EagleLives
writes "Our forefathers, Christian men for the most part "
Come on Eagle look at History -- the truth --not the stories you hear!
The men who lead the United States in its revolution against England, who wrote the Declaration of Independence and put together the Constitution were not Christians by any stretch of the imagination.
Why do some Christians imagine these men are Christians? Besides a desperate desire that it should be so, in a selective examination of their writings, one can discover positive statements about God and/or Christianity.
However, merely believing in God does not make a person a Christian. The Bible says that "the fool says in his heart, there is no God." Our founding fathers were not fools. But the Bible also says "You say you believe in God. Good. The demons also believe and tremble."
Merely believing in God is insufficient evidence for demonstrating either Christian principles or that a person is a Christian.
Perhaps, to start, it might be beneficial to remind ourselves of what a Christian might be: it is a person who has acknowledged his or her sinfulness, responded in faith to the person of Jesus Christ as the only one who can redeem him, and by so doing been given the Holy Spirit.
The early church summarized the Christian message in six points:
1. Jesus came from God.
2. You killed him.
3. He rose again on the third day.
4. He sent the Holy Spirit
5. Repent and be baptized.
6. He's coming back.
An individual who would not acknowledge this much of the Christian message could not, by any stretch of the imagination, be called a Christian. The founding fathers of this country did not acknowledge this message. In fact, they denied it.
Founders of the American Revolution
Thomas Jefferson created his own version of the gospels; he was uncomfortable with any reference to miracles, so with two copies of the New Testament, he cut and pasted them together, excising all references to miracles, from turning water to wine, to the resurrection.
There has certainly never been a shortage of boldness in the history of biblical scholarship during the past two centuries, but for sheer audacity Thomas Jefferson's two redactions of the Gospels stand out even in that company. It is still a bit overwhelming to contemplate the sangfroid exhibited by the third president of the United States as, razor in hand, he sat editing the Gospels during February 1804, on (as he himself says) "2. or 3. nights only at Washington, after getting thro' the evening task of reading the letters and papers of the day." He was apparently quite sure that he could tell what was genuine and what was not in the transmitted text of the New Testament...(Thomas Jefferson. The Jefferson Bible; Jefferson and his Contemporaries, an afterward by Jaroslav Pelikan, Boston: Beacon Press, 1989, p. 149.
In his Notes on Virginia, Jefferson wrote:
The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury to my neighbor to say there are twenty gods or no god. It neither picks my pocket nor breaks my leg. (Dumas Malon, Jefferson The President: First Term 1801-1805. Boston: Little Brown and Company, 1970, p. 191)
Thomas Paine was a pamphleteer whose manifestoes encouraged the faltering spirits of the country and aided materially in winning the War of Independence. But he was a Deist:
I do not believe in the creed professed by the Jewish Church, by the Roman Church, by the Greek Church, by the Turkish Church, by the Protestant Church, nor by any church that I know of. My own mind is my own church. (Richard Emery Roberts, ed. "Excerpts from The Age of Reason". Selected Writings of Thomas Paine. New York: Everbody's Vacation Publishing Co., 1945, p. 362)
Regarding the New Testament, he wrote that:
I hold [it] to be fabulous and have shown [it] to be false...(Roberts, p. 375)
About the afterlife, he wrote:
I do not believe because a man and a woman make a child that it imposes on the Creator the unavoidable obligation of keeping the being so made in eternal existance hereafter. It is in His power to do so, or not to do so, and it is not in my power to decide which He will do. (Roberts, p. 375)
John Adams, the second U.S. President rejected the Trinity, the deity of Christ, and became a Unitarian. It was during Adams' presidency that the Senate ratified the Treaty of Peace and Friendship with Tripoli, which states in Article XI that:
As the government of the United States of America is not in any sense founded on the Christian Religion - as it has in itself no character of enmity against the laws, religion or tranquility of Musselmen, - and as the said States never have entered into any war or act of hostility against any Mehomitan nation, it is declared by the parties that no pretext arrising from religious opinions shall ever produce an interruption of the harmony existing between the two countries. (Charles I. Bevans, ed. Treaties and Other International Agreements of the United States of America 1776-1949. Vol. 11: Philippines-United Arab Republic. Washington D.C.: Department of State Publications, 1974, p. 1072).
This treaty with the Islamic state of Tripoli had been written and concluded by Joel Barlow during Washington's Administration. The U.S. Senate ratified the treaty on June 7, 1797; President Adams signed it on June 10, 1797 and it was first published in the Session Laws of the Fifth Congress, first session in 1797. Quite clearly, then, at this very early stage of the American Republic, the U.S. government did not consider the United States a Christian nation.
Benjamin Franklin, the delegate to the Continental Congress and the Constitutional Convention. He has frequently been used as a source for positive "God" talk. It is often noted that Franklin made a motion at the Constitutional convention that they should bring in a clergyman to pray for their deliberations:
In this situation of this Assembly, groping as it were in the dark to find political truth, and scarce able to distinguish it when present to us, how has it happened, Sir, that we have not hitherto once thought of humbly applying to the Father of lights to illuminate our understandings?....I have lived, Sir, a long time, and the longer I live, the more convincing proofs I see of this truth - that God governs in the affairs of men. (Catherine Drinker Bowen. Miracle at Phaladelphia: The Story of the Constitutional Convention, May to September 1787. New York: Book-of-the-Month Club, 1966, pp. 125-126)
It is rarely noted that Franklin presented his motion after "four or five weeks" of deliberation, during which they had never once opened in prayer. More significantly, it is never mentioned that Franklin's motion was voted down! Fine Christians, these founding fathers. Furthermore, the context is usually ignored, too. He made the motion during an especially trying week of serious disagreement, when the convention was in danger of breaking up. Cathrine Drinker Bowen comments:
Yet whether the Doctor had spoken from policy or from faith, his suggestion had been salutary, calling an assembly of doubting minds to a realization that destiny herself sat as guest and witness in this room. Franklin had made solemn reminder that a republic of thirteen united states - venture novel and daring - could not be achieved without mutual sacrifice and a summoning up of men's best, most difficult and most creative efforts. (Bowen, p. 127)
About March 1, 1790, he wrote the following in a letter to Ezra Stiles, president of Yale, who had asked him his views on religion. His answer would indicate that he remained a Deist, not a Christian, to the end:
As to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the System of Morals and his Religion, as he left them to us, the best the world ever saw or is likely to see; but I apprehend it has received various corrupt changes, and I have, with most of the present Dissenters in England, some Doubts as to his divinity; tho' it is a question I do not dogmatize upon, having never studied it, and I think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Trouble...." (Carl Van Doren. Benjamin Franklin. New York: The Viking Press, 1938, p. 777.)
He died just over a month later on April 17.
Deism
Certainly it is generally the case that these people believed in God, but it was not the God of Christianity. Deism began in the eighteenth century and was very popular in America. According to the dictionary, it was "a system of thought advocating natural religion based on human reason rather than revelation."
Jefferson wrote that the religious doctrines of Jesus that he accepted, and which he regarded as consistent with his deistic perspective were three:
1. that there is one God, and he all-perfect:
2. that there is a future state of rewards and punishments
3. that to love God with all thy heart, and thy neighbor as thyself, is the sum of religion.
Why do Christians want the founding fathers to be Christians?
Is it because they wish the best for these people?
Hardly.
It is because they hope that by demonstrating they were Christians, they can justify their political agenda. Rather than wanting something new (the injection of Christianity into government) they seek to restore something they imagine has been lost.
Reality: nothing has been lost. It wasn't there to start with. Therefore the whole concept of "taking back America" is a lie. America was never Christian.
