Did the Founding Fathers want American society to be religious or secular? Joshua Charles, author of Liberty’s Secrets, explains.
What did the Founding Fathers believe about religion? Were they Christians, or just deists? Did they believe in secularism, or did they want Americans to be religious? Joshua Charles, New York Times bestselling author and researcher at the Museum of the Bible, explains.
UPDATED w/ Combined Posts
A Facebook friend posts a lot of stuff from the Left. And while I could spend all day refuting in similar fashion much of it (like the below), this topic caught my eye. Here is the FB graphic she posted on her wall:
This comment on Christianity is a somewhat paraphrased excerpt from the following letter written by Thomas Jefferson to Joseph Priestley:
“this was the real ground of all the attacks on you: those who live by mystery & charlatanerie, fearing you would render them useless by simplifying the Christian philosophy, the most sublime & benevolent, but most perverted system that ever shone on man, endeavored to crush your well earnt, & well deserved fame.” – Jefferson to Priestley, March 21, 18011 (entire letter)
There are other useful links at MONTICELLO’S link to this topic. Even CHECK YOUR FACT has this regarding the Jefferson quote:
Verdict: False
There is no evidence that Jefferson ever said or wrote this. His estate at Monticello includes the saying on its list of “spurious quotations.”
Fact Check:
The quote has been frequently attributed to Jefferson on social media, appearing in numerous memes and posts on Facebook.
However, the Daily Caller found no record of Jefferson ever saying or writing this expression. A search of the Papers of Thomas Jefferson returned no results matching the alleged saying. It doesn’t appear in a collection of his quotes and letters either.
His estate at Monticello also includes the statement on its list of “spurious quotations.” The first known appearance in print dates back to 1996, according to the Thomas Jefferson Foundation…..
Did Thomas Jefferson dislike religion? Ben Shapiro speaks with author and Wallbuilders founder David Barton about Jefferson and his version of the Bible.
Sorry Charlie.
But history is more complex than your meme.
BENJAMIN FRANKLIN
The fuller quote reads… and note, many say this about their youth as well. I say similar things — as I stayed out of the church as a youth when I could.
“I have found Christian dogma unintelligible. Early in life I absented myself from Christian assemblies.”
Later in life however, Franklin (and I would say myself) wrestled with religious matters well, and came out on the theistic end of life. Here, for example, is a letter from Benjamin Franklin to the “atheist” Thomas Paine:
TO THOMAS PAINE.
[Date uncertain.]
DEAR SIR,
I have read your manuscript with some attention. By the argument it contains against a particular Providence, though you allow a general Providence, you strike at the foundations of all religion. For without the belief of a Providence, that takes cognizance of, guards, and guides, and may favor particular persons, there is no motive to worship a Deity, to fear his displeasure, or to pray for his protection. I will not enter into any discussion of your principles, though you seem to desire it. At present I shall only give you my opinion, that, though your reasonings are subtile and may prevail with some readers, you will not succeed so as to change the general sentiments of mankind on that subject, and the consequence of printing this piece will be, a great deal of odium drawn upon yourself, mischief to you, and no benefit to others. He that spits against the wind, spits in his own face.
But, were you to succeed, do you imagine any good would be done by it? You yourself may find it easy to live a virtuous life, without the assistance afforded by religion; you having a clear perception of the advantages of virtue, and the disadvantages of vice, and possessing a strength of resolution sufficient to enable you to resist common temptations. But think how great a portion of mankind consists of weak and ignorant men and women, and of inexperienced, inconsiderate youth of both sexes, who have need of the motives of religion to restrain them from vice, to support their virtue, and retain them in the practice of it till it becomes habitual, which is the great point for its security. And perhaps you are indebted to her originally, that is, to your religious education, for the habits of virtue upon which you now justly value yourself. You might easily display your excellent talents of reasoning upon a less hazardous subject, and thereby obtain a rank with our most distinguished authors. For among us it is not necessary, as among the Hottentots, that a youth, to be raised into the company of men, should prove his manhood by beating his mother.
I would advise you, therefore, not to attempt unchaining the tiger, but to burn this piece before it is seen by any other person; whereby you will save yourself a great deal of mortification by the enemies it may raise against you, and perhaps a good deal of regret and repentance. If men are so wicked with religion, what would they be if without it. I intend this letter itself as a proof of my friendship, and therefore add no professions to it; but subscribe simply yours,
I start out this upload with a call into the show this week… after a little back-n-forth it ends. BUT, I include a bit of the show Dennis Prager speaks about during the call. That is from late February. A great topic covered well. Here is the creed spoken of:
✦ I believe in one God, the creator of the universe. ✦ That he governs by his providence. ✦ That he ought to be worshipped. ✦ That the most acceptable service we 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.
For a very good discussion of the influence of the Calvinistic tradition on the thinking of Benjamin, see:
John Eidsmoe, Christianity and the Constitution: The Faith of Our Founding Fathers (Grand Rapids: Baker Book House, 1987), 191-213.
JOHN ADAMS
The fuller quote from Adam’s sheds some light on Calvinism’ influence on the founders. The quote was taken out of context from a letter from John Adams to Thomas Jefferson, 19 April 1817 (entire letter):
Twenty times, in the course of my late Reading, have I been upon the point of breaking out, “This would be the best of all possible Worlds, if there were no Religion in it”!!! But in this exclamati[on] I Should have been as fanatical as Bryant or Cleverly. Without Religion this World would be Something not fit to be mentioned in polite Company, I mean Hell. So far from believing in the total and universal depravity on human Nature; I believe there is no Individual totally depraved.
A slightly more English friendly version is this:
“Twenty times, in the course of my late reading, have I been on the point of breaking out, ‘this would be the best of all possible Worlds, if there were no Religion in it!!!’ But in this exclamation, I should have been as fanatical as Bryant or Cleverly. Without religion, this world would be something not fit to be mentioned in public company – I mean hell.” (Charles Francis Adams [ed.], The Works of John Adams, 10 vols. [Boston, 1856], X, p. 254.)
Taken from They Never Said It: A Book of Fake Quotes, Misquotes, & Misleading Attributions, by Paul F. Boller, Jr. & John George, p. 3.
Adam’s was using the quote as a hyperbolic analogy to make a larger point. The opposite point as displayed in the meme. And the point was the depravity of mankind in a VERY Calvinistic structure. Here, as a way to drive the point home that this topic — that is, religious influences on the founding of America — is a topic I have for seminary studied well. Here is a bibliography of books used for a class. Books that sit on my shelves, I will highlight one in particular I recommend:
BIBLIOGRAPHY
Atkinson, James. The Great Light: Luther and the Reformation (Eugene, OR: Wipf and Stock, 2006).
___________. Original Intent: The Courts, the Constitution, & Religion, 3rd ed. (Aledo, TX: Wallbuilders Press, 2000).
Belloc, Hilaire. The Protestant Reformation (Rockford, IL: Tan Books and Publishers, 1928).
___________. Characters of the Reformation: Historical Portraits of 23 Men and Women and Their Place in the Great Religious Revolution of the 16th Century (Rockford, IL: Tan Books and Publishers, 1936).
Berman, Harold J. Law and Revolution II: The Impact of the Protestant Reformations on the Western Legal Tradition (Cambridge, MA: Harvard University Press, 2003).
_____________. Law and Revolution: The Formation of the Western Legal Tradition (Cambridge, MA: Harvard University Press, 1983).
Eidsmoe, John. Christianity and the Constitution: The Faith of Our Founding Fathers (Grand Rapids, MI: Baker Books, 1987).
Esolen, Anthony. The Politically Incorrect Guide to Western Civilization (Washington, DC: Regnery, 2008).
Estep, William R. Renaissance and Reformation (Wm B. Eerdmans Publishing Company, 1986).
Evans, M. Stanton. The Theme is Freedom: Religion, Politics, and the American Tradition (Washington, DC: Regnery, 1994).
George, Timothy. Theology of the Reformers (Nashville, TN: Broadman & Holman, 1988).
Hannah, John D. Charts of Reformation and Enlightenment Church History (Grand Rapids, MI: Zondervan Publishing House, 2004).
Hillerbrand, Hans J. The Reformation: A Narrative History Related by Contemporary Observances and Participants (New York, NY: Harper & Row, 1964).
___________. How the Reformation Happened (New York, NY: Harper Perennial, 1968).
Hoffecker, W. Andrew. Revolutions in Worldviews: Understanding the Flow of Western Thought (Phillipsburg, NJ: P & R, 2007).
House, Wayne H. Charts of Christian Theology & Doctrine (Grand Rapids, MI: Zondervan Publishing House, 1992).
_____________. Charts on Systematic Theology ( Grand Rapids, MI: Kregel, 2006).
Lowenthal, David. No Liberty for License: the Forgotten Logic of the First Amendment (Dallas, TX: Spence Publishing, 1997).
MacCullouch, Diarmaid. The Reformation: A History (New York, NY: Penguin, 2004).
Marshall, Paul. God and the Constitution: Christianity and American Politics (Lanham, MD: Rowman & Littlefield, 2002).
McGrath, Alister E. Reformation Thought: An Introduction, 3rd ed. (Malden, MA: Blackwell Publishing, 1999).
______________, ed. The Christian Theology Reader (Malden, MA: Blackwell Publishers, 1995).
Nichols, Stephen J. The Reformation: How a Monk and a Mallet Changed the World (Wheaton, IL: Crossway Books, 2007).
Noll, Mark A. America’s God: From Jonathan Edwards to Abraham Lincoln (New York, NY: Oxford University Press).
Olberman, Heiko A. The Dawn of the Reformation: Essays in Late Medieval and Early Reformation Thought (Wm B. Eerdmans Publishing Company, 1992).
Parker, G.W.H. The Morning Star: Wycliffe and the Dawn of the Reformation (Eugene, OR: Wipf and Stock, 2006).
Pelikan, Jaroslav, Reformation of Church and Dogma (1300-1700), vol. 4 (Chicago, IL: University of Chicago Press, 1984).
Sandoz, Ellis, ed. Political Sermons of the American Founding Era: 1730-1805 (Indianapolis, IN: Liberty Fund, 1991).
Sharansky, Natan. Defending Identity: It’s Indispensible Role In Protecting Democracy (New York, NY: Public Affairs, 2008).
Skinner, Quentin. The Foundations of Modern Political Thought: The Age of Reformation, vol. 2 (New York, NY: Cambridge University Press, 1978).
_____________. The Foundations of Modern Political Thought: The Renaissance, vol. 1 (New York, NY: Cambridge University Press, 1998).
_____________. Liberty Before Liberalism (New York, NY: Cambridge University Press, 1998).
Spellman, W.M. John Locke and the Problem of Depravity (New York, NY: Oxford University Press, 1988).
Stark, Rodney. The Victory of Reason: How Christianity Led to Freedom, Capitalism, and Western Success (, New York, NY: Random House, 2006).
_____________. For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery (Princeton, NJ: Princeton university Press, 2004)
Tomkins, Stephen. A Short History of Christianity (Wm B. Eerdmans Publishing Company, 2005).
Walton, Robert C. Chronological and Background Charts of Church History: Revised and Expanded (Grand Rapids, MI: Zondervan Publishing House, 2005).
Witte, John Jr. Religion and American Constitutional Experiment (Boulder, CO: Westview Press, 2005).
___________. The Reformation of Rights: Law, Religion, and Human Rights in Early Modern Calvinism (New York, NY: Cambridge University Press, 2007).
___________., and Frank s. Alexander, eds. Christianity and Law: An Introduction (New York, NY: Cambridge University Press, 2008).
___________. From Sacrament to Contract: Marriage, Religion, and Law in the Western Tradition (Louisville, KY: WJK, 1997)
___________. God’s Joust, God’s Justice: Law and Religion in the Western Tradition (Wm B. Eerdmans Publishing Company, 2006).
___________. Law and Protestantism: The Legal Teachings of the Lutheran Reformation (New York, NY: Cambridge University Press, 2002).
Woods, Thomas J. Jr. The Politically Incorrect Guide to American History (Washington, DC: Regnery, 2004).
Later in life, Adams wrote:
“I love and revere the memories of Huss, Wickliff, Luther, Calvin, Zwingli, Melancton, and all the other Reformers, how muchsoever I may differ from them all in many theological metaphysical & philosophical points. As you justly observe, without their great exertions & severe sufferings, the USA had never existed.” — John Adams to F. C. Schaeffer, November 25, 1821, in James Hutson, ed., The Founders on Religion: A Book of Quotations (Princeton: Princeton University Press, 2005), 15–16.
GEORGE WASHINGTON
The quote by our first official President does not even hint at secular thought? The entire letter in fact does not. An excellent site recording the non-secular events surrounding the Constitution, also note the following — to use just one example from the many via Is the Constitution a “Secular Document?”
…After being sworn in, George Washington delivered his “Inaugural Address” to a joint session of Congress. In it Washington declared:
[I]t would be peculiarly improper to omit in this first official act my fervent supplications to that Almighty Being who rules over the universe, who presides in the councils of nations, and whose providential aids can supply every human defect, that His benediction may consecrate to the liberties and happiness of the people of the United States a Government instituted by themselves . . . . In tendering this homage to the Great Author of every public and private good, I assure myself that it expresses your sentiments not less than my own, nor those of my fellow-citizens at large less than either. No people can be bound to acknowledge and adore the Invisible Hand which conducts the affairs of men more than those of the United States. Every step by which they have advanced to the character of an independent nation seems to have been distinguished by some token of providential agency; and . . . can not be compared with the means by which most governments have been established without some return of pious gratitude, along with an humble anticipation of the future blessings which the past seem to presage.
[W]e ought to be no less persuaded that the propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained….
Messages and Papers of the Presidents, George Washington, Richardson, ed., vol. 1, p.44-45
The President, the Vice-President, the Senate, and House of Representatives, &c., then proceeded to St. Paul’s Chapel, where Divine service was performed by the chaplain of Congress.
These people obviously didn’t get the memo about the Constitution creating a secular government…..
In recent conversation a similar meme was sent to me that added Thomas Pain. So here is a quick dealing with this that should add more context to Mr. Pain’s complexity that is not represented in the “out of context” thoughts in full he had about the subject.
THOMAS PAIN UPDATE
Many posit that Thomas Pain was a deist. The problem is that Pain had issues with God, yes, but “deism” represented in thought of the 1700’s is a bit different than what the 21st century mind posits. Obviously he is no Evangelical Christian, but neither is he “anti-God.” For instance:
Even Thomas Paine, in his discourse on “The Study of God,” forcefully asserts that it is “the error of schools” to teach sciences without “reference to the Being who is author of them: for all the principles of science are of Divine origin.” He laments that “the evil that has resulted from the error of the schools in teaching [science without God] has been that of generating in the pupils a species of atheism.” Paine not only believed in God, he believed in a reality beyond the visible world.
I wrote a post defining deism through a debate I had in the very early 2000s, here is a snippet of thought from that POST:
“A being who could [as deists believe] bring the universe into existence from nothing could certainly perform lesser miracles if He chose to do so. A God who created water could part it or make it possible for a person to walk on it. The immediate multiplication of loaves of bread and fish would be no problem to a God who created matter and life in the first place. A virgin birth or even a physical resurrection from the dead would be minor miracles in comparison to the miracle of creating the universe from nothing [as deists believe]. It seems self-defeating to admit a great miracle like creation and then to deny the possibility of lesser miracles.”
Author Joshua Charles also succinctly catalogued Thomas Pain’s complexity of thought on the matter:
…Even Thomas Paine, who in the second half of his life was an ardent opponent of orthodox Christianity (mostly Catholicism) and the clergy and did not believe the Bible was divinely inspired, wrote at the same time, “All the principles of science are of divine origin. Man cannot make or invent or contrive principles. He can only discover them, and he ought to look through the discovery to the Author.”
Paine criticized any teaching of “natural philosophy” (i.e., science) that asserted that the universe was simply “an accomplishment” (i.e., self-existent). He also criticized those teachers who “labor with studied ingenuity to ascribe everything they behold to innate properties of matter and jump over all the rest by saying that matter is eternal” and thereby encouraged the “evil” of atheism. “Instead of looking through the works of creation to the Creator Himself, they stop short and employ the knowledge they acquire to create doubts of His existence,” he lamented. “When we examine an extraordinary piece of machinery, an astonishing pile of architecture, a well-executed statue, or a highly-finished painting… our ideas are naturally led to think of the extensive genius and talent of the artist. When we study the elements of geometry, we think of Euclid. When we speak of gravitation, we think of Newton. How, then, is it that when we study the works of God in creation, we stop short and do not think of God?”….
For more context, read Joshua Charles, Liberty’s Secrets: The Lost Wisdom of America’s Founders (Washington, DC: WND Books, 2015), 82-91.
Here is some more in-depth study of God and shows that what is ripped out of a lifetime does not do justice to the topic but merely reinforces presuppositions. First, a definition for the below:
theophilanthropist: a member of a deistic society established in Paris during the period of the Directory aiming to institute in place of Christianity
Stedman and Hutchinson, comps. A Library of American Literature: An Anthology in Eleven Volumes. 1891. Vol. III: Literature of the Revolutionary Period, 1765–1787
The Study of God By Thomas Paine (1737–1809)
[A Discourse delivered to the Society of Theophilanthropists at Paris.]
RELIGION has two principal enemies, Fanaticism and Infidelity, or that which is called atheism. The first requires to be combated by reason and morality, the other by natural philosophy.
The existence of a God is the first dogma of the Theophilanthropists….
The universe is the Bible of a true Theophilanthropist. It is there that he reads of God. It is there that the proofs of his existence are to be sought and to be found. As to written or printed books, by whatever name they are called, they are the works of man’s hands, and carry no evidence in themselves that God is the author of any of them. It must be in something that man could not make that we must seek evidence for our belief, and that something is the universe; the true Bible; the inimitable work of God.
Contemplating the universe, the whole system of creation, in this point of light, we shall discover that all that which is called natural philosophy is properly a divine study. It is the study of God through his works. It is the best study by which we can arrive at a knowledge of his existence, and the only one by which we can gain a glimpse of his perfection.
Do we want to contemplate his power? We see it in the immensity of the creation. Do we want to contemplate his wisdom? We see it in the unchangeable order by which the incomprehensible whole is governed. Do we want to contemplate his munificence? We see it in the abundance with which he fills the earth. Do we want to contemplate his mercy? We see it in his not withholding that abundance even from the unthankful. In fine, do we want to know what God is? Search not written or printed books, but the scripture called the Creation.
It has been the error of the schools to teach astronomy, and all the other sciences and subjects of natural philosophy, as accomplishments only; whereas they should be taught theologically, or with reference to the Being who is the author of them: for all the principles of science are of divine origin. Man cannot make, or invent, or contrive principles. He can only discover them; and he ought to look through the discovery to the Author.
When we examine an extraordinary piece of machinery, an astonishing pile of architecture, a well executed statue, or a highly finished painting, where life and action are imitated, and habit only prevents our mistaking a surface of light and shade for cubical solidity, our ideas are naturally led to think of the extensive genius and talents of the artist. When we study the elements of geometry, we think of Euclid. When we speak of gravitation, we think of Newton. How then is it, that when we study the works of God in the creation, we stop short, and do not think of God? It is from the error of the schools in having taught those subjects as accomplishments only, and thereby separated the study of them from the Being who is the author of them.
The schools have made the study of theology to consist in the study of opinions in written or printed books; whereas theology should be studied in the works or books of the creation. The study of theology in books of opinions has often produced fanaticism, rancor, and cruelty of temper; and from hence have proceeded the numerous persecutions, the fanatical quarrels, the religious burnings and massacres that have desolated Europe. But the study of theology in the works of the creation produces a direct contrary effect. The mind becomes at once enlightened and serene; a copy of the scene it beholds: information and adoration go hand in hand; and all the social faculties become enlarged.
The evil that has resulted from the error of the schools in teaching natural philosophy as an accomplishment only, has been that of generating in the pupils a species of atheism. Instead of looking through the works of the creation to the Creator himself, they stop short, and employ the knowledge they acquire to create doubts of his existence. They labor with studied ingenuity to ascribe everything they behold to innate properties of matter; and jump over all the rest, by saying that matter is eternal.
In a great synopsis of how complex people change over time, Pain’s pro-God arguments happened during the American Revolution and independence. Only later did he become more secular and defended atrocities like those in France. CHRISTIAN HERITAGE FELLOWSHIP opines well (the entire article is worth reading as well as following up with the footnotes):
….What many now fail to realize is that the Thomas Paine of the 1770s and 1780s (or the era of the American Revolution) was not the later Thomas Paine of the 1790s and early nineteenth century. Characteristic of much of his life, Paine soon found himself at odds with leading figures of the American Revolution. Following the War of Independence, he returned to England, where he was born. A few years later, he ventured to France (1790) where he was caught-up in the events of the French Revolution. Unlike the American Revolution, the French Revolution of 1789 and the many years that followed were the result of the godless influence of Voltaire, Rousseau, and the European “Intellectuals.” From these wells of irreligion that sprang from the French Revolution, Paine drank freely and deeply—a fact that was reflected in his subsequent writings.
Though Paine produced other works, two writings defended the anti-Christian French Revolution and the philosophy that justified its horrors. The first of these two works, Rights of Man (1791), included thirty-one articles that argued in defense of revolution when a government does not safeguard the natural rights of its people.[5] The second work, The Age of Reason—published in three parts in 1794, 1795, and 1807, was a traditional deistic attack upon Christianity, institutional religion, and denied the legitimacy of the Bible. Particularly the latter work amounted to a betrayal of the Founding Father’s understanding of the foundation of human government.
No King, But God!
It is not possible to argue that the latter Thomas Paine was the “real” influence upon the origin of America. No; it was the younger, Thomas Paine who exerted a religious influence upon the formation of America that was consistent with the Christian convictions of other Founding Fathers. Paine’s Common Sense made no attempt to disparage or ridicule the Bible, but rather, employed Scripture and Christian thought to develop his arguments in favor of American independence. While a detailed analysis of this book would further support this claim, only a couple of extended quotes should be sufficient to convince the most candid readers.
First, the fact that the Bible is used favorably by Paine as part of his collage detailing his understanding of human government which began with the “Sovereign, the King of heaven”:
The children of Israel being oppressed by the Midianites, Gideon marched against them with a small army, and victory, thro’ the divine interposition [providence], decided in his favor. The Jews elate with success, and attributing it to the generalship of Gideon, proposed making him a king, saying, Rule thou over us, thou and thy son and thy son’s son. Here was temptation in its fullest extent; not a kingdom only, but a hereditary one, but Gideon in the piety of his soul replied, I will not rule over you, neither shall my son rule over you. The Lord shall rule over you. Words need not be more explicit; Gideon doth not decline the honor, but denieth their right to give it; neither doth he compliment them with invented declarations of his thanks, but in the positive stile of a prophet charges them with disaffection to their proper Sovereign, the King of heaven.[6]
Second, Paine extended his argument in favor of the rule of the “Sovereign, the King of heaven” to include his right to rule in America. Writing eleven years prior to the drafting of the United States Constitution, Paine referred to a written form of government he called a “Charter.” What is critical to Paine’s understanding of human government is the fact that he believed the supreme law giver was the One who “reigns above,” and He has made his law known through “the Divine Law, the Word of God.”
But where, say some, is the King of America? I’ll tell you, friend, he reigns above, and doth not make havoc of mankind like the Royal Brute of Great Britain. Yet that we may not appear to be defective even in earthly honors, let a day be solemnly set apart for proclaiming the Charter; let it be brought forth placed on the Divine Law, the Word of God; let a crown be placed thereon, by which the world may know, that so far as we approve of monarchy, that in America the law is king. For as in absolute governments the King is law, so in free countries the law ought to be king; and there ought to be no other. But lest any ill use should afterwards arise, let the Crown at the conclusion of the ceremony be demolished, and scattered among the people whose right it is.[7]
Conclusion
For Thomas Paine, there was “No king, but God!” He believed that human government must proceed from divine government, or “the Charter” (or Constitution) must be founded upon or arise out of, or be “placed on the Divine Law, the Word of God.”
Thomas Paine did have a great impact upon the origin of America as an independent nation, but it was the religious, not irreligious Thomas Paine that exercised this influence. And, given the fact that Americans were Trinitarians (believing in God the Father, Son, and Spirit), they believed Jesus was God, and, therefore, there was little or no difference between the expressions, “No king, but Jesus” and “No king, but God.”
So the meme is lacking context, obviously.
JAMES MADISON UPDATE
Another new portion of a meme I hadn’t seen before dealt with a portrayal of Madison and the “separation of religion and state.” You wanna talk about “ripped out of context”? Hoo boy.
“There is no principle in all of Madison’s wide range of private opinions and long public career,” writes biographer Ralph Ketcham, “to which he held with greater vigor and tenacity than this one of religious liberty.” (HERITAGE FOUNDATION)
While Madison fought against anti-Catholic sentiments and inserting the word “Jesus Christ” in an amended preamble of Virginia’s Bill for Religious Liberty, he was not for separation of church n state as progressives see it. For instance, in a letter of Madison to William Bradford (September 25, 1773), Madison spoke of the desire that all public officials – including Bradford – would declare
openly and publicly their Christian beliefs and testimony:
I have sometimes thought there could not be a stronger testimony in favor of religion or against temporal enjoyments, even the most rational and manly, than for men who occupy the most honorable and gainful departments and [who] are rising in reputation and wealth, publicly to declare their unsatisfactoriness by becoming fervent advocates in the cause of Christ; and I wish you may give in your evidence in this way.
James Madison is the author of how we view “conscience” in our public life. To wit:
In addition to his passion for religious liberty, Madison underscored that “conscience is the most sacred of all property.” Because religious rights were central to Madison’s worldview, he saw the inherent link between freedom of conscience and freedom of religion.
In particular, Madison was convinced that keeping government out of the affairs of the church (or religion) was the only way that people could follow the dictates of their conscience. He viewed established state religion as a denial of the fundamental, God-given right of conscience. Due to this, he concluded that the institution of the church should be separate from the state and not directed by the government in any way, a principle that was enshrined in his original draft of the First Amendment.
…The First Amendment never intended to separate Christian principles from government. Yet today we so often hear the First Amendment coupled with the phrase “separation of church and state. The First Amendment simply states: “Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.”
Obviously, the words “separation,” “church,” or “state” are not found in the First Amendment; furthermore, that phrase appears in no founding document! While most recognize the phrase “separation of church and state,” few know its source; but it is important to understand the origins of that phrase. What is the history of the First Amendment?
The process of drafting the First Amendment made the intent of the Founders abundantly clear; for before they approved the final wording, the First Amendment went through nearly a dozen different iterations and extensive discussions.
Those discussions – recorded in the Congressional Records from June 7 through September 25, 1789 – make clear their intent for the First Amendment. For example, the original version (followed by later versions) introduced in the Senate on September 3, 1789, stated:
“Congress shall not make any law establishing any religious denomination.”
“Congress shall make no law establishing any particular denomination.”
“Congress shall make no law establishing any particular denomination in preference to another.”
“Congress shall make no law establishing religion [denomination] or prohibiting the free exercise there of.”
By it, the Founders were saying: “We do not want in America what we had in Great Britain: we don’t want one denomination running the nation. We will not have Catholics, or Anglicans, or any other single denomination. We do want God’s principles, but we don’t want one denomination running the nation.”
Of interest is the proposal that George Mason – a member of the Constitutional Convention and “The Father of the Bill of Rights” – put forth for the First Amendment:
“All men have equal, natural and unalienable right to the free exercise of religion, according to the dictates of conscience; and that no particular sect or society of Christians [denomination] ought to be favored or established by law in preference to others.”
Their intent was well understood, as evidence by court rulings after the First Amendment. For example, a 1799 court declared:
“By our form of government, the Christian principles – we do want God’s principles – but we don’t want one denomination to run the nation.”
Again, note the emphasis: “We do want Christian principles – we do want God’s principles – but we don’t want one denomination to run the nation.”
[….]
On the day the Founding Fathers signed the Declaration of Independence, they underwent an immediate transformation. The day before, each of them had been a British citizen, living in a British colony, with thirteen crown-appointed British state governments. However, when they signed that document and separated from Greta Britain, they lost all of their State governments.
Consequently, they returned home from Philadelphia to their own States and began to create new State constitutions. Samuel Adams and John Adams helped write the Massachusetts constitution; Benjamin Rush and James Wilson helped write Pennsylvania’s constitution; George Read and Thomas McKean helped write Delaware’s constitution; the same is true in other States as well. The Supreme Court in Church of Holy Trinity v. United States (1892) pointed to these State constitutions as precedents to demonstrate the Founders’ intent.
Notice, for example, what Thomas McKean and George Read placed in the Delaware constitution:
“Every person, who shall be chosen a member of either house, or appointed to any office or place of trust… shall… make and subscribe the following declaration, to wit: ‘I do profess faith in God the Father, and in Jesus Christ, his only Son, and in the Holy Ghost, one God, blessed forever more, and I acknowledge the Holy Scripture of the Old and New Testament to be given by divine inspiration.’”
Take note of some other State constitutions. The Pennsylvania constitution authored by Benjamin Rush and James Wilson declared:
“And each member [of the legislature], before he takes his seat, shall make and subscribe the following declaration, viz: ‘I do believe in one God, the Creator and Governor of the Universe, the rewarded of the good and the punisher of the wicked, and I do acknowledge the Scriptures of the Old and New Testament to be given by Divine Inspiration.’”
The Massachusetts constitution, authored by Samuel Adams – the Father of the American Revolution – and John Adams, stated:
“All persons elected must make and subscribe the following declaration, viz. ‘I do declare that I believe the Christian religion and have firm persuasions of its truth.’”
North Carolina’s constitution required that:
“No person, who shall deny the being of God, or the truth of the [Christian] religion, or the Divine authority either of the Old or New Testaments, or who shall hold religious principles incompatible with the freedom and safety of the State, shall be capable of holding any office, or place of trust or profit in the civil department, within this State.”
You had to apply God’s principles to public service, otherwise you were not allowed to be a part of the civil government. In 1892, the Supreme Court (Church of Holy Trinity v. United States) pointed out that of the forty-four States that were then in the Union, each had some type of God-centered declaration in its constitution. Not just any God, or a general God, say a “higher power,” but thee Christian God as understood in the Judeo-Christian principles and Scriptures. This same Supreme Court was driven to explain the following:
“This is a religious people. This is historically true. From the discovery of this continent to the present hour, there is a single voice making this affirmation…. These are not individual sayings, declarations of private persons: they are organic utterances; they speak the voice of the entire people…. These and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that this is a Christian nation.”
Madison was intimately involved in those iterations. Remember as well that Madison was a member of the committee that authored the 1776 Virginia Bill of Rights and approved of its clause declaring that:
It is the mutual duty of all to practice Christian forbearance, love, and charity toward each other.
In 1789, Madison served on the Congressional committee which authorized, approved, and selected paid Congressional chaplains. in 1812, President Madison signed a federal bill which economically aided a Bible Society in its goal of the mass distribution of the Bible. Throughout his Presidency (1809-1816), Madison endorsed public and official religious expressions by issuing several proclamations for national days of prayer, fasting, and thanksgiving. (Much more can be found at WALLBUILDERS)
(This was originally posted June of 2016) This is a good small introduction of the influences from the Judeo-Christian faith on the Founding Documents and ethos of our Nation. (Another good read is my letter comparing Locke to Rousseau)
(Video Description) What did the Founding Fathers believe about religion? Were they Christians, or just deists? Did they believe in secularism, or did they want Americans to be religious? Joshua Charles, New York Times bestselling author and researcher at the Museum of the Bible, explains.
“…we have no government, armed with power, capable of contending with human passions, unbridled by morality and religion. Avarice, ambition, revenge and licentiousness would break the strongest cords of our Constitution, as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”
John Adams, first (1789–1797) Vice President of the United States, and the second (1797–1801) President of the United States. Letter to the Officers of the First Brigade of the Third Division of the Militia of Massachusetts, 11 October 1798, in Revolutionary Services and Civil Life of General William Hull (New York, 1848), pp 265-6.
And this great quote and commentary:
And Montesquieu got even more specific when he broke down which Christian religions he believed were better fit for certain governments:
When a religion is introduced and fixed in a state, it is commonly such as is most suitable to the plan of government there established; for those who receive it, and those who are the cause of its being received, have scarcely any other idea of policy than that of the state in which they were born.
When the Christian religion, two centuries ago, became unhappily divided into Catholic and Protestant, the people of the north embraced the Protestant, and those of the south adhered still to the Catholic. The reason is plain: the people of the north have, and will for ever have, a spirit of liberty and independence, which the people of the south have not; and therefore a religion which has no visible head is more agreeable to the independence of the climate than that which has one. In the countries themselves where the Protestant religion became established, the revolutions were made pursuant to the several plans of political government. Luther having great princes on his side would never have been able to make them relish an ecclesiastical authority that had no exterior pre-eminence; while Calvin, having to do with people who lived under republican governments, or with obscure citizens in monarchies, might very well avoid establishing dignities and preferments.
In other words, the Catholic version of Christianity is best for monarchies, while Protestant/Calvin faiths are suited to republics…or so says Montesquieu.
The below if an extended quote from a book that I highly recommend for the beginner if you are truly interested in this endeavor. A list of other resources can be found in my BIBLIOGRAPHY section of a paper for school. I will also include MLA and APA for helping the student to quote. from Joshua Charles book, LIBERTY’S SECRET. Enjoy:
John Eidsmoe, Christianity and the Constitution (Grand Rapids, MI: Baker Book, 1987), 54-61.
[APA] Eidsmoe, J. (1987). Christianity and the Constitution. Grand Rapids, MI: Baker Books.
[MLA] Eidsmoe, John. Christianity and the Constitution. Grand Rapids: Baker Books, 1987. Print.
Charles Louis Joseph de Secondat, the Baron Montesquieu of France (1689-1755), was cited by the founders of this nation more frequently than any other source except the Bible. His best-known work, The Spirit of Laws, distinguished four forms of government: monarchy in which the guiding principle is honor, aristocracy in which the guiding principle is moderation, republican democracy in which the guiding principle is virtue, and despotism in which the guiding principle is fear. His main contribution to the thinking of the founders of this nation was the concept of separation of powers between legislative, executive, and judicial branches of government. This concept is so vital to the American constitutional system.
Because he lived in France and taught in French universities during the time of the philosophes, Montesquieu is sometimes identified as a deist. But he was born a Catholic, and remained a Catholic to his death. He did have some private questions concerning Catholic dogma. Stark suggests that Montesquieu moved closer and closer to Christian orthodoxy as he grew older, noting Montesquieu comment that the establishment of Christianity among the Romans would be an absurdity if it were merely a natural historical event.2 In any event, he received Communion shortly before he died, and he emphatically declared his belief that the elements were the true Body and Blood of Jesus Christ.3
Montesquieu believed all law has its source in God. As he says in the opening of The Spirit of Laws: “God is related to the universe, as Creator and Preserver; the laws by which He created all things are those by which He preserves them.”4These laws apply to the physical world and human beings. Men make their own laws, but these laws must conform to the eternal laws of God.
Particular intelligent beings may have laws of their own making, but they likewise have some which they never made…. Before laws were made, there were relations of possible justice. To say that there is nothing just or unjust but what is commanded or forbidden by positive laws, is the same as saying that before the describing of a circle all the radii were not equal.5
[p.55>]Montesquieu believed man was basically evil and self-centered. His pessimism was due to the fact that he felt intelligent beings do not choose to follow God’s laws:
But the intelligent world is far from being so well governed as the physical. For though the former has also its laws, which of their own nature are invariable, it does not conform to them so exactly as the physical world. This is because, on the one hand, particular intelligent beings are of a finite nature, and consequently liable to error; and on the other, their nature requires them to be free agents. Hence they do not steadily conform to their primitive laws; and even those of their own instituting they frequently infringe….
Man, as a physical being, is like other bodies governed by invariable laws. As an intelligent being, he incessantly transgresses the laws established by God, and changes those of his own instituting. He is left to his private direction, though a limited being, and subject, like all finite intelligences, to ignorance and error: even his imperfect knowledge he loses; and as a sensible creature, he is hurried away by a thousand impetuous passions. Such a being might every instant forget his Creator; God has therefore reminded him of his duty by the laws of religion. Such a being is liable every moment to forget himself; philosophy has provided against this by the laws of morality. Formed to live in society, he might forget his fellow-creatures; legislators have, therefore, by political and civil laws, confined him to his duty.6
He compared Christianity to Islam and declared Christianity superior partly because of the better government it promotes, “a moderate Government is most agreeable to the Christian Religion, and a despotic Government to the Mahommedan”:
The Christian religion, which ordains that men should love each other, would, without doubt, have every nation blest with the best civil, the best political laws; because these, next to this religion, are the greatest good that men can give and receive….
The Christian religion is a stranger to mere despotic power. The mildness so frequently recommended in the gospel is incompatible with the despotic rage with which a prince punishes his subjects, and exercises himself in cruelty….
While the Mahommedan princes incessantly give or receive death, the religion of the Christians renders their princes less timid, and consequently less cruel. The prince confides in his subjects, and the subjects in the prince. How admirable the religion which, while it [p.56>] only seems to have in view the felicity of the other life, continues the happiness of this!7
In addition he explained that “the Catholic Religion is most agreeable to a Monarchy, and the Protestant to a Republic,” because “the people of the north have, and will forever have, a spirit of liberty and independence, which the people of the south have not; and, therefore, a religion which has no visible head is more agreeable to the independence of the climate than that which has one….” This was more true of Calvinist societies than Lutheran societies.8
In his writings, Montesquieu explained the role of religion in fostering values which find expression in civil laws. He pointed out that this is also true in non-Christian societies. He expressed the orthodox conviction that Christianity is a religion revealed by God himself. “In a country so unfortunate as to have a religion that God has not revealed, it is necessary for it to be agreeable to morality; because even a false religion is the best security we can have of the probity of men.“9 Thus, even a false religion can positively affect society if it fosters values which find expression in good laws.
While Montesquieu’s countrymen followed the way of the radical philosophes which ultimately led to destruction, the American founding fathers were receptive to his views. He recognized the value of religion, Christianity in particular, in fostering good laws and good government. Knowing the sinful nature of man, he advocated separation of powers by which power checks power. That was Montesquieu’s main contribution to the thinking of the founders of this nation: the separation of powers between the legislative, executive, and judicial branches of government.
Blackstone
Noted for literary quality and readability as well as for legal and historical scholarship, Sir William Blackstone’s famous Commentaries on the Laws of England are rated as the most famous treatise on common law.
Blackstone (1723-1780) was an English barrister whose talents and inclinations were more suited to teaching law than to practicing law. Harvard Law Professor Duncan Kennedy describes Black-[p.57>]stone’s Commentaries as “an important 18th-century treatise that all legal scholars have heard of but practically no one knows anything about.”10 One reason may be that Blackstone’s God-centered view of law is out of fashion in today’s legal community.
Throughout the latter half of the 1700s and the first half of the 1800s Blackstone’s popularity in America was uneclipsed. It is said that more copies of Blackstone’s Commentaries were sold in America than in England, that his Commentaries were in the offices of every lawyer in the land, that candidates for the bar were routinely examined on Blackstone, that he was cited authoritatively in the courts, and that a quotation from Blackstone settled many a legal argument.11
The founders of the nation read Blackstone with great interest. At least one delegate to the Constitutional Convention, Charles Cotes-worth Pinckney of South Carolina, had been Blackstone’s student at Oxford and was Blackstone’s firm disciple. James Madison wrote in 1821, “I very cheerfully express my approbation of the proposed edition of Blackstone’s Commentaries…”12
The founding fathers drew three major points from Blackstone. The first was his conviction that all law has its source in God. Blackstone wrote about various categories of law, one of which is the law of nature:
Law of Nature. This will of his Maker is called the law of nature. For as God, when He created matter, and endued it with a principle of mobility, established certain rules for the perpetual direction of that motion; so, when He created man, and endued him with free will to conduct himself in all parts of life, He laid down certain immutable laws of human nature, whereby that free will is in some degree regulated and restrained, and gave him also the faculty of reason to discover the purport of those laws.
Considering the Creator only a Being of infinite power, He was able unquestionably to have prescribed whatever laws He pleased to His creature, man, however unjust or severe. But as he is also a Being of infinite wisdom, He has laid down only such laws as were founded in those relations of justice, that existed in the nature of things antecedent to any positive precept. These are the eternal, immutable laws of good and evil, to which the Creator Himself in all his [p.58>] Dispensations conforms; and which He has enabled human reason to discover, so far as they are necessary for the conduct of human actions. Such, among others, are these principles: that we should live honestly, should hurt nobody, and should render to everyone his due; to which three general precepts Justinian has reduced the whole doctrine of law….
This law of nature, being coeval with mankind and dictated by God Himself, is of course superior in obligation to any other. It is binding over all the globe in all countries, and at all times: no human laws are of any validity, if contrary to this…
Blackstone then described revealed law, the law of God as found in the Bible.
Revealed Law. This has given manifold occasion for the interposition of divine providence; which in compassion to the frailty, the imperfection, and the blindness of human reason, hath been pleased, at sundry times and in divers manners, to discover and enforce its laws by an immediate and direct revelation. The doctrines thus delivered we call the revealed or divine law, and they are to be found only in the Holy Scriptures. These precepts, when revealed, are found upon comparison to be really a part of the original law of nature as they tend in all their consequences to man’s felicity. But we are not from thence to conclude that the knowledge of these truths was attainable by reason, in its present corrupted state; since we find that, until they were revealed, they were hid from the wisdom of the ages. As then the moral precepts of this law are indeed of the same original with those of the law of nature, so their intrinsic obligation is of equal strength and perpetuity. Yet undoubtedly the revealed law is of infinitely more authenticity than that moral system, which is framed by ethical writers, and denominated the natural law. Because one is the law of nature, expressly declared so to be by God Himself; the other is only what, by the assistance of human reason, we imagine to be that law. If we could be as certain of the latter as we are of the former, both would have an equal authority; but, till then, they can never be put in any competition together.
Upon these two foundations, the law of nature and the law of revelation, depend all human laws; that is to say, no human law should be suffered to contradict these.13
For the founding fathers, a second significant point in Black-stone’s writings was the role of judges. In Blackstone’s view, judges discover and apply law; they do not “make” law. This closely [p.59>] follows from Blackstone’s underlying view of law as part of the revealed law of God or the law of nature. Judges were not a source of law. There are only three sources of law—general custom, the court precedents which present-day judges are not free to alter; special custom, rights of private parties that had ripened into rights by prescription; and statute law, that which was passed by Parliament. In respect to the latter, the role of the judge is to interpret the will of the legislature, not to substitute his own ideas in their place.14 Blackstone, like Montesquieu, saw three branches of government, but envisioned the legislative as superior to the judiciary.
A third significant point in Blackstone’s Commentaries was his expert systematizing of the common law of England. While this systematizing was needed in England, it was even more necessary in America because America was a new nation that did not have England’s long traditions.
The common law of England is generally founded on biblical principles. The Anglo-Saxon Alfred the Great, for example, started his legal code with a recitation of the Ten Commandments and excerpts from the Mosaic law. There were additions to the Anglo-Saxon law. In the eleventh century Henricus Bracton systematized the common law according to Roman law as revised by the Justinian Code. The result was a Christianized version of the Roman law.
The Jewish interpretation of the Old Testament influenced the commercial law of England and the rest of Europe. Throughout much of the Middle Ages the church prohibited money-lending at interest, based on the interpretation of certain passages of Scripture. The Jews interpreted these Scriptures differently and were willing to lend money at interest. Often the only place one could borrow money was in the Jewish community. Jewish scholars such as Rabbi Moses Ben Maimon (Maimondes) codified the Jewish law and it formed the basis for much of English commercial law.
The canon law of the church and the emphasis on individual rights found in the Viking[p.60>]law from portions of England controlled by Norwegians and Danes also influenced English common law.15 The noblemen who forced King John to sign the Magna Carta in A.D. 1215 came mostly from areas which had been under Viking control. While the Vikings were not Christians until about A.D. 1000, their emphasis on individual rights was consistent with biblical principles.
Although for a time it was popular to belittle Blackstone and his beliefs,16 his views are becoming increasingly valued by legal scholars. One of Blackstone’s former students, Jeremy Bentham, charged that Blackstone was an arch-conservative and an “enemy of reformation.” But, fortunately, Bentham never gained the following in America that he had in England.
The 1986 edition of Encyclopedia Britannica puts it well: “Blackstone’s description of the law as it existed was accurate and comprehensive, and was of great use to those who wished to reform it.”17 The author adds that it is “amusing” (the 1911 edition changes this word to “curious”) that even today Blackstone’s Commentaries “probably express the most profound political convictions of the majority of the English people.”
The common law of England is part of the Christian heritage of America. That so much of it survived the migration to America is due in large part to Sir William Blackstone.
Locke
John Locke (1632-1704) was the British philosopher and political theorist who inspired a generation of Americans to thoughts of independence and the rights of man. His best-known works are his “Essay Concerning Human Understanding” and his two treatises “On Civil Government.”
John Locke was born into a Puritan family, the son of a rural Calvinist lawyer who fought on the side of the Puritans in the English civil war. He was educated at Calvinist institutions and emerged with a Calvinistic world view although he was a bit more moderate than some Calvinists.
Locke, sometimes identified as a deist and freethinker, was actually a staunch and fervent Christian. He placed a higher value[p.61>]on human reason than most orthodox Christians; but he used his powers of reason to arrive at Christian truths. According to his understanding of original sin, children are born neither good nor bad, but rather with a “tabula rosa” or “blank slate” upon which good or bad can be written during life. He wrote a treatise titled “The Reasonableness of Christianity,” in which he attempted to prove the truth of Christianity. Locke believed that if he showed people how logical and reasonable Christianity was, everyone would accept it. He did not realize that most objections to Christianity come from the heart and not the mind.
He was a pious man,18 and always held a high view of Scripture. Locke studied the Bible extensively and wrote paraphrases of St. Paul’s Epistles to the Romans, Corinthians, Galatians, and Ephesians, as well as “An Essay for the Understanding of St. Paul’s Epistles, by consulting St. Paul himself.” These were published after his death. He derived his view of Scripture largely from Richard Hooker’s “On the Laws of Ecclesiastical Polity.” Hooker, an Anglican theologian, took a middle-ground position between the Catholics who placed church tradition on a par with Scripture, and the Puritans who stood for Scripture alone. Hooker argued that where the Scripture is clear, Scripture alone must govern. Where Scripture is unclear, church tradition may be employed to help interpret it; and where both Scripture and church tradition are unclear, or where new circumstances arise, reason may also be employed to apprehend God’s truth.19
Locke frequently cited the Bible in his political writings. In his first treatise on government he cited the Bible eighty times. Forty-two of these citations are from Genesis, mostly chapters 1 and 3. Twenty-two biblical citations appear in his second treatise in which he argued that parents have authority over their children based upon the creation of Adam and Eve and their offspring. He also argued that man has the right to possess property since God gave the earth to Adam and later to Noah. He based the social compact which government is established upon “that Paction which God made with Noah after the Deluge. “(4)20 His basic doctrines of parental authority, private property, and social compact were based on the historical existence of Adam and Noah.
John Locke made two major contributions to the thinking of America’s founding fathers. The first was his doctrine of natural law [p.62>] and natural rights which the founding fathers were acquainted with from other sources but found most clearly expressed in Locke’s writings. He based both of these concepts on Scripture:
Human Laws are measures in respect of Men whose Actions they must direct, albeit such measures they are as have also their higher Rules to be measured by, which Rules are two, the Law of God, and the Law of Nature; so that Laws Human must be made according to the general Laws of Nature, and without contradiction to any positive Law of Scripture, otherwise they are ill made.21
Locke identified the basic natural rights of man as “life, liberty, and property.” This phrase is part of the Fifth and Fourteenth Amendments to the Constitution as well as the Declaration of Independence, where Jefferson expanded “property” to “pursuit of happiness.”
Second, Locke contributed the theory of social compact: the idea that men in a state of nature realize their rights are insecure, and compact together to establish a government and cede to that government certain power so that government may use that power to secure the rest of their rights. The social compact theory is similar to the Calvinist idea of covenant. The social compact theory, like the covenant, allows the government only the power God and/or people delegate. This is the cornerstone of limited government. It finds expression in the Tenth Amendment to the Constitution and in the Declaration of Independence which states that governments exist to secure human rights and “derive their just powers from the consent of the governed.”
References
2)Werner Stark, Montesquieu, Pioneer of the Sociology of Knowledge (Toronto: University of Toronto Press, 1961), pp. 14-16.
3) Robert Shackleton, Montesquieu: A Critical Biography (Oxford: Oxford University Press, 1961), pp. 395-96.
4) Montesquieu, The Spirit of Laws (New York: Hafner, 1949, 1962), 1:1.
5)Ibid., 1:2.
6)Ibid., 1:2-3.
7) Ibid., 24:27-29.
8)Ibid., 26:30-31.
9) Ibid., 24:32.
10)Duncan Kennedy, “The Structure of Blackstone’s Commentaries,” Buffalo Law Review (1979), 28:203-375, 209.
11)Lutz, “Relative Influence of European Writers,” pp. 195-96.
12) Madison, quoted by Verna M. Hall, The Christian History of the Constitution of the United States of America: Christian Self-Government with Union (San Francisco: Foundation for American Christian Education, 1962, 1979), p. 130A.
13) Sir William Blackstone, Commentaries on the Laws of England, quoted by Hall, Christian History of the Constitution, pp. 140-46.
14) Kennedy, “Structure of Blackstone’s Commentaries,” p. 250.
15)Thamar E. Dufwa, The Viking Laws and the Magna Carta: A Study of the Northmen’s Cultural Influence on England and France (New York: Exposition Press, 1963), pp. 32-92. For a general discussion and detailed documentation of the Christian and Jewish influence on the development of English common law, see John Eidsmoe, The Christian Legal Advisor (Grand Rapids: Baker, 1984, 1987), pp. 26-29.
16)“[Blackstone] had only the vaguest possible grasp on the elementary conceptions of law. He evidently regards the law of gravitation, the law of nations, and the law of England, as different examples of the same principle—as rules of action or conduct imposed by a superior power on its subjects. He propounds in terms a fallacy which is perhaps not quite yet expelled from courts of law, viz., that municipal or positive laws derive their validity from their conformity to the so-called law of nature or law of God. ‘No human laws,’ he says, ‘are of any validity or contrary to this”’ (Encyclopedia Britannica, 1896, s.v. “Blackstone, Sir William”; cf. 1911 ed.).
17) Encyclopedia Britannica: Micropedia, 1986, s.v. “Blackstone, Sir William.”
18) Encyclopedia Britannica: Macropaedia: Knowledge in Depth, 1986, s.v. “Locke.”
George Orwell’s fictionalized world where Big Brother reigns supreme is no longer a figment of the imagination, but a prophetic vision of present-day threats. Brent Bozell, founder of the Media Research Center, explains how and why Big Tech is making Orwell’s 1984 a 21st century reality.
OLDER POST…. (1/2016)
Someone recently said:
Why is it that the left loves to rewrite history? My theory is that to them the end justifies the means ironically in history that has led to genocide here and there.
To which I replied, “I agree.” (And I continued, as I am wont-to-do):
In reading an excellent book, early on there was this nugget:
We were keeping our eye on 1984. When the year came and the prophecy didn’t, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares.
But we had forgotten that alongside Orwell’s dark vision, there was another—slightly older, slightly less well known, equally chilling: Aldous Huxley’s Brave New World. Contrary to common belief even among the educated, Huxley and Orwell did not prophesy the same thing. Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley’s vision, no Big Brother is required to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think.
What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture…. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny “failed to take into account man’s almost infinite appetite for distractions.” In 1984, Huxley added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us.
This book is about the possibility that Huxley, not Orwell, was right.
However, outside of this smaller percentage who is feeling the [sarcasm] equality of State [/sarcasm], there is a much larger percentage who do not want to be bothered as they amuse themselves to death (totalitarian bents ignored in political theories).
They do not want to be bothered by what would have in our history brought people to arms. All they care about is the next text on their iPhone or another round online with friends playing Call of Duty, or who got injured in the last NFL game that impacts the chances of their team winning. THESE people who have replaced worldviews with entertainment will one-day get a rood awakening when their toys are gone.
Liberals — especially — want this amusement to curtail knowing about history so they can get another radical candidate in office who likewise thinks the Constitution is a living/breathing document.
After 5,000 years of recorded human history, the first anti-Slavery organization EVER founded was begun in 1784.
Do you know where?
America.
The American Society for Abolition of Slavery.
The second was in 1787, in Great Britain. The British Society for the Abolition of the Slave Trade.
Thus, the two “oppressors” were where the first efforts to comprehensively abolish human slavery began…EVER.
So if you are among those that vulgarly and in parrot-like fashion besmirch the Founders and their generation, before you get on your self-righteousness train, I kindly request you first get off your ignorance one.
P.S. Slavery continues to exist at this very moment in Africa
Very happy for my “cyber friend” to be in the Prager-U mix!
What did the Founding Fathers believe about religion? Were they Christians, or just deists? Did they believe in secularism, or did they want Americans to be religious? Joshua Charles, New York Times bestselling author and researcher at the Museum of the Bible, explains.
I have already been challenged on this topic, to wit, the challenge and my response will follow the excerpt.
This following excerpt from Liberty’s Secretsis one that squarely displaces the typical secular attack on Jefferson being a man of faith to some degree. In this excerpt Thomas Paine’s position on Christianity and God is dealt with as an extra bonus, as well as some of the Founders predictions of the then young French Revolution. This is a really good read, and I highly recommend the book.
Before the excerpt, I want to share a favorite sentence that I think best defines the Founders accomplishments in the Constitution. Here it is:
The Constitution is the integration of ideals with reality, the ideal being human liberty, the reality being human nature. (p. 69)
If that isn’t the best definition in one sentence of the Constitution, I don’t know what is!
GOD AND THE HUMAN SOUL: THE EXISTENCE OF THE UNIVERSE AND MORALITY
Belief in God and the immortality of the human soul was universal among the Founders, which is incontrovertibly evident from the most cursory review of their writings. While not all of them were orthodox Christians, their thoughts on atheism ranged from extreme caution to outright disdain. For them, belief in God was natural to man because it was in accordance with his nature, and they agreed with Tocqueville when he noted (while describing the virtual absence of atheism in America) that “men cannot detach themselves from religious beliefs except by some wrong-headed thinking, and by a sort of moral violence inflicted upon their true nature… Unbelief is an accident; faith is the only permanent state of mankind.”
They saw the fingerprints of God everywhere they looked, and their conclusion that He existed was not even necessarily dependent on the Bible or any specific set of religious dogma but on the very nature of the cosmos. Writing to his friend John Adams toward the end of his life, Jefferson explained his views:
I hold (without appeal to revelation) that when we take a view of the Universe, in its parts general or particular, it is impossible for the human mind not to perceive and feel a conviction of design, consummate skill, and the indefinite power in every atom of its composition… We see, too, evident proofs of the necessity of a superintending power to maintain the Universe in its course and order… So irresistible are these evidences of an intelligent and powerful Agent that, of the infinite numbers of men who have existed through all time, they have believed, in the proportion of a million at least to unit, in the hypothesis of an eternal pre-existence of a creator, rather than in that of a self-existent Universe. Surely this unanimous sentiment renders this more probable than that of a few in the other hypothesis Even Thomas Paine, who in the second half of his life was an ardent opponent of orthodox Christianity (mostly Catholicism) and the clergy and did not believe the Bible was divinely inspired, wrote at the same time, “All the principles of science are of divine origin. Man cannot make or invent or contrive principles. He can only discover them, and he ought to look through the discovery to the Author.”
Paine criticized any teaching of “natural philosophy” (i.e., science) that asserted that the universe was simply “an accomplishment” (i.e., self-existent). He also criticized those teachers who “labor with studied ingenuity to ascribe everything they behold to innate properties of matter and jump over all the rest by saying that matter is eternal” and thereby encouraged the “evil” of atheism. “Instead of looking through the works of creation to the Creator Himself, they stop short and employ the knowledge they acquire to create doubts of His existence,” he lamented. “When we examine an extraordinary piece of machinery, an astonishing pile of architecture, a well-executed statue, or a highly-finished painting… our ideas are naturally led to think of the extensive genius and talent of the artist. When we study the elements of geometry, we think of Euclid. When we speak of gravitation, we think of Newton. How, then, is it that when we study the works of God in creation, we stop short and do not think of God?”
For these reasons, among others, Jefferson rejected being an atheist, “which,” as he put it, “I can never be.” His friend John Adams noted, “I never heard of an irreligious character in Greek or Roman history, nor in any other history, nor have I known one in life who was not a rascal. Name one if you can, living or dead.”” Nor did the Founders see science and religion as opposed to one another, as is all too common today. Rather, as President Adams asserted in a letter to university students, they were not only mutually compatible, but mutually necessary for one another: “When you look up to me with confidence as the patron of science, liberty, and religion, you melt my heart. These are the choicest blessings of humanity; they have an inseparable union. Without their joint influence no society can be great, flourishing, or happy.”
Just as much as the existence of God was essential to their understanding of the physical constitution of the universe, its combination with their belief in the immortality of the soul was crucial to their understanding of the moral constitution of the world, as it was the means by which God judged the good and evil acts committed in this life, whether noticed by man or not. Tocqueville ascribed a great deal of the accomplishments of the Puritans/Pilgrims and their progeny (the Founders) to this belief, which he described as so “indispensable to man’s greatness that its effects are striking,” for it kept him morally anchored, never able to escape ultimate justice. It was for this reason that the Founders considered belief in God as the cornerstone of all morality, but not because man could do no good apart from God commanding him to do so. Quite the contrary: part of their conception of the “law of nature and nature’s God” was the idea that all men had at least portions of this law inscribed into their very being, and that most men knew the basics of right and wrong because God had given them a conscience. The problem was that, because of their fallen nature, they did not obey their consciences as they should. Adams elaborated:
The law of nature would be sufficient for the government of men if they would consult their reason and obey their consciences. It is not the fault of the law of nature, but of themselves, that it is not obeyed; it is not the fault of the law of nature that men are obliged to have recourse to civil government at all, but of themselves; it is not the fault of the ten commandments, but of themselves, that Jews or Christians are ever known to steal, murder, covet, or blaspheme. But the legislator who should say the law of nature is enough, if you do not obey it, it will be your own fault, therefore no other government is necessary, would be thought to trifle.
This brings us to a very important fact that we must remember when it comes to the Founders: they did not believe that religion made men good, but rather that it provided the best encouragement and incentive to be good, for it taught them that their choices had consequences in eternity, not just in the moment. Even if consequences could be avoided in the now, God would exact justice in the hereafter.
This had been a Judeo-Christian teaching from time immemorial and was well known to the Founders. The problem was not that man had no knowledge of good and evil and therefore needed a religious commandment to tell him, but rather that human nature commonly bowed to the dictates of the passions, rather than reason, and thereby abandoned conscience and committed evil anyway. The Founders realized that our human nature could, and often did, pervert the plain dictates of conscience, allowing us to convince ourselves that right is wrong and wrong is right if it suits our own desires. As Adams noted, “Human reason and human conscience, though I believe there are such things, are not a match for human passions, human imaginations, and human enthusiasm.” Our passions would corrupt our minds, our minds would justify our passions, and in turn our passions would become even more corrupt, a deadly cycle with horrific consequences for individuals and society. “Our passions, ambition, avarice, love, resentment, etc. possess so much metaphysical subtlety and so much overpowering eloquence that they insinuate themselves into the understanding and the conscience and convert both to their party,” Adams wrote. “And I may be deceived as much as any of them when I say that power must never be trusted without a check.”
That “check,” at least as far as voluntary self-restraint was concerned, was religion. The Founders understood that mankind’s capacity for self-delusion was boundless; therefore, moral obligations must be placed on a divine rather than a humanistic footing if anyone could assert any truth or notion of right and wrong at all. It was for this reason that religious commandments such as “do not murder,” “do not steal,” and “do not commit adultery” were necessary, not because man was completely incapable of avoiding these sins without God commanding him to, but because, since He had commanded them, man had no intellectual excuse for ever allowing his passions or personal desires to blind his judgment and excuse him of his moral obligations. Religion thus anchored the definition of morality on God and asserted its obligations on man by acting as a powerful regulator of the inherently negative aspects of human nature. James Madison explained the importance of this truth: “The belief in a God All Powerful wise and good, is so essential to the moral order of the world and to the happiness of man, that arguments which enforce it cannot be drawn from too many sources nor adapted with too much solicitude to the different characters and capacities to be impressed with it.”
Adams asserted the same thing and specifically acknowledged that Judaism, through the Bible, had bequeathed to the world what he considered the most essential ingredient of human civilization:
I will insist that the Hebrews have done more to civilize men than any other nation. If I were an atheist, and believed in blind eternal fate, I should still believe that fate had ordained the Jews to be the most essential instrument for civilizing the nations. If I were an atheist of the other sect, who believe or pretend to believe that all is ordered by chance, I should believe that chance had ordered the Jews to preserve and propagate to all mankind the doctrine of a supreme, intelligent, wise, almighty sovereign of the universe, which I believe to be the great essential principle of all morality, and consequently of all civilization.
For the Founders, the most effective catalyst of virtue was religion, for it reminded man that he is not God and he therefore cannot shape morality according to his own selfish desires. It was the subversion of this principle that they identified as the cause behind the American and French Revolutions taking such radically different courses: it was ultimately a difference of theology.
GOD AND THE AMERICAN AND FRENCH REVOLUTIONS
The Founders believed in the existence of a God, which they deemed the most rational basis for the existence of the universe, morality, and reason itself. The French Revolution was predicated on almost the exact opposite idea.
While many today assume that the notion of blind chance being the operative force in the universe’s creation and development arrived on the scene with Charles Darwin, this is not the case. In fact, it was a notion quite popular among many of the continental European intellectuals of the time, most of whom were French, and most of whom tended to be atheists and/or materialists (which were practically the same). They contended that the universe had not been created but had either existed eternally or was the result of inherent properties in matter itself. But among the French intelligentsia, the one who had the most profound effect on the Founders, Montesquieu, directly contradicted this position in his famous work, The Spirit of the Laws: “Those who have said that a blind fate has produced all the effects that we see in the world have said a great absurdity,” he wrote, “for what greater absurdity is there than a blind fate that could have produced intelligent beings?”
For Montesquieu and the Founders, the universe was simply too full of information, order, and harmony to ascribe it to blind chance. “What is chance?” asked Adams. “It is motion; it is action; it is event; it is phenomenon without cause. Chance is no cause at all; it is nothing.”
In addition to their denial, or at least extreme doubt of the existence of a Creator, many of the French intellectuals in like manner either doubted or denied the existence and immortality of the human soul. They therefore denied the two theological pillars upon which the Founders based their ideas of virtue, and as such, it was no surprise that the French Revolution, which claimed to be the heir of the American Revolution, devolved into a bloodbath of violence and oppression unrestrained by any religious principle.
While both revolutions were similar in their assertion of human rights, they offered fundamentally different explanations of the origin of such rights. The American Revolution was premised on men being “endowed by their Creator with certain unalienable rights,” while the French Revolution asserted man’s rights were based purely on reason, apart from any notions of divinity or religion. A statue of a deified “Reason” was erected in the Notre Dame cathedral in Paris, and the revolution was predicated upon principles that were explicitly and directly opposed to religion, Christianity in particular. Adams noted the differences between the two revolutions when he wrote to his friend Richard Price that “Diderot and D’Alembert, Voltaire and Rousseau,” all French atheists and materialists, “have contributed to this great event more than Sidney, Locke, or Hoadly,” English political philosophers who explicitly asserted that the “laws of nature and nature’s God” were the foundation of man’s rights and moral obligations, and who had a profound impact on the American Revolution. The French, on the other hand, based man’s rights on the consensus of “the nation.” The rights of man were what man, through the nation, had decided they would be. For this reason, Adams admitted to Price as early as 1790, “I own to you, I know not what to make of a republic of thirty million atheists,” and he predicted there would be rampant violence and bloodshed.
But that was not all. Several of the Founders, Adams in particular, believed that the principles of the French Revolution not only directly undermined the basis of human rights and obligations but also destroyed the very idea of human liberty. If man was simply matter in motion, then his entire destiny had already been determined by physical laws and constants (today known as “determinism”), making liberty a meaningless idea. And yet, this was the view of many of the leading French intellectuals. “And what was their philosophy?” Adams inquired:
Atheism—pure, unadulterated atheism…. The universe was matter only, and eternal. Spirit was a word without a meaning. Liberty was a word without a meaning. There was no liberty in the universe; liberty was a word void of sense. Every thought, word, passion, sentiment, feeling, all motion and action was necessary [determinism]. All beings and attributes were of eternal necessity; conscience, morality, were all nothing but fate. This was their creed, and this was to perfect human nature, and convert the earth into a paradise of pleasure… Why, then, should we abhor the word “God,” and fall in love with the word “fate”? We know there exists energy and intellect enough to produce such a world as this, which is a sublime and beautiful one, and a very benevolent one, notwithstanding all our snarling; and a happy one, if it is not made otherwise by our own fault.
Alexander Hamilton, who described the French Revolution as “the most cruel, sanguinary, and violent that ever stained the annals of mankind,” also predicted its failure due to the fact that it was explicitly
opposed to Christianity, “a state of things which annihilates the foundations of social order and true liberty, confounds all moral distinctions and substitutes to the mild and beneficent religion of the Gospel a gloomy, persecuting, and desolating atheism:’
It was precisely because the French Revolution rejected the Judeo-Christian notion of the fallen nature of man in exchange for the idea that he could be perfected by reason that they engaged in the wanton violence and cruelty of the guillotine: it was all worth it because they were creating a new, ideal world that had to be purged of its impure elements.
The French Revolution was thereby founded on principles that fundamentally contradicted the divine basis of the existence of the universe, man’s rights, his moral obligations, and his very liberty, upon which the Founders, partaking of both the classical and Judeo-Christian tradition, asserted them. With God removed, several of the Founders, Adams in particular, predicted the French Revolution would operate according to the bloody principles of “might makes right.” “A nation of atheists,” he had warned, would likely lead to “the destruction of a million of human beings.” Adams explained his prophecy of a forthcoming deluge of blood in biblical terms and ascribed it to the utter rejection of religion by the leaders of the French Revolution:
The temper and principles prevailing at present in that quarter of the world have a tendency to as general and total a destruction as ever befell Tyre and Sidon[,] Sodom and Gomorrah. If all religion and governments, all arts and sciences are destroyed, the trees will grow up, cities will molder into common earth, and a few human beings may be left naked to chase the wild beasts with bows and arrows…. I hope in all events that religion and learning will find an asylum in America.
In this, he disagreed (at the time) with Jefferson. But even Jefferson was forced to admit decades later, after the Reign of Terror, the Napoleonic Wars, and the other violent outbursts that came out of the French Revolution, that Adams had been completely right in his assessment, acknowledging, “Your prophecies… proved truer than mine.” When Jefferson asked Adams why he had predicted what he did, Adams explained that the power of God had been replaced by the arrogant, usurping power of man, and conscience was thereby disconnected from its transcendent anchors. Thus, those in power believed whatever they did was moral: “Power always sincerely, conscientiously, de tres bon foi [“in very good faith”], believes itself right. Power always thinks it has a great soul, and vast views, beyond the comprehension of the weak, and that it is doing God’s service, when it is violating all his laws.” It was for this reason that, as much as religion had been abused for centuries in European history, Adams argued it could not compare with the atrocities committed in the name of “Liberté, Egalité, Fraternité” during the French Revolution: “It is a serious problem to resolve whether all the abuses of Christianity, even in the darkest ages when the Pope deposed princes and laid nations under his interdict, were ever so bloody and cruel, ever bore down the independence of the human mind with such terror and intolerance, or taught doctrines which required such implicit credulity to believe, as the present reign of pretended philosophy in France.”
As president, Adams had to deal directly with the revolutionary French government and easily noted the difference between an American society that assented to general religious principles and a French society that rejected them:
You may find the moral principles, sanctified and sanctioned by religion, are the only bond of union, the only ground of confidence of the people in one another, of the people in the government, and the government in the people. Avarice, ambition, and pleasure, can never be the foundations of reformations or revolutions for the better. These passions have dictated the aim at universal domination, trampled on the rights of neutrality, despised the faith of solemn contracts, insulted ambassadors, and rejected offers of friendship.
For the Founders, the purpose of reason—which Adams referred to as “a revelation from its maker” and Jefferson as an “oracle given you by heaven”-was to better align human actions with the “law of nature and nature’s God” by the taming of human passions and the application of knowledge. The leaders of the French Revolution believed precisely the opposite, that God didn’t really exist (and if He did, He was largely irrelevant), and that reason was man’s alone, and thus his to utilize toward whatever ends he himself determined. Though the Founders knew perfection “falls not to the share of mortals,” the French believed that man could be perfected through reason, and therefore any barriers to creating the world of their dreams needed to be destroyed, for this was tantamount to obstructing man’s perfection. The differences between the two revolutions thus turned out to be theological at root, and for this reason, while on the surface they were superficially similar, they were in fact fundamentally different, as Adams prophesied, other Founders criticized, and the facts of history verified.
Dennis Prager interviews Ann Coulter in regards to her new book, Demonic.” Ann points out a fact I wasn’t aware of in regards to the mob mentality that set the standard for the French Revolution. Much like the misunderstanding in regards to the Crusades, the witch trials, and the like, numbers are not the forte of the left. Nor is putting into context meaning behind them.
Challenges
I posted a link to this at a friends “counter-atheist” page on FaceBook. I posted the following that included a link back to this page:
For those interested, before I head out to drink wine in Cambria, I posted an excerpt from a book I am reading… and it deals with both Jefferson’s, Madison’s, Hamilton’s, Paine’s, view of faith and/or atheists and creation vs. evolutionary thinking (the basis of which reaches back to Greece)
Almost immediately after this was posted this was posted.
Fascinating!! I never knew Jefferson died before The Origin of Species was written!!
I believe Tim, the author of the above challenge, meant to say “died after” Darwin’s seminal work, not before.
Per the modi operandi of the atheists on this site, they do not read and inculcate what was said. Forgive me as I take time with a though. After reading four books on marijuana addiction and the latest studies (one that followed over a thousand people for 25-years) showing the deleterious affects of this drug (a 8% decrease of the amygdala, and 12% reduction in size of the hippocampus). During this time of reading, a story came out about what amounts to brain damage in a controlled setting by “targeted magnetism” — making more people unable to “believe” in God… by about thirty-percent.
One commentator said it must be embarrassing to the atheist because “the specific part of the brain they frazzled was the posterior medial frontal cortex—the part associated with detecting and solving problems, i.e., reasoning and logic.”
I often wonder aloud to my wife if these guys smoke weed! But I digress… continuing.
I respond:
I am sorry Tim, evolutionary thinking pre-dates Darwin. Take Cicero countering his rivals of the day (as an example). If you read this… what is the opposing viewpoint? [Nothing?]
…suppose that after darkness had prevailed from the beginning of time, it similarly happened to ourselves suddenly to behold the light of day, what should we think of the splendour of the heavens? But daily recurrence and habit familiarize our minds with the sight, and we feel no surprise or curiosity as to the reasons for things that we see always; just as if it were the novelty and not rather the importance of phenomena that ought to arouse us to inquire into their causes.
Marcus Tullius Cicero, Cicero Nature of the Gods Academics (Cambridge, MA: Harvard University Press; Translated by H. Rackam, 2005), 217.
OR,
But if the structure of the world in all its parts is such that it could not have been better whether in point of utility or beauty, let us consider whether this is the result of chance, or whether on the contrary the parts of the world are in such a condition that they could not possibly have cohered together if they were not controlled by intelligence and by divine providence. If then the products of nature are better than those of art, and if art produces nothing without reason, nature too cannot be deemed to be without reason. When you see a statue or a painting, you recognize the exercise of art; when you observe from a distance the course of a ship, you do not hesitate to assume that its motion is guided by reason and by art; when you look at a sun-dial or a water-clock, you infer that it tells the time by art and not by chance; how then can it be consistent to suppose that the world, which includes both the works of art in question, the craftsmen who made them, and everything else besides, can be devoid of purpose and of reason? Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hours, would any single native doubt that this orrery was the work of a rational being? These thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the product of chance or necessity of some sort, or of divine reason and intelligence;
Marcus Tullius Cicero, Cicero Nature of the Gods Academics (Cambridge, MA: Harvard University Press; Translated by H. Rackam, 2005), 207-209.
And the opening sentence to a Berkeley.EDU paper is this:
✦ Evolutionary theory begins with the Ionian philosopher Anaximander (ca. 611 – 546 B. C. E.). Very little is known about his life, but it is known that he wrote a long poem, On Nature, summarizing his researches. This poem is now lost, and has survived only in extracts quoted in other works. Enough survives, however, that Anaximander’s thought can be reconstructed with some confidence. For Anaximander, the world had arisen from an undifferentiated, indeterminate substance, the apeiron. The Earth, which had coalesced out of the apeiron, had been covered in water at one stage, with plants and animals arising from mud. Humans were not present at the earliest stages; they arose from fish. This poem was quite influential on later thinkers, including Aristotle. ~ Berkeley.edu
Tim responds:
What’s your point?
This is one of those “bang your head on the keyboard” moments. You see, Tim challenged my statement. I corrected his challenge. He then feigns like I just waded in, off topic. Like I started talking about MPG for city buses where I live. You will notice this is Paley’s watchmaker argument almost 1800-years before Paley lived! Paley pre-dated Darwin. Were there no naturalistic origins hypothesis of his day either? Paley was just “preaching to the quire”? Dumb. Here is my response:
OMG…. sigh….
➣ You said: “Fascinating!! I never knew Jefferson died [after] The Origin of Species was written!!”
I corrected your viewpoint that “evolution” is something Charles Darwin “founded.” He merely reformulated the general idea that “man has evolved,” into, the General Theory of Evolution (GTE).
For more context on defining “evolution,” see my debate with some atheists about the General Theory of Evolution.
In this second interview of author Joshua Charles (see the first here), Josh delves into the Founders faith more so than the first time around via his book, “Liberty’s Secrets: The Lost Wisdom of America’s Founders.” One of the main topics dealt with is Deism (see my post on Deism).