America's Government Is Secular Not Christian!
Pagan Awareness | America's Secular Government | Pagan Awareness Campaign
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Some people today assert that the United States government came from Christian foundations. They argue that our political system represents a Christian ideal form of government and that Jefferson, Madison, et al, had simply expressed Christian values while framing the Constitution. If this proved true, then we should have a wealth of evidence to support it, yet just the opposite proves the case. Although, indeed, many of America's colonial statesmen practiced Christianity, our most influential Founding Fathers broke away from traditional religious thinking. The ideas of the Great Enlightenment that began in Europe had begun to sever the chains of monarchical theocracy. These heretical European ideas spread throughout early America. Instead of relying on faith, people began to use reason and science as their guide. The humanistic philosophical writers of the Enlightenment, such as Locke, Rousseau, and Voltaire, had greatly influenced our Founding Fathers and Isaac Newton's mechanical and mathematical foundations served as a grounding post for their scientific reasoning. A few Christian fundamentalists attempt to convince us to return to the Christianity of early America, yet according to the historian, Robert T. Handy, "No more than 10 percent-- probably less-- of Americans in 1800 were members of congregations." The Founding Fathers, also, rarely practiced Christian orthodoxy. Although they supported the free exercise of any religion, they understood the dangers of religion. Most of them believed in deism and attended Freemasonry lodges. According to John J. Robinson, "Freemasonry had been a powerful force for religious freedom." Freemasons took seriously the principle that men should worship according to their own conscious. Masonry welcomed anyone from any religion or non-religion, as long as they believed in a Supreme Being. Washington, Franklin, Hancock, Hamilton, Lafayette, and many others accepted Freemasonry. The Constitution reflects our founders views of a secular government, protecting the freedom of any belief or unbelief. The historian, Robert Middlekauff, observed, "the idea that the Constitution expressed a moral view seems absurd. There were no genuine evangelicals in the Convention, and there were no heated declarations of Christian piety." George Washington Much of the myth of Washington's alleged Christianity came from Mason Weems influential book, "Life of Washington." The story of the cherry tree comes from this book and it has no historical basis. Weems, a Christian minister portrayed Washington as a devout Christian, yet Washington's own diaries show that he rarely attended Church. Washington revealed almost nothing to indicate his spiritual frame of mind, hardly a mark of a devout Christian. In his thousands of letters, the name of Jesus Christ never appears. He rarely spoke about his religion, but his Freemasonry experience points to a belief in deism. Washington's initiation occurred at the Fredericksburg Lodge on 4 November 1752, later becoming a Master mason in 1799, and remained a freemason until he died. To the United Baptist Churches in Virginia in May, 1789, Washington said that every man "ought to be protected in worshiping the Deity according to the dictates of his own conscience." After Washington's death, Dr. Abercrombie, a friend of his, replied to a Dr. Wilson, who had interrogated him about Washington's religion replied, "Sir, Washington was a Deist." Thomas Jefferson Even most Christians do not consider Jefferson a Christian. In many of his letters, he denounced the superstitions of Christianity. He did not believe in spiritual souls, angels or godly miracles. Although Jefferson did admire the morality of Jesus, Jefferson did not think him divine, nor did he believe in the Trinity or the miracles of Jesus. In a letter to Peter Carr, 10 August 1787, he wrote, "Question with boldness even the existence of a god." Jefferson believed in materialism, reason, and science. He never admitted to any religion but his own. In a letter to Ezra Stiles Ely, 25 June 1819, he wrote, "You say you are a Calvinist. I am not. I am of a sect by myself, as far as I know." John Adams Adams, a Unitarian, flatly denied the doctrine of eternal damnation. In a letter to Thomas Jefferson, he wrote:
In his letter to Samuel Miller, 8 July 1820, Adams admitted his unbelief of Protestant Calvinism: "I must acknowledge that I cannot class myself under that denomination." In his, "A Defense of the Constitutions of Government of the United States of America" [1787-1788], John Adams wrote:
James Madison Called the father of the Constitution, Madison had no conventional sense of Christianity. In 1785, Madison wrote in his Memorial and Remonstrance against Religious Assessments:
Benjamin Franklin Although Franklin received religious training, his nature forced him to rebel against the irrational tenets of his parents Christianity. His Autobiography revels his skepticism, "My parents had given me be times religions impressions, and I received from my infancy a pious education in the principles of Calvinism. But scarcely was I arrived at fifteen years of age, when, after having doubted in turn of different tenets, according as I found them combated in the different books that I read, I began to doubt of Revelation itself.
In an essay on "Toleration," Franklin wrote:
Dr. Priestley, an intimate friend of Franklin, wrote of him:
Thomas Paine This freethinker and author of several books, influenced more early Americans than any other writer. Although he held Deist beliefs, he wrote in his famous The Age of Reason:
The U.S. Constitution The most convincing evidence that our government did not ground itself upon Christianity comes from the very document that defines it-- the United States Constitution. If indeed our Framers had aimed to found a Christian republic, it would seem highly unlikely that they would have forgotten to leave out their Christian intentions in the Supreme law of the land. In fact, nowhere in the Constitution do we have a single mention of Christianity, God, Jesus, or any Supreme Being. There occurs only two references to religion and they both use exclusionary wording. The 1st Amendment's says, "Congress shall make no law respecting an establishment of religion. . ." and in Article VI, Section 3, ". . . no religious test shall ever be required as a qualification to any office or public trust under the United States." Thomas Jefferson interpreted the 1st Amendment in his famous letter to the Danbury Baptist Association in January 1, 1802:
Some Religious activists try to extricate the concept of separation between church and State by claiming that those words do not occur in the Constitution. Indeed they do not, but neither does it exactly say "freedom of religion," yet the First Amendment implies both. As Thomas Jefferson wrote in his Autobiography, in reference to the Virginia Act for Religious Freedom:
James Madison, perhaps the greatest supporter for separation of church and State, and whom many refer to as the father of the Constitution, also held similar views which he expressed in his letter to Edward Livingston, 10 July 1822:
Today, if ever our government needed proof that the separation of church and State works to ensure the freedom of religion, one only need to look at the plethora of Churches, temples, and shrines that exist in the cities and towns throughout the United States. Only a secular government, divorced from religion could possibly allow such tolerant diversity. The Declaration of Independence
More significantly, the Declaration does not represent the law of the land as it came before the Constitution. The Declaration aimed at announcing their separation from Great Britain and listed the various grievances with the "thirteen united States of America." The grievances against Great Britain no longer hold, and we have more than thirteen states. Today, the Declaration represents an important historical document about rebellious intentions against Great Britain at a time before the formation of our independent government. Although the Declaration may have influential power, it may inspire the lofty thoughts of poets, and judges may mention it in their summations, it holds no legal power today. Our presidents, judges and policemen must take an oath to uphold the Constitution, but never to the Declaration of Independence. Of course the Declaration depicts a great political document, as it aimed at a future government upheld by citizens instead of a religious monarchy. It observed that all men "are created equal" meaning that we all come inborn with the abilities of life, liberty and the pursuit of happiness. That "to secure these rights, governments are instituted among men." The Declaration says nothing about our rights secured by Christianity, nor does it imply anything about a Christian foundation. Treaty of Tripoli Unlike governments of the past, the American Fathers set up a government divorced from religion. The establishment of a secular government did not require a reflection to themselves about its origin; they knew this as an unspoken given. However, as the U.S. delved into international affairs, few foreign nations knew about the intentions of America. For this reason, an insight from at a little known but legal document written in the late 1700s explicitly reveals the secular nature of the United States to a foreign nation. Officially called the "Treaty of peace and friendship between the United States of America and the Bey and Subjects of Tripoli, of Barbary," most refer to it as simply the Treaty of Tripoli. In Article 11, it states:
The preliminary treaty began with a signing on 4 November, 1796 (the end of George Washington's last term as president). Joel Barlow, the American diplomat served as counsel to Algiers and held responsibility for the treaty negotiations. Barlow had once served under Washington as a chaplain in the revolutionary army. He became good friends with Paine, Jefferson, and read Enlightenment literature. Later he abandoned Christian orthodoxy for rationalism and became an advocate of secular government. Barlow, along with his associate, Captain Richard O'Brien, et al, translated and modified the Arabic version of the treaty into English. From this came the added Amendment 11. Barlow forwarded the treaty to U.S. legislators for approval in 1797. Timothy Pickering, the secretary of state, endorsed it and John Adams concurred (now during his presidency), sending the document on to the Senate. The Senate approved the treaty on June 7, 1797, and officially ratified by the Senate with John Adams signature on 10 June, 1797. All during this multi-review process, the wording of Article 11 never raised the slightest concern. The treaty even became public through its publication in The Philadelphia Gazette on 17 June 1797. So here we have a clear admission by the United States that our government did not found itself upon Christianity. Unlike the Declaration of Independence, this treaty represented U.S. law as all treaties do according to the Constitution (see Article VI, Sect. 2). Although the Christian exclusionary wording in the Treaty of Tripoli only lasted for eight years and no longer has legal status, it clearly represented the feelings of our Founding Fathers at the beginning of the U.S. government. Common Law According to the Constitution's 7th Amendment: "In suits at common law. . . the right of trial by jury shall be preserved; and no fact, tried by a jury, shall be otherwise re-examined in any court of the United States than according to the rules of the common law." Here, many Christians believe that common law came from Christian foundations and therefore the Constitution derives from it. They use various quotes from Supreme Court Justices proclaiming that Christianity came as part of the laws of England, and therefore from its common law heritage. But one of our principle Founding Fathers, Thomas Jefferson, elaborated about the history of common law in his letter to Thomas Cooper on February 10, 1814:
In the same letter, Jefferson examined how the error spread about Christianity and common law. Jefferson realized that a misinterpretation had occurred with a Latin term by Prisot, "*ancient scripture*," in reference to common law history. The term meant "ancient scripture" but people had incorrectly interpreted it to mean "Holy Scripture," thus spreading the myth that common law came from the Bible. Jefferson writes:
The Encyclopedia Britannica, also describes the Saxon origin and adds: "The nature of the new common law was at first much influenced by the principles of Roman law, but later it developed more and more along independent lines." Also prominent among the characteristics that derived out of common law include the institution of the jury, and the right to speedy trial. Christian Sources Virtually all the evidence that attempts to connect a foundation of Christianity upon the government rests mainly on quotes and opinions from a few of the colonial statesmen who had professed a belief in Christianity. Sometimes the quotes come from their youth before their introduction to Enlightenment ideas or simply from personal beliefs. But statements of beliefs, by themselves, say nothing about Christianity as the source of the U.S. government. There did occur, however, some who wished a connection between church and State. Patrick Henry, for example, proposed a tax to help sustain "some form of Christian worship" for the state of Virginia. But Jefferson and other statesmen did not agree. In 1779, Jefferson introduced a bill for the Statute for Religious Freedom which became Virginia law. Jefferson designed this law to completely separate religion from government. None of Henry's Christian views ever got introduced into Virginia's or U.S. Government law. Unfortunately, later developments in our government have clouded early history. The original Pledge of Allegiance, authored by Francis Bellamy in 1892 did not contain the words "under God." Not until June 1954 did those words appear in the Allegiance. The United States currency never had "In God We Trust" printed on money until after the Civil War. Many Christians who visit historical monuments and see the word "God" inscribed in stone, automatically impart their own personal God of Christianity, without understanding the Framers Deist context. In the Supreme Court's 1892 Holy Trinity Church vs. United States, Justice David Brewer wrote that "this is a Christian nation." Many Christians use this as evidence. However, Brewer wrote this in dicta, as a personal opinion only and does not serve as a legal pronouncement. Later Brewer felt obliged to explain himself: "But in what sense can [the United States] be called a Christian nation? Not in the sense that Christianity is the established religion or the people are compelled in any manner to support it. On the contrary, the Constitution specifically provides that 'Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.' Neither is it Christian in the sense that all its citizens are either in fact or in name Christians. On the contrary, all religions have free scope within its borders. Numbers of our people profess other religions, and many reject all." Conclusion The Framers derived an independent government out of Enlightenment thinking against the grievances caused by Great Britain. Our Founders paid little heed to political beliefs about Christianity. The 1st Amendment stands as the bulkhead against an establishment of religion and at the same time insures the free expression of any belief. The Treaty of Tripoli, an instrument of the Constitution, clearly stated our non-Christian foundation. We inherited common law from Great Britain which derived from pre-Christian Saxons rather than from Biblical scripture. Today we have powerful Christian organizations who work to spread historical myths about early America and attempt to bring a Christian theocracy to the government. If this ever happens, then indeed, we will have ignored the lessons from history. Fortunately, most liberal Christians today agree with the principles of separation of church and State, just as they did in early America.
Bibliography
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Pagan Awareness In America
Many
Christians who think of America as founded upon Christianity
usually present the Declaration as "proof." The reason
appears obvious: the document mentions God. However, the God
in the Declaration does not describe Christianity's God. It describes
"the Laws of Nature and of Nature's God." This nature's
view of God agrees with deist philosophy but any attempt to use
the Declaration as a support for Christianity will fail for this
reason alone.
