Polydeism (from Greek "πολύς" (" 'poly' "), meaning 'many', and
Latin" deus" meaning God) is a polytheisticform of Deismencompassing the belief that the universewas the collective creation of multiple Gods, each of whom created a piece of the universe and then ceased to interact with the universe. This concept addresses an apparent contradiction in Deism - that a monotheisticGod created the universe, but now expresses no apparent interest in it - by supposing that if the universe is the construct of many gods, none of them would have an interest in the universe as a whole.
History of the term
Creighton UniversityPhilosophy professor William O. Stephens [ [http://puffin.creighton.edu/phil/Bill.htm Article on "Bill" Stephens] ] , who teaches this concept to his students, suggests that C. D. Broadprojected this concept [ [http://puffin.creighton.edu/phil/Stephens/phl-323-Spr05-Revu-Q-4.htm article on C. D. Broad's concept projection] ] in Broad's 1925 article, "The Validity of Belief in a Personal God". [C. D. Broad, "The Validity of Belief in a Personal God", reprinted in C. D. Broad, "Religion, Philosophy and Psychical Research", (1953), 159-174).] Broad noted that the arguments for the existence of God only tend to prove that "a designing mind "had" existed in the past, not that it "does" exist now. It is quite compatible with this argument that God should have died long ago, or that he should have turned his attention to other parts of the Universe." and notes in the same breath that "there is nothing in the facts to suggest that there is only one such being". [Id. at 171.] Stephens contends that Broad, in turn, derived the concept from David Hume. Stephens states::David Hume's criticisms of the Argument from Designinclude the argument that, for all we know, a committee of very powerful, but not omnipotent, divine beings could have collaborated in creating the world, but then afterwards left it alone or even ceased to exist. This would be polydeism.
Use of this term as a
portmanteaufor this purpose appears to originate at least as early as Robert M. Bowman, Jr.'s 1997 essay, "Apologetics from Genesis to Revelation". [ [http://www.atlantaapologist.org/GenesisToRevelation.PDF Atlanta Apologist: Genesis to Relevations PDF] ] Bowman wrote:: Materialism(illustrated by the Epicureans), represented today by atheism, skepticism, and Deism. The materialist may acknowledge superior beings, but they do not believe in a Supreme Being. Epicureanism was founded about 300 BC by Epicurus. Their world view might be called "polydeism": there are many gods, but they are merely superhuman beings; they are remote, uninvolved in the world, posing no threat and offering no hope to human beings. Epicureans regarded traditional religion and idolatryas harmless enough as long as the gods were not feared or expected to do or say anything.
Etymologically disjunctive uses of the term
The term, polydeism, has occasionally been used as a direct substitute for polytheism - a usage which does not consider certain distinctions which have arisen between the respective
root words, deismand theism. The above description of polydeism would be a distinct subset of polytheism.
Susan Starr Seredused the term in her 1994 book, "Priestess, Mother, Sacred Sister : Religions Dominated by Women", which includes a chapter titled, "No Father in Heaven: Androgyny and Polydeism". Sered states therein that she has "chosen to gloss on "polydeism" a range of beliefs in more than one supernatural entity". Id. at 169. Sered used this term in a way that would encompass polytheism, rather than exclude much of it, as she intended to capture both polytheistic systems and non-theistic systems that assert the influence of "spirits or ancestors". Id. This use of the term, however, does not accord with the historical use of "deism" as a concept to describe an absent creator god.
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