The 5000 Year Leap: A Miracle That Changed the World
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Nevertheless, there were many newspapers in New York, Boston, Philadelphia, and Charleston which printed numerous letters pointing out dramatically and gruesomely the deficiencies of American society in many serious respects.
This self-examination over a period of several years resulted in a remarkable reform movement which spread up and down the entire Atlantic seaboard.
The Tide of Reform
Many Americans became extremely self-conscious about their lack of "public virtue" because of non-involvement in the affairs of government. They began to acknowledge their obsession with self-interest, the neglect of public affairs, and their disdain for the needs of the community as a whole. Gradually, a spirit of "sacrifice and reform" became manifest in all thirteen colonies.
Looking back on that period, one historian wrote:
In the eyes of the Whigs, the two or three years before the Declaration of Independence a!ways appears to be the great period of the Revolution, the time of greatest denial and cohesion, when men ceased to extort and abuse one another, when families and communities seemed peculiarly united, when the courts were wonderfully free of that constant bickering over land and credit that had dominated their colonial life. 36
How the Moral Reform Accelerated the Revolution
Many Americans became so impressed with the improvement in the quality of life as a result of the reform movement that they were afraid they might lose it if they did not hurriedly separate from the corrupting influence of British manners. They attributed this corruption to the monarchial aristocracy of England. Even Americans such as John Jay, Robert Morris, and Robert Livingston were beginning to see that the people were exhibiting a potential capacity for virtue and morality which would guarantee the success of a free, self-governing society. Therefore, it became popular to express the sentiment that the sooner they became independent the better.
The non-importation resolution of the Continental Congress, which required great sacrifice and devastating losses to many business houses, was carried out extensively even though it operated on a voluntary basis. It was so successful that John Page wrote to Jefferson that it appeared to him "a spirit of public virtue may transcend every private consideration." 37
Young James Madison gloried in the atmosphere of national purpose, saying that "a spirit of liberty and patriotism animates all degrees and denominations of men." 38
It was in this climate of reform and commitment that Americans saw themselves sublimating and improving their social consciousness to the point where the continuing presence of British manners did indeed seem to be a threat to the new reform. As Gordon Wood relates it:
By 1776 it had become increasingly evident that if they were to remain the kind of people they wanted to be they must become free of Britain. The calls for independence thus took on a tone of imperativeness.... Only separating from the British monarch and instituting republicanism, it seemed, could realize the social image the Enlightenment had drawn of them. 39
British influence was already taking its toll. One alarmed American wrote, "Elegance, luxury and effeminacy begin to be established." David Ramsay declared that if Americans had not revolted "our frugality, industry, and simplicity of manners, would have been lost in an imitation of British extravagance, idleness and false refinements." 40
The Lessons of History
It is only in this historical context that the modern American can appreciate the profound degree of anxiety which the Founders expressed concerning the quality of virtue and morality in their descendants. They knew that without these qualities, the Constitution they had written and the republican system of government which it provided could not be maintained. As James Madison said:
Is there no virtue among us? If there be not, we are in a wretched situation. No theoretical checks, no form of government, can render us secure. To suppose that any form of government will secure liberty or happiness without any virtue in the people, is a chimerical idea. If there be sufficient virtue and intelligence in the community, it will be exercised in the selection of these men; so that we do not depend upon their virtue, or put confidence in our rulers, but in the people who are to choose them. 41
Of course, as Jefferson said, "Virtue is not hereditary." 42
Virtue has to be earned and it has to be learned. Neither is virtue a permanent quality in human nature. It has to be cultivated continually and exercised from hour to hour and from day to day. The Founders looked to the home, the school, and the churches to fuel the fires of virtue from generation to generation.
In his Farewell Address, George Washington 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, these firmest props of the duties of men and citizens.... Let it simply be asked, where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education ... reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle." 43
Benjamin Franklin stressed the same point and added how precious good teachers are:
"I think with you, that nothing is of more importance for the public weal, than to form and train up youth in wisdom and virtue. Wise and good men are in my opinion, the strength of the state; more so than riches or arms....
"I think also, that general virtue is more probably to be expected and obtained from the education of youth, than from the exhortations of adult persons; bad habits and vices of the mind being, like diseases of the body, more easily prevented [in youth] than cured [in adults]. I think, moreover, that talents for the education of youth are the gift of God; and that he on whom they are bestowed, whenever a way is opened for the use of them, is as strongly called as if he heard a voice from heaven...." 44
A Warning from the Founders
At the conclusion of the Revolutionary War, Samuel Adams, who is sometimes called the "father of the revolution," wrote to Richard Henry Lee:
"I thank God that I have lived to see my country independent and free. She may long enjoy her independence and freedom if she will. It depends on her virtue." 45
John Adams pointed out why the future of the United States depended upon the level of virtue and morality maintained among the people. He said:
"Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other." 46
Samuel Adams knew the price of American survival under a Constitutional form of government when he wrote:
"The sum of all is, if we would most truly enjoy the gift of Heaven, let us become a virtuous people; then shall we both deserve and enjoy it. while, on the other hand, if we are universally vicious and debauched in our manners, though the form of our Constitution carries the face of the most exalted freedom, we shall in reality be the most abject slaves." 47
What is the Key to Preserving a Virtuous Nation?
Since the quality of virtue and morality in the character of a nation is the secret to its survival, one cannot help but wonder if there is some special ingredient which is fundamentally necessary to provide the greatest assurance that these qualities of our national life will be preserved.
The Founders had an answer to this question, which brings us to our next basic precept.
Third Principle: The most promising method of securing a virtuous
and morally stable people is to elect virtuous leaders.
“...thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness [unjust gain]; and place such over them, to be rulers...”
Samuel Adams pointed out a sobering fact concerning our political survival as a free people when he
said:
"But neither the wisest constitution nor the wisest laws will secure the liberty and happiness of a people whose manners are universally corrupt. He therefore is the truest friend to the liberty of his country who tries most to promote its virtue, and who, so far as his power and influence extend, will not suffer a man to be chosen into any office of power and trust who is not a wise and virtuous man." 48
He then went on to say that public officials should not be chosen if they are lacking in experience, training, proven virtue, and demonstrated wisdom. He said the task of the electorate is to choose those whose "fidelity has been tried in the nicest and tenderest manner, and has been ever firm and unshaken." 49
A favorite scripture of the day was Proverbs 29:2, which says: "When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn."
In the Absence of Angels
Jefferson's "Natural Aristocracy"
Capturing the Founders' Perspective on "Politics"
John Adams on the "Divine Science of Politics"
Preparation for Service in Politics
Making Public Office an Honor Rather Than a Position of Profit
Franklin's Address to the Constitutional Convention
Haggling for High-Salaried Public Offices Was Repugnant to the Founders
Benjamin Franklin's Prophecy
Prelude to Monarchy
Franklin Cites an Exceptional but Admirable Example in England
Franklin Points to the Example of George Washington
Putting Principles into Practice
The Formula for Producing Leaders of Character and Virtue
Beliefs Which the Founders Rejected
In the Absence of Angels
The Founders recognized human nature for what it is -- a mixture of good and evil. They reasoned that if people are to govern themselves and have the best possible government, then a political process should be developed through which the wisest, the most experienced, and the most virtuous can be precipitated to the surface and elected to public office. Actually, mankind has no sensible option. As Madison said:
"If men were angels, no government would be necessary. If angels were to govern men, neither external nor internal controls on government would be necessary." 50
Unfortunately, that utopian dream will never be possible in view of the obvious limitations of human nature. The next best thing is to take the most promising element in society and draft them into public service. What the Founders hoped to do was develop a spirit of public virtue by having leaders of strong private virtue. It would be a new kind of "freemen aristocracy" or "natural aristocracy" which would be open to all, but inheritable by none. Every leader would have to rise to his high office on personal merit, not the wealth and reputation of his ancestors.
Jefferson's "Natural Aristocracy"
Thomas Jefferson typified the Founders' philosophy of social responsibility. They strongly believed that the best citizens should accept major roles in public life. They believed people with talent and demonstrated qualities of leadership should have the same sense of duty as that which Washington exhibited when he allowed himself to be called out of retirement three separate times to serve the country. Jefferson referred to such people as the nation's "natural aristocracy." He said it was an aristocracy of virtue, talent, and patriotism without which the nation could not survive.
In contrast to the natural aristocracy, he said there was an "artificial" aristocracy which dominated the elite ruling class of Europe. These were those who obtained their high offices because of wealth, their station in life, or some special influence which had been brought to bear in their behalf. He wanted no artificial aristocracy in America. Jefferson wrote in 1813:
"There is a natural aristocracy among men. The grounds of this are virtue and talents.... There is, also, an artificial aristocracy, founded on wealth and birth, without either virtue or talents; for with these it would belong to the first class. The natural aristocracy I consider as the most precious gift of nature for the instruction, the trusts, and government of society. And indeed, it would have been inconsistent in creation to have formed man for the social state, and not to have provided virtue and wisdom enough to manage the concerns of the society. May we not even say, that that form of government is the best, which provides the most effectually for a pure selection of these natural aristoi into the offices of government?" 51
Jefferson felt it should be the goal of the whole nation to use education and every other means to stimulate and encourage those citizens who clearly exhibited a special talent for public service. He felt one of the greatest threats to the new government would be the day when the best qualified people refused to undertake the tedious, arduous, and sometimes unpleasant task of filling important public offices. In 1779 he said:
"For promoting the public happiness, those persons whom nature has endowed with genius and virtue, should be rendered by liberal education worthy to receive, and able to guard the sacred deposit of the rights and liberties of their fellow citizens; and they should be called to that charge without regard to ... birth, or other accidental condition or circumstance." 52
Capturing the Founders' Perspective on "Politics"
The natural tendency of nearly all people is to encourage others to run for office, but not get involved themselves. The Founders knew we could never enjoy strong self-government unless this general perspective were changed. They wanted it to be counted an honor to be drafted into "politics." A popular quotation from Cicero emphasized this theme. He had said:
"For there is really no other occupation in which human virtue approaches more closely the august function of the gods than that of founding new States or preserving those already in existence." 53
John Adams on the "Divine Science of Politics"
American history will show that both Samuel Adams and his younger cousin, John Adams, sacrificed their fortunes to serve in politics. They both considered politics to be a "divine science."
John Adams had this to say about the high calling of a servant of the people in politics:
"Politics are the divine science, after all. How is it possible that any man should ever think of making it subservient to his own little passions and mean private interests? Ye baseborn sons of fallen Adam, is the end of politics a fortune, a family, a gilded coach, a train of horses, and a troop of livery servants, balls at Court, splendid dinners and suppers? Yet the divine science of politics is at length in Europe reduced to a mechanical system composed of these materials." 54
Some might feel inclined to smile at such a puritanical ideology in a practical politician such as John Adams, but he had a ready answer for the skeptic. Said he:
"What is to become of an independent statesman, one who will bow the knee to no idol, who will worship nothing as a divinity but truth, virtue, and his country? I will tell you; he will be regarded more by posterity than those who worship hounds and horses; and although he will not make his own fortune, he will make the fortune of his country." 55
Preparation for Service in Politics
John Adams, like so many of the Founders, laid great stress on the importance of broad, in-depth preparation for a career in public service. Early in his professional life, John Adams wrote to his wife explaining what he felt he must do to prepare himself for leadership in the "divine science" of politics. He wrote:
"The science of government is my duty to study, more than all other sciences; the arts of legislation and administration and negotiation ought to take place of, indeed to exclude, in a manner, all other arts. I must study politics and war, that my sons may have liberty to study mathematics and philosophy. My sons ought to study mathematics and philosophy, geography, natural history and naval architecture, navigation, commerce, and agriculture, in order to give their children a right to study painting, poetry, music, architecture, statuary, tapestry, and porcelain." 56
John Adams was never very popular as an individual, but the people kn
ew he could be trusted. He was elected over and over again, finally becoming President of the United States. Years later, he wrote:
"I do not curse the day when I engaged in public affairs.... I cannot repent of any thing I ever did conscientiously and from a sense of duty. I never engaged in public affairs for my own interest, pleasure, envy, jealousy, avarice, or ambition, or even the desire of fame. If any of these had been my motive, my conduct would have been very different. In every considerable transaction of my public life, I have invariably acted according to my best judgment, and I can look up to God for the sincerity of my intentions." 57
If one is astonished by the level of idealism which Founders such as Adams and Jefferson attached to the role of political public service, it cannot be more surprising than the supreme desire they expressed to prevent those offices from becoming monetary attractions. Benjamin Franklin remonstrated both in Europe and America against extravagant compensation for positions of public service.
Making Public Office an Honor Rather Than a Position of Profit
As Benjamin Franklin traveled in Europe, he noted that there was a violent struggle for appointments to public offices because they paid so well. He felt this was a serious mistake.