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The culture wars have distorted the dramatic story of how Americans came to worship freely. Many activists on the right maintain that the United States was founded as a “Christian nation.” Many on the left contend that the Founders were secular or Deist and that the First Amendment was designed to boldly separate church and state throughout the land. None of these claims are true, argues Beliefnet.com editor in chief Steven Waldman. With refreshing objectivity, Waldman narrates the real story of how our nation’s Founders forged a new approach to religious liberty, a revolutionary formula that promoted faith . . . by leaving it alone.
This fast-paced narrative begins with earlier settlers’ stunningly unsuccessful efforts to create a Christian paradise, and concludes with the presidencies of Washington, Adams, Jefferson, and Madison, during which the men who had devised lofty principles regarding the proper relationship between church and state struggled to practice what they’d preached. We see how religion helped cause, and fuel, the Revolutionary War, and how the surprising alliance between Enlightenment philosophers such as Jefferson and Madison and evangelical Christians resulted in separation of church and state.
As the drama unfolds, Founding Faith vividly describes the religious development of five Founders. Benjamin Franklin melded the morality-focused Puritan theology of his youth and the reason-based Enlightenment philosophy of
his adulthood. John Adams’s pungent views on religion–hatred of the Church of England and Roman Catholics–stoked his revolutionary fervor and shaped his political strategy. George Washington came to view religious tolerance as a military necessity. Thomas Jefferson pursued a dramatic quest to “rescue” Jesus, in part by editing the Bible. Finally, it was James Madison–the tactical leader of the battle for religious freedom–who crafted an integrated vision of how to prevent tyranny while encouraging religious vibrancy.
The spiritual custody battle over the Founding Fathers and the role of religion in America continues today. Waldman provocatively argues that neither side in the culture war has accurately depicted the true origins of the First Amendment. He sets the record straight, revealing the real history of religious freedom to be dramatic, unexpected, paradoxical, and inspiring.
An interactive library of the key writings by the Founding Father, on separation of church and state, personal faith, and religious liberty can be found at www.beliefnet.com/foundingfaith.
Praise for Founding Faith
“Steven Waldman, a veteran journalist and co-founder of Beliefnet.com, a religious web site, surveys the convictions and legacy of the founders clearly and fairly, with a light touch but a careful eye.”—New York Times Book Review
“Waldman ends by encouraging us to be like the founders. We should understand their principles, learn from their experience, then have at it ourselves. “We must pick up the argument that they began and do as they instructed – use our reason to determine our views.” A good place to start is this entertaining, provocative book.”—New York Times Book Review
"Steven Waldman's enlightening new book, "Founding Faith," is wise and engaging on many levels, but Waldman has done a particular service in detailing Madison's role in creating a culture of religious freedom that has served America so well for so long...."Founding Faith" is an excellent book about an important subject: the inescapable—but manageable—intersection of religious belief and public life. With a grasp of history and an understanding of the exigencies of the moment, Waldman finds a middle ground between those who think of the Founders as apostles in powdered wigs and those who assert, equally inaccurately, that the Founders believed religion had no place in politics."–Newsweek
"Well-wrought, well-written and well-reasoned—a welcome infusion of calm good sense into a perennially controversial and relevant subject."–Kirkus
"Founding Faith takes up two central questions about religion in early America. First, what did such Founding Fathers as Benjamin Franklin, John Adams, George Washington, Thomas Jefferson and James Madison usually believe? And second, how did it come about that the First Amendment to the Constitution guarantees that "Congress shall make no laws respecting an establishment of religion, or prohibiting the free exercise thereof"? The answers to these questions carry implications for our lives today, since at stake is the flash-point principle of the separation of church and state." –Washington Post
“There is a fierce custody battle going on out there for ownership of the Founding Fathers. Founding Faith strikes me as a major contribution to that debate, a sensible and sophisticated argument that the Founders’ religious convictions defy our current categories.”
–Joseph Ellis, author of American Creation
“Steven Waldman does a great job describing the nuances of the Founders’ beliefs and the balances they struck, thus rescuing them from those on both sides who would oversimplify their ideas.”
–Walter Isaacson, president of the Aspen Institute and author of Benjamin Franklin: An American Life.
“This is a history every American should know, and Waldman masterfully tells it.”
–Jim Wallis, author of The Great Awakening
“Steven Waldman recovers the founders’ true beliefs with an insightful and truly original argument. It will change the way you think about the separation of church and state.”
–George Stephanopoulos, chief Washington correspondent, ABC News, and anchor of This Week
“Steve Waldman makes the strong case that the culture wars have distorted how and why we have religious freedom in America. Americans can be inspired by this story–the extraordinary birth story of freedom of religion.”
–William J. Bennett, author of America: The Last Best Hope
“An unusually well-balanced book on an unusually controversial subject. Not every reader will agree with Waldman that, of the Founding Fathers, James Madison’s conclusions about religion and society were best. But all should be grateful for the way Waldman replaces myths with facts, clarifies the complexity in making the Founders speak to present-day problems, and allows the Founders who differed with Madison a full and sympathetic hearing. An exceptionally fair, well-researched, and insightful book.”
–Mark A. Noll, University of Notre Dame, author of America’s God
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Steven Waldman is co-founder, CEO, and editor in chief of Beliefnet.com, the largest faith and spirituality website. Previously, Waldman was the national editor of U.S. News & World Report and a national correspondent for Newsweek. His writings have also appeared in The Atlantic, The Washington Post, The New York Times, Slate, The Washington Monthly, National Review, and elsewhere. He appears frequently on television and radio to discuss religion and politics. He is also the author of The Bill, a book about the creation of AmeriCorps. Waldman lives in New York with his wife, the writer Amy Cunningham, and their children, Joseph and Gordon.Excerpt. © Reprinted by permission. All rights reserved.:
Settlers try to plant Protestantism as the official faith—and fail
The new world was settled to promote christianity. for more than 150 years, colonial governments actively supported and promoted Christianity. Less acknowledged today is a point well understood by the Founding Fathers: Nearly all of these experiments in state encouragement of religion failed.
Christopher Columbus believed the world would soon end. In the year 1652, to be exact, Christ would return and usher in a glorious new Kingdom—if certain prophecies were fulfilled before then. Columbus’s arrival in the New World in 1492 was one such event, he wrote later, a clear “fulfillment of what Isaiah had prophesied.” He was quite certain that God had guided him. “With a hand that could be felt, the Lord opened my mind to the fact that it would be possible to sail from here to the Indies.” Another precondition for Jesus’s return was the conquest of Jerusalem, which was held by the Muslims. His voyages to the New World would help with that, too, providing a glorious model to inspire Christian warriors, and the gold to pay their way. Finally, his discovery of the new lands would enable Christians to fulfill another essential requirement, the spreading of the Good News to all corners of the world. “The Gospel must now be proclaimed to so many lands in such a short time,” Columbus explained to Queen Isabella and King Ferdinand.1
After encountering hospitable natives in the Caribbean, he had become quite optimistic that he would indeed be able to bring these generous but unsaved souls to God, plus get some cheap labor. “If one asks for anything they have they never say no,” he wrote.2 “They should be good servants . . . and I believe they would easily be made Christians, for they appear to have no religion.”3
Though he declared a desire to convert them “by love and friendship rather than by force,” the Europeans did not have a light touch with the natives. Those in the Caribbean who rejected or destroyed statues of Christian saints were burned at the stake. Slaughter and European-borne disease killed all but a few thousand Indians.4 But the Spaniards persisted and their missions eventually made their way to current-day Florida and Mexico.
While the Spaniards did not ultimately win control of the land that became the thirteen American colonies, fear of Catholic Spain’s expansion helped prompt England to get serious about settling America in the early 1600s.5
Virginia’s Lawes Divine
The twin goals of converting Indians and defeating Catholics provided a strong rallying cry for Virginia’s settlers. Prospective settlers were instructed to bring “no traitors, nor Papists that depend on the Great Whore.”6 An Anglican promotional booklet argued that if the Spanish had so much luck pressing their corrupt religion, imagine how successful the English could be with their noble goals of saving “those wretched people,” drawing them from “darkness to light, from falsehood to truth, from dumb idols to the living God, from the deep pit of hell to the highest heaven.”7 King James’s charter for Virginia in 1606 made it official: The mission was to promote Christianity to those living “in darkness and miserable ignorance of the true knowledge and worship of God.”8
The faiths of the settlers were tested even before they landed in Virginia. One-third of the immigrants on the Godspeed, the Discovery, and the Susan Constant in 1607 died en route. Once in America, their goal of converting Indians soon took a backseat to survival. In 1609 and 1610, the period known as “the starving time,” the colony almost perished. Settlers ate dogs, cats, rats, and one another in order to survive. One man was executed for killing his wife for food.9
To try to salvage the colony, the Virginia Company in May 1611 sent Lord Thomas de la Warr and Thomas Dale, who swiftly issued a new set of laws to bring order, in part through forced religiosity. The law’s preamble declared that the job of the king is “principal care of true Religion and reverence to God”10 and that the settlers themselves were “especial souldiers in this sacred cause.” The new “Lawes Divine, Morall and Martiall” required worship twice each Sunday. Those who failed to do so would lose their daily allowance; a second infraction would draw a whipping, and the third offense would put them in the galleys at sea for six months. Settlers who failed to observe the Sabbath lost provisions for a week (first offense), received a whipping (second offense), or were executed (third offense). Women convicted of sexual misdeeds were required to wear white gowns, hold white wands, and “stand on chairs or stools during public worship.”11 Blasphemy—the use of “unlawful oaths” and “taking the name of God in vain”—was a serious crime, sometimes punishable by having a hot iron plunged through the tongue, and sometimes by execution.12 Eight settlers were put to death in Jamestown for violations of Dale’s laws. Though alien to us, the idea behind forced worship was practical: Pervasive worship would secure God’s favor and give settlers the strength and moral wherewithal to cope with the crushing burdens of disease, Indian attacks, and internal squabbling.
As in England, clergy were to be supported by taxes and public funds, or, to be more precise, ten pounds of tobacco and a bushel of corn per settler. A special patch of farmland, a glebe, was also set aside for the parson.13 Despite these provisions, there was a severe shortage of clergy. By 1662, there were only ten ministers serving forty-five different parishes.14 Since there was no ecclesiastic church structure to monitor religious matters and manage clergy, the state accepted that role, even disciplining clergy who hadn’t preached at least one sermon each Sunday.15
The settlers did survive, in part because of their strong faith. This alone prompted wonder. John Rolfe, an early Jamestown resident credited with the introduction of tobacco, wrote that the settlers were “chosen by the finger of God.”16
In surviving, they prevented encroachment from French and Spanish Catholics who settled west and south of Virginia. At that moment in history, the Catholic Church was viewed in England not as a competing form of Christianity but as a fraudulent faith. It was called “the Whore” because it had prostituted itself by selling indulgences (the promise that for a fee, the church would make sure that the soul of a loved one wouldn’t be stuck in purgatory). Protestants believed Catholics should be called papists, not Christians, because they had substituted worship of the pope for devotion to Christ. And only the Antichrist, it was thought, would use the trappings of faith to so distort the message of Jesus. Not surprisingly, the Virginia government attempted to squelch Catholicism within the colony. In 1640, it prohibited Catholics from holding public office unless they “had taken the oath of allegiance and supremacy” to the Church of England. It decreed that any “popish priests’’ who arrived in Virginia “should be deported forthwith.”17
The settlers’ other religious goal—that of pulling the Indians from the deep pit of hell—proved harder to meet. Pocahontas’s conversion to Christianity was much celebrated and, indeed, is depicted in a painting in the US Capitol to this day. But mostly the settlers just viewed the Indians as untamable savages, and vice versa.18 Moreover, Virginia certainly didn’t limit itself to punishing just Catholics and Indians. In 1660, it forbade ship captains from importing Quakers;19 Puritan clergy were banished; and Jews were kept out entirely for two generations.20
As the economy developed and the population grew, the Church of En- gland became more powerful throughout Virginia. By 1740s, the church had become a place of social and spiritual nourishment for the gentlemen farmers who came to run the colony. Though it became more genteel and less coercive, Anglicanism remained the legally established, official religion of the colony. Taxpayers financed the salaries of the Anglican ministers in their area, as well as the construction of new Anglican churches. During some of this time, other religious bodies were simply not allowed to erect churches at all. Up through the 1740s, it was clear in Virginia that there was one church, one spiritual style, one faith—not just by custom but by law.
The Holy Commonwealth of Massachusetts
While religion was a factor in Jamestown, it was the impetus for Pilgrims who landed in Plymouth and the Puritans who settled in Massachusetts Bay. Again, the motivation was not promotion of Christianity in general but Protestantism specifically. Puritans believed that despite Henry VIII’s split with Rome, the Church of England had retained too many vestiges of the Catholic Church. “Kneeling at the Sacrament, bowing to the Altar and to the name of Jesus, Popish holy days, Holiness of places, Organs and Cathedral Musick, The Books of Common prayer, or church Government by Bishops . . . They are nothing else but reliques of Popery, and remnants of Baal,” sniffed one prominent Puritan.21 They viewed the Anglican ministers as ungodly and incompetent. In a petition to Parliament, one Puritan called the clergy “Dumme Dogs . . . Destroying Drones, or rather Caterpillars of the Word.”22 Worst of all, the Church of England seemed to let in as a congregant any damned sinner who requested entry.
King James found the Puritans annoying. While passing through Lancashire one day in 1618, he noticed that the Puritans had even prohibited sports and recreation. He explicitly prevented them from banning “may-games, Whitsun-ales, Morris-...
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Book Description Random House, 2008. Hardcover. Condition: New. Dust Jacket Condition: New. First Edition; First Printing. Book and DJ New with no notes or ANY markings. DJ not price clipped ($26) ; 277 pages. Seller Inventory # 52170
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