Kidd on Franklin, Whitefield and Education

From Thomas Kidd here. From what I gather, George Whitefield thought that he and Ben Franklin practiced different religions. A taste:

As I show in my new religious biography of Franklin, Whitefield routinely pressed Franklin about his need to receive Christ as Lord and Savior. "He used indeed sometimes to pray for my conversion," Franklin recalled, "but never had the satisfaction of believing that his prayers were heard."

Franklin and Whitefield’s clashing ideas about faith also became an issue in the founding of the Academy of Philadelphia, a predecessor of the University of Pennsylvania. ...

Drawing on John Locke's Some Thoughts Concerning Education (1693), Franklin's Proposals Relating to the Education of Youth in Pennsylvania (1749) laid out plans for the academy, with educational goals of virtue and practical service. Theology and ancient languages (Greek, Hebrew, and Latin) were de-emphasized. English grammar was a primary emphasis, because it was more useful than "foreign and dead languages," Locke had written.

... Reading about moral exemplars in the past would remind students of the "advantages of temperance, order, frugality, industry, perseverance" and other virtues. It would also reveal the "necessity of a public religion," he argued. Franklin even noted that pupils would learn of the "excellency of the Christian Religion above all others ancient or modern." But on that subject, Franklin was terse.

For explanation of Christianity's value, he footnoted Scottish moral philosopher and Anglican minister George Turnbull's Observations upon Liberal Education (1742). Franklin restated Turnbull's view regarding the "excellence of true Christianity above all other religions." Turnbull had contended that Christianity was the best known source of virtue: "That the persuasion of a divine providence, and a future state of rewards and punishments, is one of the strongest incitements to virtue, and one of the most forcible restraints from vice, can hardly be doubted.," he wrote. Turnbull's view of Christianity's practical benefits tracked closely with Franklin's own convictions.

What, then, was the aim of the academy? What was the proper goal of education? For Franklin, it was to impress upon the students the desire "to serve mankind, one's country, friends, and family." Franklin knew that some potential supporters would balk at such a human-centered vision. Thus, in an extended footnote, he insisted that the aim of service to mankind was another way of saying the "glory and service of God." Here Franklin was re-stating his notion of true religion: "Doing good to men is the only service of God in our power; and to imitate his beneficence is to glorify him."

Islam & the American Founding

John Fea points to a symposium on Denise Spellberg’s Thomas Jefferson’s Qur’an: Islam and the Founders taking place at the Immanent Frame.

A number of years ago, a co-author and I tackled this issue which you can view here.

America's Founders often used the term "religion" and when they did it's a mistake to conclude they meant "Christianity" to the exclusion of other religions like Islam. So if "religion" is granted rights and has restrictions placed on it, such applies to "religion" in general. Islam as a religion therefore gets equally protected under such principles as any form of Christianity.

Below is a quote from one of the authors at the Immanent Frame:

Today we often refer to “Judeo-Christian civilization” but, as Spellberg points out, this term excludes Muslims from that shared history. Spellberg’s book reminds us of the strong tradition of tolerance in the United States, but also of how it is easy to fall short of that goal. . . .

This is true. However, the actual history including both laws and social institutions is a bit more complicated. Yes, there was a remarkable degree of theoretical liberality and ecumenicism that saw Islam being given equal rights under the auspices of protecting "religion." Judaism and all of the various forms of Christianity, orthodox, unorthodox, whatever we might debate qualifies as "real Christianity" were with Islam, "religions."

There were also at the state level different ways of dealing with religion that varied by state. Roman Catholics, for instance, might have their full religious rights in one state, but not another.

If there was some kind of institutional zeitgeist, it was a preference for social Protestant Christianity as the "in" group. All others -- Roman Catholics, Jews, Muslims -- in the "out" group.

For instance, militant unitarians John Adams and Thomas Jefferson as formally and nominally connected to respectively the Congregational (Adams) and Anglican-Episcopal (Jefferson) Churches received cover under the auspices of Protestant Christianity's privileged social standing, along with those who actually devoutly believed in the orthodox creeds and doctrines to which those churches were grounded.

TGC: "Christian History: How David Barton Is Doing It Wrong"

Check it out here. A taste:

To reiterate: our answers will only be as good as our questions, so it’s important that we come to this study with an open mind, seeking to ask the best questions so that we can arrive at answers that correspond with reality.

Here is some further recommended reading for those who are interested:

• Warren Throckmorton and Michael Coulter, Getting Jefferson Right: Fact Checking Claims about our Third President 
• Daniel Dreisbach, Reading the Bible with the Founding Fathers [see his guest post here at the EH blog, and the TGC review by Gregg Frazer]
• John Fea, Was America Founded as a Christian Nation? A Historian Introduction
• Gregg L. Frazer, The Religious Beliefs of America’s Founders: Reason, Revelation, and Revolution [see Thomas Kidd’s review at Books & Culture]
• Thomas Kidd, God of Liberty: A History of the American Revolution

For religious biographies of the Founding Fathers, you could start with:

• Thomas Kidd, Patrick Henry: First Among Patriots
• Thomas Kidd, Benjamin Franklin: The Religious Life of a Founding Father

For introductory guides on how to do responsible history—that is, how not to do history like David Barton—you could start with

• John Fea, Why Study History?
• Carl Trueman, Histories and Fallacies
• Nathan Finn, History: A Student’s Guide
• Jay Green, Christian Historiography [see my review at Books & Culture]

Finally, here is a sit-down conversation with historians Mark Noll and George Marsden—co-authors with Nathan Hatch of The Search for Christian America (1983; revised in 1989). After the video, I’ve added rough time-stamps for their dialogue.

....

Benjamin Franklin: The Religious Life of a Founding Father

Details on Thomas Kidd's new book here. It looks to be a "standard bearer" on Franklin's faith. A taste:

My new biography of Benjamin Franklin is now ‘in stock’ at Amazon and other retailers! As I was writing my 2014 biography of George Whitefield, and I dug deeper into Whitefield’s relationship with Franklin, I became convinced that there was more to the story of Franklin’s religious life than his simple description of himself as a ‘deist.’

It turns out that Franklin published more on religious topics than any other layperson in eighteenth-century America. He knew the Bible intimately, because of his immersion in the Puritan milieu of his parents. And though he clearly doubted essential doctrines of Christianity, such as Christ’s divinity, he maintained vital relationships with evangelical friends and relatives including Whitefield and his sister Jane Mecom, his closest sibling.

...

Some endorsements and reviews of the book:

“A convincing portrait of Franklin’s religion as ambiguous, elusive, enigmatic, and whimsical.  He appears in the pages of this welcome book as a forerunner of many later Americans who believe in God, trust in providence, but cannot embrace any particular Christian creed.”—Mark A. Noll, author of In the Beginning Was the Word

...

“This illuminating and absorbing biography of Benjamin Franklin is the work of a perceptive historian and master storyteller. Thomas Kidd argues compellingly that Franklin’s religious experiences, from his Calvinist upbringing to adult relationships with Christians, are essential to understanding this man of science and reason.”—Daniel L. Dreisbach, author of Reading the Bible with the Founding Fathers

Peter Thiel on Straussian Jesus

Why I find Thiel fascinating. I don't know if "mislead" is the right word; Jesus did "hide the ball" which is how law students refer to the professor's "Socratic" method. Now I need to track down the John Locke quote Thiel refers to.

Update: Reader Daniel found the quotation:

"This concealment of himself will seem strange, in one who was come to bring light into the world, and was to suffer death for the testimony of the truth. This reservedness will be thought to look, as if he had a mind to conceal himself, and not to be known to the world for the Messiah, nor to be believed on as such. But we shall be of another mind, and conclude this proceeding of his according to divine wisdom, and suited to a fuller manifestation and evidence of his being the Messiah; when we consider that he was to fill out the time foretold of his ministry; and after a life illustrious in miracles and good works, attended with humility, meekness, patience, and sufferings, and every way conformable to the prophecies of him; should be led as a sheep to the slaughter, and with all quiet and submission be brought to the cross, though there were no guilt, nor fault found in him. This could not have been, if, as soon as he appeared in public, and began to preach, he had presently professed himself to have been the Messiah; the king that owned that kingdom, he published to be at hand. For the sanhedrim would then have laid hold on it, to have got him into their power, and thereby have taken away his life; at least they would have disturbed his ministry, and hindered the work he was about." The Reasonableness of Christianity (1695) http://oll.libertyfund.org/titles/locke-the-works-vol-6-the-reasonableness-of-christianity