Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects

Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line. Ausführliche Beschreibung

Gespeichert in:

Autor*in:	Şaban Ali Düzgün [verfasserIn]

Format:	E-Artikel
Sprache:	Englisch ; Türkisch

Erschienen:	2021

Schlagwörter:	deizm tanrı sekülerleşmiş ortodoksi heterodoks bir kimlik olarak deizm deism god secularized orthodoxy deism as a heterodox identity

Übergeordnetes Werk:	In: Kader - Kader, 2018, 19(2021), 3, Seite 888-898
Übergeordnetes Werk:	volume:19 ; year:2021 ; number:3 ; pages:888-898

Links:	Link aufrufen Link aufrufen Link aufrufen Journal toc

DOI / URN:	10.18317/kaderdergi.1016998

Katalog-ID:	DOAJ019640447

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allfields	10.18317/kaderdergi.1016998 doi (DE-627)DOAJ019640447 (DE-599)DOAJ3ef6d2d3ac2847958d5669824b772d67 DE-627 ger DE-627 rakwb eng tur BP1-253 BV1-5099 BV4625-4780 Şaban Ali Düzgün verfasserin aut Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects 2021 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line. deizm tanrı sekülerleşmiş ortodoksi heterodoks bir kimlik olarak deizm deism god secularized orthodoxy deism as a heterodox identity Islam Practical Theology Moral theology In Kader Kader, 2018 19(2021), 3, Seite 888-898 (DE-627)1760597430 26022710 nnns volume:19 year:2021 number:3 pages:888-898 https://doi.org/10.18317/kaderdergi.1016998 kostenfrei https://doaj.org/article/3ef6d2d3ac2847958d5669824b772d67 kostenfrei https://dergipark.org.tr/tr/pub/kaderdergi/issue/67833/1016998 kostenfrei https://doaj.org/toc/2602-2710 Journal toc kostenfrei GBV_USEFLAG_A SYSFLAG_A GBV_DOAJ GBV_ILN_206 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2025 GBV_ILN_2031 GBV_ILN_2038 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2061 GBV_ILN_2111 GBV_ILN_2113 GBV_ILN_2190 GBV_ILN_4305 GBV_ILN_4338 AR 19 2021 3 888-898
spelling	10.18317/kaderdergi.1016998 doi (DE-627)DOAJ019640447 (DE-599)DOAJ3ef6d2d3ac2847958d5669824b772d67 DE-627 ger DE-627 rakwb eng tur BP1-253 BV1-5099 BV4625-4780 Şaban Ali Düzgün verfasserin aut Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects 2021 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line. deizm tanrı sekülerleşmiş ortodoksi heterodoks bir kimlik olarak deizm deism god secularized orthodoxy deism as a heterodox identity Islam Practical Theology Moral theology In Kader Kader, 2018 19(2021), 3, Seite 888-898 (DE-627)1760597430 26022710 nnns volume:19 year:2021 number:3 pages:888-898 https://doi.org/10.18317/kaderdergi.1016998 kostenfrei https://doaj.org/article/3ef6d2d3ac2847958d5669824b772d67 kostenfrei https://dergipark.org.tr/tr/pub/kaderdergi/issue/67833/1016998 kostenfrei https://doaj.org/toc/2602-2710 Journal toc kostenfrei GBV_USEFLAG_A SYSFLAG_A GBV_DOAJ GBV_ILN_206 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2025 GBV_ILN_2031 GBV_ILN_2038 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2061 GBV_ILN_2111 GBV_ILN_2113 GBV_ILN_2190 GBV_ILN_4305 GBV_ILN_4338 AR 19 2021 3 888-898
allfields_unstemmed	10.18317/kaderdergi.1016998 doi (DE-627)DOAJ019640447 (DE-599)DOAJ3ef6d2d3ac2847958d5669824b772d67 DE-627 ger DE-627 rakwb eng tur BP1-253 BV1-5099 BV4625-4780 Şaban Ali Düzgün verfasserin aut Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects 2021 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line. deizm tanrı sekülerleşmiş ortodoksi heterodoks bir kimlik olarak deizm deism god secularized orthodoxy deism as a heterodox identity Islam Practical Theology Moral theology In Kader Kader, 2018 19(2021), 3, Seite 888-898 (DE-627)1760597430 26022710 nnns volume:19 year:2021 number:3 pages:888-898 https://doi.org/10.18317/kaderdergi.1016998 kostenfrei https://doaj.org/article/3ef6d2d3ac2847958d5669824b772d67 kostenfrei https://dergipark.org.tr/tr/pub/kaderdergi/issue/67833/1016998 kostenfrei https://doaj.org/toc/2602-2710 Journal toc kostenfrei GBV_USEFLAG_A SYSFLAG_A GBV_DOAJ GBV_ILN_206 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2025 GBV_ILN_2031 GBV_ILN_2038 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2061 GBV_ILN_2111 GBV_ILN_2113 GBV_ILN_2190 GBV_ILN_4305 GBV_ILN_4338 AR 19 2021 3 888-898
allfieldsGer	10.18317/kaderdergi.1016998 doi (DE-627)DOAJ019640447 (DE-599)DOAJ3ef6d2d3ac2847958d5669824b772d67 DE-627 ger DE-627 rakwb eng tur BP1-253 BV1-5099 BV4625-4780 Şaban Ali Düzgün verfasserin aut Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects 2021 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line. deizm tanrı sekülerleşmiş ortodoksi heterodoks bir kimlik olarak deizm deism god secularized orthodoxy deism as a heterodox identity Islam Practical Theology Moral theology In Kader Kader, 2018 19(2021), 3, Seite 888-898 (DE-627)1760597430 26022710 nnns volume:19 year:2021 number:3 pages:888-898 https://doi.org/10.18317/kaderdergi.1016998 kostenfrei https://doaj.org/article/3ef6d2d3ac2847958d5669824b772d67 kostenfrei https://dergipark.org.tr/tr/pub/kaderdergi/issue/67833/1016998 kostenfrei https://doaj.org/toc/2602-2710 Journal toc kostenfrei GBV_USEFLAG_A SYSFLAG_A GBV_DOAJ GBV_ILN_206 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2025 GBV_ILN_2031 GBV_ILN_2038 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2061 GBV_ILN_2111 GBV_ILN_2113 GBV_ILN_2190 GBV_ILN_4305 GBV_ILN_4338 AR 19 2021 3 888-898
allfieldsSound	10.18317/kaderdergi.1016998 doi (DE-627)DOAJ019640447 (DE-599)DOAJ3ef6d2d3ac2847958d5669824b772d67 DE-627 ger DE-627 rakwb eng tur BP1-253 BV1-5099 BV4625-4780 Şaban Ali Düzgün verfasserin aut Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects 2021 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line. deizm tanrı sekülerleşmiş ortodoksi heterodoks bir kimlik olarak deizm deism god secularized orthodoxy deism as a heterodox identity Islam Practical Theology Moral theology In Kader Kader, 2018 19(2021), 3, Seite 888-898 (DE-627)1760597430 26022710 nnns volume:19 year:2021 number:3 pages:888-898 https://doi.org/10.18317/kaderdergi.1016998 kostenfrei https://doaj.org/article/3ef6d2d3ac2847958d5669824b772d67 kostenfrei https://dergipark.org.tr/tr/pub/kaderdergi/issue/67833/1016998 kostenfrei https://doaj.org/toc/2602-2710 Journal toc kostenfrei GBV_USEFLAG_A SYSFLAG_A GBV_DOAJ GBV_ILN_206 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2025 GBV_ILN_2031 GBV_ILN_2038 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2061 GBV_ILN_2111 GBV_ILN_2113 GBV_ILN_2190 GBV_ILN_4305 GBV_ILN_4338 AR 19 2021 3 888-898
language	English Turkish
source	In Kader 19(2021), 3, Seite 888-898 volume:19 year:2021 number:3 pages:888-898
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There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. 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callnumber-first	B - Philosophy, Psychology, Religion
author	Şaban Ali Düzgün
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topic_title	BP1-253 BV1-5099 BV4625-4780 Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects deizm tanrı sekülerleşmiş ortodoksi heterodoks bir kimlik olarak deizm deism god secularized orthodoxy deism as a heterodox identity
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title	Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects
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title_full	Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects
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title_sort	deism as a heterodox religious identity with its historical and contemporary aspects
callnumber	BP1-253
title_auth	Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects
abstract	Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line.
abstractGer	Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line.
abstract_unstemmed	Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line.
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title_short	Deism as a Heterodox Religious Identity with its Historical and Contemporary Aspects
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