Reason & Revelation (and Something Else)

See this article by Hadley Arkes celebrating the life of Fr. James V. Schall, S.J. wherein he notes:

But the deepest question for Fr. Schall, and political philosophy, is that question of reason versus revelation. And that is the question that he and I use to ponder in walks through Georgetown. My late professor Leo Strauss thought there was a benign standoff here, for reason could not deny revelation, nor revelation refute reason. But as Fr. Schall noted, both revelation and reason emanated from the same source, and they were accessible only to the same kind of creature.

Yes that's the operative question for those who follow closely the teachings of Leo Strauss (and his followers). "Reason" is the secular, "revelation," the sacred. The twin foundings of Western Civilization. Reason, Athens; Revelation, Jerusalem. For those who might consider yourselves proudly secular pagan, it's your Western Civilization too, tracing back to Athens.

Though I do worry whether in our attempts to conceptualize we may be creating a false dichotomy. For those who are religious, if one is, say, a Roman Catholic, one has not just "reason" (from Aristotle-Aquinas) and "revelation" (the 73 books of the canon), but also tradition and the Magisterium. Likewise, Wesleyans have a Quadrilateral.

Recently I reflected on the insufficiency of reason and revelation, not because I, like what Strauss feared (and indeed perhaps what he esoterically believed) endorse a post-modern notion that objective notions of truth potentially ascertained by the two are in fact unobtainable. Rather, that the two, by themselves or together are in fact incomplete.

I think of my meticulous examinations of the writings of America's Founder (and tremendous thinker) James Wilson. And the arguments I have had over what his words really meant and stood for. When I wrote

Scottish Common Sense philosophers, many of them theistic and Christian of diverse, questionable orthodoxy spoke of internal conscience as a necessary truth testing monitoring mechanism (beyond what the Bible says in verses and chapters and what the external canons of reason and logic can prove and test for)

I was thinking of Wilson and some of the thinkers who influenced him.  The context of my disputes has been how did Wilson view "revelation" (on the one hand) v. "reason" (on the other). But when one examines some of the "proof quotes" without looking further for context, one might miss that Wilson isn't dealing with two concepts, simply.

Quotations like this:

Reason and conscience can do much; but still they stand in need of support and assistance. They are useful and excellent monitors; but, at some times, their admonitions are not sufficiently clear; at other times, they are not sufficiently powerful; at all times, their influence is not sufficiently extensive.

And this:

These considerations show, that the scriptures support, confirm, and corroborate, but do not supercede the operations of reason and the moral sense.

The larger, more contentious teaching I get from Wilson (and the thinkers he followed) is that "revelation" was designed to complement the discoveries of "reason" AND "the senses" (or "conscience"). That is "reason and the moral sense" trump "revelation."

(Indeed, that the 2nd above quoted passage, and not what he wrote prior, summarizes Wilson's thoughts demonstrates such was what he was ultimately getting at.)

The lesser included, less contentious claim is that 1. revelation, 2. reason and 3. something else ("the moral sense," "conscience") are all incomplete without one another but necessary to work together to find the clearest understanding of truth.

So it's not a matter of "reason" v. "revelation." But a third thing beyond them both. Like revelation, reason is something that can be taught and tested for externally. The conscience or moral sense is something internal.

Trying to Make Sense of David Barton's Word Salad

I'm going to try and do a more serious analysis of David Barton's observations of the Kim Davis issue.

Below is my more glib analysis:

[America is] a democracy and a republic. Revolutionary France called itself a republic. France also recognized a "higher law" -- a theism to undergird its principles to which they appealed; they simply -- like America -- re-envisioned this monotheistic God to be more "revolutionary." And this is one reason why many American Christians at the time supported the French Revolution and saw it as a continuation of the American.

Okay, so first Barton claimed the difference between revolutionary America and France is that America was founded to be a "republic," France a "democracy."

This is false. The terms "democracy" and "republic" accurately describe both founding era America and revolutionary France. The terms are not mutually exclusive. And yes, America's Constitution promises each state a "republican" form of government. Revolutionary France, likewise termed itself a "republic." (That is they didn't say, "we are a democracy, not a republic.")

(For more on why America is both a "democracy" and a "republic" see Eugene Volokh's post here.)

Second, Barton intimates a feature that distinguishes democracy and republic is that democracy is "the will of the people," republic is "higher law" (which Barton apparently conflates with his understanding of "the Bible").

I think a kernel of truth lies underneath Barton's confusion. Democracy, in its rawest sense, does mean "majority rule," at its worst "mob rule," something arguably more present in the French Revolution than the American. Both the late 18th Century American and French systems sought to pay due respect to "the will of the people." And both believed in limits on such. Small r "republican" checks on the "democratic, majoritarian" process. Such "republicanism" means certain structures are built into the system that operate as as check on raw democratic majoritarian rule.

And those "checks" don't necessarily have anything to do with "higher law." Rather they are things like the checks and balances built into the American constitutional structure, the separation of powers, and the fact that it's elected representatives as opposed to "the people" themselves who write the statutes. The people elect the representatives to "do their will." And most of the time, hopefully, the "will" of both converge.

But not always. When "the people" are subject to fanatical passions, America's founders hoped the will of the more elite refined elected representatives would temper those passions.

Barton's misrepresentations relate more to the nature of unalienable rights. The "liberal" qualifier in the concept of "liberal democracy." If we were a pure "direct democracy," then majority would always win. But that's not our system. Rather, majority wins sometimes, most times in fact. But not always. Certain rights are antecedent to majority rule. Those are the small l "liberal" rights with which a small d "democracy" must deal.

That's one "republican" check on the democratic process, among many, in the kind of "democratic-republic" that both America and France in the late 18th Century were founded to be.

There is no easy answer for determining, in politics, which principles the majority gets to "win on" and which principles are antecedent to majority rule. Harry V. Jaffa termed this dilemma the "Crisis of the House Divided."

("All men are created equal" + the rational truth that blacks are "men," that is "mankind" or human beings = slavery has got to go; but the Constitution makes compromises with the institution of slavery. The Declaration + Constitution put together = an anti-slavery Founding and Lincoln securing a promise America's Founders made but could not or did not keep.)

One way in which to "settle" the issue as to which rights are "liberal"--  that is, antecedent to majority rule -- is tie them to God. This is what Barton intimates distinguishes the American Founding from the French Revolution. 

But revolutionary France too tied their liberal rights to God. In fact, all three of France's "Declaration of the Rights of Man, like America's "Declaration of Independence" appealed to a generic deity as the ultimate guarantor of liberal rights, antecedent to majority rule.

This should surprise not as America's Declaration of Independence greatly inspired the French Revolution and its author, Thomas Jefferson, went to France and assisted in the writing of their Declaration of the Rights of Man, fomenting the French Revolution.

Barton seemingly intimates the theistic "higher law" that undergirds liberal rights in America's system is, unlike that of the French Revolution, from the God of the Bible. But America's Declaration of Independence doesn't claim this. Instead, it appeals to a God in four places [1. Natures' God; 2. Creator; 3. Divine Providence; 4. Supreme Judge of the World] without ever explicitly identifying such God as the Christian one, or quoting verses and chapter of Scripture. The revolutionary French documents do more or less the same appealing to the generically defined "Supreme Being."

During the Founding era, the term "nature" especially as it relates to religion means discovered by reason as opposed to revealed by God in sacred scripture. As it were, the phrase "laws of nature and of nature's God" is a double invocation of reason. Yes, I would say, America's Founders like the French Revolutionaries believed in a higher law as ascertainable by reason.

Christians, yes, after thinkers like Thomas Aquinas believe in such and make "reason and revelation," properly understood work together. And the principles of the  French Revolution are compatible with such. This is why so many Christians of apparent orthodoxy like Ezra Stiles supported the French Revolution and saw it as a continuation of the American.

The Kind of Religion/Christianity I Do Endorse

My last post may have left the impression that I am a simple agnostic. I don't define myself that way; in fact, I have a hard time defining my faith. But I thought I'd elaborate a bit more here.

In order to get to what I do believe I first have to note what I reject and my reasons for such.

Over a decade ago, I discussed Christianity with a young evangelical fundamentalist type. He seemed a real nice fellow but offered a lot of stock, unconvincing reasons for his faith. One reason was, he claimed, the "lack of contradiction in the Bible."

Really? I did a bit of digging and found pages like this and now this. Now, the cursory apparent contractions in the Bible do not mean the good book, properly understood, really contradicts itself. I learned a good, rich, sophisticated hermeneutic can explain those contradictions away like an iron can smooth out creases in wrinkled pants.

The hermeneutic -- if it's sound -- will well use principles of logic and synthesis. Some Protestant Sola Scriptura types are fond of saying "Bible interprets Bible." One certainly must take the different (often more than two) verses and chapters of the Bible, put them together and extract non-contradictory principles from them.

But here's the 800 pound Gorilla: Even the most learned, well synthesized, non-contradictory understanding of the 66 books of the Bible don't lead to one "obvious" result. Rather, competing verses and chapters, synthesized pursuant to the canons of logic and rationality can produce results that blatantly contradict one another.

Indeed, potentially limitless understandings abound and arguably have led to thousands of different sects. And the differences aren't trivial either. (Or at least those who adhere to the contradictory results don't view the differences as trivial, but things worth going to war over).

So, for instance, the doctrine of the "atonement." It's either limited or it's universal. It can't be both. (Or at least Western logic holds it can't be both). Fundamentalist Protestant Sola Scriptura types differ. And both assert "I believe this because the Bible teaches it." The Bible apparently goes both ways on the issue.

This also illustrates there is no such thing as "Sola Scriptura." It's never "the Bible alone." It's always "the Bible plus." In the case of "Sola Scriptura" Protestants, it's at least, plus the "human reason" of the interpreter. (It could be plus a lot of things -- the magesterium, tradition, etc.)

And it's not just the doctrine of the "atonement." It's in fact, every single letter of TULIP and lots of other verses and chapters of scripture that present this problem. It's one reason I reject "rationalism" as a mechanism for solving the problem; as valuable a tool it can be, the method of the Bible + rules of reason to make sure the texts work with one another, lead potentially to such numerous contradictory understandings.

The top down approach to biblical understanding on the other hand solves this problem.  The Roman Catholics and Eastern Orthodox are the two main players here. And indeed, I think this dynamic is a good argument on their behalf. But they still have to convince that they are who they claim to be: The "true Church" that traces back to Jesus. I'm not convinced, if for no other reason than they both can't be right. Both can argue each other to a Mexican Standoff regarding such exclusive truth claims. Were I convinced, I'd join the one who convinced me.

So instead that leaves some kind of Protestant option. But I've already concluded Sola Scriptura and the notion of the Bible plus a reasoned understanding can't settle differences in understanding. As a libertarian individualist, I'm interested in taking the notion of Protestant individuality (Priesthood of all believers) to its logical conclusion. Each individual, appealing to his own conscience in good faith, decides for himself not only how to understand the books of the Bible, but also which books are inspired and whether there are errors in them.

The way in which it was determined the Bible has 66 books instead of 73 is complicated and there isn't a clear objectively provable reason to endorse one canon over the other. Martin Luther in fact, when he was cutting out books of the Roman Catholic Bible wanted to -- if I understand the story right -- cut into the 66 until his other friends in his movement stopped him. (Luther actually did a Thomas Jefferson to the Bible, or vice versa.)

The Book of Revelation, among others, almost made Luther's chopping block. Now, I think that book is poetically interesting and well worth reading and reflecting on. But it is so trippy in the way it is presented my conscience instructs that no general principles can be derived from it. The Gnostic gospels are more valuable for ascertaining general truth principles. (And indeed, the early church fathers, though they believed in sacred scripture, did not believe in the Protestant "book of 66." Once they actually formed the consensus in the late 4th Century, the councils settled on books that numbered in the 70s).

As noted above, I reject "rationalism" as a place to settle these issues because it can't. Religion, yes, must meet the test of rationalism. If science tells us that, for instance, evolution is true, then a rationalistic religion must explain itself to meet that test. Thomas Aquinas noted that if religion and reason appear to contradict one another you have either bad religion or bad science.

There is still, alas, something beyond citing verses and chapters of scripture and testing according to the rules of rationalistic philosophy. Something mystical. And the mystical is something the individual must experience for herself in order for this truth sense to be understood and validated.

Rational argument and empirical evidence will not prove these truths. You don't "win" the argument by getting the last word in. A lot of people seem to operate this way; but such feeling is actually a neurosis. Truth is what it is regardless of who gets the last word in or what masses of people believe in. And because neurosis is an imperfection, true religion ought liberate one from such.

That's one reason I don't think Luther got it right. He was too neurotic. Neurosis, anger, depression, chaos, addiction often yield valuable outcomes, indeed brilliantly so. People worry themselves into productive responsibility. That crazy depressed but brilliant romantic artist. The Black Swan. Nietzsche, if I understand him right (as the Straussians present him) thought this chaotic energy was key to formulating creative authentic values that make life worth living.

Of all the Christian sects, the Quakers come closest. They call the internal understanding "the spirit" from within speaking. (Though I don't like how they got their name. Religious truth should make us be still, not make us quake.) Scottish Common Sense philosophers, many of them theistic and Christian of diverse, questionable orthodoxy spoke of internal conscience as a necessary truth testing monitoring mechanism (beyond what the Bible says in verses and chapters and what the external canons of reason and logic can prove and test for). And there is also a long rich tradition of mysticism in Christianity that spans from Meister Eckhart to Thomas Merton.

For the forms of worship I endorse the Quaker's. The Roman Catholics are the most top down in their ecclesiology. The Baptists are the 2nd most decentralized of the notable sects. As my friend and co-blogger Brian Tubbs, a Baptist Pastor himself, explains why lunatics like the Westboro Baptist Church (and I would add, Steven Anderson) can call themselves "Baptists":

The reality is that Baptist churches are congregationally autonomous and largely independent from one another, even if they do cooperate together in a fellowship or denominational organization. Such cooperation is voluntary and grants absolutely zero oversight authority to the cooperative body. The chuches [sic] remain independent. And this means that anyone can start a church and call it “Baptist.” Phelps would’ve had a much harder time starting a Catholic, Methodist, or Presbyterian church, because those denominations are structured differently. The ease with which hateful crackpots like Phelps can coopt the name “Baptist” is why many Baptist churches are, in recent years, dropping the name “Baptist” from their signs (and, in some cases, from their official name altogether).

Baptists so believe in the Protestant concept of "Priesthood of all believers" that they have no "Reverends." But they do have often loudmouthed "Pastors," speaking from the front and telling the flock how properly to interpret the faith and what to believe.

The Quakers on the other hand, take the notion of Priesthood of all believers to its logical conclusion. No loudmouthed leader from the top or in front or above telling us how to properly interpret religious truth. Rather silence, with each individual congregant having equal rights to speak, when it moves them.

Maybe the individual speaking is right, or not. That's for each other individual to agree with to the extent it resonates with his or her own conscience.

The Adventures of David Barton and Glenn Beck

Wow, the two of them here look like they are on some kind of "caper." Secret agents with Barton riding in the back seat getting ready to rescue Kim Davis. See John Fea's post and Warren Throckmorton's.

Seriously though, below is what I wrote on Facebook in response to Barton's strange blatherings:

We are a democracy and a republic. Revolutionary France called itself a republic. France also recognized a "higher law" -- a theism to undergird its principles to which they appealed; they simply -- like America -- re-envisioned this monotheistic God to be more "revolutionary." And this is one reason why many American Christians at the time supported the French Revolution and saw it as a continuation of the American.

Swedenborgs' Address to George Washington

I've written many times before on George Washington's classic address to the Swedenborgs where he lets them know whatever rights the federal Constitution grants to "religion" they are equally entitled to such.

But it's worth focusing on their address to him. Religious leaders constantly corresponded with Washington, praising him, seemingly both to try to smell him out and proselytize to him. Washington invariably responded with generic, inclusive head nodding language that affirmed his belief in a monotheistic Providence (as he does here).

They wrote:

An Address from the New Church at Baltimore, To George Washington, Esquire

Sir,

While the Nations of the Earth, and the people of United America especially, have in their various denominations paid their tribute to the respectful deference to the illustrious President thereof, permit, for a Society however small in number, yet sincere they trust, in their attachment to offer up in the dawn of their institution, that mark of dutiful esteem which will become the new associations, to the Chief Magistrate of America.

We presume not, Sir, to enter into a reiterated panegyric of matchless virtues or exalted character, but assuming causes with effects, we are led to believe that you were a chosen vessel for great Salutary purposes, and that both in your actions and in your conduct, you justly stand one of the first disinterested and exemplary men upon earth. Neither in this address can we, was it expected, enter into a detail of the profession of our faith; but we are free to declare that we feel ourselves among the number of those who have occasion to rejoice that the word literally is spiritually fulfilling; that a new and glorious dispensation or fresh manifestation of Divine Love hath commenced in our Land; when as there is but one Lord, so is his name becoming one throughout the earth; & that the power of Light or truth and righteousness is in an eminent Degree, universally prevailing, and even triumphing over the powers of Darkness; when Priestcraft & Kingcraft, those banes of human felicity, are hiding their diminished heads, and equality in State, as well as in Church, proportionally to mind, are considered the true criterion of the majesty of the people. -- Oh! Sir, could we, without being charged with adulation, pour out the fullness of our souls to the enlightened conduct of him who stands chief among the foremost of men, what a volume of truth might we deservedly offer to the name of Washington, on the altar of Liberty uncircumscribed! Allow us, by the first opportunity, to present to your Excellency, among other Tracts, the Compendium of the New Church, signified by the New Jerusalem, as the readiest mean to furnish you with a just idea of the Heavenly Doctrines.

That the Lord Jesus, whom alone we acknowledge as "the true God & eternal Life," will preserve you long to reign in the hearts of the people, and lastly to shine as a gem of the brightest lustre, a Star of the first magnitude of the unfading mansions above, is the fervent aspiration of your faithful citizens and affectionate Brethren. Done in behalf of the members of the Lord's New Church at Baltimore, this 22d Day of January 1793 -- 37.

W.J. Didier

Secy. Protem

While they could not "enter into a detail of the profession of [their] faith," they still did proselytize for their unorthodox understanding of the Christian faith. They were modalists, believing the Father, Son & Holy Spirit were One Person, not Three Persons. While most modalists believe the three names are just three different titles or "modes" of One God, the Swedenborgs believed that One Person was Jesus Christ. (That Jesus wasn't just the "mode" of the Son; He was the "mode" of all three). 

Julie Ingersoll's New Book

John Fea has the information here. It's noteworthy in that it's being published by Oxford University Press. A taste:

David Barton is also the popularizer of a revisionist history of race in America that has become part of the Tea Party narrative. Drawn in part from the writings of Christian Reconstructionists, that narrative recasts modern-day Republicans as the racially inclusive party, and modern-day Democrats as the racists supportive of slavery and postemancipation racist policies. Barton’s website has included a “Black History” section for some time. Like Barton’s larger revisionist effort to develop and perpetuate the narrative that America is a Christian nation, the “Republicans-are-really-the-party-of-racial-equality” narrative is not entirely fictive. Some historical points Barton makes are true; but he and his biggest promoter, Glenn Beck, manipulate those points, remove all historical context, and add patently false historical claims in order to promote their political agenda. Barton appeared regularly on Beck’s show to disseminate his alternative reading of African American history, carrying with him, as he does, what he claims are original documents and artifacts that he flashes around for credibility.

(Those are Ingersoll's words, not Fea's.)

Two From Robert Tracy McKenzie on the Founders & Religion

"Wheaton University Professor McKenzie is Chairman of the History Department." Here is the first entitled "The Contradictions Of A Secular University: Another Jefferson Legacy." And the second entitled "WERE THE FOUNDING FATHERS CHRISTIAN?" A pull quote from the first:

Jefferson’s approach to moral values differed in the details but was similar at the bottom line. Jefferson’s starting point was what historian Gregg Frazer labels theistic rationalism. Frazer means that Jefferson was willing to concede the existence of God on logical grounds, but reason was always in the driver’s seat when it came to determining his religious beliefs. He rejected as irrational almost all of the fundamental tenets of orthodox Christianity (as outlined in the Apostles’ Creed, for example), was skeptical of the concept of special revelation, and insisted repeatedly that reason was the only reliable guide to virtue.

And the second:

... If we were to imagine a continuum of religious belief, theistic rationalism would fall somewhere between orthodox Christianity (defined by historic confessions such as the Apostles’ or Nicene creeds) and Deism.

The latter is a slippery concept. Deism in the late-eighteenth century was not embodied in a formal denomination. It had no official creed or confession, and I’ve come across a range of definitions of it in my reading. I can’t say that Frazer’s understanding of Deism is the right one, but I do applaud him for offering a precise definition up front. Deism, as Frazer defines it, has two distinguishing characteristics: The first is the belief in an absent God, a Deity who takes no active role in his creation. There is no logical reason to pray to such a God or to expect this watchmaker Creator to intervene in human affairs. The second distinguishing feature, which follows logically from the first, is the rejection of the very possibility of what theologians call “special” (as opposed to “general”) revelation. The God of Deism does not speak to humankind except through the order inherent in the natural world.

RIP Paul Sigmund

A good man gone. I can't say "too soon" because, at 85, he lived a long life. But he will be missed by many.

I'm embarrassed to say that he passed last April (2014) and I just took note of it.

One of the things I like to do with my free time is attend open to the public lectures at Princeton. Even though I disagree with Robert P. George on social issues, as it relates to the study of the American Founding, religion, history, politics & philosophy (the interdisciplinary I study and blog about) his James Madison Program is the best Princeton offers in this area.

There are other good ones too, for instance the University Center for Human Values. And sometimes the two projects will promote lectures and conferences jointly. But for what interests me, the James Madison Program is the best.

And that's where I first encountered Professor Sigmund. He was, among other things, a top John Locke scholar. When discussing Locke, Sigmund was adamant in his assertion that Locke was, despite protests to the contrary a "Christian."

But that assertion depends on what it means to be a "Christian." When after a conference I asked Prof. Sigmund whether he thought Locke believed in the Arian heresy, his eyes lit up with excitement as he was happy that someone was interested enough in the controversy to even know to ask that question. He said yes, pointing to the scholarship of John Marshall of Johns Hopkins University as confirming the point.

That begs the question, though, what it means to be a "Christian." Dr. Sigmund's answer paralleled Locke's: You don't necessarily have to believe in the Trinity; rather hold that Jesus was Messiah or central to your faith. So Trinitarians, Arians, Socinians, Mormons, Jehovah's Witnesses are all "Christians" as it were.

Dr. Sigmund vehemently disagreed with the assertions of Leo Strauss and his followers that Locke was some kind of esoteric Hobbesian atheist. (I don't know as much on Thomas Hobbes as I do Locke, but I don't think even Hobbes was a secret atheist). Locke was an esoteric something, but not, at least not provably an atheist.

Rather, more likely as noted above, Locke was a secret heretic (unitarian) writing in a context when the public promotion of heresy could get one executed (something Locke, thankfully helped deliver us from).

But when moderating the controversy publicly, Dr. Sigmund was scrupulously magnanimous.

Jonathan Den Hartog: "John Adams and 'The Religion of Democracy'"

From JDH here. A taste:

Since Penguin was kind enough to send me a review copy of Amy Kittelstrom's The Religion of Democracy , I thought the book deserved some thoughtful response.  (Note: there is an excerpt from the introduction here.)

[...]

When John Adams does show up, 2/3 of the way through the chapter, he has encountered the rationalism of Jonathan Mayhew and his own minister Lemuel Briant, as well as many advocates of orthodoxy. As he adopts his own religious values--and Adams was always a party of one--he articulates a broad-minded belief that emphasized humane concerns, with respect toward a singular deity. Kittelstrom here tends to emphasize either the diary Adams kept when a young man or his correspondence--most notably with Thomas Jefferson at the end of his life. These broad statements don't fully wrestle with Adams's own view of how religion and society might interact.

This approach runs into several problems for cantankerous, contrarian Adams. One is that his religious commitments are hard to pin down. Gregg Frazer sees him as a "theistic rationalist," which might help Kittelstrom's cause. Still, Adams tended to emphasize different pieces of his belief in different settings--the correspondence with Jefferson does not exhaust Adams on religion. Further, Adams's own beliefs themselves evolved, a point well made in an unpublished paper by Adina Johnson.

Christians in Nagasaki

On the 70th Anniversary of the bombing of Nagasaki, I learned something about the presence of Christians there. The article obviously has a strong slant (I'm certainly no master of the ethical dilemmas posed by war). But it's well within tradition of Christianity & the "Christian Nation" question. A taste:

In 1945, the US was regarded as the most Christian nation in the world (that is, if you can label as truly Christian a nation whose churches are proponents of eye-for-an-eye retaliation, are supportive of America’s military and economic exploitation of other nations or otherwise fail to sincerely teach or adhere to the ethics of Jesus as taught in the Sermon on the Mount).

Ironically, prior to the bomb exploding nearly directly over the Urakami Cathedral at 11:02 AM, Nagasaki was the most Christian city in Japan, and the massive cathedral was the largest Christian church in the Orient.

[...]

Most Nagasaki Christians did not survive the blast. 6,000 of them died instantly, including all who were at confession that morning. Of the 12,000 church members, 8,500 of them eventually died as a result of the bomb. Many of the others were seriously sickened with a highly lethal entirely new disease: radiation sickness.

Three orders of nuns and a Christian girl’s school nearby disappeared into black smoke or became chunks of charcoal. Tens of thousands of other innocent, non-Christian non-combatants also died instantly, and many more were mortally or incurably wounded. Some of the victim’s progeny are still suffering from the trans-generational malignancies and immune deficiencies caused by the deadly plutonium and other radioactive isotopes produced by the bomb.

And here is one of the most important ironic points of this article: What the Japanese Imperial government could not do in 250 years of persecution (i.e., to destroy Japanese Christianity) American Christians did in mere seconds.

John Adams on Swedenborg and Wesley

His words were, to put it mildly, unkind.

A taste:

I have just read a sketch of the life of Swedenborg, and a larger work in two huge volumes of Memoirs of John Westley* by Southery, and your kind letter of January 22d came to hand in the nick of time to furnish me with a very rational exclamation, “What a bedlamite is man”! They are histories of Galvanism and Mesmerism thrown into hotch potch they say that these men were honest and sincere, so were the Worshipers of the White Bull in Egypt, and now in Calcutta, so were the Worshipers of Bacchus and Venus, so were the worshipers of St Dominick and St Bernard. Swedenborg and Westley had certainly vast memories and immaginations, and great talents for Lunaticks.

-- To Thomas Jefferson from John Adams, 3 February 1821.

The Two Quaker Hybrid American Founders

Given that Quakers didn't believe in taking up arms it was difficult to be both a "Quaker" and a "Founder" (at least one who supported the American Revolution) at the same time.

So the two most notable of America's Founders who happened to be both, technically, weren't actual members of the Quaker club but considered themselves something different. (On a personal note, I use the word "Quakerish" to describe my religious sentiments.)

Those two men were John Dickinson and William Livingston. This links to a letter by Livingston to an actual Quaker whilst Livingston was serving as Governor of NJ in 1778.

Livingston, while trying to balance the Quakers' privilege to absolutely refuse to take up arms against the British, with the right of the State to demand citizens do such, gives us a hint as to his personal faith when he says, "I am more than half a Quaker myself."

The God of Benevolence

One of the claims made, among elsewhere, in Dr. Gregg Frazer's book is that the God of the American Founding (what he terms "theistic rationalism," but could be termed differently) was more benevolent than the God of "the commonly received ideas of Christianity" in late 18th Century America.

Benevolence was one of the "lenses" through which America's key Founders viewed God. Indeed, Robert J. Wilson III's book entitled The Benevolent Deity: Ebenezer Gay and the Rise of Rational Religion in New England, 1696-1787 features the influential unitarian theologian Gay as one of the first leaders of this theological movement. (Gay doesn't get the press for Americanist theology that do like-minded slightly later theologians Revs. Jonathan Mayhew and Charles Chauncy, because he turned out to be a Tory.)

"Rationalism" was another lens through which Dr. Frazer claimed the key Founders viewed their Deity. Hence, America's God wasn't that of late 18th Century biblical Christianity, but something more humanistic and rationalistic (the idea is it's American "man's reason" that changed the Christian God's features).

That's quite a contentious claim, but one in which I believe has a degree of merit. There are some lesser included claims that are not so contentious. One is to stress the benevolent nature of the deity, part of the zeitgeist of the American Founding. This contrasts with the nature of the god of Calvinism, i.e., the god of Jonathan Edward's "Sinners in the Hands of an Angry God."

So for instance, Benjamin Rush was influenced by the lens of God's benevolence when he rejected Calvin's God and in turn Rush's conversion to Arminianism terminated with the belief in "the salvation of all men" where the unsaved experienced "future punishment ... of long duration." Yes, this "Christian-Universalism" accepted punishment for the unsaved. Indeed, even the "non-Christian" deists believed in the existence of a deity and the future state of rewards and punishments.

But Rush was no deist. He was an Arminian orthodox Trinitarian Christian who believed all men would eventually be saved through Christ's universal as opposed to limited atonement. In so doing Rush expressed faith that God's benevolent nature would ultimately prevail against other competing aspects of His persona. And he did so without converting to "theistic rationalism/unitarianism/Christian-Deism," whatever we term it.

And with that I mention the God of Emmanuel Swedenborg. Swedenborg was no rationalist. To the contrary he was a mystic, who posited trippy theological notions. But his God was benevolent. Indeed, what I've seen from Swedenborg's testimony, his God could win a benevolence contest among the various extant theological ideas in 18th Century Christendom.

[To remind readers of the relationship of Swedenborg to the American Founding see here and here.]

But like even the deists, unitarians, and universalists in 18th Century Christendom, Swedenborg didn't believe everyone automatically got the same Heaven at death (Swedenborg was way too smart to believe in something that simplistic).  He wrote a book called Heaven and Hell (not this Heaven and Hell, but I'd love to merge the two concepts) describing his nuanced understanding of such.

You often hear Arminians say things like "people choose to send themselves to Hell," but that begs the question of what the nature of Hell is really like. People choose to send themselves to eternal conscience torment worse than the holocaust or being confined to solitary in a prison for eternity?

The response is something like "no, people know what they are rejecting, and therefore the eternal conscience torment they get is their choice not god's." The Calvinists are stuck with the notion that god chooses to Elect and thus send folks to Hell for all eternity.

Rather Swedenborg's notion of Hell is more like C.S. Lewis' assertion that the doors of Hell are locked from the inside. Which again, begs the question, what could the nature of Heaven & Hell be like that would lead individuals to make such a choice? No one will choose to be burned, waterboarded, or in a state of maximum security prison-like solitary confinement for all eternity. See contemporary Mixed Martial Arts; people will "tap out." And a god who would send anyone much less than the majority of human souls there for all eternity could hardly be seen a "benevolent Deity." 

Swedenborg provides specific answers. People choose Hell because they get more pleasure from sinning than not. The God of Benevolence permits this eternal choice. People in Hell because of their willful choices actually flourish better there than they would in Heaven. Indeed they could only flourish in Hell not in Heaven. In Hell people can choose to love themselves but not others, and make a partnership with each other not unlike a partnership of thieves like in "The Sopranos."

Swedenborg teaches God is so benevolent that when souls choose to send themselves to Hell to compete and connive with one another and thus get "hurt," God's angels will come to Hell to comfort such hurt souls much like a loving humanistic authority figure (parents to little children, owners to pets) would seek to comfort wayward subordinates.

Thus, living a life or eternity of such chosen sin will not lead to the real happiness that those who choose otherwise experience. We can make this choice before we die. And indeed, after we die and get more information as to ultimate reality on the other side (the period of sorting things out). The unsaved will stay in hell for as long as they choose. Will they choose to stay there forever? We can't yet answer.

For the source of my understanding of Swedenborg's teachings see this.

Throckmorton on Carter

See this post from Warren Throckmorton on Robert Carter III. It's from 2012 and written in the context of answering a claim by David Barton. I'm linking to it now because I have my radar up on the Swedenborgians. A taste:

 Regular readers of this blog will know that Robert Carter wrote what he called a “deed of gift” that set in motion the largest emancipation of slaves in the United States prior to the Civil War. Carter’s deed listed 452 slaves to be emancipated throughout the remainder of Carter’s life. To see parts of the six page deed, click here. ...

Stephen Klugewicz: "The Forgotten First Emancipator"

Check it out here. A taste:

After reading Andrew Levy’s The First Emancipator, the story of Virginia aristocrat Robert Carter III (not to be confused with his grandfather, Robert “King” Carter), I can no longer blithely make excuses for slaveowning Founding Fathers who refused to free their slaves. Motivated by the egalitarianism of his religious beliefs—a combination of Baptist and Swedenborgian theology—Carter in 1791 quietly issued his “Deed of Gift,” which provided for the gradual emancipation of his 452 slaves. ...

Robert Carter, then, stands as the personification of the inconvenient truth that emancipation, even on a large scale, was entirely feasible in the United States, at least at the turn of the nineteenth century. In this way, his life serves as an indictment of the civic gods of America—Thomas Jefferson, George Washington, James Madison, Patrick Henry, Richard Henry Lee—who did not free their slaves during their lifetimes. ...

John Hargrove's First (1802) Sermon

Hat tip to Bill Fortenberry for finding and uploading Swedenborian John Hargrove's first sermon delivered to the President and Congress.

In it you will not find the trippy teachings of Swedenborg. But you do find an honest comparison between the prevailing doctrines in orthodox Christianity and what the New Jerusalem Church teaches. They were not orthodox on among other doctrines the Trinity and the Atonement.

You do see there, the notion (I'm not sure if original to Swedenborg) that God never gets "angry" (yes I put that term in scare quotes). Many objections could be offered like "but what about Jesus and the money lenders." The the response is the Bible doesn't say Jesus got angry with them, rather merely that He drove them out.

So yes, you can "straighten someone out" even to the point of pulling the trigger without getting angry or upset (that is if you have achieved such perfection). To be not upset means to be in control. Likewise anger and fear, insofar as we understand the biological response to them are opposite sides of the same coin: Fight or flight. Stress. Part of the lower animal nature.

So saying God gets angry is to me necessarily like saying "God gets scared" or "God gets stressed."

One recent response I've dealt with was proof texting "but God says He gets angry." Yes there are translations of verses and chapters of scripture that use that word to describe how God feels. My response is that the word "anger" is not the properly translated term for the reasons I noted above. It's not what humans experience when they get angry (when their heart races and their face turns red, etc.). It's something in principle different.

See the link below from a modern Swedenborgian teacher on why there is no such thing as "righteous anger."

Swedenborg, the Ultimate "Cosmic" Theologian

In the future look for me to say much more on Emanuel Swedenborg. When one learns about his ideas, one might be tempted to write him off as a crank. Well, he was very smart; I've seen estimates of his IQ at the 200 level. I know that doesn't demonstrate he wasn't a crank as a lot of brilliant people are crazy. Indeed, Swedenborg's testimony led folks to question his sanity.

Whatever Swedenborg's legacy we don't write off Immanuel Kant (another really smart fellow). And Kant -- the man who coined the term "Enlightenment" -- took Swedenborg's ideas very seriously. He seemed obsessed and fascinated with them, and had a love hate relationship with them.

While Swedenborg's theology is extremely complex, I will try to simplify it in a nutshell: He was a self understood "Christian," coming from the Lutheran tradition, who believed in the divine inspiration of the Old and New Testaments. He believed the "Father, Son & Holy Spirit" were equally divine, but different modes of one God. Thus, he wasn't an orthodox Trinitarian Christian, but a modalist.

He also rejected Sola Fide, and like the Roman Catholics, Eastern Orthodox, and others, believed in justification through some mysterious process of faith, grace and works. 

Oh, and he also claimed to have visited the afterlife and described what it's like there. Indeed in vivid detail. And that testimony, as far as I can tell, is taken by his followers to have divine revelatory authority along the lines of the Old and New Testament. That's obviously where his ideas cause controversy.

On salvation, Swedenborg was not technically a universalist, but perhaps could be termed a "modified universalist." On a personal note, I don't just reject the notion of Hell as described by Jonathan Edwards in "Sinners in the Hands of an Angry God" as false, but, as a doctrine, I believe it as pernicious as the worst of what radical Islam offers.

On the days I am a believer, I consider myself a "universalist." But as a believer, I still hold to the doctrine of a future state of rewards and punishments.

It's either "Heaven or Hell," one of the other -- one thing perfectly awesome, the other, worst than the worst someone can experience on Earth (like the Holocaust) forever. This strikes me as not only an overly simplistic false dichotomy, but as mentioned above,  renders such idea of Hell no more respectable than the theology that motivated those 19 hijackers to do what they did on 9/11/2001.

But that doesn't invalidate the concept of future punishment,  Hell, what have you. We want folks punished in the future for the bad they do to others. Hitler, Stalin, serial killers? Yes. (And even them, no, not forever.) But the Jews who simply didn't accept Jesus as savior but committed ordinary sins like lusting for someone who isn't your spouse or stealing a candy bar from the lunch room? And Hell is worse than the holocaust, but for eternity?

This is crazy (in my opinion), something which I could never believe in or respect. It's, again, as an idea, in Mohammed Attaville.

But Swedenborg didn't see Hell that way. Rather he saw it in a way that I independently, doing a thought experiment, concluded was just (as much as I despise the above mentioned notion of Hell). It has to do with Aristotle's notion of Eudaimonia; or as George Washington put it,

There is no truth more thoroughly established, than that there exists in the economy and course of nature, an indissoluble union between virtue and happiness, ...

In other words, Hell for the unsaved is like Ground Hog Day. In fact, Heaven and Hell may be the same place! Being in God's Presence for all eternity with His rules. Follow them, and you'll be happy. Break them, and you won't. Do as much smoking, drugging, gaming, hedonistic pleasure pursuing and conniving you want and see how happy it gets you.

That's more or less the notion of Hell I get from Swedenborg. As CS Lewis put it, the doors of Hell are locked from the inside. And no wonder so many folks would choose to stay there for so long, perhaps forever.

Recently, for the first time in my life I attended a funeral at a Swedenborgian Church.  There were the traditional citing of verses and chapters of scripture and singing of traditional hymns like "Amazing Grace." But the minister then cited Swedenborg's writings as seemingly something on par with the Old and New Testament.

It was a very nice sermon, and pleasant, peaceful experience for me.

As it relates to my interest in the American Founding, 1. George Washington wrote the "New Church" (Swedenborgian) and let them know whatever rights the US Constitution grants to "religion" the Swedenborgs were equally entitled to them. And 2. Thomas Jefferson, as President in a context when ministers were invited to preach to the newly formed Federal Government, invited John Hargrove to preach the doctrines of Swedenborg to Congress.

[No, Jefferson was not a secret Swedenborgian. Rather, I think his motive was, if I have to sit through sermons that preach doctrines in which I don't believe, you people should have to do the same. Open your minds a little.]

But let's finally get to the "cosmic" nature of Swedenborg's ideas. He like a lot of the "Christian" figures in the 18th Century pondered the newly understood nature of the stars and universe and concluded such were teaming with intelligent life. Aliens? Angels? Spiritual beings in the cosmos that may have material form? What's the difference?

Consider what Swedenborg wrote when discussing his experiences with the "the spirits of the earth Mercury":

I was desirous to know what kind of face and body the men in the earth Mercury had, whether they were like the men on our earth; instantly there was presented before my eyes a woman exactly resembling the women in that earth; she had a beautiful face, but it was smaller than that of a woman of our earth; her body also was more slender, but her height was equal; she wore on her head a linen cap, which was put on without art, but yet in a manner becoming. A man also was presented to view, who was more slender in body than the men of our earth are; he was clad in a garment of a dark blue color, closely fitted to his body, without any foldings or protuberances: it was given to understand, that such was the form of body, and such the dress of the men of that earth....

 Sounds to me like Swedenborg met himself some Nordic Whites. 

D. G. Hart: "When Did Christian America End?"

Check it out here. A taste:

The odd wrinkle to Christian readings of the American revolution is that the United Kingdom was a Christian nation. Presbyterians were the established church in Scotland. And King George was head of a church that claimed George Washington as a member (and he was an orthodox Christian, you know). Plus, it seems that King George III wasn’t all that bad a king.

What the United States did was to establish itself without a Christian church. Advocates of a Christian America may not like the language of the separation of church and state, but what the United States did in comparison to Europe and 1500 years of history (and even compared to France where Napolean eventually made Roman Catholicism the established church) was to create a nation without a state church (at the national level — hello) and that prohibited religious tests for holding office. That also meant the churches (except for Congregationalists in New England) had to pay as they went on the basis of their own creative schemes for finding parishioners and persuading them to give (till it hurts — I mean, tithe).

MRFF, "Spiritual Rape" & Roger Williams

Check out Chris Rodda's newest piece here. A taste:

In his 1643 pamphlet Queries of the Highest Consideration, Williams wrote (emphasis added):

"And oh! since the commonweal cannot, without a spiritual rape, force the consciences of all to one Worship, oh! that it may never commit that rape, in forcing the consciences of all men to one Worship, which a stronger arm and sword may soon (as formerly) arise to alter."

In his 1644 book The Bloody Tenent of Persecution for Cause of Conscience, he wrote:

"A Soule or spiritual Rape is more abominable in God's eye than to force and ravish the bodies of all the women in the world."

Stewart on the Founders' Cosmic Beliefs

A few days after I wrote my piece on cosmic religions, I see Matthew Stewart had a similar piece on the matter. I didn't read Stewart's book. His article could have been based on the research found there. A taste:

If these peace-loving aliens were a threat to anything, it was to theology. John Adams put his finger on the problem as a young man in a diary entry from 1756. Given the near-certainty of alien life, he reasoned, Evangelical Christians must either condemn our extraterrestrial brothers to everlasting perdition or suppose that Jesus shows up on an endless number of planets in ever-changing alien incarnations. Thomas Paine later made the same point in print, rather more caustically: “The person who is irreverently called the Son of God, and sometimes God himself, would have nothing else to do than to travel from world to world, in an endless succession of death, with scarcely a momentary interval of life.”

There are a lot of sightings of strange objects in the sky. I often wonder if not only have we been visited by them, but if we are their projects. If they do exist and are visiting, it needs explaining why they aren't sharing their technology like zero point energy and cures for diseases like cancer. One reason is it would be too "disruptive." Likewise if they are that much more advanced then they have presumably knowledge of the origins of reality. That would disrupt or perhaps clarify "religion."

Perhaps the recorded miracles of old were simply uses of advanced alien technology. From Thor:

Erik Selvig: I'm talking about science, not magic.
Jane Foster: Well, "magic's just science we don't understand yet." Arthur C. Clarke.

....

 Thor: Your ancestors called it magic...
[Thor skims through a book on Norse mythology]
Thor: ...but you call it science. I come from a land where they are one and the same.
 

Arnhart: "Did Leo Strauss Think that Liberalism's Success Denied the Need for Esoteric Writing?"

Check out Larry Arnart's post here. A taste:

...  On the one hand, Strauss seems to agree with the pre-modern view that esoteric writing is necessary and desirable because of the natural conflict between the philosophic life of the few and the moral, religious, or political life of the many.  On the other hand, Strauss seems to agree with the modern view that in a liberal or open society, there is no natural conflict between the philosophic life and the practical life, and therefore esoteric writing is unnecessary and undesirable.

Thoughts: I believe esoteric writing is still used in modern open society because of the "meet the old boss, same as the new boss" dynamic. Small l "liberal" society turned out to be not as "open" and "liberal" in the ideal for everybody as might have been imagined or desired.

Still, as bad as today's ideological and political tyrants in liberal democracies may be, the context in which the pre-moderns needed to write esoterically was far worse. Back then, those who bucked the line could be, not just fired from their jobs or have their reputations ruined in respectable society, but burned at the stake or otherwise forced to leave the nation-state.

So I think of John Locke for instance, someone the Straussians have notoriously analyzed for his "esoteric" sentiments. They claim he was an esoteric atheist. I don't believe this. Locke exoterically claimed to believe in God, be a Christian, that "Jesus was Messiah" (and that was his test for lowest-common-denominator "Christianity"); but he never claimed that one must believe in doctrines like the Trinity, Incarnation, Atonement, etc. to be a "Christian."

Now, I DO think Locke was up to something esoterically, exactly what, we can never be sure. Personally, I don't believe Locke was an atheist but a secret unitarian or Trinity denier. That is, if I could go back in time and pin Locke down with truth serum and ask him "do you believe in the Trinity and Incarnation" I firmly believe his answer would be "Absolutely not. In fact, I deny these doctrines."

Instead, Locke just studiously avoided putting his specific cards on the table as it related to those doctrines. When a critic of his said his refusal to assert orthodox Trinitarian doctrines as part of the necessary minimums for what it means to be a "Christian" necessarily meant he denied the Trinity and was therefore a "Socinian," Locke replied that nothing in his writings clearly denied the Trinity. (He simply didn't affirm the doctrine.)

The problem for Locke is that if he wanted to deny the Trinity, it was illegal in England at that time for him to so do; England like the rest of pre-Englightenment Christendom would, at worst, execute heretics (including those who denied the Trinity). Locke also left the England in exile for Holland because of the controversial nature of his ideas.

I'm no fan of political correctness, but how many Americans today feel they need to and ACTUALLY DO leave the country because of their ideas? That's the context in which Locke not only existed but the politics of which he attempted to transcend in favor of something more tolerant, open and "rights oriented." Small l "liberalism." What Locke helped to establish.

David Barton's Misleading Footnote #1

Last post I noted that David Barton's article about the "Unconfirmed Quotations" was a new edition. Barton, if we don't know, can easily write off "secular" scholars' criticism of his as agenda driven. However, notable respected devout orthodox Christian scholars criticize his work as well. And he's attacking them here.

Let's look at his footnote #1. This is from the text of his article:

Scholars and popular historians routinely utilize secondary sources or take quotations from these sources, ¹ but when David returned to this subject for his 1996 book Original Intent, he decided to only rely on quotations that could be found in original primary source material.

And here is the content of the footnote:

 1. See, for instance, Mark A. Noll, Nathan O. Hatch, and George M. Marsden, The Search for Christian America (Westchester: Crossway Books, 1983), passim and especially p. 73 (citing various secondary source to support the profoundly erroneous assertion that “The God of the founding fathers was a benevolent deity, not far removed from the God of eighteenth-century Deists or nineteenth century Unitarians.”); John Fea, Was America Founded as a Christian Nation: A Historical Introduction (Louisville: Westminster John Knox Press, 2011),118-19, 258 (quoting John Calvin from Gregg Frazer’s 2004 doctoral dissertation rather than the readily available Institutes of the Christian Religion); and, worst of all, Isaac Kramnick and R. Laurence Moore, The Godless Constitution: The Case Against Religious Correctness (New York: W.W. Norton, 1996) (within which the authors do not feel compelled to cite any sources whatsoever!).

Google Noll, Hatch and Marsden for their bona fides. Barton certainly has nerve. Barton intimates that if a scholar cites another scholar as opposed to a primary source, the original sources are not being accurately cited. Now, this can happen. Indeed, this scholarly malpractice is what caused the problem with his "unconfirmed quotations."

For example, George Washington says something in his Farewell Address where he uses the terms "religion" and "morality" providing "indispensable supports" to civic society. A secondary or even later source comments on it with spin: "Washington was saying it is impossible to rightly govern the world without God and the Bible." Then a later source says "George Washington said 'it's impossible to govern ...'" (For more on the story, see this.)

Again, it's scholarly malpractice and it is something in which NONE of the above mentioned scholars engage. They are not just "citing each other" instead of citing the primary sources, which is what Barton intimates. Rather, they are accurately quoting the primary sources,  giving critical commentary, providing the critical commentary of other professionals and the footnotes often go, instead of to a primary source, to a secondary source that is respected and peer reviewed.

I prefer the more straightforward footnote directly to the primary source. But the accuracy and context of the quotations can be verified. And indeed, I just verified the footnotes and sources on pages 72-74 of The Search For Christian America. They are all accurate as is their assertion “The God of the founding fathers was a benevolent deity, not far removed from the God of eighteenth-century Deists or nineteenth century Unitarians.”

One caveat, if "Deism" is understood as the cold, distance watchmaker, it would be misleading. However the God of the 18th Century American and English "Deists" was chiefly "Christian-Deism." Indeed, it's hard to imagine describing a cold, non-intervening watchmaker as "benevolent" as the authors do (and the Founding Fathers did). Further, the God of the nineteenth century Unitarians (at least for most of that century) was understood as a "Christian" deity with a consequent denial of the Trinity and affirmation of unorthodox understandings of biblical texts and doctrines.

So Barton, not the three "PhDs," (what Barton doesn't have and seemingly views those who do have them with hostility) is the one who is "profoundly erroneous" in his assertions.

Likewise, Dr. Fea accurately quotes from John Calvin and lists the source Dr. Frazer's PhD dissertation which accurately quotes from Calvin's Institutes. He also sources Calvin's Institutes on footnote 22 of Chapter 7 of his book.

Drs. Kramnick and Moore likewise accurately quote the original sources which they cite, but simply dispense with the normal method of scholarly footnoting (a mistake in my opinion).  Here and elsewhere Barton gives the misimpression that they have "no sources" when in reality they simply have no footnotes or endnotes. Their book is, again to stress the point, replete with accurate quotations from original sources. (I don't think one could establish a life long successful career at Cornell as each of them did, without being able to accurately cite original material.)

The Phony Quotations Strike Again

I used to call them "David Barton's phony quotations." He did write an article that half-assed attempts to correct the record [I linked to the newest version of the article which I just read and which attacks Dr. Gregg Frazer whose work I have followed closely for years]. I'm not going to pin them on him anymore, however.

I've been doing this for over a decade now and it seems these quotations aren't going away. Here is the latest use from WordNetDaily head honcho Joseph Farah:

Too many Americans have become convinced that we can, as a nation, have it both ways – denying God and still somehow hanging on to our liberty, prosperity and security. It just doesn’t work that way.

A quote from James Madison is very relevant here: “We have staked the whole future of the American civilization, not upon the power of government, far from it. We have staked the future … upon the capacity of each and all of us to govern ourselves, to control ourselves, to sustain ourselves according to the Ten Commandments of God.”

He chose his words carefully, and they were accurate and to the point.

The problem is Madison never said it. It's a fake quote. America's Founders -- notably the Founders who played leading roles like James Madison -- did engage in God talk and spoke of "blessings" and "Providence" and so on. However, they tended to be much more general in how they described God. 

Tim Holcombe: "Why The American Revolution Was A Mistake"

Food for thought, here. A taste:

If an American could compare the liberties he enjoys with those of a pre-Revolutionary War colonist, he might well wish to find the nearest time machine and switch shoes. And wearing those shoes, perhaps he would have opportunity to read the words of Thomas Jefferson, with the ink barely dry on the Declaration of Independence:

The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute tyranny over these States.

In penning these words, Jefferson became the liar of the century. His assessment was verifiably false, yet his words have had resounding historical impact.

The colonists actually had a sweet deal, particularly with taxation. The total burden of British imperial taxation was about 1% of national income, and no higher than 2.5% in the southern colonies.

How’d ya like rates like that now, American?

Submission & Obedience

I have a new post at Ordinary Times, part of which I excerpt as it relates to an issue central to the ethical implications of America's Declaration of Independence -- what I have blogged about for many years. A taste:

[L]et’s lay a foundation. Both Jesus and St. Paul gave believers instruction on how to make peace with a secular civil government whose principles didn’t perfectly line up with theirs.

When St. Paul said in Romans 13 “government” was a minister of God that believers ought to honor, obey and submit to, the ruler to whom he instructed believers to submit was the pagan psychopath, Nero. Jesus, of course, said “Render unto Caeser….” And the Caeser to whom Jesus said to render unto also wasn’t much of a good guy either.

Yet lines were drawn. Obvious lines. If “man” (including government) tells you to disobey God, then obey God and disobey man. Never are believers instructed to revolt and overthrow government. Simply disobey. Jesus never revolted against Caeser or called on His people to so do. Indeed, He seemed to tell Pilate his most unjust act of crucifixion had civil legitimacy from above.

Jesus did disobey and drove the money lenders out of the Temple, a sacred place.

CNN: "Was America founded as a Christian nation?"

Check out the responses from multiple contributors. Below is a taste from one of them -- our friend John Fea:

It is true that the founders, by virtue of the fact that they signed the Declaration of Independence, probably believed in a God who presided over nature, was the author of human rights, would one day judge the dead and governed the world by his providence.

Those who signed the United States Constitution endorsed the idea that there should be no religious test -- Christian or otherwise -- required to hold federal office.

Cosmic Religions

That's the title of a new post I have at "Ordinary Times."

Here is a taste insofar as it relates to the American Founding & Religion:

But Franklin soon abandoned such strict deism. He desired to worship a more personal God. So his next stop — where he attempted to reconcile Enlightenment with worship of a personal God — was something quite cosmic, indeed proto-Mormon. As he described it in 1728:

When I think thus, I imagine it great Vanity in me to suppose, that the Supremely Perfect, does in the least regard such an inconsiderable Nothing as Man. More especially, since it is impossible for me to have any positive clear Idea of that which is infinite and incomprehensible, I cannot conceive otherwise, than that He, the Infinite Father, expects or requires no Worship or Praise from us, but that he is even INFINITELY ABOVE IT.

….

I CONCEIVE then, that the INFINITE has created many Beings or Gods, vastly superior to Man, who can better conceive his Perfections than we, and return him a more rational and glorious Praise. As among Men, the Praise of the Ignorant or of Children, is not regarded by the ingenious Painter or Architect, who is rather honour’d and pleas’d with the Approbation of Wise men and Artists. .

It may be that these created Gods, are immortal, or it may be that after many Ages, they are changed, and Others supply their Places. .

Howbeit, I conceive that each of these is exceeding wise, and good, and very powerful; and that Each has made for himself, one glorious Sun, attended with a beautiful and admirable System of Planets. .

It is that particular wise and good God, who is the Author and Owner of our System, that I propose for the Object of my Praise and Adoration. .

Note that Franklin, for the rest of his life articulated belief in an active personal God, but never repudiated or retracted the above “cosmic” sentiment. (I’m not sure, however, whether he continued to believe in such.)

Steven K. Green: "God is not on our side: The religious right’s big lie about the founding of America"

The author has a new piece out at Salon. A taste:

... Ever since the nation’s bicentennial, conservatives have raised claims about America’s Christian heritage in their efforts to gain the moral (and political) high ground in the ongoing culture wars. These arguments take on several forms, from asserting that the Founders relied on a pervasive Calvinist ideology when crafting notions of republicanism to claiming that the Founders were devout Christians and were guided in their actions by divine providence. As evidence, proponents point to public statements and official actions during the founding period—for example, thanksgiving day proclamations—that purportedly demonstrate a reliance on religious principles in the ordering of the nation’s political and legal institutions. A plethora of books have been published that attest to the Founders’ religious piety and to their belief about the role of religion in civil government. Although these books are usually weak on historical scholarship, they project a degree of authority by frequently  “disclosing” previously “unknown” historical data, purposely ignored (allegedly) by professional historians....

Connected to this central theme is a second common claim: that scholars, judges, and the liberal elite have censored America’s Christian past in a conspiracy to install a regime of secularism. Public school textbooks and college history courses generally avoid references to America’s religious heritage, creating the impression in the minds of students that that past did not exist....

... For years, the scholarly historical canon maintained that the Founders relied chiefly on rational Enlightenment norms, not religious ones, when fashioning the nation’s governing principles. Lawyer and historian Leo Pfeffer led the way for the “secularist” interpretation in the 1950 and 1960s, to be followed by scholars such as Leonard Levy, Gordon Wood, Jon Butler, Frank Lambert, Geoffrey Stone, and Isaac Kramnick and R. Lawrence Moore in their popular book, The Godless Constitution. While these scholars acknowledge the importance of religious thought and movements during the revolutionary period, they see a variety of ideological impulses that influenced the founding generation....

Frazer Responds on Whether American Revolution Was a Just War

In the comments here. He writes:

It is too bad that too many people apparently accessed the article for free and the publisher shut down access. If you could actually read the article, you would see the answers to all -- or at least almost all -- of your questions/criticisms.

I address the Romans 13 issue -- but not in a caricatured fashion as in Mark's hypothetical. Incidentally, my view of Romans 13 is identical to that of Calvin -- though not to that of some CalvinISTS.

I address the so-called "lesser magistrate" issue and I deal specifically and at length with Wilson's argument in "Considerations." A major problem that some have -- including Eric Patterson in his article -- is that they automatically assume that everything that the colonists (inc. Wilson) said was TRUE. If that's the case, then, yes (tautologically), it would be foolish to take another position. But not everything they said was in fact true.

I am not blissfully ignorant of English law. Those who make the argument that the law was the highest authority (or that the Constitution is the highest authority in the US today) are, of course, correct. But what does that mean practically? "The law" (or "the Constitution" -- as we've seen in the last two days) is not self-interpreting. Someone has to interpret and apply the law in order to make the rubber meet the road. The issue is: who has authority to do that?

Those who claim that authority for themselves are antinomian and make themselves the law. In Romans 13, God gave authority to PEOPLE -- to agents of His; in the language of Romans 13: to "ministers of God" and "servants of God." In the Old Testament, to "shepherds" and "anointed" and "My servant." As Calvin rightly says: "even if the punishment of unbridled tyranny is the Lord's vengeance, we are not to imagine that it is we ourselves who have been called upon to inflict it. All that has been assigned to us is to obey and suffer." Calvin also said: "if you go on to infer that only just governments are to be repaid by obedience, your reasoning is stupid."

Ben Franklin on the Quakers & Lack of Need For Govt. Support of Religion, Etc.

The relationship of the Quakers & the American Founding is fascinating. On the one hand, one might conclude the Founders had a strong dislike for them because of their refusal to take up arms. But they didn't. Hey, many of the most important Founders were Anglicans whose "sect" officially stood for the very propositions against which they rebelled. Irony abounds in the study of religion and the American Founding.

Why might the Founders feel affection for the Quakers? There was a radically decentralized, highly individualistic, anti-creedal, anti-clerical element of the Quakers that resonated with the Whig Zeitgeist. And for those Founders who believed government didn't need to support "true religion," the Quakers had that too. As Ben Franklin explains:

If Christian Preachers had continued to teach as Christ and his Apostles did, without Salaries, and as the Quakers now do, I imagine Tests would never have existed; for I think they were invented, not so much to secure Religion itself, as the Emoluments of it.

When a Religion is good, I conceive that it will support itself; and, when it cannot support itself, and God does not take care to support, so that its Professors are oblig'd to call for the help of the Civil Power, it is a sign, I apprehend, of its being a bad one.

Note Franklin's letter (October 9, 1780) was to the Arian Richard Price, who because of his Arianism would have flunked those religious tests the two of them complained about. Insofar as I understand the relationship of "Quaker doctrine" to the Trinity, their official doctrine is there is no doctrine.

Quakers of that time tended to believe in the Trinity but had no internal "confession" for it because they had no creeds. If the Spirit instructed the believer the Trinity existed, that was sufficient. If not, that was okay as well.  The individual believer, exercising his privilege as a Priest would decide for himself.

Fea: "The Author's Corner with Steven K. Green"

Check it out here. A taste:

JF: In two sentences, what is the argument of Inventing a Christian America?

SG: I argue that idea of the nation's Christian founding is essentially a national identity myth, constructed by the generations immediately following the constitutional era in an effort to sanctify the founding and give meaning to their hopes and aspirations for the nation's future.  As a result, we need to understand the purposeful origins and limitations of the idea of the nation's Christian origins.

New Post at "Ordinary Times"

I have a new post at "Ordinary Times" on, basically, what I've been studying and blogging at for some time. A taste:

 Richard Price (in a sermon that George Washington endorsed!) articulates this understanding:

Montesquieu probably was not a Christian. Newton and Locke were not Trinitarians and therefore not Christians according to the commonly received ideas of Christianity. Would the United States, for this reason, deny such men, were they living, all places of trust and power among them?

Frazer on whether the American Revolution was a "Just War"

Gregg Frazer has a new article out in the Journal of Military Ethics entitled “The American Revolution: Not a Just War.” Dr. Frazer has, if you don't remember, made the case that the American Revolution violated the biblical injunction against revolution contained in Romans 13. Of course, such a claim would spark controversy among American Christians who take a "patriotic" view of history. This article is much deeper in that it explores the American Revolution through the lens of the eight classic criteria for what constitutes a "just war." A taste:

The most famous and fateful example of this pattern concerned the Tea Act and the colonial response to it. After complaints from the colonists, Parliament withdrew most of the Townshend Acts – except for a 1.7 per cent tax on tea. The Tea Act, which gave the British East India Company tariff breaks, actually lowered the cost of tea for Americans despite the remaining tax. The primary target of the Tea Act was Ireland, not the American colonies, but the only subjects who responded violently were the Americans. The so-called Sons of Liberty used threats and violence to prevent Bostonians from making their own choice of whether to buy tea at a cheaper price. Due to their threats, few dared to accept the tea and many ships were turned away without unloading. In Boston, the governor’s sons agreed to take consignment of the tea, but the Sons of Liberty made sure that the dock workers would not unload the cargoes. Without legal authority, they then threatened the ship captains to get them to leave or at least not pay the duty required; but if the duty were not paid, the governor would not allow the ships to leave and customs officials could eventually seize the cargo. The end result would be that the tea would enter Boston’s market and Bostonians would have the choice of buying the cheaper tea. Rather than allow Bostonians that choice, the Sons of Liberty dumped 342 chests of tea into Boston harbor, destroying £8000 to £18,000 worth of tea. In today’s currency, the value of the tea would be $2 – 4 million. The Boston Tea Party was much more than a simple prank (Harvey 2002 : 113).

Benjamin Franklin, America’s friends in Parliament and the American public were shocked by this vandalism, but Boston refused to punish the perpetrators or to pay for the destroyed property. Colonial authorities had previously refused to punish other lesser- known incidents of violence and vandalism, such as the Gaspee incident in which a ship's captain was shot and a law-enforcement ship burned by the Sons of Liberty without consequence. Repeated acts of this kind forced the British to pass tougher laws and take greater control. After the so-called Tea ‘Party’, the British government had to decide between reasserting its authority or losing Massachusetts. As a result, a series of punitive laws called the Coercive Acts (which the colonists called the ‘Intolerable Acts’) were passed. That punishment for lawlessness produced greater cries of ‘tyranny’. Again, one should think of what would happen if such acts were committed today in the US. Would the governing authorities just look the other way or dismiss it as a ‘party’? If punishing acts of violence and vandalism is a normal, reasonable function of government, then the Americans’ just cause claims must be questioned.

That just scratches the surface. Read the whole thing.

Steven K. Green, Next Notable Book in Christian Nation Debate

Steven K. Green from Willamette University College of Law has written what could be the next notable book in the "Christian Nation" debate. It's entitled "Inventing a Christian America: The Myth of the Religious Founding" and is published by Oxford University Press (2015).

In the first link one can find a collection of Dr. Green's law review articles. This one entitled  "Understanding the 'Christian Nation' Myth" seems aptest to the book. A taste from the article:

The general consensus among historians today is that the members of the founding generation relied on multiple ideological sources when they were developing their arguments for revolution, republicanism, and constitutional government. Overall, the Founders were well-educated and well-read for their time; they engulfed histories and theoretical works about classical and medieval republics, the common law, the English Civil War, and the Glorious Revolution. They drew their inspiration about the necessities and forms of republicanism chiefly from Enlightenment and Whig theorists of the preceding generations: John Locke, Baron Montesquieu, Hugo Grotius, Henry St. John Lord Bolingbroke, and James Burgh, among others. Also influential were those writers of the so-called Scottish Enlightenment— Frances Hutcheson, David Hume, and Thomas Reid—whose “common sense” rationalism influenced many of the Founders including James Madison, John Adams, and James Wilson. Most of these writers were religious nonconformists or skeptics who sought to disassociate the legitimacy for government from religious authority. In his influential Letter on Toleration , Locke wrote that “the whole power of civil government is concerned only with men’s civil goods, is confined to the care of the things of this world, and has nothing whatever to do with the world to come.” 16 Because the “care of souls” was not the business of government, “the civil power ought not to prescribe articles of faith, or doctrines, or forms of worshipping God, by civil law.” 17 Such words were groundbreaking, in that they implied a commonwealth unconcerned with religious fealty or the maintenance of public virtue. Most scholars acknowledge the commanding influence of Locke and other Enlightenment and Whig thinkers on the founding generation. 18