The views and beliefs of our country’s founders were as diverse and complicated as today. Don Closson focuses on the role of deism.
In his book Is God on America’s Side, Erwin Lutzer asks the important question, “Is the American dream and the Christian dream one and the same?”{1} If our national dream fails, does it necessarily follow that our Christian dream also dies? Lutzer’s book makes the point that it’s dangerous to see the goals of the state and the purpose of the church as one and the same. It’s dangerous to equate the “city of man” with the “city of God.”
However, there are those who argue that because our Founding Fathers were devoted Christians who held to an orthodox Christian faith, the state and the church in America are already linked together, and that if America as a nation loses its uniquely Christian flavor, the church will fail in its task as well. They see America as a unique country that holds a special place in God’s plan for reaching the world. Additionally, they argue that we enjoy God’s special protection and blessings because of this Christian founding, blessings which will be lost if Christians lose control of the nation.
At the other end of the religious and political spectrum is the group who portray America and its founding as a thoroughly secular project. They argue that by the time the Revolution had occurred in the colonies, Enlightenment rationalism had won the day in the minds and hearts of the young nation’s leaders. They often add that the drive towards religious tolerance was the result of a decline in belief in God and an attempt to remove religious influence from America’s future.
For all those involved in this debate, the specific beliefs of our Founders are very important. Those who argue that America was founded by godless men who established a godless Constitution are, for the most part, wrong. Belief in God was practically universal among our Founding Founders. On the other hand, those who argue that our Founders were mostly devoted Christians who sought to establish a Christian nation devoted to the gospel of Jesus Christ are not giving us the full picture either. Because both sides in this debate tend to define America by the religious faith of our Founders, both sides tend to over-simplify the religious beliefs of those early patriots.
It’s important, therefore, to consider the specific beliefs of some of our Founding Fathers so that we might get a clearer picture of religion in that era and avoid either of the two extremes usually presented. As we look into the actions and words of specific Revolutionary era leaders we will find that their beliefs represent a mixture of viewpoints that are every bit as complicated as those of America’s leaders today.
Deism
The issue centers on how much influence Deism had on our Founders. So a good place to begin is with a definition of the movement while remembering that Deists “were never organized into a sect, had no [official] creed or form of worship, recognized no leader, and were constantly shifting their ground.”{2} That said, Edward Herbert is often given credit for being the father of Deism in the seventeenth century. His five-point system is a good starting point for understanding the religious beliefs that affected many of our nation’s leaders nearly one hundred years later.
Herbert’s Deism begins with the fact that there is a God. However, Deists did not equate this God with the one who revealed himself to Moses or as having a special relationship with the Jews. Instead of being the God of Abraham, Isaac, and Jacob, Deists referred to him with terms like “the First Cause,” “the Divine Artist,” the Grand Architect,” “the God of Nature,” or “Divine Providence.”{3} Many Deists argued that more could be learned about God by studying nature and science than by seeking knowledge about him in the Bible.
Deists also thought that it naturally follows to worship this God, which is Herbert’s second point. This belief is arrived at by reason alone and not revelation; it is a common sense response to the fact that “the God of Nature” exists. The nature of this worship is Herbert’s third point. Deists worshipped their God by living ethically. Some acknowledged the superior example of an ethical life as lived by Jesus; others felt that Christianity itself was a barrier to an ethical life.
Interestingly, Deists included repentance as part of their system. What is not a surprise is that this repentance consists of agreeing with the Creator God that living an ethical life is better than to not live such a life. Herbert’s last point may also be a surprise to many. Deists believed in an afterlife, and that in it there will be rewards and punishments based on our success or failure to live ethically now.
What should be obvious by now is that Deism was derivative of Christianity. As one cleric of the day wrote, “Deism is what is left of Christianity after casting off everything that is peculiar to it. The deist is one who denies the Divinity, the Incarnation, and the Atonement of Christ, and the work of the Holy Ghost; who denies the God of Israel, and believes in the God of Nature.”{4}
Anti-Christian Deism
The impact of Deism on Americans in the 1700s is complicated because the word itself represents a spectrum of religious positions held at that time. One extreme represents a group that might be called the non-Christian Deists. This faction was openly hostile to the Christian faith. Thomas Paine, of Common Sense fame, and a leading advocate of this position, wrote that Deism “is free from all those invented and torturing articles that shock our reason . . . with which the Christian religion abounds. Its creed is pure and sublimely simple. It believes in God, and there it rests. It honors Reason as the choicest gift of God to man and the faculty by which he is enabled to contemplate the power, wisdom, and goodness of the Creator displayed in the creation; . . . it avoids all presumptuous beliefs and rejects, as the fabulous inventions of men, all books pretending to be revelation.”{5} This quote clearly expresses the complaints and disdain that some Deists held against the Christian faith.
Although often accused of being godless pagans, it was not unusual for Thomas Paine and others in this group to see themselves as God’s defenders. Paine says that he wrote The Age of Reason in France during the French Revolution to defend belief in God against the growing atheism in that country. But he agreed with the French that the power and influence of the Roman Catholic Church had to be removed. There was little love lost on the monarchy or the priesthood; one French philosopher wrote, “let us strangle the last king with the guts of the last priest.”
Deists were very confident in the power of human reason. Reason informed them that miracles were impossible and that the Bible is a man-made book of mythical narratives. This faction of Deists also saw Christianity as a barrier to moral improvement and social justice. And since for them, living an ethical life is itself true worship, Christianity was seen as an impediment to worshipping God as well.
Reason is highlighted by the writings of these influential colonists. The former Presbyterian minister Elihu Palmer wrote a paper titled Reason, the Glory of Our Nature, and the well known patriot Ethan Allen published the Deistic piece Reason: the Only Oracle of Man.{6} In the preface of his book, Allen wrote, “I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one.”{7}
It is not surprising that this focus on reason led Deists to reject the Trinity. Unitarianism was making great inroads into American colleges by the 1750s, and America’s best and brightest were now subject to this view at Yale, Harvard, and other prominent schools.
Church-Going Deists
It can be argued that there was a form of Deism in the late 1700s that was comfortable with parts of Christianity but was not entirely orthodox. Some of our most cherished and famous early American patriots fit into this category.
A good argument can be made that Franklin, Washington, Adams, Jefferson, Madison, and Monroe were all significantly influenced by Deism and Unitarianism. Let’s take a look at the actions and comments of two of these revolutionary era leaders who can justifiably be called church-going Deists.
Hearing that Benjamin Franklin was a Deist will probably not shock too many Americans. By some accounts he embraced Deism at the young age of fifteen.{8} As an adult he was asked by a minister to express his personal creed, and Franklin replied, “I believe in one God, Creator of the Universe: That he governs the World by his Providence. That he ought to be worshiped. That the most acceptable Service we can render to him, is doing good to his other Children. That the soul of man is immortal, and will be treated with Justice in another life, respecting its Conduct in this.”{9} Franklin’s faith was focused on personal behavior rather than faith in Christ’s work on the cross. When asked about Jesus, Franklin said, “I have . . . some Doubts as to his Divinity, tho’ it is a Question I do not dogmatize upon.”{10} Rather than being openly hostile to Christianity, Franklin contributed to every church building project in Philadelphia, as well as its one synagogue.
The faith of George Washington is a more controversial matter. Washington consistently used Deistic language to describe God in both public and private communications, rarely referring to Jesus Christ in any setting. Comments made by his contemporaries also point to Deistic beliefs. Washington’s bishop and pastor while he was in Philadelphia admitted that “Truth requires me to say, that General Washington never received the communion in the churches of which I am parochial minister.”{11} Another pastor added, “Sir, he was a Deist,” when questions about his faith arose shortly after his death. The fact that Washington was never confirmed in the Episcopal Church and ceased to take communion after the war adds to the case for him being a Deist. The controversy will continue, but much evidence points to his less than orthodox beliefs.
It must be remembered that, while Washington and Deists in general were quite willing to speak about the “God of Providence” or the “Grand Architect,” rarely are they found them referring to God as “Father,” “Lord,” “Redeemer,” or “Savior.”{12}
Orthodox Christians
Samuel Adams is often called the father of the American Revolution, but he is also known as “the Last of the Puritans,” a title that speaks to his commitment to orthodox Christianity.{13} His orthodoxy is confirmed by both his actions and comments. Adams was opposed to Freemasonry, which taught a belief system that was consistent with Deism. Neither ideology focused on Jesus or the Bible, and both accepted Jews, Muslims, Christians, or anyone else who believed in a divine being. In fact, the phrase “the Grand Architect,” often used by Deists as a title for God, came from Freemasonry, not the Bible.
Adams maintained a religious household by personally practicing grace before meals, Bible readings, and morning and evening devotions. More important, Adams’ religious language revealed an orthodox belief system. He referred to God as “our Divine Redeemer,” and the one “who has given us his Son to purchase for us the reward of eternal life,” phrases that a Deist would most likely not employ.{14} Even when thinking of his future passing Adams looked to Christ; his will spoke of his “relying on the merits of Jesus Christ for a pardon of all my sins.”{15} Although many leaders of the day left their orthodox upbringing, Adams “was a New England Congregationalist who remained staunchly loyal to the Calvinist orthodoxy in which he had been raised.”{16}
John Jay was president of the Continental Congress and the first chief justice of the Supreme Court; he also exhibited leadership in spreading the Word of God among the new country’s citizens. As president of the American Bible Society, Jay used his annual address to stress the authority of the Bible. He spoke of the events in its pages as events in history, not as religious mythology. He also employed the language of the church in his speeches and writings including “Saviour,” “King of Heaven,” and “Captain of our Salvation.”{17} Although Jay had many friends among the Deists of the day, he differed greatly with them concerning the relationship of reason and revelation. Jay wrote that the truths of Christianity were “revealed to our faith, to be believed on the credit of Divine testimony” rather than a product of human reason.
Just as today, the religious landscape of early America was varied and complex. Those complexities should neither hinder nor determine our efforts to build God’s kingdom in the twenty-first century. America has been blessed by God, but to argue that it is privileged over all other nations is presumptuous. Other nations have believed that their country would be used uniquely by God as well. Perhaps we stand on firmer ground when we look to the church as God’s vehicle for accomplishing His purposes, a body of believers that will draw from every nation, tribe, people and language.
Notes
1. Erwin W. Lutzer, Is God On America’s Side (Moody Publishers, 2008), 75.
2. David L. Holmes, The Faiths of the Founding Fathers (Oxford, 2006), 39.
7. books.google.com/books?id=IHMAAAAAMAAJ&pg=PA1#PPA1,M1 accessed on 9/15/2008.
© 2008 Probe Ministries