by David Barton
Historically, Unitarianism appeared in America as early as 1785; its doctrines were stated by William Ellery Channing in 1819, with the American Unitarian Association being formed in 1825.146 The Theological Dictionary of 1823 described Unitarians in these words:
In common with other Christians, they confess that He [Jesus] is the Christ, the Son of the Living God; and in one word, they believe all that the writers of the New Testament, particularly the four Evangelists, have stated concerning him.147 (emphasis added)
In fact, the early Unitarians published a pamphlet entitled An Answer to the Question, “Why Do You Attend a Unitarian Church?” Notice some of the eighteen reasons:
Because the Unitarians reject all human creeds and articles of faith, and strictly adhere to the great Protestant principle, “the Bible – the Bible only;” admitting no standard of Christian truth nor any rule of Christian practice but the words of the Lord Jesus and His Apostles….
Because at the Unitarian Church I hear Jesus of Nazareth who was crucified, preached as the Christ, the Son of the living God….
Because Unitarians teach the doctrine of “the true grace of God.” – His unmerited, unpurchased favor to mankind – that salvation and eternal life are His free gifts through Jesus Christ, which is clearly the doctrine of Scripture….
Because there the crucified Jesus is exalted as having attained His high dignity and glory and His appointment to be the Saviour and Judge of the world….
Because there the necessity of personal righteousness is insisted on, and the spirit of Christ and conformity to His example made essential to genuine Christianity.148
As a further indication of the early Unitarian’s reliance on the Bible, observers from that era noted “that several of the ablest defenders of Christianity against the attacks of infidels have been Unitarians.”149
However, in 1838, Unitarianism took a radical turn when Ralph Waldo Emerson began slowly reshaping Channing’s Christian teachings …
… into a Transcendentalist version of the ethical theism of Plato, the Stoics and Kant, coordinated with the nascent evolutionist science of the day and the newly explored mysticism of the ancient East. This new religious philosophy, as construed and applied by the Boston preacher Theodore Parker and other disciples of Emerson, included the other great ethnic faiths with Christianity in a universal religion of Humanity and through its intellectual hospitality operated to open Unitarian fellowship to evolutionists, monists, pragmatists and humanists.150
Certainly, these current views of Unitarians are totally unacceptable to most Christians. Yet even though Emerson began introducing these views in 1838, it was still some time before they took hold – demonstrated by the 1844 History of Religious Denominations which set forth Unitarian beliefs at that time:
Professing little reverence for human creeds, having no common standard but the Bible…. They [Unitarians] believe that He [God] earnestly desires their repentance and holiness; that His infinite, overflowing love led Him miraculously to raise up and send Jesus to be their spiritual deliverer, to purify their souls from sin, to restore them to communion with Himself, and fit them for pardon and everlasting life in His presence; in a word, to reconcile man to God.151
These early views and beliefs of Unitarians – views which included salvation and redemption only through Jesus Christ the Son of God – clearly are not now associated with Unitarians. But because today’s Unitarians are both non- and anti-Christian, a failure to account for the historical changes in this organization have caused many contemporary reviewers to conclude wrongly that the Founders associated with the early Unitarians could not have been Christians.
This same failure to account for historical changes is also revealed in the analysis of many contemporary writers concerning the Founders and their involvement in Freemasonry – an organization which has also undergone a similar radical transformation over the years since its early introduction into America.
Revisionists either reveal their own laziness by failing to define terms according to original usage or they deliberately omit those meanings in an attempt to reach a conclusion different from that which was originally intended.
9. A Lack of Primary Source References
A simple means by which revisionism in any of its forms may be identified is its nearly universal failure to cite primary source documents. Consider, for example, the work mentioned earlier, The Search for Christian America,152 wherein three scholars purported to investigate whether America really did have a Christian founding.
They ultimately concluded that it did not, based in part on their use of “psychohistory” to impugn the Founders’ motives, as well as on their rejection of the Founders’ definitions of Christianity in deference to their own. In fact, by the standard these authors erected – a standard they claimed to be the Biblical standard – there never has been, nor will there ever be, a “Christian” nation.
Yet the most glaring evidence of their revisionist approach to the American founding is revealed by an examination of the bibliography list at the conclusion of their book. While allegedly examining the Founding Era, strikingly, 88 percent of the “historical sources” on which they rely postdate 1900, and 80 percent postdate 1950!
Conversely, in Original Intent the numbers are dramatically different. This book, unlike The Search for Christian America, examines not only the Founding Era but also the situation today and thus inevitably cites current works. Even with these citations, only 34 percent (rather than 88 percent) of its sources postdate 1900, and only 21 percent (rather than 80 percent) postdate 1950.
The difference between the sources relied upon in reaching the almost opposite conclusions between these two books is depicted in the two charts below:
When a book (e.g., In Search of Christian America) examining the founding of American government (1760-1805) does so by analyzing sources published primarily after 1950, the conclusions reached are not surprising. Consequently, whether intentionally or inadvertently, revisionism is further advanced.
There is no question that an activist judiciary has greatly altered American life in recent decades; however, not only have revisionists helped create an atmosphere conducive to those judicial decisions, but worse still, they have engendered an acceptance of those decisions by the American public.
While revisionists and an active judiciary do not necessarily conspire together to alter society, they are joined by the fact that leading individuals from each group often embrace common philosophical views and societal goals. Consequently, through the combined efforts of revisionist leaders in both the judicial and academic spheres of influence, legal protections for public religious expressions and public morality have been very nearly destroyed.
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Religion and Morality: The Indispensable Supports
The entire foundation for America’s successful political existence was given by George Washington in his “Farewell Address” when he declared:
Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism who should labor to subvert these great pillars of human happiness.1
Religion and morality – these were the Founders’ indispensable supports for good government, political prosperity, and national well-being.
The Founders understood that self-governing nations are built upon self-governing individuals, and personal self-government is achieved only by adherence to moral and religious principles. In fact, they believed that our form of government, despite its worthy documents, was insufficient for governing immoral or irreligious citizens. As President John Adams proclaimed:
[W]e have no government armed with power capable of contending with human passions unbridled by morality and religion…. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.2
The Founders believed that religion and morality were inseparable from
good government and that they were essential for national success. Consequently, the promotion of the principles of religion and morality was accepted as sound public policy. Notice a few representative statements illustrating this fact:
[I]t is religion and morality alone which can establish the principles upon which freedom can securely stand.3 Religion and virtue are the only foundations … of republicanism and of all free governments.4 JOHN ADAMS
[T]hree points of doctrine, the belief of which, forms the foundation of all morality. The first is the existence of a God; the second is the immortality of the human soul; and the third is a future state of rewards and punishments. Suppose it possible for a man to disbelieve either of these articles of faith and that man will have no conscience, he will have no other law than that of the tiger or the shark; the laws of man may bind him in chains or may put him to death, but they never can make him wise, virtuous, or happy.5 JOHN QUINCY ADAMS
Religion and good morals are the only solid foundations of public liberty and happiness.6 [N]either the wisest constitution nor the wisest laws will secure the liberty and happiness of a people whose manners are universally corrupt.7 A general dissolution of the principles and manners will more surely overthrow the liberties of America than the whole force of the common enemy. While the people are virtuous, they cannot be subdued; but when once they lose their virtue, they will be ready to surrender their liberties to the first external or internal invader.8 SAMUEL ADAMS
[G]overnment … is a firm compact sanctified from violation by all the ties of personal honor, morality, and religion.9 FISHER AMES, AUTHOR OF THE HOUSE LANGUAGE OF THE FIRST AMENDMENT
[A] free government…. can only be happy when the public principles and opinions are properly directed…. by religion and education. It should therefore be among the first objects of those who wish well to the national prosperity to encourage and support the principles of religion and morality.10 ABRAHAM BALDWIN, SIGNER OF THE CONSTITUTION
Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion whose morality is so sublime and pure … are undermining the solid foundation of morals, the best security for the duration of free governments.11 CHARLES CARROLL, SIGNER OF THE DECLARATION
[T]he primary objects of government are the peace, order and prosperity of society…. To the promotion of these objects, particularly in a republican government good morals are essential. Institutions for the promotion of good morals are therefore objects of legislative provision and support: and among these … religious institutions are eminently useful and important.12 OLIVER ELLSWORTH; DELEGATE TO THE CONSTITUTIONAL CONVENTION; U. S. SENATOR; CHIEF JUSTICE U. S. SUPREME COURT
[O]nly a virtuous people are capable of freedom. As nations become corrupt and vicious, they have more need of masters.13 BENJAMIN FRANKLIN
Truth, honor, and religion are the only foundation to build human happiness upon. They never fail to yield a mind solid satisfaction, for conscious virtue gives pleasure to the soul.14 NATHANAEL GREENE, REVOLUTIONARY GENERAL
Sensible of the importance of Christian piety and virtue to the order and happiness of a state, I cannot but earnestly commend to you every measure for their support and encouragement…. Manners, by which not only the freedom but the very existence of the republics are greatly affected, depend much upon the public institutions of religion.15 JOHN HANCOCK
Righteousness alone can exalt them [America] as a nation. Reader! Whoever thou art, remember this; and in thy sphere practise virtue thyself, and encourage it in others.16 [T]he great pillars of all government and of social life: I mean virtue, morality, and religion. This is the armor, my friend, and this alone, that renders us invincible.17 PATRICK HENRY
We are now to rank among the nations of the world; but whether our Independence shall prove a blessing or a curse must depend upon our own wisdom or folly, virtue or wickedness…. Justice and virtue are the vital principles of republican government.18 GEORGE MASON, FATHER OF THE BILL OF RIGHTS
The practice of morality being necessary for the well-being of society, He [God] has taken care to impress its precepts so indelibly on our hearts that they shall not be effaced by the subtleties of our brain. We all agree in the obligation of the moral precepts of Jesus and nowhere will they be found delivered in greater purity than in His discourses.19 THOMAS JEFFERSON
It is certainly true that a popular government cannot flourish without virtue in the people.20 RICHARD HENRY LEE, SIGNER OF THE DECLARATION; PRESIDENT OF THE CONTINENTAL CONGRESS
[T]he Holy Scriptures…. can alone secure to society, order and peace, and to our courts of justice and constitutions of government, purity, stability, and usefulness. In vain, without the Bible, we increase penal laws and draw entrenchments [defenses] around our institutions. Bibles are strong entrenchments [protections]. Where they abound, men cannot pursue wicked courses.21 JAMES MCHENRY, SIGNER OF THE CONSTITUTION; SECRETARY OF WAR
[F]or avoiding the extremes of despotism or anarchy … the only ground of hope must be on the morals of the people.22 I believe that religion is the only solid base of morals and that morals are the only possible support of free governments.23 [T]herefore education should teach the precepts of religion and the duties of man towards God.24 GOUVERNEUR MORRIS, PENMAN AND SIGNER OF THE CONSTITUTION
Religion and morality … [are] necessary to good government, good order, and good laws, for “when the righteous are in authority, the people rejoice” [PROVERBS 29:2].25 WILLIAM PATERSON, SIGNER OF THE CONSTITUTION; U. S. SUPREME COURT JUSTICE
Had I a voice that could be heard from New Hampshire to Georgia, it should be exerted in urging the necessity of disseminating virtue and knowledge among our citizens. On this subject, the policy of the eastern states is well worthy of imitation. The wise people of that extremity of the union never form a new township without making arrangements that secure to its inhabitants the instruction of youth and the public preaching of the gospel. Hence their children are early taught to know their rights and to respect themselves. They grow up good members of society and staunch defenders of their country’s cause.26 Remember that there can be no political happiness without liberty; that there can be no liberty without morality; and that there can be no morality without religion.27 DAVID RAMSAY, REVOLUTIONARY SURGEON; MEMBER OF THE CONTINENTAL CONGRESS
Without this [religion] there can be no virtue, and without virtue there can be no liberty, and liberty is the object and life of all republican governments.28 Without the restraints of religion and social worship, men become savages.29 BENJAMIN RUSH, SIGNER OF THE DECLARATION
[C]herish and promote the interest of knowledge, virtue and religion. They are indispensable to the support of any free government…. Let it never be forgotten that there can be no genuine freedom where there is no morality, and no sound morality where there is no religion…. Hesitate not a moment to believe that the man who labors to destroy these two great pillars of human happiness … is neither a good patriot nor a good man.30 JEREMIAH SMITH, REVOLUTIONARY SOLDIER; JUDGE; U. S. CONGRESSMAN; GOVERNOR OF NEW HAMPSHIRE
The promulgation of the great doctrines of religion; the being and attributes and providence of one Almighty God; the responsibility to Him for all our actions; founded upon moral freedom and accountability; a future state of rewards and punishments; the cultivation of all the personal, social, and benevolent virtues; – these never can be a matter of indifference in any well-ordered community. It is, indeed, difficult to conceive how any civilized society can well exist without them. And, at all events, it is impossible for those who believe in the truth of Christianity as a Divine revelation, to doubt that it is the especial duty of government to foster and encourage it among all the citizens and subjects.31 It yet remains a problem to be solved in human affairs whether any free government can be permanent where the public worship of God and the support of religion constitute no part of the policy or duty of the state in any assignable shape.32 JOSEPH STORY, U. S. SUPREME COURT JUSTICE; FATH
ER OF AMERICAN JURISPRUDENCE
Shun all giddy, loose and wicked company; they will corrupt and lead you into vice and bring you to ruin. Seek the company of sober, virtuous and good people, who will always show you examples of rectitude of conduct and propriety of behavior which will lead to solid happiness.33 THOMAS STONE, SIGNER OF THE DECLARATION
[R]eason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.34 Purity of morals [is] the only sure foundation of public happiness in any country.35 [T]he [federal] government … can never be in danger of degenerating … so long as there shall remain any virtue in the body of the people.36 [T]rue religion affords to government its surest support.37 Religion and morality are the essential pillars of civil society.38 GEORGE WASHINGTON
[T]he cultivation of the religious sentiment represses licentiousness … inspires respect for law and order, and gives strength to the whole social fabric.39 Moral habits … cannot safely be trusted on any other foundation than religious principle nor any government be secure which is not supported by moral habits…. Whatever makes men good Christians, makes them good citizens.40 DANIEL WEBSTER
Republican government loses half of its value where the moral and social duties are … negligently practiced. To exterminate our popular vices is a work of far more importance to the character and happiness of our citizens, than any other improvements in our system of education.41 [T]he moral principles and precepts contained in the Scriptures ought to form the basis of all our civil constitutions and laws…. All the miseries and evils which men suffer from vice, crime, ambition, injustice, oppression, slavery and war, proceed from their despising or neglecting the precepts contained in the Bible.42 NOAH WEBSTER