-Caveat Lector-
Mike & Kathy Moxley wrote:
Was George Washington a Christian?
MJ:
In a word, No.
from Franklin Steiner's The Religious Beliefs of Our President's 19
Every public man, every office holder and politician
realizes that organized religion, socially, politically
and economically, is a factor to be recognized and dealt
with. Washington, not only as Commander-in-Chief, but
more so as President, was obliged to have the united
support of all the people, regardless of his individual
views. He was careful to warn all these Churches against
the great vice of the world, religious bigotry, intolerance
and persecution. Because a motive is inspired by religion,
it may not always be right, but religion is a powerful
motive, right or wrong. Washington, in all these addresses,
had in mind that religious controversy and dissension breed
discord. At the same time, he realized that to secure
independence and erect the new government, the cooperation
of the Churches and the ministers was essential. He wanted
their support, and to have their enmity would have been
unfortunate.
There have been few Clemenceaus, Bradlaughs, Berts and
Gambettas in public life who openly opposed the Church.
These did so under extraordinary circumstances. Had Washington
been as firm an Agnostic as Ingersoll, it would have been to
his advantage to remain silent on the subject. He is careful
to refer to religion in general, not to any particular belief
or Church. He says nice things to them all, but commits himself
to none. His use of the word "Christian" at times means nothing
definite. Christianity might mean Roman Catholicism or
Unitarianism, or "mere morality," just as its user prefers.
Of course every man must give special homage to the religion
of the country in which he lives. In the "Farewell Address,"
he often refers to "religion morality." This might mean any
religion, and the, other excerpts confirm us in thinking that
he meant all religions and none in particular.
Thousands of men today hold that religious institutions should
be upheld because of the prop they give to morality. They support
Church for that reason, while they are indifferent to its
theological teaching. They believe, as did Draper: "The
tranquility of society depends so much on the stability of its
religious convictions, that no one can be justified in wantonly
disturbing them." They think religion is necessary for other
people, while not needed by themselves. It will also be noticed
that Washington, while he sometimes couples morality and
religion, stresses the former, and ends by saying that
"virtue or morality is a necessary spring of popular government."
Among the addresses sent to Washington when he became President
was one from the First Presbytery of the Eastward, which objected
to the new Constitution because it did not recognize God and the
Christian religion, in these words: "We should not have been
alone in rejoicing to have seen some explicit acknowledgement
of the only true God, and Jesus Christ, whom he hath sent,
inserted somewhere in the Magna Charta of our country." To
this, Washington replied:
"The path of true piety is so plain as to require but little
political direction. ... In the progress of morality and
science, to which our government will give every furtherance,
we may confidently expect the advancement of true religion and
the completion of our happiness."
Here, as on similar occasions he is too canny to say what "true
piety" is. His statement that "true piety" will be advanced
through the "progress of morality and science," would place
him at the present day in the ranks of Rationalism.
Washington knew, at the same time, as did Madison, that religion,
legally united with the state, is no aid either to "virtue or
morality." For that reason he said, in the treaty with Tripoli,
made in 1796, and, ratified by the Senate in 1797: "The
Government of the United states of America is not, in any
sense, founded upon the Christian religion." He was too shrewd
to oppose the orthodoxy of his time, and equally shrewd in not
committing himself to its teachings. Socially, he conformed to
the religious customs of his day, just enough to maintain the
good will of religious people.
What Was Washington's Belief? It is said that some one asked
of Lord Beaconsfield his religion. He replied, "The religion
of wise men." Thereupon, his interlocutor again ask, "What
religion is that," and my Lord answered, Wise men never tell."
Washington was a wise man and never told.
In classifying these Presidents, placing them in one Church
or another, whenever they actually were believers in the
doctrines of that Church, I have had no difficulty in
securing indubitable evidence, except in the case of
President Pierce, whose religious affiliations it required
some effort to learn. The proofs have been culled when
possible from the spoken or written words of the Presidents
themselves, combined with their public attitudes, In which
I could make no mistake.
Washington never made a statement of his belief, while his
actions rather prove that if he was not a positive unbeliever,
he was at best an indifferentist. We have seen that he was not
a regular attendant at church services -- rather an irregular
one. I have examined 14 years of his complete Dairies, 13 of
them when he was at home, with two Episcopal churches within
eight or 10, miles. One of these years, 1774, was his banner
year for church attendance, when he went 18 times. Yet we
find, in these 14 years, his average attendance to have been
about six times a year -- not a very good record.
That Washington did not commune is established beyond all
doubt by reputable witnesses. The evidence of Bishop White,
the Rev. Dr. Abercrombie and the Rev. Dr. Wilson certainly
outweighs the very shady assertion that he once took communion
in a Presbyterian church, which rests upon questionable and
anonymous evidence, to say nothing of its utter improbability.
Bishop White says Washington did not kneel in prayer. Nellie
Custis says he stood during the devotional service. She also
admits that she never saw him pray, but that someone long
dead had told her that he had seen him praying many years
before. The Valley Forge prayer is a myth of even a weaker
type, than the Presbyterian communion story. The "Prayer for
the United, States" is a demonstrated fabrication. These
fictions would not be necessary were there true evidence
that Washington was religious. During the Revolution,
forged letters were published in London attacking his
personal moral character. It has been said that letters
written by Washington were in existence that cast reflections
upon him, but no one has ever been able to produce them.
Between the fictions, forgeries and falsehoods told to
make Washington either a plaster saint or a rake, it is
difficult to say which would have disgusted him the more.
Jared Sparks says:
"After a long and minute examination of the writings of
Washington, Public and private, in print and in
manuscript, I can affirm, that I have never seen a
single hint, or expression, from which it could be
inferred, that he had any doubt of the Christian
revelation, or that he thought with indifference
or unconcern of that subject. On the contrary, wherever
he approaches it, and indeed wherever he alludes in any
manner to religion, it is done with seriousness and
reverence." (Life of 'Washington,' p. 525.)
If Dr. Sparks found from Washington's writings that he never
had a "doubt of the Christian revelation," neither could he
find among them anything proven, his belief in the same. He
may have thought about it and it is likely that he did, but
as to expressing his views, he surely was indifferent and
unconcerned. The truth is that the majority of unbelievers,
especially men of prominence in political or social life,
make no statement of their unbelief. True, when Washington
spoke of religion, he spoke with "seriousness and reverence,"
but he so spoke of all religions and not of any particular
one. That an unbeliever is necessarily flippant, it is the
prerogative of Mr. Sparks to assert. Scholarly Freethinkers
consider religion an important subject, even though they
reject its orthodox interpretation. While not necessarily
reverent in their attitude, they discuss it seriously from
the standpoint of science logic and history. [NOTE: That I
may not be justly accused of unfairness, I reproduce in
entirety, in the Appendix, the chapter in Sparks's 'Life of
Washington' that deals with his religious views.]
Most important of all, there stands out the fact that while
in Washington's writings there is nothing affirming or denying
the truth of Christian revelation, there is also nothing
inconsistent with Deism. Deists of the time believed in
God and his Providence. They accepted all of moral value
in the Christian Bible and in all other sacred books, holding
it to be a part of natural religion. They held in high esteem
the moral teachings and character of Jesus. Even the orthodox
never tire of quoting complimentary things said about him by
Paine and Rousseau. Many Deists prayed and believed in prayer.
Nor can Dr. Sparks find anything in the writings of Washington
tending to prove that he believed in Jesus as the Christ and
the son of God. Nor will he find anything which will prove
that a future existence had any firm place in his calculations,
though Deists, as a rule, hope for "happiness beyond this
life." During Washington's sickness and death religion was
not mentioned. No minister was called in, though three
doctors were present.
Dr. Moncure D. Conway says:
"When the end was near, Washington said to a physician
present -- an ancestor of the writer of these notes -- 'I
am not afraid to go.' With his right fingers on his left
wrist, he counted his own pulses, which beat his funeral
march to the grave. 'He bore his distress with astonishing
fortitude, and conscious as he declared, several hours
before his death, of his approaching dissolution, he
resigned his breath with the greatest composure, having
the full possession of his reason to the last moment,'
so next day wrote one present. [NOTE: See Appendix for
the account of Washington's sickness and death as written
by his secretary, Tobias Lear, from whom Dr. Conway quotes.]
Mrs. Washington knelt beside his bed, but no word passed on
religious matters. With the sublime taciturnity which
marked his life he passed out of existence, leaving no
word or act which can be turned to the service of
superstition, cant or bigotry."
He died like an ancient pagan Greek or Roman. This has puzzled
many who have tried to fit Washington with orthodox garments.
In his letters to young people, particularly to his adopted
children, he urges upon them truth, character, honesty, but
in no case does he advise going to church, reading the Bible,
belief in Christ, or any other item of religious faith or
practice, once he wanted mechanics for his estate. He did
not demand that they be Christians, but he wrote to his
agent, "If they be good workmen, they may be from Asia,
Africa, or Europe; they may be Mohammedans, Jews, or Christians
of any sect, or they may be Atheists."
Except the legal phrase, "In the name of God, Amen," there
are no religious references in Washington's will, something
unusual in wills made at that time. While he liberally
recognizes his relatives he leaves nothing to churches or
for other religious purposes, but he does remember the
cause of education.
We have already quoted Bishop White to the effect that when
the vestry of Christ Church waited upon Washington with an
address, he expressed gratification at some things he had
heard from their pulpit, but said not a word that would
indicate his own religious views. Just before he left the
Presidency, all the ministers of Philadelphia waited upon
him, also bearing an address. We will let Thomas Jefferson
tell the story, as he wrote it in his Diary, for February 1,
1800, just six weeks after Washington's death:
"Feb. 1. Dr. Rush tells me that he had it from Asa Green
that when the clergy addressed General Washington on his
departure from the Government, it was observed in their
consultation that he had never on any occasion said a
word to the public which showed a belief in the Christian
religion and they thought they should so pen their
address as to force him at length to declare publicly
whether he was a Christian or not. They did so. However,
he observed, the old fox was too cunning for them. He
answered every article in their address particularly
except that, which he passed over without notice.
Rush observes he never did say a word on the subject
in any of his public papers except in his valedictory
address to the governors of the States when he resigned
his commission in the army, wherein he speaks of the
benign influence of the Christian religion.
"I know that Gouverneur Morris, who pretended to be in
his secrets and believed himself to be so, has often
told me that General Washington believed no more in
the system (Christianity) than he did." (The Writings
of Thomas Jefferson, vol. 1, p. 284.)
Regard$,
--MJ
In the Enlightened Age and in this Land of equal Liberty it is
our boast, that a man's religious tenets will not forfeit the
protection of the Laws, nor deprive him of the right of attaining
and holding the highest Offices that are known in the United
States.
-- George Washington, letter to the members of the New
Church in Baltimore, January 27, 1793.
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