Jefferson, Madison & Their Evangelical Pals
Religious freedom resulted from an unlikely alliance: evangelicals and skeptics
BY: Steven Waldman
Thomas Jefferson stood, dressed in a black suit, in a doorway of the White House on Jan. 1, 1802, watching a bizarre spectacle. Two horses were pulling a dray carrying a 1,235-pound cheese—just for him. Measuring 4 feet in diameter and 17 inches in height, this cheese was the work of 900 cows.
More impressive than the size of the cheese was its eloquence. Painted on the red crust was the inscription: “Rebellion to tyrants is obedience to God.” The cheese was a gift from religious leaders in western Massachusetts.
It may seem surprising that religious leaders would be praising Jefferson, given that his critics had just months earlier attacked him as an infidel and an atheist. In the 1800 election, John Adams had argued that the francophile Jefferson would destroy America’s Christian heritage just as the French revolutionaries had undermined their own religious legacy. Adams supporters quoted Jefferson’s line that he didn’t care whether someone believed in one god or 20, and they argued that the choice in the election was: “God—and a religious president…[or] Jefferson—and no God.”
But in a modern context, the most remarkable thing about the cheese is that it came from evangelical Christians. It was the brainchild of the Rev. John Leland—a Baptist and, therefore, a theological forefather of the Rev. Jerry Falwell and Franklin Graham. Even though Jefferson was labeled anti-religion by some, he had become a hero to evangelicals—not in spite of his views on separation of church and state, but because of them. By this point, Jefferson had written his draft of the Virginia statute of religious freedom, and he and James Madison were known as the strictest proponents of keeping government and religion far apart. Because Baptists and other evangelicals had been persecuted and harassed by the majority faiths—Anglicans in the South and Puritan-influenced Congregationalists in the North—these religious minorities had concluded that their freedom would only be guaranteed when majority faiths could not use the power of the state to promote their theology and institutions.
Each side of our modern culture wars has attempted to appropriate the Founding Fathers for its own purposes. With everything from prayer in school to gay rights to courtroom displays of the Ten Commandments at stake, conservative and liberal activists are trying to capture the middle ground and win over public opinion. Portraying their views as compatible with—even demanded by—the Founding Fathers makes any view seem more sensible and mainstream. And in truth, you can find a Jefferson or Adams quote to buttress just about any argument. But there are a few facts that might actually be stipulated by both sides in the culture wars. First, the original Constitution really didn’t say all that much about religion. God is not mentioned, and the only reference to religion is a ban on providing religious tests for holding office.
Second, there was a widespread view among religious people of all flavors that the Constitution would be much stronger if it had a Bill of Rights that more explicitly guaranteed religious freedom. The 18th-century evangelicals were among the strongest advocates of this view and of the Bill of Rights, which declared that “Congress shall make no law regarding the establishment of religion.” Throughout the states, evangelicals pushed hard for ratification of the Bill of Rights in the state legislatures. Indeed, part of what made Jefferson cheese-worthy in the eyes of a Baptist leader like Leland was his advocacy of a Bill of Rights.
Modern Christian conservatives concede that point and hail the First Amendment, but they argue that it by no means follows that either the Founders or the proto-evangelicals wanted a strict separation of church and state. They point out—accurately—that neither the Constitution nor the Bill of Rights includes the phrase “separation of church and state.” And they argue that what the First Amendment intended to do was exactly what it says—and no more: prevent the “establishment” of an official state church, like the ones that had been prevalent in the colonies up until the time of the revolution. In the book "The Myth of Separation," religious conservative David Barton argues that the Founders did not support separation of church and state. Indeed, he maintains, this was a Christian nation founded by Christian men who very much wanted the government to support religion. The contemporary intellectual battle over the role of religion in the public square will be determined in part by who can own the history.
It is ironic, then, that evangelicals have neglected their own. Indeed, the one group that would almost certainly oppose the views of 21st-century evangelicals are 18th-century evangelicals. John Leland was no anomaly. In state after state, when colonists and Americans met to debate the relationship between God and government, it was the proto-evangelicals who pushed the more radical view that church and state should be kept far apart. Both secular liberals who sneer at the idea that evangelicals could ever be a positive influence in politics and Christian conservatives who want to knock down the “wall” should take note: It was 18th-century evangelicals who provided the political shock troops for Jefferson and Madison in their efforts to keep government from strong involvement with religion. Modern evangelicals are certainly free to take a different course, but they should realize that in doing so they have dramatically departed from the tradition of their spiritual forefathers.
To understand why, we need to go back to the period known as the Great Awakening, a spiritual movement of the 1730s and 1740s that challenged the style and theology of existing churches. The dramatic wave of revivalism started in New Jersey and western Massachusetts, where ministers such as Gilbert Tennent and Jonathan Edwards preached about the importance of personal born-again experiences. These isolated revivals became a mass movement with the arrival in the fall of 1739 of an English preacher named George Whitefield. A friend of John and Charles Wesley, the founders of Methodism, Whitefield had developed a following after writing about his conversion experiences and travels from depravity to salvation. He was described as handsome, yet one of his eyes was crossed inward, a sign, some said, of a divine mark. His voice was powerful, almost hypnotic. He attacked the Church of England for its lethargy and lack of emphasis on the simple message that only God’s mercy keeps us from damnation. Churches banned him from their pews, so he went into the fields, where he drew worshippers by the thousands.
Whitefield was what we would now call an evangelical. “None but such as have a living faith in Jesus Christ, and are truly born again, can possibly enter into the kingdom of heaven,” he declared. Whitefield relentlessly attacked the established clergy not only for its stodginess, but also for its lackadaisical attitudes toward moral evils. He denounced mistreatment of slaves, endorsed education for blacks, and established several charities. Because he was preaching in open fields, he drew people from a variety of denominations, classes, and even races. When local clergy stopped giving Whitefield a place to speak, Franklin helped build a new hall for him—and for clergy of any other religion. For Franklin, evangelicals represented the democratic spirit railing against authority and insular institutions.
In part for this reason, the Great Awakening transformed the colonial approach to the separation of church and state. Throughout the colonies, churches divided into “Old Lights” and “New Lights,” with the latter group tending to oppose the established churches more vigorously. As the years proceeded, the Church of England and the official churches became closely linked in the public mind with royal tyranny in general. For the New Lights, opposition to the official church became opposition to English rule, and vice versa.