Cicero's Republic and Christian Arguments for Rebellion against Tyrants

By Greg Forster here.

Arkes & Kozinski Debate “Natural Law Should Inform Constitutional Law”

Randy Barnett informs us here.

What is Christian Nationalism?

From Fuzzy Liberty here.

Looks Like David Barton’s ‘Even Bigger’ Publisher for his Jefferson Lies is his Own WallBuilder Press

From Chris Rodda here.

Noll Reviews Godly Republicanism

Mark Noll reviews "Godly Republicanism: Puritans, Pilgrims, and a City on a Hill," by Michael P. Winship.

Misquoting Patrick Henry: The Internet and Bogus Sayings of the Founders

From Thomas S. Kidd here.

David Barton: Where is the evidence?

A question Warren Throckmorton asks here.

The Original Meaning of “the Freedom of the Press” and Non-Political Speech

By Eugene Volokh here.

Richard Beeman on the Founding Fathers

John Fea links here.

Spiritual hunches vs. math: How not to predict the outcome of an election

By Warren Throckmorton here. A taste:

On another note, David Barton compares his partnership with Mormon Glenn Beck to the George Whitefield revivals before the Revolutionary War. Somehow I can’t see Whitefield partnering with the heterodox beliefs which characterize the LDS church.  While he was kind in his criticisms, Whitefield clearly and publicly confronted what  he considered to be error (e.g., this letter to John Wesley).

.@FreeRepublicUSA Begs Queen Elizabeth II To Take Them Back

Here. Queen Elizabeth responds: "Well you should not have violated Romans 13 back then. Serves you right you rebel heretics."

Church Affiliation Colonial and Now -- Sightings (Martin Marty)

Here.  A taste:

So how were things in the good old days? A consensus questioned by a few serious scholars—Patricia Bonomi among them—is that fewer than 20 percent of the colonial citizens were active in churches. Change came after 1776, so that, in one common estimate, church participation jumped from 17 percent to 34 percent between 1776 and 1850. A better past, more illuminating for comparison in present concerns, is between the early 1960s, when participation crested, and today.

I'll have to check the footnotes; but I do seem to remember more than one authority claiming this may be a lowball. The truth usually lies somewhere in between. On the one hand the Christian Nation notion that virtually every American citizen at the time was an orthodox Trinitarian, church active Protestant is bogus. There were plenty of nominal, unchurched men more likely to be in a tavern on a Saturday night than in a Church on Sunday. But the exact numbers? What constituted a statistical majority? Not sure.

Jacob Duché the Swedenborg

I was perusing through Benjamin Rush's Autobiography at the library where I work and this caught me. Christian nationalists like to parade Duché as the heroic patriotic Christian minister of the American Revolution. But they usually leave out the part where this Benedict Arnold of the American Civil Religion switched sides and urged George Washington to surrender to the British. After he was ruined he experimented with Christian mysticism and then eventually settled on Swedenborgianism.

Here is Reverend William White on  Duché's spiritual journey:

A remarkably fine voice and graceful action helped to render him very popular as a preacher. His disposition also was amiable. The greatest infirmity attending him was a tendency to change his religious sentiment. A few years after his ministerial settlement he took to the mysticism of Jacob Behmen and William Law. From this he became detached for a time; and his preaching, which was more zealous than either before or after, seemed to me to border on Calvinism; though, probably, he was not aware of, or designed, it. In this interval my personal intercourse with him began; and hav1ng one day asked of him the loan of Law's works, then much talked of, I received a refusal; the reason given being the danger he had formerly been in from reading these books. He relapsed, however, to the theory of the mystics, and continued in it until the troubles which drove him from his native country. In England he became a convert to the opinions of Baron Swedenborg; and in these he continued until his decease.

Some "orthodox" consider Swedenborgianism not "Christian" because it denies "the Trinity and the Holy Spirit, the vicarious atonement, and reject[s] Acts and the Pauline epistles ...."  Here is another source that views Swedenborgianism as a non-Christian religion.  George Washington, on the other hand, seemed to have no problem with the Swedenborgs.

The Timeliness of Mitt's Mormonism

From ANN ALTHOUSE: “It’s fascinating — isn’t it? — how little anti-Mormon material has been spread about in this election. The only notable person who seems to be going there is Andrew Sullivan.”

I'd like to think I didn't engage in any anti-Mormonism during this term. Here is an op-ed I wrote about Mitt's Mormonism and I stand by it.

A taste:

Hmm... Mitt Romney, as a Mormon, claims to be a "Christian" and accepts Jesus as the divine, resurrected Savior of mankind. So what is the problem? Space forbids me to detail all of the problems evangelicals have with Mormonism. But, at base, Mormonism denies historic orthodoxy as found in doctrines like the Nicene and Apostles' Creeds; to disbelieve in orthodox Trinitarianism, as it were, is to disbelieve in "Mere Christianity" as CS Lewis termed it. After the late Walter Martin, conservative evangelicals often term non-Trinitarian religionists, like the Mormons, Jehovah's Witnesses, and others, as "cults."

Though the term "cults" was not used during the American Founding era to describe non-Trinitarians, the "orthodox" then (especially clergy) did regard these "heretics" as not "Christian."

[...]

Most know that Thomas Jefferson, who served two terms as third President, was not an orthodox Trinitarian Christian. He did, interestingly, think of himself as a "Christian" while denying every single tenet of historic orthodoxy.

Fewer know that John Adams too, failed, and to quote history professor John Fea's masterful new book on the Christian Nation controversy, "fail[ed] miserably" the test for Christian orthodoxy. Adams, who identified as a "unitarian" his entire adult life, bitterly mocked the doctrines of the Trinity, which he termed a "sacerdotal imposture[]," and the Incarnation, which he said "stupified the Christian World."

And it's not as though George Washington and James Madison, respectively, the first and fourth American Presidents, the "father of America" and the "architect of the Constitution," were paragons of Christian orthodoxy. While not as overtly unitarian as the second and third American Presidents, Washington and Madison, from their own words, offer little to demonstrate their belief in Christian orthodoxy.

Indeed, Washington's own orthodox minister, the Reverend James Abercrombie, claimed Washington's systematic avoidance of communion meant he was not a "real Christian" because his actions "disregard[ed] an ordinance so solemnly enjoined by the divine Author of our holy religion, and considered as a channel of divine grace."

And well respected orthodox Episcopalian, William Meade, third Bishop of Virginia, well acquainted with Madison, claimed the fourth President's "political associations with those of infidel principles, of whom there were many in his day, if they did not actually change" his youthful, conventionally religious spirit, "subjected him to the general suspicion of it." (One prominent unitarian contemporary of James Madison, George Ticknor, founder of the Boston Public Library, claims Madison personally professed unitarianism to him during a dinner conversation.)

In all likelihood, the first American President who might pass [the] orthodox test for Christianity was seventh President Andrew Jackson!

The early American Presidents were not perfect, but they well led the newly formed nation. Their example shows little connection between belief in orthodox Trinitarian doctrine and Presidential leadership acumen.

Please keep that in mind when considering how Mitt Romney's Mormonism might impact his qualifications for the American Presidency.

When I was at the CPS Conference last spring a very prominent researcher who sometimes reads American Creation asked why did we discuss Mormonism on a regular basis.  My answer was twofold.  One:  It's current; we may have a Mormon President.  The second answer was, "who holds the baton to the political theology of the American Founding?"  The above mentioned key Founders were the theistic liberals of their day.  The theological liberals of today are Unitarian Universalists and the liberal Christian churches (Obama's and the mainline churches).  Do they hold the baton?  Perhaps.  But I leave it an open question.  Perhaps the heretical conservative sects like the Mormons hold the baton.  Mormonism certainly seems more authentically "American" a creed than orthodox Christianity.  Though, one major difference I observe is Mormonism isn't as rationalistic as the key Founders' creed.

Under God” Pledge Case to be Reviewed by Massachusetts Supreme Judicial Court

That is the title to this article. A taste:

Washington, DC, Oct. 26, 2012) —The Massachusetts Supreme Judicial Court (SJC) has agreed to hear the appeal from a humanist family challenging a state law that requires daily recitation of the Pledge of Allegiance to the Flag in public schools. The plaintiffs claim daily classroom affirmation that the nation is “under God” violates state constitutional prohibitions against religious discrimination.

Newdow at the State Level

This is interesting.  I'd like to know more about the legal arguments involved.