The Exaltation of a Reasonable Deity: Thomas Jefferson's Critique of Christianity

JEREMY KOSELAK Communicated by: Dr. Patrick Furlong Department of History

ABSTRACT Thomas Jefferson pursued truth, purity and enlightenment in religion. Although his methods of 'raillery' offended some, his motives were altruistic and his goals admirable. Specifically, Jefferson's critique of Christianity suggested a simpler, more enlightened alternative of how to perceive God. This paper examines Thomas Jefferson's critique of Christianity as witnessed through the plethora of well-preserved letters written to various correspondents throughout his life. The broad goal of the paper is to discover the impact of the successes and failures that accompanied his attempt to reform Christianity. The focus rests on Jefferson's fundamental struggles with the corrupt attributes of Christianity instituted by the priestcraft, the failure of this corrupted Christianity to stand up to the test of reason, and the simple theology Jefferson felt was clearly evident in Jesus' original message.

INTRODUCTION future Americans would eagerly seek to discover his religious beliefs. If concealment were his true goal, if Nothing but free argument, raillery and even he never intended for anyone to study his theology, ridicule will preserve the purity of religion. 1 Jefferson could have enforced the lacuna he desired by leaving no trail behind for aspiring researchers. In­ Thomas Jefferson's religious views are available for stead, he anticipated posterity's obsequious examina­ consideration through his letters, although most of tion of his life and thoughts and, through letters to a these writings entreat the public not to analyze his small group of correspondents, revealed his vision for theology. Throughout Jefferson's writings in fact, he a purer Christianity and a mightier America. offered a plea for privacy concerning his religious views Jefferson trusted few men with his vision of reform in order to protect his public image. He wrote to John and the knowledge of his religious convictions. These Adams in 1817, "Say nothing of my religion. It is men, including John Adams, Joseph Priestley, Ben­ known to my god and myself alone," and that "its ev­ jamin Rush, William Short, William Baldwin, Charles idence before the world is to be sought in my life. If Thompson, Francis Adrian Van der Kemp and Ben­ that has been honest and dutiful to society, the religion 2 jamin Waterhouse, through their written correspon­ which has regulated it cannot be a bad one." Yet for dence with Jefferson, precipitated Jefferson's open {al­ a reticent man, especially in matters of religion, plenty beit paradoxically private) dialogue on the topic of re­ of writings exist for analysis. The historian thus reaps ligion. As one historian has noted, these letters al­ the rewards of Jefferson's private collection of letters lowed Jefferson to construct his private faith through by uncovering what Jefferson publicly attempted to a "chapel of words." 4 This series of correspondence, conceal. After all, historians, as well as philosophers, in which an exalted God emerged from the phoenix of theologians, and political scientists, are so affected by Christianity's corruptions, helped Jefferson compose Thomas Jefferson's vision not only for America but a 'faith of letters' likened to the politically motivated also for Christianity, that his pleas for privacy must 'republic of letters.' Jefferson established a framework be rejected. When he wrote to Miles King, "Our par­ for bringing about public change by constructing a pri­ ticular principles of religion are a subject of account­ 3 vate religious dialogue. Thus the distinct Jeffersonian ability to our God alone," Jefferson was aware that contradiction is present within the confines of this cor­ 1 Letter from Thomas Jefferson to Dr. Benjamin Rush. 21 April respondence: the desire for privacy and the hope for 1803. Roche, O.I.A., ed. The Jeffersonian Bible. New York: Clarkson playing an important role in historical transformation. N. Potter, Inc., 1964, page 348. Though Jefferson did not want to be in the spotlight, 2 Letter to John Adams, 11 January 1817. Cappon, Lester, ed. The he yearned to ride the revolutionary cusp. His vision Adams-Jefferson Letters. Chapel Hill: University of North Carolina Press, 1959, page 506. 4 Huntley, William B. "Jefferson's Public and Private Religion." 3 Letter to Miles King, 26 September 1814. Roche, page 328. South Atlantic Quarterly Vol.79 (1980): page 290. 52 J. Koselak for reforming Christianity was hidden only well enough predictable conclusions. Three of the more renowned for public taciturnity in order to protect himself, but Jefferson religious biographers have laid this frame­ available for the historian to uncover in Jefferson's pri­ work: Henry Wilder Foote, among others, has taken vate letters. Political enemies leveling vindictive at­ the chronological approach, Charles Sanford the top­ tacks may have been lurking, but so was the attentive ical, and Edwin Gaustad a blend of the two. The eye of posterity. authors of these books seem apprehensive, unwilling to take a scholarly risk in the pursuit of Jefferson's el­ Given Jefferson's complexities, it is ironic that he evated deity. This paper, however, seeks to cast aside is constantly subject to simplifications. Even more conservative inhibitions in order to accurately examine so, historians tend to either elevate Jefferson to a just what Jefferson's religion meant for him, Christian­ status of reverence or to condemn him, calling into ity, and the young republic he helped form. question supposed moral inconsistencies. The great Thomas Jefferson, so crucial in the development of ideals, dreams, and strength in the young republic, INTRODUCTION TO JEFFERSON'S THEOLOGY is sometimes expected by patriots and historians alike to be virtually faultless. The profundity of Jefferson's The relations which exist between man and mind is therefore subject to higher standards. Accord­ his Maker and the duties resulting from ingly, one approach in a study of the third president those relations are the most interesting and presents a Jefferson worthy of elevation to the Amer­ important to every human being and the ican Pantheon. These overly-favorable accounts often most incumbent on his study and investiga­ try to explain away the contradictions, justify the in­ tion. 5 consistencies, and camouflage the unpopular by em­ phasizing myth. The result is the mythical Jefferson; Religion was a lifelong pursuit for Thomas Jefferson. our Founding Father likened to the Roman counter­ He thought the relationship with God was crucial for parts of Romulus and Remus. an individual, a community, a nation and a society. To emphasize this awareness, Jefferson diligently recorded The opposite view is to wage war on this icon and paint not only his writings, but also the readings that shaped this particular Founding Father as too inconsistent to his mind. For the student of Jefferson, his meticulous merit reverence. For example, he was a politician who efforts in this endeavor provided a reliable source to despised energetic government yet stretched his pres­ uncover the development of his belief system. Consid­ idential power by purchasing the Louisiana Territory. ering that his theology, as was much of his political He detested the idea of political parties, yet was him­ philosophy, was eclectic in nature, the collection is in­ self the figurehead of the Republican Party. In light of valuable. Of course Jefferson injected originality into these conflicting political aspirations, it becomes diffi­ what he learned; but he relied heavily upon the works cult not to question Jefferson's moral inconsistencies. of others. Those individuals that Jefferson regarded How did this man condemn the ideology of slavery, as having a large impact on his theology included while owning hundreds of slaves, perhaps fathering several controversial and influential men. This sec­ slave children, but doing nothing to end the peculiar tion will focus on four key philosophers: John Locke, institution? More importantly, how did a professed Thomas Paine, Viscount Bolingbroke (Lord Karnes), religious man attack Christianity, priests, and tradi­ and Joseph Priestley. The goal is to uncover the dis­ tional belief? Because inconsistencies abound in Jef­ tinct individual influences among them and evaluate ferson's actions in contrast to his beliefs, a clear-cut their importance in shaping Jefferson's religious phi­ analysis of his various ideologies is difficult to obtain. losophy. 6

Nearly all facets of Jefferson's extensive interests there­ Thomas Jefferson's religious philosophy was most heav­ fore remain open to a wide range of interpretation. ily influenced by the writings of John Locke. Two Mention the words 'Thomas Jefferson's religion' and works by Locke, A Letter on Toleration (1689) and expect reactions on all ends of the theological spec­ The Reasonableness of Christianity (1695), specifically trum. He was an atheist, or maybe a theist, or deist, shaped Jefferson's bill for establishing religious free­ an infidel perhaps, a Unitarian, Epicurean, material­ dom. Locke presented a philosophical justification for ist, secular humanist, naturalist, Episcopalian, or the religious toleration, one that Jefferson advocated in purest rational Christian of the Enlightened Era. Sift­ his writings and actions. Locke's belief in toleration, ing through these descriptions presents a broad range that "no man, even if he would, can believe at an­ for analysis, and evidence from his writings provides other's dictation" induced Jefferson's internalization rational justifications for all of these arguments. Yet of religion. Jefferson emulated this doctrine of tolera­ the tendency in the scholarly assessment of Jefferson's tion, advocating that privacy and freedom meant ev- religious beliefs is to state the expected, to argue the ordinary, and to repeat conventional wisdom. Histo­ 5 Jefferson's Report to visitors of Virginia School Boards, 7 October 1822. Roche, page 366. rians, as well as theologians, often focus on the obvi­ 6 This analysis will not cover great detail; rather it will highlight ous concerning Jefferson's religious views. The assess­ the influences and later sections of the paper will reveal more evidence ments in the multitude of religious biographies present for the various influences upon his theology. k The Exaltation of a Reasonable Deity 53 d erything in a personal relationship with the Supreme reason could co-exist, Priestley played the critical role !- Creator. Locke coupled his emphasis on toleration of rescuing Jefferson from totally rejecting Christian­ n with intellectual support of an eventual day of reck­ ity. Or, at least, Priestley paved the way for paring I- oning before a just God, further influencing Jeffer­ away the corruptions, with the result that a reason­ e son's understanding of religion's role in society. Even able person could be a Christian. Priestley justified g though Jefferson rejected many orthodox Christian be­ a simplistic Christianity, one founded on reason, and l- liefs, he sided with Locke and whole-heartedly envi­ Jefferson discovered the merits in the philosophy of e sioned this day that God alone would evaluate one's Jesus of Nazareth due in large part to Priestley's rea­ .e life. It was this belief in the future judgement that nat­ sonable defense of faith . 1- urally led to increased incentives for morality linked to self-interest.7 The future judgement provided impetus Another major influence upon Jefferson's theological for a society to function cohesively under the premise development was Henry St. John, Viscount Boling­ of universal accountability. Jefferson found this argu­ broke. Evidence of Bolingbroke's importance, Jef­ ment both reasonable and necessary to the success of ferson recorded sixty pages in his "Literary Bible" United States (and the world) at large. quoting and paraphrasing Viscount Bolingbroke, the longest single entry and the only one specifically about Jefferson adapted the reasonable qualities of Locke's Christianity. These entries illustrate the most impor­ argument with the philosophical underpinnings of tant contribution Bolingbroke made to Jefferson's the­ Thomas Paine's natural theology. Jefferson exten­ ology, which was to argue against inspiration of the sively studied Paine's The Age of Reason and agreed Bible because it was full of "gross defects and palpa­ with Paine's convictions that it was a grave injustice ble falsehoods ... such as no man who acknowledges to lock God into a sacred text. This understand­ a supreme all-perfect being can believe to be his [Je­ n. ing of Paine immeasurably influenced Jefferson's deal­ sus] word." 11 Jefferson found merit in this ideology, )r ings with the Bible. For Paine, the Word of God "IS and his criticism of Christianity reflects Bolingbroke's :'o THE CREATION WE BEHOLD" and through this, "God influence. For both Bolingbroke and Jefferson, those ~d speaketh universally to man." 8 Jefferson absorbed this (referring to priests specifically) relying on inspiration ~d naturalism and sought to comprehend God in the laws and expounding doctrines based on revelation had cre­ lS of the universe, not doctrinal truths locked in scrip­ ated an imperfect image of God. Jefferson defended GO ture. For both Paine and Jefferson, the God in the his rational God consistently on this basis. Adapting d­ Bible did not appeal to reason. That God required the religious ideas of Bolingbroke along with Locke, al complex doctrines and priestly authority to guide in Paine, and Priestley, Jefferson forged an eclectic faith n­ His9 discovery, excluding many from relating to God based on reason that he would build upon his entire GO on a personal basis. For the reasonable person, the ev­ life. ks idence available in creation was all that was necessary. ~d God was not only reachable but also understandable. Jefferson molded and absorbed these various ideolo­ ~d Based largely on Paine's influence, Jefferson focused gies (among others) and elevated God to the stature c­ his critique upon such exclusivity, diligently seeking of Rational Creator. As many enlightened reformers of :e, to free Christianity from the darkness. his age rejected God and Christianity alike, Jefferson ;) ' found a way to justify belief. By simplifying religion .S- More influential than both Paine and Locke in terms of and remaining aloof to exclusivistic tendencies, Jeffer­ te Jefferson's critique of Christianity was Joseph Priest­ son produced a rational theolOgy that, although was ii- ley. Jefferson was captivated with Priestlely, a Unitar­ at times considered outlandish, was not unique or rad­ ian minister, and read his History of the Corruptions ical. It may not have exactly fit the bill of orthodox of Christianity with vigor. Jefferson claimed that the traditionalism, but Jefferson stood amongst powerful LV­ book was the "groundwork of my view of this subject company in his perception of a reasonable Deity. For \TO (corruptions of Christianity)" and in general a ma­ instance, several of the Founding Fathers held an ac­ 10 id jor tenet "of my own faith." Priestley's critique of cepted belief in general principles of religion. As Ben Jy Christianity was founded on the idea that reason and Franklin noted in a letter to Ezra Stiles in 1790: !e- faith should function together to forge a stronger be­ or lief system. By convincing Jefferson that faith and Here is my creed. I believe in One God, the In Creator of the Universe. That he governs 7 n, Kessler, Sanford. "Locke's Influence on Jefferson's 'Bill for Es­ it by his Providence. That he ought to be n­ tablishing Religious Freedom." Journal of Church and State Vol.25 (1983): pages 233-245. worshipped. That the most acceptable Ser­ )n 8 Mead, Sidney Earl. The Old Religion in a Brave New World. vice we can render Him is doing good to his ·a­ Berkeley: University of California Press, 1977, pages 83-84. other children. That the soul of man is im­ 9 v- The use of the term HIS is to specifically denote that the Bible mortal and will be treated with justice in God is a male figure, no gender equal language can ignore that message another life respecting its conduct in this. )er from the text. 10Letters to Martha Jefferson Randolph, 25 April 1803, and to John These I take to be the fundamental princi- Adams, 22 August 1813. Adams, Dickinson W. The Papers of Thomas ~ht Jefferson: Jefferson's Extracts from the Gospels. Princeton: Prince­ ice 11 Adams, page 6. Bolingbroke's quote is taken directly from the ton University Press, 1983. Taken from Eugene R. Sheridan's intro­ introduction by Eugene Sheridan. duction, page 14. 54 J. Koselak

pies of all sound religion. 12 Episcopalian, Epicurean and naturalist.16 Jefferson could simultaneously believe in a god that was at times These general principles of religion presented a belief 'the watch' and at other times 'the intervening watch­ structure independent of interpretation. Simple reli­ maker.' Taking this view into account, the exhaus­ gion, as far as Jefferson and Franklin were concerned, tive studies on Jefferson's religion have summarized represented what all could agree upon. Jefferson's ax­ his beliefs in a rather systematic way. The pattern iom that "What all agree upon is probably right; what in the discussion typically produces the following; he 13 no two agree in most probably is wrong," formed the was raised Episcopalian, enlightened (during the Age basic framework of amiability that ultimately charac­ of Reason) in his college years into a natural law ide­ terized his theology. ology, valued the morals of Jesus Christ while detest­ ing the corruption of the Christian religion, fought for Jefferson shed light on the development of his theology separation of Church and State, believed Unitarianism in a lengthy letter to nephew Peter Carr. Jefferson would be America's faith and died hoping to reunite suggested that Carr follow the simple spiritual path: with loved ones in the after life. Yet Jefferson denied Divest yourself of all bias in favour of nov­ orthodoxy in his approach of religion, so why has such elty & singularity of opinion ... shake off all an orthodox system dev~loped in dealing with his _re­ the fears & servile prejudices under which ligion? More importantly, what is left of Jefferson's weak minds are servilely crouched. Fix rea­ religion to analyze, critique, understand, interpret, at­ son firmly in her seat, and call to her tri­ tack, praise or connect beyond his times to our own? bunal every fact, every opinion. Question The answer resides in dismantling the force that was with boldness even the existence of a god; promoting suppression, division, and limiting the indi­ because, if there be one, he must more ap­ vidual's development of a personal theology, the Chris­ prove of the homage of reason, than that of tian priestcraft. blindfolded fear. 14 The process of discovering God was a mental exercise THE ASCENSION OF THE CHRISTIAN of the highest order. Jefferson argued that blinded fear was no way to come to God. Rather, the foundation of PRIESTCRAFT AND THE FALL OF MAN discovery lay in establishing a simplistic relationship. Reason would guide the individual through the process Free exercise of reason is all I ask for the with the end goal of a privatized personal connection vindication of the character of J esus. 17 to the Creating Force of the Universe. Just as everything for Jefferson was subject to the In light of Jefferson's philosophical development, un­ guiding principle of reason, so too must Christianity covering his theology requires caution and the casting be under its watchful eye. Although he is often ac­ aside of prejudice and traditionalism. When Jeffer­ cused of being contradictory even with the principle son claimed, "I am a Christian in the only sense in of reason, his views on Christianity are resilient. In­ which he wished anyone to be: sincerely attached to deed Jefferson's most consistent and confident writing 15 focused upon his disgust with the fundamental short­ ( his doctrines in preference to all others," the issue ] comings of Christianity. He resolutely held that the appears simple. This innocent quotation, however, l tends to baffle the mind. It is so lucid, yet latent distortions of Jesus' message had enslaved humanity J with an esoteric tone of ambiguity. Indeed, through­ to the corrupt morality of altar and throne. Accord­ ing to Jefferson, the only way to rescue Jesus' message I out Jefferson's quotations, the ambiguities intermingle f from the long history of corruption was to guarantee amongst ironclad principles. The white and black ab­ s an open dialogue on the subject. Reason was the vehi­ solutes blend into an equivocal gray. So, in studying s Jefferson, through both public and private writings, cle that would not only free Jesus from falsity ascribed E the challenge is overwhelming. His religion was not to him, but also would liberate the human mind. For a man often accused of being contradictory, Jefferson's quite as simple as the previous quotation may infer. 'v resolve on this matter stands up to the test of pos­ Jefferson's religious philosophy represents a complex terity's criticism. His convictions about the corrupt c blend of many theological viewpoints. As Charles San­ nature of Christianity remained consistent throughout ford notes in The Religious Life of Thomas Jefferson, his adult life. i: r Jefferson was both a theist and a deist, Unitarian and Jefferson's critique of the corrupted Christian faith s 0 12Salisbury, Dorothy Cleaveland. "Religion: As the Leaders of this presented a process of reformation. Cleansing the mal­ Nation Reveal It." Daughters of the American Revolution Vol.106 formed religion to its primitive roots represented the r: (1972): page 541. only way to elevate and preserve the moral teachings ll 13Letter to John Adams, 11 January 1817. Cappon, page 445. 14 Letter to Peter Carr, 10 August 1787. Peterson, Merrill, ed. Thomas Jefferson: Writings. New York: Literary Classics of the 16Sanford, Charles B. The Religious Life of Thomas Jefferson United States, Inc., 1984, page 902. Charlottesville: University Press of Virginia, 1984, pages 85-92. 15 Letter to Benjamin Rush, 21 April 1803. Roche, page 334. 17Letter to William Short, 4 August 1820. Roche, page 339. The Exaltation of a Reasonable Deity 55

of Jesus. Thus, true Christianity would be firmly es­ In contrast to a faith based on reason, many Biblical tablished, and humanity's freedom would be elevated theorists view grace as the cornerstone of the Christian to lofty heights. While Jefferson believed himself to religion. Grace is reliant upon the centerpiece of Chris­ be one of these true, enlightened Christians, there are tianity's Great Mystery,20 the fall of man. The Great doubts as to what he meant by this proclamation. Mystery begins with the idyllic time in which Adam He undoubtedly believed that the pure moral precepts and Eve sustained an open dialogue with God in the taught by Jesus himself comprised the most important Garden. They were tempted to eat fruit from the tree philosophy the world had yet known. Jefferson wrote of knowledge. God had set up but one law, and they often to his 'letters of faith' correspondents concern­ broke it. They wanted to have knowledge of good and ing this belief. One letter, written to William Short in evil and forsook their relationship with God for the 1820, outlined his evaluation of Jesus' message. After pursuit of wisdom. For this first sin, all of humanity removing the "vulgar ignorance," the message high­ would suffer unto death. God, already having all fore­ lighted a clear theology of knowledge of these events, sacrificed 'His' perfect and sublime ideas of the Supreme Being, apho­ only son for the sins of the world. This atonement risms, and precepts of the purest morality bridged the gap between man and God again, with and benevolence, sanctioned by a life of hu­ Jesus Christ as savior and mediator. The completion mility, innocence and simplicity of manners, of the Great Mystery was that Satan knew that Je­ neglect of riches, absences of worldly am­ sus was the Son of God sent to rescue humanity from bition and honors, with an eloquence and death. However, Satan fell for God's strategic plan, persuasiveness which have not been sur­ killed Jesus Christ and played right into God's hands. passed.18 For Jesus was human, and could only walk the earth for a limited amount of space and time. Satan, by Although Jefferson referred to this sublime message as crucifying the Son of God, inadvertently allowed Je­ the most enlightened the world had yet known, he did sus to defeat death and release the Holy Spirit. This not attempt to bury his thoughts in the sands of reli­ Spirit, unlike the physical body of Jesus, possessed gious dogma established by church authority. Instead, freedom of both space and time and was empowered he made the unpopular and sharp break with nearly to work within believers to freely spread the message every fundamental Christian doctrine. Although this Jesus taught about God. God had won the victory. caused discord, Edwin Gaustad a:rgued that Jefferson's intentions were golden. Jefferson "brought peace, not This Mystery presented severe problems for one trying a sword. He would purify, not destroy. But a wider to elevate an enlightened image of a rational God. Jef­ public has always had difficulty perceiving such dis­ 19 ferson failed to understand how seeking wisdom could tinctions clearly or accepting them generously." Ref­ have caused God to punish humanity with death. The ormation and purification were Jefferson's altruistic Old Testament, in Jefferson's eyes, generally painted motives, not destruction and rejection. a very dark and punitive picture of God, one who de­ manded faithful obedience by ignorant followers. Fail­ Once Jefferson's altruistic motives are understood, the ure to obey resulted in wrathful destruction. What critique is generally less offensive. The fundamentals was the utility of God's being omniscient and om­ of the critique, with acknowledged influence by Joseph nipresent if the plan from the beginning was immi­ Priestley, hinged on Jefferson's disgust with anything nent failure and a brutal sacrifice? Was this the same held to be sacrosanct. Jefferson systematically re­ God who had created the universe with astounding jected doctrines and perceptions of God that failed to beauty, marvel, and wonder? Was God so imperfect meet the criterion of reason. The sacred text, there­ as to completely fail in dealing with humanity? Jeffer­ fore, was subject to historical criticism and forced to son believed the answers to these question rested on stand up to the test of reason, revelation and divine in­ the axiom of reason and utility, forcing one to reject spiration superseded by the knowable qualities of God the suppositions of the Great Mystery of Christian­ evident in Creation, the fall of man discarded, the di­ ity. Painting a more enlightened picture, Jefferson's vinity of Jesus Christ plunged into the abyss, along God was not the flawed Deity that Christians chose to with the mystical Trinitarian logic, the corruptions worship. His critique of saving grace, or atonement, instituted by the amalgamation of church and state clearly came from Joseph Priestley. Priestley wrote of overcome by the principles of freedom, and, most im­ the fall of man: portantly, the nature of the relationship of faith and reason was reconceived. The overriding goal of Jeffer­ As I conceive this doctrine to be a gross mis­ son's critique, accomplished through elevating reason representation of the character and moral over faith, was to demythologize Christianity. This government of God, and to affect many process offered the rational mind the chance of accept­ other articles in the scheme of Christianity, ing a religion of merit, sensibility and utility. greatly disfiguring and depraving it; I shall show, ... that it has no countenance what­ 18Ibid. ever in reason, or the Scriptures; and, there- 19 ~ Gaustad, Edwin. Sworn on the Altar of God: A Religious Bi­ ography of Thomas Jefferson. Grand Rapids: William B. Eerdman's 20This term, Great Mystery, is alluded to in biblical commentaries Publishing Co., 1996, page 146. and by many biblical scholars. 56 J. Koselak

fore, that the whole doctrine of atonement, to themselves, that rational men not be­ with every modification of it, has been a ing able to swallow their impious heresies, departure from the primitive and genuine in order to force them down their throats, doctrine of Christianity. 21 they raise the hue and cry of infidelity, while themselves are the greatest obstacles to the Priestley and Jefferson believed that the very nature advancement of the real doctrines of Je­ of atonement suggests that God, not humanity, was a sus, and do in fact constitute the real Anti­ failure. Humanity, being a creation of God, sinned (as Christ. 24 God knew would happen), and thus required the sac­ rifice of the only sinless being, Jesus Christ. Even the Jefferson's language was abrasively pointed. This Gospels failed to attribute atonement to Jesus, and 'Anti-Christ' intentionally injected corruptions, mo­ Jesus himself never laid claim to this doctrine explic­ tivated by power and greed, and has prevented the itly in his teachings. Rather, it was Paul and other pure message from reaching its highest potential. How early church fathers that implemented it. 22 For Jef­ could such a short time have elapsed after Christ spoke ferson, the Pauline version of Christianity and priestly his enlightened message that corruptions and contro­ corruptions of the message led to the true fall of man, versy entered? Ironically, although Jesus wrote noth­ not God's 'mistake' of granting free will. ing, corruption entered in because fallible men decided to record the simple philosophy. Much of Jefferson's critique of Christianity challenged the authority of the priests. Jefferson argued that the Jefferson, as is true of much of the literate world, strug­ ascension of ecclesiastic power had effectively caused gled with the fact that that Jesus Christ wrote not a the true fall of man. By subjecting man (i.e. human­ single word. Although Jesus taught a sublime message ity) to oppression and stifling regulations, the priests that flourished in a short amount of time, he felt no plunged the freedom of the mind into the abyss. The need to record his teachings. How could a man with nature of this oppression was neither innocent nor al­ such an important morality to teach not record any­ truistic, as Jefferson noted to John Adams: thing? This baffled Jefferson, who, on the other hand, meticulously recorded his thoughts, wishes, dreams The Christian priesthood, finding the doc­ and ideology so as to protect them for the sake of pos­ trines of Christ leveled to every understand­ terity. Most frustrating to Jefferson, because Jesus' ing, and too plain to need explanation, saw, message was entrusted to fallible men after his death, in the mysticism of Plato, materials with it was defiled by the indoctrination of absurd dogmatic which they might build up an artificial sys­ principles. · tem which might, from it's [sic] indistinct­ ness, admit everlasting controversy, give em­ Jesus Christ's decision to record nothing presented an ployment for their order, and introduce it to opportunity for corruption. The decision perplexed I profit, power and pre-eminence.23 Jefferson and brought out his fire, for he strongly be­ l lieved that had "the doctrines of Jesus been preached r According to Jefferson, the priests secured their future t at the cost of the free faculties of reason, and humanity always as pure as they came from his lips, the whole 25 I has paid the price ever since. civilized world would now have been Christian." So the ultimate question, why had Jesus not recorded his t 0 Jefferson wrote extensively and consistently concern­ philosophy, forced Jefferson to evaluate the essential nature of the written word versus the character of the t ing the abuse of Jesus' message. Jefferson expressed I his anger and disgust with the abuses most powerfully spoken word. This lacuna in written history conve­ t in a letter to William Baldwin in 1810: niently occurred at a time when sacred text meant ev­ erything. Yet Jesus upended the belief of over-reliance h That but a short time elapsed after the on the sacred text by teaching a morality that eclipsed f death of the great reformer of the Jew­ the law. He not only called into question the over­ fi ish religion before his principles were de­ reliance on the sacred text, but Jesus himself pointedly 1 parted from by those who professed to be wrote absolutely nothing. Although Jefferson strug­ c his special servants, and perverted into an gled with the absence of a reliable text, he came to e engine for enslaving mankind, and aggran­ understand the significance of Jesus' reliance on reason dizing their oppressors in church and state: and the spoken word to spread the essential message. a. tl that the purest system of morals ever before The text only came into existence after his death, and a preached to man has been adulterated and his morality was subjected to textual interpretation. Cl sophisticated, by artificial constructions, into Jefferson believed that if Jesus were to return to earth, ti a mere contrivance to filch wealth and power the great moral teacher "would not recognize one fea­ 26 ture" of the sublime system he taught. pi 21 Brown, Ira V. Joseph Priestley: Selections from His Writings. University Park: Penn State University Press, 1962, pages 289-290. 24 Letter to William Baldwin, 19 January 1810. Adams, page 344. 22 Armstrong, Karen. A History of God. New York: Alfred A. 25 Letter to Benjamin Waterhouse, 26 June 1822. Roche, page 342. ol Knopf, 1993, page 307. 26Letter to Charles Thompson (1816). Ford, Paul. ed. The Works V< 23 Letter to John Adams, 5 July 1814. Cappon, page 433. of Thomas Jefferson. Vol.IO, New York: G.P.Putnam's Sons, 1905, ~k The Exaltation of a Reasonable Deity 57

To further the critique of written text, Jefferson set that such attacks led not only to his fiery written out to discredit the New Testament as a source of di­ tirades upon the clergy, but also to his energetic pur­ vine revelation by performing scholarly surgery upon suit of refining the Christian religion. It is indeed true the document. He first requested that Joseph Priest­ that Jefferson struggled to reconstruct his public im­ ley put together a comprehensive biography of Jesus, age after surviving the acrimonious harangues leveled but Priestley died before its completion. Jefferson also against his religious beliefs during the 1800 presiden­ hoped that Adrian Van der Kemp would utilize an am­ tial campaign. These two documents are therefore of­ bitious intellect to construct a work on the life and ten accused of being politically motivated and defen­ morals of Jesus. Because neither man could fulfill Jef­ sive in nature. Indeed, Jefferson strategically released 1IS ferson's wishes, he decided to tackle the task himself.27 the documents, especially the Syllabus, to Republi­ 0- With Jesus' evaluation of sacred text as the founda­ can friends for the purpose of defending his religious 1 e tion, Jefferson pieced together his own versions of a character. Both Sanford and Sheridan argue, how­ IW non-sacred theology, entitled The Life and Morals of ever, that Jefferson's intensive readings of Priestley's ke Jesus of Nazareth, The Syllabus of an Estimate of the defense of a reasonable and morally upright Christian­ o­ Merit of the Doctrines of Jesus, and The Philosophy of ity played more of a critical role in strengthening his h­ Jesus. These documents, though separate, have often resolve to record on paper his own personal under­ ~d been labeled incorrectly together and collectively re­ standing of Christianity. ferred to as the Jeffersonian Bible. They are however, Examining the subtitle of The Philosophy of Jesus g- distinct documents, compiled with different motiva­ tions and serving different means. of Nazareth further clouds the issue of motivation. a The subtitle reads: extracted from the account of his ge Jefferson's reasons to prepare his own versions of the (Jesus)life and doctrines as given by Matthew, Mark, llO New Testament still causes debate in historical cir­ Luke, & JoAdams, pages 19-23. hn. being an abridge­ th cles. When Jefferson ran for the presidency in 1800, ment of the New Testament for the use of the Indians 1y- the Federalists, especially Alexander Hamilton, were unembarrassed with matters of fact or faith beyond the 1d, mindful of his only published book, Notes on the State level of their comprehension. The reasons could ar­ ns of Virginia (1787). Jefferson suggested in this book guably have been purely for the Indians. Regardless of )S- that the deluge never occurred, in spite of what was the motivations for recording his version of Jesus' mes­ 1s' recorded in the Bible. Beyond that, he envisioned sage, Jefferson's believed that Jesus presented a higher ;h, black inferiority as inherent in God's multi-genesis of moral philosophy than anyone had before or after. To tic races. The nature of this publication was used as polit­ clarify the motivations at least for the construction of ical ammunition to berate Jefferson's character. Polit­ the Syllabus, Jefferson wrote to John Adams in 1813: an ical enemies petrified of a republican government and We must reduce our volume to the simple ed priests fearful of Jefferson's advocacy of freedom of re­ evangelists, select even from the very words )e­ ligion and deistic beliefs fought diligently to prevent a of Jesus, paring off the amphiboligisms into ed non-traditional Christian from ascending to power in which they have been led by forgetting often )le the United States. William Linn, a fiery New England or not understanding what had fallen from So preacher, founded his attack against Jefferson's bid for him, by giving their own misconceptions as his the presidency "singly upon his [Jefferson's] disbelief his dicta, and expressing unintelligibly for ial of the Holy Scriptures; or, in other words, his rejec­ others what they had not understood them­ tion of the Christian religion and open profession of .he 28 selves. There will be found remaining the ve- Deism." Jefferson remained silent through the at­ most sublime and benevolent code of morals tacks, choosing not to defend his beliefs in light of the 30 ~v- which has ever been offered to man. heated political environment. ice The motivation was thus to strip away the myth by ;ed Historians have thus questioned the timing of Jef­ "cutting verse by verse out of the printed book, and er­ ferson's construction of his New Testament. Fred arranging the matter which is evidently his and which :lly 31 Luebke, in "The Origins of Thomas Jefferson's Anti­ is as easily distinguished as diamonds in a dunghill." Jg- clericalism" argued that it was the events of the 1800 He finished the Syllabus in slightly more than a month. to election campaign that initiated Jefferson's respite Jefferson was pleased with this work, but yearned for a ;on 32 against priestly authority. Jefferson wrote little on more complete analysis. Both the Syllabus and the ge. the topic, after all, before these attacks were leveled Philosophy of Jesus served the purpose of defending .nd at him. After 1800, however, the writings seemed fo­ his religious views and spurred his interest to complete )n. cused on the corruptions of Christianity introduced by a larger volume. th, the priestcraft.29 Several historians have concluded ea- At some unknown time during Jefferson's retirement page 6. at Monticello, he further amended the Gospels. This 27 Adams pages 35-45. Introduction by Sheridan. 14. 28 Anderson, Phillip J. "William Linn, 1752-1808: American Rev­ clericalism." Church History Vol.32 (1963): pages 350-356. l42. olutionary and Anti-Jeffersonian." Journal of Presbyterian History 30Letter to John Adams, 12 October 1813. Cappon, page 384. or ks Vol.55 (1977): page 391. 31 Ibid. 905, 29Luebke, Fred C. "The Origins of Thomas Jefferson's Anti- 32 Introduction by Sheridan. Adams, pages 19-23. 58 J. Koselak document, entitled the Life and Morals of Jesus, was to be acceptable, it must be one of reason and justify Jefferson's version of the New Testament, in English, consistency in its system of logic. Jefferson's version French, Greek and Latin in parallel texts, pasted on of Jesus' morality met this standard, while traditional eighty-five numbered leaves for the purpose of compar­ Christianity did not. ison. He intended to protect this document for his own reading and had little energy to ward off theological While Jefferson argued that traditional Christianity attacks upon his religious beliefs during his retirement. often developed complex doctrines based on irrational Jefferson entrusted the Life and Morals to no one but logic, the text he developed focused on Jesus' parables Fred A. Mayo, the binder of the document. Publishing and the teacher's inquisitive nature. Most admirable and circulating his theology had proven a poor idea, to Jefferson was that Jesus challenged priestly author­ and this construction was well protected. Jefferson's ity. Jesus attempted to reform the Jewish religion by grandchildren were even unaware of its existence until describing a loftier notion of relating to God. Jesus' after his death. Only remnants remain; but through God was reachable, able to be experienced, personal careful analysis, a reliable text is available.33 The Life and loving. He called into question the Jewish per­ and Morals of Jesus deserves special attention because spective of God, demanding the Jews to go beyond the it represented the culmination of his views after his be­ text. Jesus presented a morality that was just, forgiv­ liefs had fully matured, and it illustrated the nature ing, philanthropic, and peaceful. More important to of his critique. Jefferson, Jesus demanded resistance to authority if it infringed upon essential freedoms. By questioning au­ Three methods of evaluating Jefferson's non-sacred thority and teaching a morality in parables that went New Testament are as follows: 1) the importance of beyond the text, Jesus elevated a new perspective of the method of cutting and pasting, 2) what he in­ God. Jefferson's revised text presented Jesus not only cluded as important, and 3) what he excluded from his as a great social reformer but also interlaced the image compilation. Jefferson sent a message through these of an iconoclast.35 three elements; the most important being that no text should be seen as infallible or sacred. Susan Bryan The theme throughout Jefferson's text was to sift out carefully analyzed the importance of Jefferson's style everything that he believed not to have come directly of constructing his non-sacred text in "Reauthorizing from Jesus in order to return to pure Christianity. the Text: Jefferson's Scissor Edit of the Gospels." She Jefferson pointedly searched for and deleted Platonic noted that, "In essence, it is the authority of the spo­ references or anything of Paul's influence. Jefferson ken words of Jesus that Jefferson is attempting to res­ also excluded any miracles, other than healing, that cue from the extraneous additions and interpretations went beyond the natural world. For Jefferson, mira­ that he believed had become sacrosanct by virtue of cles distracted the reasonable person from the message being locked into the written narrative." 34 By decon­ of morality that deserved attention. Most importantly, structing the sacred text, Jefferson authored a simple Jefferson left out all references to divinity attributed biography of Jesus fit for a rational mind. to Jesus by himself or by others. In fact, anything pointing to Trinitarian logic was discarded to preserve Although Jefferson refused to write a religious autobi­ a message that could be understood by the common in­ ography, he nevertheless felt comfortable constructing dividual. Through these exclusions, Jefferson wanted a religious biography of Jesus. His methods for this to show that Jesus Christ was human. Jesus was not project have been described as reckless, blasphemous, God, nor was he performing miracles. By eliminating puzzling and even illogical. The work was indeed far those mystical components that required faith, Jeffer­ from an orthodox compilation. Jefferson selected only son established a Gospel of Reason, the heart of the those parts of Jesus' life and teachings that he thought Life and Morals. to be accurate and reasonable. Systematically choos­ ing sections from the Gospels, often non-ordered sen­ Jefferson believed Jesus also presented a Gospel of tences and phrases, Jefferson produced what he be­ Reason, but Jesus introduced his in a spoken mes­ lieved to be the original morality of Jesus. Jefferson sage. Because Jesus relied on the vehicle of the spoken effectively fragmented the Gospels to illustrate that word and chose not to record his teachings, a powerful the central message taught by Jesus could survive even truth stands firm. Rely on individual mental capa­ the "cut and paste" method utilized. The authority of bilities, not the sacred text that relied on authoritar­ E Jesus' teachings did not rely on their inclusion within ian indoctrination. Jefferson absorbed the idealism of " the sacred text, where they were subject to interpre­ both Jesus and Thomas Paine, in that the text not a tation. Rather, their authority rested on the higher only limited a closer relationship to God but also sup­ J plane of utility and understanding. For a philosophy pressed the freedom God had given through the gift t of reason. Paine promoted the ideal that God should d 33 Foote, Henry Wilder. Thomas Jefferson: Champion of Religious be discovered in the natural order, not submerged in Freedom, Advocate of Christian Morals. Boston: Beacon Press, 1947, 0 pages 55-58. arcane text. Paine advocated that one "search not the 34 Bryan, Susan. "Reauthorizing the Text: Jefferson's Scissor Edit of the Gospels,'' Early American Literature Vol.22 (Spring 1987): page 35This analysis is even more evident in the Syllabus, which was a 22. preview to the valued attributes of Jesus. k The Exaltation of a Reasonable Deity 59 y book called scripture, which any human hand might Of course Jefferson was not alone in this endeavor. n make, but the scripture called the Creation."36 Jeffer­ Some historians have suggested that both Jefferson Ll son found in Paine's natural philosophy a reasonable and John Locke (whose views are often manifested defense against authoritarian priests that had domi­ in Jefferson's philosophy) were the knights attempt­ nated the interpretation of scripture to set forth a par­ ing to salvage Christianity from its oppressive tenden­ y ticular image of God. Jefferson wrote to John Adams cies. Yet Jefferson went beyond Locke in his critique Ll concerning his natural perspective of God: of Christianity. The historian Sanford Kessler com­ 'S pared the two enlightened minds and concluded that I hold (without appeal to revelation) that e it was Jefferson who "sought to discredit both the Old when we take a new view of the Universe, and New Testament as sources of revealed truth, to in its [sic] parts general or particular, it is y debunk Judaism as well as all traditional understand­ ,, impossible for the human mind not to per­ , ings of Christian orthodoxy, and ultimately to sub­ ceive and feel a conviction of design, con­ Ll jectivize all religious belief." 39 Kessler fails however summate skill, and indefinite power in every ·- to identify the purpose behind Jefferson's goals. For atom of its [sic] composition. The move­ e Jefferson, the demythification of Christianity liberated ments of the heavenly bodies, so exactly ·- the teachings of Jesus Christ and created the perfect held in their course by the balance of cen­ 0 environment for a reasonable deity to flourish among trifugal and centripetal forces, the structure t reasonable minds. Jefferson therefore purified Chris­ of our earth itself, with it's distribution of l­ tianity in order to modify and present the faith he lands, waters and atmosphere, animal and it believed Jesus had originally intended. This natural vegetable bodies, examined in all their min­ >f state of religion would be appealing to the enlightened utest particles ... it is impossible, I say, for y and, therefore, Christianity would become the religion the human mind not to believe that there e of reason. The God perceived by Jefferson broke free is, in all this, design, cause and effect, up to from doctrinal bondage, no longer mysterious and al­ an ultimate cause, a fabricator of all things lusive. Knowledge of Jefferson's God demanded area­ from matter and motion . . . We see, too, t sonable, seeking mind, not blind reverence. Thus, any­ evident proofs of the necessity of a superin­ y thing in a religious system that could not stand up to {. tending power to maintain the Universe in 37 the test of reason and utility were rejected outright. c it's course and order. n Jefferson's God of Reason required no blind faith. Jefferson was henceforth resolutely disgusted with the ,t Doctrines and dogmas, however, were indeed indebted peculiar Christian (supposedly a monotheistic based ~­ to blind faith. For this reason, Jefferson sought to dis­ religion) belief in the Trinity. To consume the Trinitar­ e credit all authoritative interpretations from the Chris­ ian doctrine so dominant within the Christian religion r, tian priestcraft. was not only illogical but also lacked utility. This was d a corruption that was not even within the sacred text. g Jefferson expressed his concern of authoritarian inter­ It was a magical creation at best. Jefferson strongly e pretation of religious views and issued a grave warn­ believed that such incoherent theology was to be sub­ l- ing in his opening passage to "A Bill for Establishing ject to criticism: d Religious Freedom" written in 1776. He declared his Ridicule is the only weapon which can be it irascible temperament towards priests: used against unintelligible propositions. Ideas g (that the priests) being themselves but fal­ must be distinct before reason can act upon ·- them; and no man ever had a distinct idea e lible and uninspired men, have assumed do­ minion over the faith of others, setting up of the trinity. It is the mere Abracadabra their own opinions and modes of thinking as of the mountebanks calling themselves the priests of Jesus. 40 >f the only true and infallible, and as such en­ ;- deavoring to impose them on others, hath This creation by the priests leading up to the fourth n established and maintained false religions century had fully incorporated Platonic mysticism and tl over the greatest part of the world and paganism in order to make Christianity more appeal­ L- through all time. 38 ing and simultaneously confounding to the masses. Be­ cause no one could understand how one God is three, Sacred text was the vehicle used by the priests to set yet the three are not one, clarity required an authori­ )f "up their own opinions" and enslaved the ignorant >t tarian figure to decipher the illogical doctrine. By forc­ and instilled fear to impose suppression and obedience. ing such an unreasonable philosophy, the priestcraft )- Jefferson proposed a stark contrast to the priestly au­ initiated a firm hold on spiritual and mental freedoms. ft thority and reduced the Bible to a historical and social ld document, open to critique and scholarly analysis as The Trinity, however, represented much more than m opposed to blinded reverence. ie just an illogical dogma. For Jefferson, these "meta- 36Gaustad, page 41. 39 Kessler, page 245. :a 37 Cappon, page 592. 40Letter to Francis Adrian Van der Kemp 30 July 1816. Adams, 38Peterson, page 346. page 374. 60 J. Koselak physical insanities" hindered the growth of human­ We will that all our subjects ... believe the ity and suggested "mere relapses into polytheism, dif­ one divinity of the Father, Son and Holy ferin~ from paganism only by being more unintelligi­ Spirit, of majesty co-equal, in the holy Trin­ ble." 1 The Trinity survived and drew strength based ity. We will that all those who embrace on its exclusivity, both esoteric and demanding of au­ this creed be called Catholic Christians. We thoritarian explanation. It frustrated many reasonable brand all the senseless followers of other re­ men, causing some to reject Jesus Christ's message ligions by the infamous name of heretics, entirely. Belief in the Trinity served no moral utility and forbid their conventicles to assume the and it was incomprehensible to logic. Worse yet, the name of churches. 44 believers in the Trinity persecuted those who "cannot Toleration and debate disappeared in favor of authori­ perceive the Geometrical logic of Euclid in the demon­ tarian rule. The bond of Church and State represented strations of St. Athanasius that three are one, and one the suppression of both mental faculties and bodily is three; and yet that the one is not three, nor the three freedoms. Jefferson saw this development historically one." 42 For Jefferson, more important than the illogi­ and found evidence in the Bible of its influence. cal doctrine itself was the way in which the church and state worked together to implement it into Christian The heart of the Trinitarian logic hinges on the open­ mainstream thought. ing three verses of the book of John. Jefferson believed the corruption descended from the way these verses Jefferson looked towards the fateful association of had been interpreted. For Jefferson, the translation church and state, secured through Trinitarian mythol­ was simple: ogy, as the ultimate means of suppressing humanity's essential freedoms. The history of the doctrine's ori­ In the beginning God existed, and reason I' gins shed light on how church and state came to dom­ (or mind) [.Ao1oa] was with God and that t inate society at large. Merely three centuries after mind [.Ao1oa] was God. This was in the be­ t Jesus' message of the loving singular God, a great de­ ginning with God. All things were created t bate had arisen concerning the nature of Jesus himself. by it, and without it was made not one thing c This debate culminated under the rule of the Roman which was made.45 f Emperor, Constantine. Constantine ended the perse­ c cution of the Christians, it is believed, after his eyes The key word, .Ao1oa, which in English appears as lo­ t were opened to the Savior following the victory at the gos, is a Greek term that has riddled interpreters for Milvian Bridge in 312. He threw his political clout centuries. It is the creative essence, the form of God's t behind the Christian church and made Christianity a expression, the nature of the Divine will. While most Bibles simply refer to logos as "the Word," it is en­ t political tool. This association of the Roman Empire r and the Christian church came at a time when debate tirely misleading. For God reveals the nature of being was still alive as to the nature of the Father-Son rela­ in many more ways than "Words." Jefferson mocked ( tionship. On May 20, 325, Constantine summoned the the notion that this passage inferred a world created Council of Nicaea to establish uniformity of opinion through Jesus. To conclude that Jesus was God based ' and end the debate of the relationship of God and Son. on this verse went beyond the fact that Jesus had ex­ Constantine exerted immense pressure to solve the dis­ plicitly taught "the world was created by the supreme, pute. The council, under the heavy-handed pressure of intelligent being." This passage, therefore, had "been having the Roman Emperor residing over the debate, perverted by modern Christians to build up a second person of their tritheism by a mistranslation of the decided that God and Son were co-equal as a doctrine 46 that should become Christian 'truth.' The Athanasian word Logos." This verse had been unreasonably Creed was the result, and Constantine instantly.sup­ translated to advocate the doctrine of the Trinity, a ported the decision. Church and state were now linked common thread in mistranslation throughout the New by the notion that three Gods were no different than Testament. 43 one. Certain verses within the New Testament cast serious doubt upon the Trinitarian logic and the corruption However, not all church teachers readily accepted this of the text point to a strong desire to establish the doctrine, and the philosophical struggle continued. myth of the Trinity as sound doctrine. The most im­ How could the Logos, thought to be the Word of God portant is in the Book of John, ironically the book and Jesus Christ, be divine and not suggest two Gods? most strongly advocating a Trinitarian agenda. John This baffling formulation was causing religious unrest 1:18, though clear in some versions of the New Tes­ in the Roman Empire. By 380, the Emperor Valerian tament, is perhaps the most enigmatic verse in other had issued a proclamation of intolerance: 44 Foote, page 24. 45Letter to John Adams, 11 April 1823. Cappon, page 593. 41 Letter to Jared Sparks, 4 November 1820. Adams, page 401. 46Ibid. The term "logos" is a very complex one. Dr. Wierwille 42 Letter to William Canby, 18 September 1813. Adams, page 350. and Dr. Eugene Carpenter, both biblical scholars, have noted the 43Wierwille, Victor Paul. Jesus Christ is not God. New Knoxville: impossible nature of converting "logos" into English. To found such The American Christian Press, 1975, pages 11-26. a fundamental doctrine upon this word is dangerous. k The Exaltation of a Reasonable Deity 61

versions. Jefferson, because of the verse's puzzling na­ indeed revealed the true essence of being and he ar­ ture, of course excluded it, as well as most of John, gued it was not an inspiration limited to a select num­ from his New Testament translation. The King James ber of priests thousands of years ago. Thus the text reads, "No man hath seen God at any time; the only was not inspired, and neither were the priests that had begotten Son, which is in the bosom of the Father, laid claim to a superior understanding of God. Jeffer­ he hath declared him." That Jefferson would have son believed that Christians tended to blindly accept read this verse and concluded that it had no bearing the notion that God could only be known through the on Jesus' morality and therefore unimportant reveals mystical vehicle of revelation. Reinforcing the exclu­ a substantial shortcoming in Jefferson's analysis. In­ sivism already evident pushed God farther from a per­ deed, this verse holds the key to debunking the myth sonal relationship and greatly hindered spiritual devel­ 1- of the Trinity. opment. Indeed, Jefferson believed that "every Chris­ d tian sect gives a great handle to Atheism by their gen­ .y The verse presented in the King James is in clear eral dogma that, without a revelation, there would not .y and simple language, a reasonable translation from be sufficient proof of the being of god." 49 The dogma the Greek that is strongly supported in many early of revelation was simply an additional mean to remove manuscripts.47 This verse actually reads simply in 1- the faculty of reason from one's relationship with God. this light, to think of Jesus in the bosom (if that could d be comprehended) of the Father, declaring the God The sum of these corruptions represented merely the ~s that cannot be seen. To argue that Jesus Christ is problems that led naturally to the center­ n peripheral God is to suggest an entirely different reading of this piece of Jefferson's critique and the essence of his re­ verse. For one, many people saw Jesus in his lifetime. form. The core of the critique centered on the rela­ How could no man have seen God when 'He' walked tionship between faith and reason. Indeed, Jefferson's the earth for roughly thirty-three years? More impor­ attempt to upend faith in light of reason represented tantly, this verse defies any Trinitarian notions of a a theological mutiny. As he declared to John Adams, three-in-one God. Superiority of the Father is obvi­ "for I suppose belief to be the assent of the mind to an ous, as is a unique but separate relationship between intelligible proposition." 50 The strength of believing father and son. The changes within the text even re­ in God and the essence of religion itself "consists in cently to this verse prove that there is a strong effort the internal persuasion or belief of the mind." 51 Jef­ )­ to make the Trinity more convincing. ferson subjected faith, the cornerstone of Christianity, >r to the test of reason. 's Jefferson warned of the danger of relying on textual >t translation. Nearly every new Bible, whether it be Defining faith is an equivocal endeavor, if not an im­ 1- the New American Standard, The Living Bible or the possible one. For the sake of simplicity, this paper will tg New International Version (NIV) has reconstructed suggest that faith is the heart's ability to know what d this verse in a puzzling way. The NIV now reads, "No the mind cannot comprehend. In light of this simple d one has ever seen God, but God the One and Only, definition, Jefferson's faith inverted this relationship. :d who is at the Father's side, has made him known." For faith and reason, Jefferson stressed what the mind {­ The Greek phrase has been changed from "huios" (son) could know through witnessing the Creation, and de­ 48 e, to "theos" (God). Based on this paradoxical mis­ cidedly downplayed the mystical distractions of the :n translation, one can easily understand why Jefferson heart. However, Jefferson debated this conundrum, d struggled with corruption of text. This version would this relationship of head to heart, in the well-known te suggest that God has never been seen but is in the letter to Maria Cosway written in Paris on October 12, ly Father's bosom and declared himself. This verse has 1786. Jefferson's faith was an offshoot of this internal a been perverted to an irrational level. Jefferson clearly dialogue. w understood the faults in Trinitarian logic, for it evaded reason and brought forth corruption within the text. While the letter in general is more than an internal dialogue of head and heart, the message was clear. IS While corruption within the text deeply troubled Jef­ His head defended the strength of intellectualism in ill ferson, the heart of his frustrations rested in the notion life, for it was always in our power, Le of divine and exclusive revelation. Jefferson followed 1- the enlightened philosophy that God through nature leading us to something new, never cloying, •k we ride serene & sublime above the concerns 47 Greek New Testament, 4th ed., Trans. Barb Aland, et al. Ger­ of this mortal world, contemplating truth "n many: United Bible Studies, 1993, page 314. s- 48 Greek New Testament, page 314 and Greek English Interlinear & nature, matter & motion, the laws which ~r Translation Trans. Arthur Farstad, et al. Nashville: Thomas Nelson bind up their existence, & that eternal be­ Publishers, Inc., 1994, page 326. Biblical scholars, in support of the ing who made & bound them up by those doctrine of the Trinity have altered the Greek text itself. Opinions laws.52 may vary, but the "son" {huios) was used more often and by more reliable early church references. The term "theos" has been inserted Ile 49 Letter to John Adams, 11 April 1823. Cappon, page 591. because there are also some references to it in the early manuscripts. he 50Letter to John Adams, 22 August 1813, Cappon. page 367. The debate is around which sources are more reliable. This illustrates :h 51 Roche, from Jefferson's Notes on Religion, 1787, page 351. the power that Biblical scholars have in deciding theology and influ­ 52Letter to Maria Cosway, 12 October 1786. Peterson, page 872. encing doctrines. 62 J. Koselak

This "serene & sublime" ride elevated knowledge of was harsh. But it was hard for Jefferson to disguise God, which created an appreciation for the obvious the ugly realities while exposing deep-seated degrada­ power more than blind faith could allow. The mind tion. He effectively separated the myth from simplic­ provided the best perspective of God, and thus realized ity. More importantly, Jefferson had purpose in his the fullness of being and knowledge of the Creation critique. It was not to kill God, bury Jesus, nor to in its natural forms. Yet Jefferson's heart denied the burn the Bible. The purpose was to shed light upon claims of the mind and asserted its power over the the darkness and purify Christianity as a beacon of essentials of morality and faith itself: God's power. He did not simply complain and stand idle, for the reforms Jefferson envisioned were grand In denying to you the feelings of sympa­ and promised a simpler Christianity and a mightier thy, of benevolence, of gratitude, of jus­ America. tice, of love, of friendship, she has excluded you from their controul. To these she has adapted the mechanism of the heart. Morals were too essential to the happiness of man ACKNOWLEDGEMENTS to be risked on the uncertain combinations of the head. She laid their foundation there­ The author extends his gratitude to Dr. Furlong, Dr. fore in sentiment, not in science.53 Knowles, and Dr. Robbins for their guidance and com­ ments on this research project. Faith was also too essential to be entrusted to the "un­ certain combinations of the head." Nature had thus provided a dichotomous strain. God could be known REFERENCES both by head and heart, reason and faith. For Jeffer­ son, reason's value necessarily exceeded that of faith. Adams, Dickinson, ed. The Papers of Thomas Jeffer­ Reason was grounded on knowledge, experience, criti­ son: Jefferson's Extracts from the Gospels. Prince­ cal analysis, and careful learning. Faith, on the other ton: Princeton University Press, 1983. hand, was based in mystical aspiration, awareness of Anderson, Phillip J. "William Linn, 1752-1808: Amer­ the unseen, and a heartfelt conviction of blinded belief. ican Revolutionary and Anti-Jeffersonian." Journal Faith and reason were independent of each other and of Presbyterian History Vol.55 {1977). Jefferson found a peaceful connection to God through his most powerful form of belief, the love of reason. Armstrong, Karen. A History of God. New York: Al­ fred A. Knopf, 1993. Jefferson illustrated that Jesus had already made the Bergh, Albert E. and Andrew A. Lipscomb, eds. The instrumental connection of faith and reason beyond Writings of Thomas Jefferson. Washington, D.C.: any religion known to the world. Jesus' philosophy ex­ The Thomas Jefferson Memorial Association, 1903. tended beyond that of the Jews, and, as Jefferson sur­ Bryan, Susan. "Reauthorizing the Text: Jefferson's mised, "(Jesus) pushed his scrutinies into the heart of Scissor Edit of the Gospels." Early American Lit­ man; erected his tribunal in the region of his thoughts, erature Vol.22 {Spring 1987). 54 and purified the waters at the fountain head." Je­ Cappon, Lester, ed. The Adams-Jefferson Letters. sus had discovered the power of faith based on reason Chapel Hill: University of North Caroline Press, and firmly established it in the human mind. Jeffer­ 1959. son, never one to hide his ambiguities however, fur­ Foote, Henry Wilder. Thomas Jefferson: Champion of ther elaborated on this relationship to note that the Religious Freedom, Advocate of Christian Morals. heart ranked supreme, a more important element in Boston: Beacon Press, 1947. life. He wrote, "An honest heart being the first bless­ ing, a knowing head is the second." 55 Although the Ford, Paul, ed. The Works of Thomas Jefferson. message was mixed, so was the goal. Jefferson strove Vol.10. New York: G.P.Putnam's Sons, 1905. to realize Jesus' attempt to unify faith and reason, Gaustad, Edwin. Sworn on the Altar of God: A with more emphasis upon the later, for a richer con­ Religious Biography of Thomas Jefferson Grand nection to God. Rapids: William B. Eerdman's Publishing Co., 1996. Jefferson elevated reason and yearned for freedom in Greek English Interlinear Translation. Trans. Arthur the analysis of Christianity, while effectively whittling Farstad, et al. Nashville: Thomas Nelson Publish­ away corruption. Through his attempt to expose the ers, Inc., 1994. debauchery within Christianity, he sought to release Greek New Testament. 4th ed., Trans. Barb Aland, et the hold that clergy had placed upon the "truth." al. Germany: United Bible Studies, 1993. He stressed scholarly criticism in reading the Bible historically. Some would suggest Jefferson's critique Huntley, William B. "Jefferson's Public and Private Religion." South Atlantic Quarterly Vol. 79 {1980). 53Ibid., page 874. Kessler, Stanford. "Locke's Influence on Jefferson's 54From Syllabus, Adams, page 334. 'Bill for Establishing Religious Freedom'." Journal 55 Letter to Peter Carr, 19 August 1785. Peterson, page 815. of Church and State Vol. 25 {1983). The Exaltation of a Reasonable Deity 63

Luebke, Fred C. "The Origins of Thomas Jefferson's Roche, O.I.A., ed. The Jeffersonian Bible. New York: Anti-clericalism." Church History Vol.32 (1963). Clarkson N. Potter, Inc., 1964. Mead, Sidney Earl. The Old Religion in a Brave New Salisbury, Dorothy Cleaveland. "Religion: As the World. Berkeley; University of California Press, Leaders of this Nation Reveal It." Daughters of the 1977. American Revolution Vol. 106 (1972). Peterson, Merrill, ed. Thomas Jefferson; Writings. Sanford, Charles B. The Religious Life of Thomas New York; Literary Classics of the united States, Jefferson. Charlottesville: University Press of Vir­ Inc., 1984. ginia, 1984. Priestley, Joseph. Selections from His Writings Ed. Wierwille, Victor Paul. Jesus Christ is not God. New Ira V. Brown. University Park: Penn State Univer­ Knoxville: The American Christian Press, 1975. sity Press, 1962.

JEREMY KosELAK is a History and Economics major graduating in May 1999. This paper is an excerpt from a larger work in progress and was written for H399, Honors Research Seminar and J495, History Proseminar. Jeremy presented this paper at the Indiana University Undergraduate Research Conference in Indianapolis in November 1998 and at the annual Honors Colloquium in April 1999. He chose to research the third president because his influence is still talked about today. "Jefferson's religious views are often misunderstood and I wanted to dissect the letters Jefferson wrote to come to my own conclusions." Through his research, Jeremy has found that Jefferson's "perspective of God is one of beauty and awe, and his arguments are quite convincing."

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