for religion in contrast with her firmly held Christian beliefs. I do not have those feelings and I often act as a bridge between the two communities. Deism as a Foundation for Diversity Most White Americans view diversity as an American reality; whereas, many minorities in America may disagree (Ryan, Hunt, Weible, Petersen, & Casas, 2007). Christians preach a message of inclusion, equality, and respect for other cultural expressions but like America in general, Christian beliefs limit the ability of America to realize its goal of complete diversity because many Christian beliefs are identified with White America (Kang, 2007; Stewart & Bennett, 1991). Although not all of the founding fathers were deists, the principle founders of America, including George Washington, Thomas Jefferson, Thomas Paine, and Benjamin Franklin did not want to see a Christian nation (Dreisbach, Hall, & Morrison, 2009). Instead, they were acknowledged deists intent on establishing a nation founded on the principles of free association, free speech, free beliefs, and personal happiness. The compromises they made to establish this nation reflected the Christian nature of the majority of Americans colored by their deistic beliefs. Malthusian Christians of the day did not believe in equality of the races. Moreover, they supported slavery because they believed that Blacks were inherently unequal. Clearly not all Christians felt this way; hence, the establishment of the abolitionist movement led

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by Adams, another deist. However, enough Christians did believe and continue to believe that racial segregation is appropriate, that homosexuality is a perversion, and nonbelievers deserve their punishment (Holland, 2008). The changes in Christianitys acceptance of diversity reflect the changes in society by forcing Christians to adopt new ways of thinking. Recent examples include the treatment of women, abortion, and homosexuality. Homosexuality is a controversial subject among Christians that divides the community. Many Christians believe that homosexuality is a sin, a perversion, or even a disease (Holland, 2008). I chose to ignore the politically correct term gay instead of homosexual because I prefer to discuss the subject rationally without emotion. Homosexuals do not want to clearly identify the source of their homosexuality because once defined people would work to eliminate its occurrence (Abrams, 2007). Abrams highlights their concerns that if there is a genetic basis, then one might test for the specific traits in unborn children and abort them. Alternatively, if it is a social response to maternal or paternal overbearing then one may blame a parent for ones homosexuality leading to family disunity. Finally, if it is the result of the environment, one may attempt to find a cure for its occurrence. Darwinian evolutionists believe we can breed undesirable traits out of our children and homosexuals fear this kind of Malthusian thinking anticipating the problem that faces India and China where female children are routinely aborted (Mohler, 2007; Turnbull, 2003). Christians often do not accept homosexuals or the behavior of homosexuals as congruent with leading a good Christian life (Holland, 2008). Holland identifies that they do not want homosexuals teaching their children, nor do they want homosexuals as parents. Deists on the other hand accept homosexuality as a natural occurrence, do not impose the burden of guilt upon homosexuals, nor do they seek to cure them of their particular disease. The current debate

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about same-sex marriage splits communities because religion claims the province of defining marriage. Although some Christians claim acceptance of homosexual rights to equality in marriage, the majority do not. The dogmatic limitations of religion ultimately limit the acceptance of diversity. Deists do not suffer those same limitations (Schroeder, n.d.). Conclusion My belief in deism is simply my religious expression. My personal worldview originates from Lockeian principles, Hobbesian perspectives, and my American cultural viewpoint. My religious beliefs neither control me, nor do they establish limitations; instead my morality derives from my community and a natural universal ethics of what is right and wrong. One does not need the Koran nor the Bible to know that killing is wrong or that theft is improper. The simple creedo of do unto others as one would have done to oneself possesses greater wisdom than all of the religious texts ever composed. I respect a persons right to believe as they wish, for Christians and Muslims to maintain their perspectives; however, I cannot envision a world of peaceful coexistence as long as both religions maintain their right to expand and control the cultural realities of the people within their community (Buc, 2007; Delisio, 2007). Delisio suggests that the inherent conflict between beliefs cannot be overcome if one is in the majority and the other in the minority because Islam cannot put aside its desire to establish a global caliphate. As a deist, I seek to bridge those inherent conflicts and become the peacemaker. Thomas Jefferson, James Madison, Thomas Paine, and George Washington exemplified the best traits of the American character and I find little incongruity in desiring to embody their beliefs and uphold their traditions by embracing deism as my worldview.

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References Abrams, M. (2007). The real story on gay genes. Discover Magazine. Retrieved from http://vegeta.hum.utah.edu/~bbenham/2510%20Spring%2009/Behavior%20Genetics/The %20Real%20Story%20on%20Gay%20Genes.pdf Bartlett, T. (2007). Some evangelicals find the campus climate chilly: But is that about faith, or politics? The Chronicle of Higher Education. Retrieved from https://www3.nd.edu/~newsinfo/pdf/2007_09_24_pdf/Some%20Evangelicals%20Find% 20the%20Campus%20Climate%20Chilly.pdf Buc, P. (2007). Some thoughts on the christian theology of violence, medieval and modern, from the middle ages to the french revolution. Retrieved from http://stanford.edu/dept/francestanford/Conferences/Terror/Buc.pdf Cabralas, A., Nagel, R., & Mora, J. V. R. (2011). It is hobbes, not rousseau: An xxperiment on voting and redistribution. Retrieved from http://www.sevirodriguezmora.com/papers /HobbesRousseau.110808.pdf Craven, B. (2008). Explanation and belief. ISCAST Online Journal, 4, 1-8. Retrieved from http://www.iscast.org/journal/opinion/Craven_B_2008-04-Explanation_And_Belief.pdf Delisio, C. (2007). The coming balkan caliphate: The threat of radical islam to europe and the west. Westport, CT : Praeger Security International. Dreisbach, D. L., Hall, M. D., & Morrison, J. H. (2009). The forgotten founders on religion and public life. Notre Dame, IN : University of Notre Dame. Gross, N. & Simmons, S. (2007). How religious are americas college and university professors? Retrieved from http://religion.ssrc.org/reforum/Gross_Simmons.pdf

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Hofstadter, R. (1967). The founding fathers: An age of realism. Retrieved from http://cf.linnbenton.edu/artcom/social_science/clarkd/upload/the%20founding%20fathers ---hofstadter.pdf Holland, R. L. (2008). Christian parenting and homosexuality. The Masters Seminary Journal, 19:2, 217-231. Retrieved from http://www.tms.edu/tmsj/tmsj19i.pdf Kang, N. (2009). Puritanism and its impact upon american values. Review of European Studies, 1:2, 148-151. Retrieved from http://lgdata.s3-website-us-east1.amazonaws.com/docs/1536/556415/puritanism.pdf Mohler, A. (2007). Is your baby gay? What if you could know? What if you could do something about it? Retrieved from file:///C:/Users/phn2499F/Downloads/2007-03-01.pdf Nagel, T. (2008). Public education and intelligent design. Philosophy and Public Affaiars, 36:2, 187-205. Retrieved from http://philosophy.fas.nyu.edu/docs/IO/1172/papa_132.pdf Rodriguez, L. J. (2013). Imagining a new California: Luis J. Rodriguez for governor 2014. Retrieved from http://rodriguezforgovernor.org/wp-content/uploads/2014/04/Rodriguezfor-Governor-Manifesto.pdf Ryan, C. S., Hunt, J. S., Weible, J. A., Peterson, C. R., & Casas, J. F. (2007). Multicultural and colorblind ideology, stereotypes, and ethnocentrism among black and white americans. Group Processes and Intergroup Relations, 10:4, 617-637. Retrieved from http://peer.c csd.cnrs.fr/docs/00/57/16/69/PDF/PEER_stage2_10.1177%252F1368430207084105.pdf Schroeder, A. K. (n.d.). Deism and its relentless attack on the holy trinity. Retrieved from http://www.wlsessays.net/files/SchroederDeism.pdf Sire, J. W. (2009). The universe next door, 5th ed. Downers Grove, IL : Intervarsity Press.

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Stephens, N. M., Markus, H. R, & Phillips, L. T. (2013). Social class culture cycles: How three gateway contexts shape selves and fuel inequality. Retrieved from http://www.kellogg .northwestern.edu/faculty/stephens/htm/docs/StephensMarkusPhillips13.pdf Stewart, E. C. & Bennett, M. J. (1991). American cultural patterns: A cross-cultural perspective. Boston, MA : Nicholas Brealey. TDS. (n.d.). Chapter 2: Teaching diverse students. Retrieved from http://www.sagepub.com/upm-data/39272_2.pdf Titus, J. P. (n.d.). Christ for india. Retrieved from http://christforindia.org/wpcontent/uploads/2013/11/CFI_Christmas_2013_UK.pdf Turnbull, D. (2003). Disabilities, justice and the new eugenics of gene therapy. Journal of Future Studies, 7:4, 15-16. Retrieved from http://www.jfs.tku.edu.tw/7-4/03.pdf

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Appendix A Summary of Worldview Diversity in America is not a fashionable trend, it is a daily reality as immigrants from a variety of cultures and nations continue to arrive from distant shores. As a deist, I welcome those from different ideologies and religions with open arms and a helping-hand to aid their transition into the American reality. I do not question their right to their beliefs nor do I seek to change them; instead I consider their differences a welcome addition to my American experience. As a teacher I engage my students actively in a student-centered environment. I view my role as a facilitator of learning, a coach, or a mentor and believe through asking leading questions one can stimulate comprehension and self-development. I employ a variety of media to promote differentiated instruction and stress the merits of online self-study. The classroom is a place to develop understanding but real learning takes place when students practice and engage with one another outside the classroom. Finally, I consider education a path to success however one may define that success. For some, success is measured in wealth statistics, others measure it by personal happiness, and still others by the relationship they have with their children. In every instance, education is the doorway to achieving ones personal goals and aspirations. Through education, the inherent inequalities of the American capitalist system are muted and the benefits accrue more evenly because knowledge is wealth, not money.