Definition of "pandeism"

Just as [absolute perfection in some respects, relative perfection in all others] is the whole positive content of perfection, so CW, or the conception of the Creator-and-the-Whole-of-what-he-has-created as constituting one life, the super-whole which in its everlasting essence is uncreated (and does not necessitate just the parts which the whole has) but in its de facto concreteness is created – this panentheistic doctrine contains all of deism and pandeism except their arbitrary negations.

1941, Charles Hartshorne, Man’s Vision of God and the Logic of Theism, New York, N.Y.: Harper and Bros., page 348

What appeared here, at the center of the Pythagorean tradition in philosophy, is another view of psyche that seems to owe little or nothing to the pan-vitalism or pan-deism (see theion) that is the legacy of the Milesians.

1967, F[rancis] E[dward] Peters, “psychḗ”, in Greek Philosophical Terms: A Historical Lexicon, New York, N.Y.: New York University Press, paragraph 13, page 169

All the actions of created intelligences are not merely the actions of God. Creatures act freely and responsibly as the proximate causes of their own moral actions. If God was the proximate cause of every act, all things would simply be “God in motion”. That is nothing less than pantheism, or more exactly, pandeism. The Creator is distinct from his creation. The reality of secondary causes is what separates Christian theism from pandeism.

1996, Bob Burridge, “God’s Decrees: Certainty and Contingency”, in Survey Studies in Reformed Theology, Genevan Institute for Reformed Studies‎, published 2016, archived from the original on 12 June 2018

It could also be argued that the god that no longer requires interaction with the creation is superior to the one that does, so that deistic concepts, including pandeism, are again preferable. Similarly, concerning experiential arguments, the 'hidden' and possibly 'indifferent' god of pandeism better explains why so many people do not experience god, internally, yet also can explain why some do. Pandeisms, and other pantheisms, particularly polytheistic forms, also better explain why it is not only the god of theism (and specifically, Christian theism) that is internally experienced by some people.

2018, Raphael Lataster, “The Case for A-theism”, in The Case against Theism: Why the Evidence Disproves God’s Existence (Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures; 26), Cham, Switzerland: Springer International Publishing, Springer Nature, section 3.5.3 (Case Study: Pandeism vs. Theism), page 194

We hear men prophesy that this war means the death of Christianity and an era of Pandeism or perhaps even the destruction of all which we call modern civilization and culture. We hear men predict that the ultimate result of the war will be a blessing to humanity.

1915 May, Louis S. Hardin, “The Chimerical Application of Machiavelli’s Principles”, in James H. Coghill, editor, The Yale Sheffield Monthly, volume XXI, number 8, New Haven, Conn.: Sheffield Scientific School, Yale College, page 463

I first came across this extension of ecumenism into pan-deism among some Roman Catholic scholars interested primarily in the "reunion of the churches," [...] Thus they do not necessarily discern in Rome's ecumenism and pan-deism a project for world domination. Yet this danger certainly exists.

1964 October 23, Charles A[nselm] Bolton, “Beyond the Ecumenical: Pan-Deism?”, in Christianity Today: Fortnightly Magazine of Evangelical Conviction, volume 9, Carol Stream, Ill.: Christianity Today, Inc., page 21

If the Bible is only human lore, and not divine truth, then we have no real answer to those who say, "Let's pick the best out of all religions and blend it all into Pan-Deism – one world religion with one god made out of many".

1991, J[ames] Sidlow Baxter, “Our Bible: The Most Critical Issue”, in Prophetic Witness Movement International‎, archived from the original on 22 February 2018