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Religious views of Thomas Jefferson

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The religious views of Thomas Jefferson diverged widely from the orthodox Christianity of his day. Throughout his life Jefferson was intensely interested in theology, biblical study, and morality.[1] He is most closely connected with the Episcopal Church, Unitarianism, and the religious philosophy of Deism. As the principal author of the United States Declaration of Independence, he articulated a statement about human rights that most Americans regard as nearly sacred. Together with James Madison, Jefferson carried on a long and successful campaign against state financial support of churches in Virginia.

During his 1800 campaign for the presidency, he had to contend with critics who argued that he was unfit to hold office because he did not have orthodox religious beliefs. It is Jefferson who is credited with propagating the phrase "separation of church and state". He cut and pasted pieces of the New Testament together to compose a version that excluded any miracles by Jesus. Jefferson also repeatedly expressed his belief in God and his admiration for Jesus as a moral teacher. Opposed to Calvinism, Trinitarianism and Platonic Christianity, in 1819 he expressed his religious commitment by his proclamation that he belonged to "a sect by myself". [2]

Affiliations with Anglican Churches

Jefferson was raised in the Church of England at a time when it was the established church in Virginia and only denomination funded by Virginia tax money. Before the Revolution, Jefferson was a vestryman in his local church, a lay position that was informally tied to political office at the time. He also had friends who were clergy, and he supported some churches financially. Following the Revolution, the Church of England in America reorganized as the Episcopal Church in America. During his Presidency, Jefferson attended the weekly church services held in the House of Representatives. Church services were held in executive branch buildings throughout his administration. According to one author, he attended these public services because he believed that religion was an important prop for republican government.[3] Jefferson also contributed to church endowment funds. However, in later years, he refused to serve as a godparent, because he did not believe in the dogma of the Trinity.[4] There is no evidence that he was ever confirmed or was a communicant.[5]

Affiliation with Deism

Avery Dulles, a leading Catholic theologian reports, "In his college years at William and Mary, [Jefferson] came to admire Francis Bacon, Isaac Newton, and John Locke as three great paragons of wisdom. Under the influence of several professors, he converted to the deist philosophy."[6] Dulles concludes:

In summary, then, Jefferson was a deist because he believed in one God, in divine providence, in the divine moral law, and in rewards and punishments after death; but did not believe in supernatural revelation. He was a Christian deist because he saw Christianity as the highest expression of natural religion and Jesus as an incomparably great moral teacher. He was not an orthodox Christian because he rejected, among other things, the doctrines that Jesus was the promised Messiah and the incarnate Son of God. Jefferson's religion is fairly typical of the American form of deism in his day.

The Declaration of Independence

Terminology Jefferson used in the United States Declaration of Independence, such as "Nature's God", is typical Deist terminology.

Though he had a lifelong esteem for Jesus' moral teachings, Jefferson did not believe in miracles, nor in the divinity of Jesus. As early as 1788 he clearly rejected the Christian doctrine of the "Trinity" (letter to Derieux, July 25, 1788). In private letters, Jefferson refers to himself as a "Christian" (1803),[7][8] "a sect by myself" (1819),[2] an "Epicurean" (1819),[9] a "Materialist" (1820),[10] and a "Unitarian by myself" (1825).[11] While many biographers have characterized Jefferson as a Deist, nowhere does he call himself a Deist, though he does praise Jesus for what he (Jefferson) considered a form of deism in an 1803 letter to Priestley,[12] and again in an 1817 letter to John Adams.[13]

Relationship between Church and State

For Jefferson, separation of church and state was a necessary reform of the religious "tyranny" whereby a religion received state endorsement, and those not of that religion were denied rights, and even punished.

Following the Revolution, Jefferson played a leading role in the disestablishment of religion in Virginia. Previously the Anglican Church had tax support. As he wrote in his Notes on Virginia, a law was in effect in Virginia that "if a person brought up a Christian denies the being of a God, or the Trinity ...he is punishable on the first offense by incapacity to hold any office ...; on the second by a disability to sue, to take any gift or legacy ..., and by three year' imprisonment." Prospective officer-holders were required to swear that they did not believe in the central Roman Catholic doctrine of transubstantiation.

In 1779 he proposed "The Virginia Statute of Religious Freedom," which was adopted in 1786. Its goal was complete separation of church and state; it declared the opinions of men to be beyond the jurisdiction of the civil magistrate. He asserted that the mind is not subject to coercion, that civil rights have no dependence on religious opinions, and that the opinions of men are not the concern of civil government. This became one of the American charters of freedom. This elevated declaration of the freedom of the mind was hailed in Europe as "an example of legislative wisdom and liberality never before known."[14]

From 1784 to 1786, Jefferson and James Madison worked together to oppose Patrick Henry's attempts to assess general taxes in Virginia to support churches. Instead, in 1786, the Virginia General Assembly passed Jefferson's Bill for Religious Freedom, which he had first submitted in 1779. It was one of only three accomplishments he put in his own epitaph. The law read:

No man shall be compelled to frequent or support any religious worship, place, or ministry whatsoever, nor shall be enforced, restrained, molested, or burdened in his body or goods, nor shall otherwise suffer, on account of his religious opinions or belief; but that all men shall be free to profess, and by argument to maintain, their opinions in matters of religion, and that the same shall in no wise diminish, enlarge, or affect their civil capacities.[15]

In his 1787 Notes on the State of Virginia, Jefferson stated:

Millions of innocent men, women and children, since the introduction of Christianity, have been burned, tortured, fined and imprisoned. What has been the effect of this coercion? To make one half the world fools and the other half hypocrites; to support roguery and error all over the earth... Our sister states of Pennsylvania and New York, however, have long subsisted without any establishment at all. The experiment was new and doubtful when they made it. It has answered beyond conception. They flourish infinitely. Religion is well supported; of various kinds, indeed, but all good enough; all sufficient to preserve peace and order: or if a sect arises, whose tenets would subvert morals, good sense has fair play, and reasons and laughs it out of doors, without suffering the state to be troubled with it. They do not hang more malefactors than we do. They are not more disturbed with religious dissensions. On the contrary, their harmony is unparalleled, and can be ascribed to nothing but their unbounded tolerance, because there is no other circumstance in which they differ from every nation on earth. They have made the happy discovery, that the way to silence religious disputes, is to take no notice of them. Let us too give this experiment fair play, and get rid, while we may, of those tyrannical laws.[16]

Anti-clericalism, anti-mysticism, and anti-Calvinism

Jefferson often plainly stated what he did not believe. He rejected the doctrine of an eternal Hell (letter to Van der Kemp, May 1, 1817), and the Doctrine of Predestination as espoused in Calvinism. Jefferson was convinced that the message Jesus taught was corrupted by later writers and clerics.[5]

His later private letters indicate he was skeptical of too much interference by Catholic clergy in matters of civil government. His letters contain the following observations: "History, I believe, furnishes no example of a priest-ridden people maintaining a free civil government,"[17] and, "In every country and in every age, the priest has been hostile to liberty. He is always in alliance with the despot, abetting his abuses in return for protection to his own."[18] "May it be to the world, what I believe it will be, (to some parts sooner, to others later, but finally to all), the signal of arousing men to burst the chains under which monkish ignorance and superstition had persuaded them to bind themselves, and to assume the blessings and security of self-government."[19]

His experience in France just before the French Revolution left him deeply suspicious of Catholic priests and bishops as a force for reaction and ignorance. Similarly, his experience in America with inter-denominational intolerance served to reinforce this view. In an 1820 letter to William Short, Jefferson wrote: "the serious enemies are the priests of the different religious sects, to whose spells on the human mind its improvement is ominous."[10] To John Adams, Jefferson wrote that he longed for the time when “this den of the priesthood is at last broken up.”

To Benjamin Waterhouse in 1811, he referred to the Revelation of St. John as "the ravings of a maniac". In 1817 he writes to John Adams:

The Christian priesthood, finding the doctrines of Christ levelled to every understanding and too plain to need explanation, saw, in the mysticisms of Plato, Materials with which they might build up an artificial system which might, from its indistinctness, admit everlasting controversy, give employment for their order, and introduce it to profit, power, and preeminence. The doctrines which flowed from the lips of Jesus himself are within the comprehension of a child; but thousands of volumes have not yet explained the Platonisms engrafted on them: and for this obvious reason that nonsense can never be explained.[20]

Jefferson's hatred of Calvinism was intense. He never ceased to denounce the "blasphemous absurdity of the five points of Calvin." Three years before his death he writes John Adams: "His [Calvin's] religion was demonism. If ever man worshiped a false God, he did. The being described in his five points is ... a demon of malignant spirit. It would be more pardonable to believe in no God at all, than to blaspheme him by the atrocious attributes of Calvin" (Works, Vol. iv., p. 363).

"It is hard to say," observes Bancroft, "which surpassed the other in boiling hatred of Calvinism, Jefferson or John Adams."

To Dr. Cooper, November 2, 1822, Jefferson writes: "I had no idea, however, that in Pennsylvania, the cradle of toleration and freedom of religion, it [fanaticism] could have arisen to the height you describe. This must be owing to the growth of Presbyterianism. The blasphemy of the five points of Calvin, and the impossibility of defending them, render their advocates impatient of reasoning, irritable, and prone to denunciation" (Works, Vol. iv, p. 358).

Accusations of being an infidel

During the 1800 presidential campaign, the New England Palladium wrote, "Should the infidel Jefferson be elected to the Presidency, the seal of death is that moment set on our holy religion, our churches will be prostrated, and some infamous prostitute, under the title of goddess of reason, will preside in the sanctuaries now devoted to the worship of the most High."[21] Federalists attacked Jefferson as an infidel, claiming that Jefferson's intoxication with the religious and political extremism of the French Revolution disqualified him from public office.[22] At that time, calling a person an infidel, meant that they did not believe in God. This was an accusation commonly levelled at Deists and those who expressed opposition to Christian doctrines.

While opposed to the institutions of organized religion, Jefferson consistently expressed his belief in God. For example, he invoked the notion of divine justice in 1782 in his opposition to slavery,[23] and invoked divine Providence in his second inaugural address.[24]

Jefferson, however, did not shrink from questioning the existence of God. In a 1787 letter to his nephew and ward, Peter Carr, while at school, Jefferson offered the following advice:

Fix Reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve the homage of reason than of blindfolded fear. ... Do not be frightened from this inquiry by any fear of its consequences. If it end in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise and in the love of others which it will procure for you. -- (Jefferson's Works, Vol. ii., p. 217)[25]

Following the 1800 campaign, Jefferson became more reticent to have his religious opinions discussed in public, and often added requests at the end of letters discussing religion that his correspondents be discrete regarding its contents.[7][8] Scholars have remarked that James Madison and James Monroe, observing the umbrage heaped on Jefferson for his religious views and concerned they would suffer the same fate, rarely put their thoughts about religion down on paper. Abraham Lincoln, whose early views about religion were similar to Jefferson's, also had to defend himself against charges of being an infidel.

Separation of church and state

Jefferson sought what he called a "wall of separation between Church and State," which he believed was a principle expressed by the First Amendment. This phrase has been cited several times by the Supreme Court in its interpretation of the Establishment Clause.[26] In an 1802 letter to the Danbury Baptist Association, he wrote:

Believing with you that religion is a matter which lies solely between man and his God, that he owes account to none other for his faith or his worship, that the legislative powers of government reach actions only, and not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should "make no law respecting an establishment of religion, or prohibiting the free exercise thereof," thus building a wall of separation between church and State.[27]

Regarding the choice of some governments to regulate religion and thought, Jefferson stated:

The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury for my neighbour to say there are twenty gods, or no god. It neither picks my pocket nor breaks my leg.[28]

Deriving from this statement, Jefferson believed that the Government's relationship with the Church should be indifferent, religion being neither persecuted nor give any special status.

If anything pass in a religious meeting seditiously and contrary to the public peace, let it be punished in the same manner and no otherwise as it had happened in a fair or market[29]

Though he did so as Governor of Virginia, during his Presidency Jefferson refused to issue proclamations calling for days of prayer and thanksgiving.

In 1998 James H. Hutson, chief of the Library of Congress’s manuscript division and a Presbyterian, questioned Jefferson’s meaning, saying it “was never conceived by Jefferson to be a statement of fundamental principles; it was meant to be a political manifesto, nothing more.” Conservative religionists claimed this was proof that Jefferson’s “wall of separation between Church and State” metaphor should never have been interpreted as an overarching principle. Disagreeing, Barry Lynn, executive director of Americans United for Separation of Church and State, countered that Hutson’s view was “merely one opinion” that most scholars do not hold.

Jefferson, Jesus, and the Bible

Further information: Jefferson Bible

Jefferson considered much of the New Testament of the Bible to be false. He described these as "so much untruth, charlatanism and imposture".[30] He described the "roguery of others of His disciples", [31] and called them a "band of dupes and impostors" describing Paul as the "first corrupter of the doctrines of Jesus", and wrote of "palpable interpolations and falsifications".[31] He also described the Book of Revelation to be "merely the ravings of a maniac, no more worthy nor capable of explanation than the incoherences of our own nightly dreams".[32]

From his careful study of the Bible, Jefferson concluded that Jesus never claimed to be God.[33] While living in the White House, Jefferson began to piece together his own condensed version of the Gospels, omitting the virgin birth of Jesus, miracles attributed to Jesus, divinity and the resurrection of Jesus. Thus, primarily leaving only Jesus' moral philosophy, of which he approved. This compilation titled The LIFE AND MORALS OF JESUS OF NAZARETH Extracted Textually from the Gospels Greek, Latin, French, and English was published after his death and became known as the Jefferson Bible.[10]

In 1803 Jefferson composed a syllabus of the comparative merits of Christianity. He let only a few see it, including Benjamin Rush in 1803 and William Short in 1820. When Rush died in 1813, Jefferson asked the family to return the document to him. In the syllabus, Jefferson outlines what he considers to be some of the advantages of Jesus' teachings. In the 1820 letter to Short, he makes it clear that he disagrees with some of those teachings.[8][34]

Jefferson, Priestley, Unitarianism, and Deism

Jefferson expressed general agreement with his friend Joseph Priestley's Unitarianism. Jefferson never joined a Unitarian church, but he did attend Unitarian services while in Philadelphia (Joseph Priestley's home town until his 1804 death) and spoke highly of those services. He corresponded on religious matters with numerous Unitarians, among them Jared Sparks (Unitarian minister, historian and president of Harvard), Thomas Cooper, Benjamin Waterhouse and John Adams. In an 1822 letter to Benjamin Waterhouse he wrote, "I rejoice that in this blessed country of free inquiry and belief, which has surrendered its conscience to neither kings or priests, the genuine doctrine of only one God is reviving, and I trust that there is not a young man now living in the United States who will not die a Unitarian."[35]

Jefferson specifically named the teachings of both Joseph Priestley and Conyers Middleton (English clergyman who questioned miracles and revelation, emphasizing Christianity's role as a mainstay of social order) as the basis for his own faith. In a letter to John Adams dated August 22, 1813, Jefferson wrote, "You are right in supposing, in one of yours, that I had not read much of Priestley’s Predestination, his no-soul system, or his controversy with Horsley. But I have read his Corruptions of Christianity, and Early Opinions of Jesus, over and over again; and I rest on them, and on Middleton’s writings, especially his Letters from Rome, and To Waterland, as the basis of my own faith. These writings have never been answered, nor can be answered by quoting historical proofs, as they have done. For these facts, therefore, I cling to their learning, so much superior to my own.[36]

Jefferson continued to express his strong objections to the doctrines of the virgin birth, the divinity of Jesus, and the Trinity. In a letter to Adams (April 11, 1823), Jefferson wrote, “And the day will come, when the mystical generation of Jesus, by the Supreme Being as His Father, in the womb of a virgin, will be classed with the fable of the generation of Minerva, in the brain of Jupiter.” In an 1821 letter he wrote:

No one sees with greater pleasure than myself the progress of reason in its advances towards rational Christianity. When we shall have done away the incomprehensible jargon of the Trinitarian arithmetic, that three are one, and one is three; when we shall have knocked down the artificial scaffolding, reared to mask from view the simple structure of Jesus; when, in short, we shall have unlearned everything which has been taught since His day, and got back to the pure and simple doctrines He inculcated, we shall then be truly and worthily His disciples; and my opinion is that if nothing had ever been added to what flowed purely from His lips, the whole world would at this day have been Christian. I know that the case you cite, of Dr. Drake, has been a common one. The religion-builders have so distorted and deformed the doctrines of Jesus, so muffled them in mysticisms, fancies and falsehoods, have caricatured them into forms so monstrous and inconceivable, as to shock reasonable thinkers, to revolt them against the whole, and drive them rashly to pronounce its Founder an impostor. Had there never been a commentator, there never would have been an infidel.... I have little doubt that the whole of our country will soon be rallied to the unity of the Creator, and, I hope, to the pure doctrines of Jesus also.[37]

To the minister of the First Parish Church (Unitarian) in Portland, Maine, Jefferson once requested the services of a Unitarian minister for himself and for a small group of friends. The reply was that there was no one available to be sent so far away. In an 1825 letter to Dr. Benjamin Waterhouse, Jefferson wrote:

I am anxious to see the doctrine of one god commenced in our state. But the population of my neighborhood is too slender, and is too much divided into other sects to maintain any one preacher well. I must therefore be contented to be an Unitarian by myself, altho I know there are many around me who would become so, if once they could hear the questions fairly stated. [11]

When followers of Richard Price and Priestley began debating over the existence of free-will and the soul (Priestley had taken the materialist position[38]), Jefferson expressed reservations that Unitarians too were finding it important to dispute doctrine with one another, and in 1822 held the Quakers up as an example for them to emulate.[39]

Modern Unitarianism no longer implies belief in a deity; some Unitarians are theists and some are not though at the time Unitarianism was a branch of Christianity and modern Unitarians consider Jefferson both a kindred spirit and an important figure in their history. The Famous UUs website[40] says:

Like many others of his time (he died just one year after the founding of institutional Unitarianism in America), Jefferson was a Unitarian in theology, though not in church membership. He never joined a Unitarian congregation: there were none near his home in Virginia during his lifetime. He regularly attended Joseph Priestley's Pennsylvania church when he was nearby, and said that Priestley's theology was his own, and there is no doubt Priestley should be identified as Unitarian. Jefferson remained a member of the Episcopal congregation near his home, but removed himself from those available to become godparents, because he was not sufficiently in agreement with the Trinitarian theology. His work, the Jefferson Bible, was Unitarian in theology...

General remarks

Biographer Merrill D. Peterson summarizes Jefferson's theology:

First, that the Christianity of the churches was unreasonable, therefore unbelievable, but that stripped of priestly mystery, ritual, and dogma, reinterpreted in the light of historical evidence and human experience, and substituting the Newtonian cosmology for the discredited Biblical one, Christianity could be conformed to reason. Second, morality required no divine sanction or inspiration, no appeal beyond reason and nature, perhaps not even the hope of heaven or the fear of hell; and so the whole edifice of Christian revelation came tumbling to the ground.[41]

Robert S. Alley, professor of humanities emeritus at the University of Richmond holds[42] that “Any perusal of the Jefferson writings will establish that the Sage of Monticello was a Deist.”

General Reference Works

  • Gaustad, Edwin S. Sworn on the Altar of God: A Religious Biography of Thomas Jefferson (2001) Wm. B. Eerdmans Publishing, ISBN 0-8028-0156-0
  • Sanford, Charles B. The Religious Life of Thomas Jefferson (1987) University of Virginia Press, ISBN 0-8139-1131-1
  • Sheridan, Eugene R. Jefferson and Religion, preface by Martin Marty, (2001) University of North Carolina Press, ISBN 1-882886-08-9
  • Edited by Jackson, Henry E., President, College for Social Engineers, Washington, D. C. "The Thomas Jefferson Bible" (1923) Copyright Boni and Liveright, Inc. Printed in the United States of America. Arranged by Thomas Jefferson. Translated by R. F. Weymouth. Located in the National Museum, Washington, D. C.

See also

References

  1. ^ Charles Sanford, The Religious Life of Thomas Jefferson (Charlotte: UNC Press, 1987).
  2. ^ a b Albert Ellery Bergh, ed. (1853), "June 25, 1819 letter to Ezra Stiles Ely", The Writings of Thomas Jefferson, The Thomas Jefferson Memorial Association, p. 202, retrieved 2009-05-23, You say you are a Calvinist. I am not. I am of a sect by myself, as far as I know. {{citation}}: Unknown parameter |vol= ignored (|volume= suggested) (help)
  3. ^ Religion and the Federal Government: PART 2 (Religion and the Founding of the American Republic, Library of Congress Exhibition)
  4. ^ Holmes, David Lynn (2006). The Faiths of the Founding Fathers. US: Oxford University Press. pp. 225 pages. ISBN 0195300920. {{cite book}}: Unknown parameter |isbn2= ignored (help)
  5. ^ a b Holmes, David. "Monticello Speakers Forum: Thomas Jefferson and Religion". Thomas Jefferson Foundation. Retrieved 2008-04-17.
  6. ^ Avery Dulles, "The Deist Minimum", First Things: A Monthly Journal of Religion and Public Life Issue: 149. (January 2005), pp 25+
  7. ^ a b Albert Ellery Bergh, ed. (1853), "April 21, 1803 letter to Doctor Benjamin Rush", The Writings of Thomas Jefferson, The Thomas Jefferson Memorial Association, p. 379, retrieved 2009-05-23, ... To the corruptions of Christianity I am, indeed, opposed; but not to the genuine precepts of Jesus himself. I am a Christian, in the only sense in which he wished any one to be; sincerely attached to his doctrines, in preference to all others; ascribing to himself every human excellence; and believing he never claimed any other.... And in confiding it [an enclosed syllabus] to you, I know it will not be exposed to the malignant perversions of those who make every word from me a text for new misrepresentations and calumnies. I am moreover averse to the communication of my religious tenets to the public; because it would countenance the presumption of those who have endeavored to draw them before that tribunal, and to seduce public opinion to erect itself into that inquisition over the rights of conscience, which the laws have so justly proscribed.... {{citation}}: Unknown parameter |vol= ignored (|volume= suggested) (help)
  8. ^ a b c "Syllabus of an estimate of the merit of the doctrines ofJesus, compared with those of others". Retrieved 2009-05-24. {{cite web}}: Unknown parameter |note= ignored (help)
  9. ^ Albert Ellery Bergh, ed. (1853), "October 31, 1819 letter to William Short", The Writings of Thomas Jefferson, The Thomas Jefferson Memorial Association, p. 219, retrieved 2009-05-23, As you say of yourself, I too am an Epicurian. I consider the genuine (not the imputed) doctrines of Epicurus as containing everything rational in moral philosophy which Greece and Rome have left us. {{citation}}: Unknown parameter |vol= ignored (|volume= suggested) (help)
  10. ^ a b c "Letter to William Short". April 13, 1820.
  11. ^ a b Thomas Jefferson (January 8, 1825). "letter to Dr. Benjamin Waterhouse". The copy of this 1825 Thomas Jefferson letter to Benjamin Waterhouse (1754-1846) is in an unknown hand.
  12. ^ Thomas Jefferson (1803), H.A. Washington (1861) (ed.), "April 9, 1803 letter to Dr. Joseph Priestley", The Writings of Thomas Jefferson, New York: H.W. Derby{{citation}}: CS1 maint: numeric names: editors list (link)

    ... In consequence of some conversation with Dr. Rush, in the year 1798-99, I had promised some day to write him a letter giving him my view of the Christian system. I have reflected often on it since, and even sketched the outlines in my own mind. I should first take a general view of the moral doctrines of the most remarkable of the ancient philosophers, of whose ethics we have sufficient information to make an estimate, say Pythagoras, Epicurus, Epictetus, Socrates, Cicero, Seneca, Antoninus. I should do justice to the branches of morality they have treated well; but point out the importance of those in which they are deficient. I should then take a view of the deism and ethics of the Jews, and show in what a degraded state they were, and the necessity they presented of a reformation. I should proceed to a view of the life, character, and doctrines of Jesus, who sensible of incorrectness of their ideas of the Deity, and of morality, endeavored to bring them to the principles of a pure deism, and juster notions of the attributes of God, to reform their moral doctrines to the standard of reason, justice and philanthropy, and to inculcate the belief of a future state. This view would purposely omit the question of his divinity, and even his inspiration. To do him justice, it would be necessary to remark the disadvantages his doctrines had to encounter, not having been committed to writing by himself, but by the most unlettered of men, by memory, long after they had heard them from him; when much was forgotten, much misunderstood, and presented in every paradoxical shape. Yet such are the fragments remaining as to show a master workman, and that his system of morality was the most benevolent and sublime probably that has been ever taught, and consequently more perfect than those of any of the ancient philosophers. His character and doctrines have received still greater injury from those who pretend to be his special disciples, and who have disfigured and sophisticated his actions and precepts, from views of personal interest, so as to induce the unthinking part of mankind to throw off the whole system in disgust, and to pass sentence as an impostor on the most innocent, the most benevolent, the most eloquent and sublime character that ever has been exhibited to man...
  13. ^ Albert Ellery Bergh, ed. (1853), "May 5, 1817 letter to John Adams", The Writings of Thomas Jefferson, vol. 15, The Thomas Jefferson Memorial Association, & A.A. Lipscomb, pp. 108–109, retrieved 2009-05-23, I had believed that [Connecticut was] the last retreat of monkish darkness, bigotry, and abhorrence of those advances of the mind which had carried the other States a century ahead of them. ... I join you, therefore, in sincere congratulations that this den of the priesthood is at length broken up, and that a Protestant Popedom is no longer to disgrace the American history and character. If by religion we are to understand [i.e., to mean] sectarian dogmas, in which no two of them agree, then your exclamation on that hypothesis is just, 'that this would be the best of all possible worlds, if there were no religion in it.' But if the moral precepts, innate in man, and made a part of his physical constitution, as necessary for a social being, if the sublime doctrines of philanthropism and deism taught us by Jesus of Nazareth, in which all agree, constitute true religion, then, without it, this would be, as you again say, 'something not fit to be named even, indeed, a hell'.
  14. ^ Price, Richard (July 26, 1786). "Richard Price, The Correspondence of Richard Price. Letter to Sylvanus Urban". p. vol 2, p 45.
  15. ^ Merrill D. Peterson, ed., Thomas Jefferson: Writings (1984), p. 347
  16. ^ "Notes on the State of Virginia".
  17. ^ Letter to Alexander von Humboldt, December 6, 1813
  18. ^ Letter to Horatio G. Spafford, March 17, 1814
  19. ^ Letter to Roger C. Weightman June 24, 1826
  20. ^ Jefferson, Thomas (1829). Memoir, Correspondence, and Miscellanies: From the Papers of Thomas Jefferson. H. Colburn and R. Bentley. p. 242. Retrieved 2009-03-28.
  21. ^ "New England Palladium, 1800 remarks about Jefferson". 1800. Retrieved 2008-12-31.
  22. ^ Isaac Kramnick, and Robert Laurence Moore (1997). The godless constitution: the case against religious correctness. W. W. Norton & Company. ISBN 039331524X. Retrieved 2009-03-29. {{cite book}}: Unknown parameter |isbn13= ignored (help)
  23. ^ "Notes on the State of Virginia, Q.XVIII". 1782. Can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the gift of God? That they are not to be violated but with his wrath? Indeed I tremble for my country when I reflect that God is just: that his justice can not sleep forever: that considering numbers, nature and natural means only, a revolution of the wheel of fortune, an exchange of situation is among possible events: that it may become probable by supernatural interference!"
  24. ^ "Jefferson's Second Inaugural Address". I shall need, too, the favor of that Being in whose hands we are, who led our fathers, as Israel of old, from their native land and planted them in a country flowing with all the necessaries and comforts of life; who has covered our infancy with His providence and our riper years with His wisdom and power, and to whose goodness I ask you to join in supplications with me that He will so enlighten the minds of your servants, guide their councils, and prosper their measures that whatsoever they do shall result in your good, and shall secure to you the peace, friendship, and approbation of all nations.
  25. ^ "1787 letter to nephew Peter Carr". 1787). {{cite web}}: Check date values in: |year= (help)CS1 maint: year (link)
  26. ^ Reynolds (98 U.S. at 164, 1879); Everson (330 U.S. at 59, 1947); McCollum (333 U.S. at 232, 1948)
  27. ^ Letter to Danbury Baptist Association, CT, January 1, 1802
  28. ^ Notes on the State of Virginia
  29. ^ Jefferson, Thomas (1900). John P. Foley (ed.). The Jeffersonian Cyclopedia: a Comprehensive Collection of the Views of Thomas Jefferson. New York City: Funk and Wagnalls. p. 140.
  30. ^ Thomas Jefferson & Thomas Jefferson Randolph (1829). Memoirs, correspondence, and private papers of Thomas Jefferson : late president of the United States. London: H. Colburn and R. Bentley. OCLC 19942206. Retrieved 2008-07-13.
  31. ^ a b Jefferson, Thomas (1854). H. A. WASHINGTON (ed.). The Writings of Thomas Jefferson: Being His Autobiography, Correspondence. WASHINGTON, D. C: TAYLOR & MATJRY. pp. p 156. Retrieved 2008-07-13. {{cite book}}: |pages= has extra text (help)
  32. ^ Jefferson, Thomas (1854). H. A. WASHINGTON (ed.). The Writings of Thomas Jefferson: Being His Autobiography, Correspondence. WASHINGTON, D. C: TAYLOR & MATJRY. pp. p 395. Retrieved 2008-07-13. {{cite book}}: |pages= has extra text (help)
  33. ^ Edward J. Larson, A Magnificent Catastrophe: The Tumultuous Election of 1800, America's First Presidential Campaign (Simon and Schuster, 2007), p. 171.
  34. ^ Originals copies of the syllabus are available at the Library of Congress site: page 1 & page 2
  35. ^ "1822 Letter to Dr. Benjamin Waterhouse". June 26, 1822. (meaning, at least, that they would not be "a Trinitarian")
  36. ^ "letter in reply to John Adams". Monticello. August 22, 1813. Conyers Middleton name is often omitted when this quote is cited; thereby leading to the inference that Jefferson is relying solely upon Priestley. Middleton defended Deist Matthew Tindal's Christianity as Old as the Creation against attacks by Daniel Waterland.
  37. ^ "Letter to Timothy Pickering, Esq". Monticello. February 27, 1821.
  38. ^ Kingston, Elizabeth (2008). "Joseph Priestley". The Internet Encyclopedia of Philosophy. Retrieved 2009-03-28.
  39. ^ "Letter To Dr. Benjamin Waterhouse". Monticello. June 26, 1822. I rejoice that in this blessed country of free inquiry and belief, which has surrendered its creed and conscience to neither kings nor priests, the genuine doctrine of one only God is reviving, and I trust that there is not a young man now living in the United States who will not die an Unitarian.

    But much I fear, that when this great truth shall be re-established, its votaries will fall into the fatal error of fabricating formulas of creed and confessions of faith, the engines which so soon destroyed the religion of Jesus.... How much wiser are the Quakers, who, agreeing in the fundamental doctrines of the gospel, schismatize about no mysteries, and, keeping within the pale of common sense, suffer no speculative differences of opinion, any more than of feature, to impair the love of their brethren.

  40. ^ "Thomas Jefferson". Unitarian Universalist Association. Retrieved 2008-09-09.
  41. ^ Peterson, Merrill D. (1975). Thomas Jefferson and the New Nation.
  42. ^ Alley, Robert S. (Fall 1998), The Real Jefferson on Religion, Free Inquiry, pp. 6–7
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