Let's remind ourselves of the terminology. A theist believes in a supernatural intelligence who, in addition to his main work of creating the universe in the first place, is still around to oversee and influence the subsequent fate of his intial creation. In many theistic belief systems, the deity is intimately involved in human affairs. He answers prayers; forgives or punishes sins; intervenes in the world by perfdorming miracles; frets about good and bad deeds, and knows when we do them (or even think of doing them). A deist, too believes in the supernatiral intelligence, but one whose activities were confined to setting up the laws that govern the universe in the first place. The deist God never intervenes therafter, and certainly has no specific interest in human affairs. Pantheists don't believe in a supernatural God at all, but use the word God as a non-supernatural synonym for Nature, or for the Universe, or for the lawfulness that giverns its workings. Deists differ from theists in that their God does not answer prayers, is not interested in sins or confessions, does not read out thoughts and does not intervene with capricious miracles. Deists differ from pantheists in that the deist God is some kind of cosmic intelligence, rather than the pantheist's metaphoric or poetic synonym for the laws of the universe. Pantheism is sexed-up atheism. Deism is watered-down theism.
There is every reason to think that famous Einsteinisms like 'God is subtle but he is not malicious' or 'He does not play dice' or Did God have a choice in creating the Universe?' are pantheistic, not deistic, and certainly not theistic. 'God does not play dice' should be translated as 'Randomness does not lie at the heart of all things.' Einstein was using God in a purely metaphorical, poetic sense. So is Stephen Hawking, and so are most of those physicists who occassionally slip into the language of religious metaphor.
Let me sum up Einsteinian religion in one more quotation from Einstein himself: 'To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reached us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious' In this sense I too am religious, with the reservation that 'cannot grasp' does not have to mean 'forever ungraspable'. But I prefer not to call myself religious because it is misleading. It is destructively misleading because, for the vast majority of people, 'religion' implies 'supernatural'. Carl Sagan put it well:'...if by "God" one means the set of physical laws that govern the universe, then clearly there is such a God. This God is emotionally unsatisfying...it does not make much sense to pray to the law of gravity.
The metaphorical or pantheistic God of physicists is light years away from the interventionist, miracle-wreaking, thought-reading, sin-pushing, prayer-answering God of the Bible, of priests, mullahs, and rabbis, and of ordinary language. Deliberately to confuse the two is, in my opinion, an act of intellectual high treason.