Five founders who were skeptical of organized Christianity and couldn't be elected today
Washington, Adams, Jefferson, Madison and Paine wouldn't pass the modern-day religious test for high office, argues policy analyst ROB BOSTON
January 22, 2012 3:00 PM
T o hear the religious right tell it, men like George Washington, John Adams, Thomas Jefferson and James Madison were 18th-century versions of Jerry Falwell in powdered wigs and stockings. Nothing could be further from the truth.
Unlike many of today's candidates, the founders didn't find it necessary to constantly wear religion on their sleeves. They considered faith a private affair.
Contrast them to former Speaker of the House Newt Gingrich (who says he wouldn't vote for an atheist for president because nonbelievers lack the proper moral grounding to guide the American ship of state), Texas Gov. Rick Perry (who hosted a prayer rally and issued an infamous ad accusing President Barack Obama of waging a "war on religion") and former Pennsylvania Sen. Rick Santorum (whose uber-Catholicism leads him to oppose not just abortion but birth control).
There was a time when Americans voted for candidates who were skeptical of core concepts of Christianity like the Trinity, the divinity of Jesus and the virgin birth. The question is, could any of them get elected today? The sad answer is probably not.
Here are five founding fathers whose views on religion would most likely doom them to defeat today:
The father of our country was nominally an Anglican but seemed more at home with Deism. The language of the Deists sounds odd to today's ears because it's a theological system of thought that has fallen out of favor. Deists believed in God but didn't necessarily see him as active in human affairs. He set things in motion and then stepped back.
Washington often employed Deistic terms. His god was a "supreme architect" of the universe. Washington saw religion as necessary for good moral behavior but didn't accept all Christian dogma. He seemed to have a special gripe against communion and would usually leave services before it was offered.
Washington was widely tolerant of other beliefs. He is the author of one of the great classics of religious liberty -- the letter to Touro Synagogue (1790) -- in which he assured America's Jews that they would enjoy complete religious liberty in America; not mere toleration in an officially "Christian" nation. He outlines a vision of a multi-faith society where all are free.
"All possess alike liberty of conscience and immunities of citizenship," Washington wrote. "It is now no more that toleration is spoken of, as if it was by the indulgence of one class of people that another enjoyed the exercise of their inherent natural rights. For happily the government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection should demean themselves as good citizens."
Stories of Washington's deep religiosity, such as tales of him praying in the snow at Valley Forge, are pious legends invented after his death.
The man who followed Washington as president was a Unitarian, although he was raised a Congregationalist and never officially left that church. Adams rejected belief in the Trinity and the divinity of Jesus, core concepts of Christian dogma. In his personal writings, Adams makes it clear that he considered some Christian dogma to be incomprehensible.
In February 1756, Adams wrote in his diary about a discussion he had had with a conservative Christian named Major Greene. The two argued over the divinity of Jesus and the Trinity. Questioned on the matter of Jesus' divinity, Greene fell back on an old standby: some matters of theology are too complex and mysterious for we puny humans to understand.
Adams was not impressed. In his diary he wrote, "Thus mystery is made a convenient cover for absurdity."
As president, Adams signed the famous Treaty of Tripoli, which boldly stated, "The government of the United States of America is not in any sense founded on the Christian Religion ..."
It's almost impossible to define Jefferson's subtle religious views in a few words. As he once put it, "I am a sect by myself, as far as I know."
But one thing is clear: His skepticism of traditional Christianity is well established. Our third president did not believe in the Trinity, the virgin birth, the divinity of Jesus, the resurrection, original sin and other core Christian doctrines. He was hostile to many conservative Christian clerics, whom he believed had perverted the teachings of that faith.
Jefferson once famously observed to Adams, "And the day will come when the mystical generation of Jesus, by the supreme being as his father in the womb of a virgin, will be classed with the fable of the generation of Minerva in the brain of Jupiter."
Although not an orthodox Christian, Jefferson admired Jesus as a moral teacher. In one of his most unusual acts, Jefferson edited the New Testament, cutting away the stories of miracles and divinity and leaving behind a very human Jesus, whose teachings Jefferson found "sublime." This "Jefferson Bible" is a remarkable document -- and it would ensure his political defeat today. (Imagine the TV commercials the religious right would run: Thomas Jefferson hates Jesus! He mutilates Bibles!)
Jefferson was confident that a coolly rational form of religion would take root in the fertile intellectual soil of America. And he took political stands that would infuriate today's religious right. He refused to issue proclamations calling for days of prayer and fasting, saying that such religious duties were no part of the chief executive's job. His assertion that the First Amendment erects a "wall of separation between church and state" still rankles the religious right today.
Jefferson's close ally would be similarly unelectable today. Madison is perhaps the most enigmatic of all the founders when it comes to religion. Scholars still debate his religious views.
Nominally Anglican, Madison, some of his biographers believe, was really a Deist. He went through a period of enthusiasm for Christianity as a young man, but this seems to have faded. Unlike many of today's politicians, who eagerly wear religion on their sleeves and brag about the ways their faith will guide their policy decisions, Madison was notoriously reluctant to talk publicly about his religious beliefs.
Madison was perhaps the strictest church-state separationist among the founders, taking stands that make the ACLU look like a bunch of pikers. He opposed government-paid chaplains in Congress and in the military. As president, Madison rejected a proposed census because it involved counting people by profession. For the government to count the clergy, Madison said, would violate the First Amendment.
Madison, who wrote the Constitution and the Bill of Rights, also opposed government prayer proclamations. He issued a few during the War of 1812 at the insistence of Congress but later concluded that his actions had been unconstitutional. He vetoed legislation granting federal land to a church and a plan to have a church in Washington care for the poor through a largely symbolic charter. In both cases, he cited the First Amendment.
Paine never held elective office, but as a pamphleteer his stirring words helped rally Americans to independence. Washington ordered that Paine's pamphlet "The American Crisis" be read aloud to the Continental Army as a morale booster on Dec. 23, 1776. "Common Sense" was similarly popular with the people. These seminal documents were crucial to winning over the public to the side of independence.
So Paine's a hero, right? He was also a radical Deist whose later work, "The Age of Reason," still infuriates fundamentalists.
In the tome, Paine attacked institutionalized religion and all of the major tenets of Christianity. He rejected prophecies and miracles and called on readers to embrace reason. The Bible, Paine asserted, can in no way be infallible. He called the god of the Old Testament "wicked" and the entire Bible "the pretended word of God." (There go the Red States!)
What can we learn from this? Americans have the right to reject candidates for any reason, including their religious beliefs. But they ought to think twice before tossing someone aside just because he or she is skeptical of orthodox Christianity. After all, that description includes some of our nation's greatest leaders.
, a native of Altoona and graduate of Indiana University of Pennsylvania, is a senior policy analyst at Americans United for Separation of Church and State. This originally appeared at Alternet.org. (C) 2012 Independent Media Institute. All rights reserved. First Published January 22, 2012 5:00 AM