I Give Up

 

How Howard Zinn Hijacked History and Christopher Columbus

 

From “Debunking Howard Zinn: Exposing the Fake History That Turned a Generation against America” by Mary Grabar. This excerpt originally appeared at The College Fix and is reprinted here by permission of the author.

Howard Zinn rode to fame and fortune on the “untold story” of Christopher Columbus—a shocking tale of severed hands, raped women, and gentle, enslaved people worked to death to slake the white Europeans’ lust for gold.

Today, that story is anything but untold. Zinn’s narrative about the genocidal discoverer of America has captured our education system and popular culture. The defacement of statues of Columbus with red paint had already become an annual ritual in many places.

Zinn is the inspiration behind the current campaign to abolish Columbus Day and replace it with “Indigenous Peoples’ Day.” High school teachers cite his book in making the case for the renaming to their local communities. In October 2018, San Francisco, Cincinnati, and Rochester, New York, joined at least sixty other cities in replacing Columbus Day with Indigenous Peoples’ Day. Six states also do not recognize the holiday as Columbus Day. Many articles reporting on this trend cited Howard Zinn’s role in the change in attitude.

Stanford anthropology Professor Carol Delaney, who was quoted in a Courthouse News Service article to provide a counter-narrative, informed reporters that Columbus acted on his Christian faith and instructed his crew to treat the native people with kindness. But such inconvenient facts are inevitably drowned out by the Columbus-hate that Howard Zinn has succeeded in spreading.

Presumably extrapolating from the “many volumes” he had read, Zinn found the inspiration for the dramatic opening sentences of “A People’s History of the United States” [presented in full at the link by the aptly-named historyisaweapon.com—Ed.]:

“Arawak men and women, naked, tawny, and full of wonder, emerged from their villages onto the island’s beaches and swam out to get a closer look at the strange big boat. When Columbus and his sailors came ashore, carrying swords, speaking oddly, the Arawaks ran to greet them, brought them food, water, gifts. He later wrote of this in his log: ‘They . . . brought us parrots and balls of cotton, and spears and many other things, which they exchanged for the glass beads and hawks’ bells. They willingly traded everything they owned. . . . ’”

The quoted passage from Columbus’s log continues with Columbus’s description of the Arawaks. They are “well-built” and handsomely featured. Having never seen iron, they accidentally cut themselves on the Europeans’ swords when they touch them. The passage ends with Columbus’s now infamous words: “They have no iron. Their spears are made out of cane. . . . They would make fine servants. . . . With fifty men we could subjugate them all and make them do whatever we want.”

The ellipses in this passage are Zinn’s, not mine. Those omissions are essential to Zinn’s dishonest retelling of the Columbus story. By leaving crucial words out of the quotation, Zinn makes Columbus say something very different from what he actually said.

It’s unlikely that he even read as much of “Columbus’s journals” or the works of “Las Casas, the great eyewitness” as he claimed. The truth is that Zinn’s description of Columbus’s first encounter with the American Indians is lifted from “Columbus: His Enterprise: Exploding the Myth,” a book for high school students that Zinn’s friend and fellow anti-Vietnam War activist, Hans Koning, first published in 1976.

Zinn perpetuates Koning’s smears. In Koning’s telling and in Zinn’s, Columbus set out to enslave a uniformly gentle people for the sole purpose of enriching himself with gold. In fact, that is far from the truth. European efforts to find a sea route to Asia had been going on for hundreds of years. As William and Carla Phillips point out in “The Worlds of Christopher Columbus,” Columbus’s voyages of discovery were a continuation of Europeans’ ventures of sailing to Asia—at first, around Africa—that had begun in 1291. For centuries before Columbus, Portuguese and Spanish explorers had also ventured farther and farther out into the Atlantic Ocean.

Thus, Columbus’s mission was multi-faceted and inspired by several different motivations: “to reach the East Indies, so as to take Islam in the rear, and to effect an alliance with the Great Khan—a mythical personage who was believed to be the sovereign of all that region, and favorable to the Christian religion—and finally . . . to diffuse Christianity throughout that unknown continent and trade with the traditional sources of gold and spices.”

Desires to find new lands for more resources and to escape enemies and persecution are not impulses unique to Europeans. The natives of North America “in prehistoric times” themselves came from Asia and “crossed the land bridge across the Bering Strait to the lands of the Western Hemisphere.”

When he encountered naked natives instead of the Asian merchants he was expecting, Columbus did not jump to thoughts of working them to death for gold as Zinn, following Koning, suggests. For example, in his log entry for October 12, 1492, Columbus wrote, “I warned my men to take nothing from the people without giving something in exchange”—a passage left out by both Koning and Zinn.

But Zinn’s most crucial omissions are in the passage from Columbus’s log that he quotes in the very first paragraph of his People’s History. There he uses ellipses to cover up the fact that he has left out enough of Columbus’s words to deceive his readers about what the discoverer of America actually meant. The omission right before “They would make fine servants” is particularly dishonest. Here’s the nub of what Zinn left out: “I saw some who bore marks of wounds on their bodies, and I made signs to them to ask how this came about, and they indicated to me that people came from other islands, which are near, and wished to capture them, and they defended themselves. And I believed and still believe that they come here from the mainland to take them for slaves.”

In his translation of Columbus’s log, Robert Fuson discusses the context that Zinn deliberately left out:

“The cultural unity of the Taino [the name for this particular tribe, which Zinn labels “Arawaks”] greatly impressed Columbus…. Those who see Columbus as the founder of slavery in the New World are grossly in error. This thought occurred to [Samuel Eliot] Morison (and many others), who misinterpreted a statement made by Columbus on the first day in America, when he said, ‘They (the Indians) ought to be good servants.’ In fact, Columbus offered this observation in explanation of an earlier comment he had made, theorizing that people from the mainland came to the islands to capture these Indians as slaves because they were so docile and obliging.”

Zinn’s next ellipsis between “They would make fine servants” and “With fifty men we could subjugate them all and make them do whatever we want” covers for Zinn’s dishonest pretense that the second statement has anything at all to do with the first. The sentences that Zinn joins here are not only not in the same paragraph—as he dishonestly pretends by printing them that way on the very first page of A People’s History— but they’re not even in the same entry of Columbus’s log. In fact, they’re from two days apart.

Zinn’s highly selective quotations from Columbus’s log are designed to give the impression that Columbus had no concern for the Indians’ spiritual or physical well-being—that the explorer was motivated only by a “frenzy for money.”

But literally the explorer’s first concern—the hope that he expressed in the initial comment about the natives in his log—was for the Indians’ freedom and their eternal salvation: “I want the natives to develop a friendly attitude toward us because I know that they are a people who can be made free and converted to our Holy Faith more by love than by force.”

Zinn just entirely omits the passage in which Columbus expresses his respect and concern for the Indians. Zinn also suppresses—and, where he doesn’t suppress, downplays— the evidence from even the sympathetic Las Casas that the Indians could be violent and cruel. Zinn has to admit that they were “not completely peaceful, because they do battle from time to time with other tribes.” But, like Koning, he is eager to explain their violent behavior away, arguing, “but their casualties seem small, and they fight when they are individually moved to do so because of some grievance, not on the orders of captains or kings.”

In Zinn’s telling, the Arawaks—or black slaves, or Cherokees, or New York Irish, or whoever—must always be persecuted innocents and the condemnation of their sufferings must be absolute. The officially oppressed cannot be blamed even for any crimes they themselves commit, which are inevitably the fault of their oppressors.

According to Zinn, there’s no such thing as objective history, anyway: “the historian’s distortion is more than technical, it is ideological; it is released into a world of contending interests, where any chosen emphasis supports (whether the historian means to or not) some kind of interest, whether economic or political or racial or national or sexual.”

Once ideology has become a moral virtue, Zinn can discount standards of scholarship—such as those of the American Historical Association—as having to do with nothing more important than “technical problems of excellence”—standards of no importance compared to his kind of history, which consists in forging “tools for contending social classes, races, nations.”

Thus it would seem that the noble political purpose behind Zinn’s history justifies him in omitting facts that are inconvenient for his Columbus-bad-Indians-good narrative.

"Debunking Howard Zinn" is available from Regnery Publishing.

Happy Constitution Day

Happy Constitution Day to my fellow Americans. It was on this date in 1787 that the Framers of our Constitution completed their work. They gave us the foundation of what would become the longest-serving written constitution in world history. 

A movie was made in the 1980s about the Constitutional Convention. It's low budget. Some of the acting is a little cheesy. But... it's a halfway decent film...if you're a history buff like me. 

I encourage you to check it out.

Blessings!

World Magazine 2024 Article on Christian Nationalism

 This is a good article. It mentions many familiar names.

A taste:

Gregg Frazer is dean of humanities and professor of history and political studies at the Master’s University in Santa Clarita, Calif. In his 2012 book, The Religious Beliefs of America’s Founders, he examined the private writings of eight Founders: John Adams, Thomas Jefferson, Benjamin Franklin, Gouverneur Morris, James Wilson, James Madison, Alexander Hamilton, and George Washington. He says personal diaries and correspondence—not church affiliation or public comments—reveal the men’s most candid, reliable thoughts about what they believed. And it wasn’t Biblical Christianity, he says, even though they believed in God, often attended church, and used Christian-like terminology and images in public statements and documents.

Frazer found, for instance, that many of these founders (including those most involved in writing our founding documents) rejected the deity of Christ and the Trinity yet believed God intervened in man’s affairs. Frazer says their differing personal beliefs were a blend of Christianity, natural law, and secular reason, with secular reason trumping all.

The debate over the founders’ faith has divided academia for decades, and not everyone agrees with Frazer’s assessment. For example, in their 2006 book George Washington’s Sacred Fire, historian Peter Lillback and writer Jerry Newcombe argued America’s first president was “an orthodox, Trinity-affirming believer in Jesus Christ,” though not an “evangelical” in the modern sense. Other founders, such as Patrick Henry and Samuel Adams, are widely recognized to have held orthodox Christian beliefs.

Whatever the founders’ personal beliefs, Frazer says they thought religion should be encouraged because it exhorts people to be moral, upright citizens—the necessary ingredient for a republic to work. But Article 6 of the Constitution states no religious test may be required for public office, and the First Amendment prohibits Congress from establishing any religion and from making laws to bar religious free exercise. Moreover, the Treaty of Tripoli—unanimously signed by the Senate and three founders in 1797—pointedly says America is not a Christian nation.

Frazer says when Christian nationalists say God will only bless America if America is Christian, he wants to ask them about ancient civilizations that thrived without honoring God: “How do you explain Sparta? Sparta lasted 800 years, and it was perhaps the most ungodly regime in history.”

Kenny Pearce on Deism

I have not heard of this scholar before. But he comes to similar conclusions on the definition and understanding of "deism" as Joseph Waligore.

He properly gets the "nuances." 

The relation of deism to Christianity is far more complicated. In the first place, nearly all of the English deists claimed that deism was true Christianity. I've been focusing mostly on the English deists because I know more about them than the French ones, but French deists seem to be more likely to portray deism as an alternative to Christianity. I suspect, however, that this difference may turn out to be merely verbal: by 'Christianity' the English deists mean the authentic teaching of the historical Jesus, while the French deists mean Roman Catholicism. Many French deists also claim that the historical Jesus held views similar to theirs, and the English deists are of course just as anti-Catholic as anyone. The fact that English deists generally see themselves as the real Christians causes a lot of confusion to people who wonder whether particular historical figures (e.g., American founders) were deists or Christians.

In the second place, it can be seen from the above that there is good reason to classify deism as a form of radical Protestantism.

Michael Douglas as Benjamin Franklin? It's Coming Soon to Apple TV+

 I don't know how I missed it, but I did. When I opened YouTube today, I saw it for the first time, even though it was announced in 2022. What is "it"? Well...

It's Michael Douglas starring as Benjamin Franklin. If you haven't seen the trailer, here it is...

Yeah, I'm not sure how I feel about "it." 

Don't get me wrong. I am definitely excited about Hollywood bringing another Founding Father to life. Although it seems that the subscription-pay "content mill" is getting a wee-bit excessive.  

And Michael Douglas is certainly an accomplished actor. One might call him a "legend." His father, Kirk Douglas, certainly was. I have nothing against Michael Douglas, but... starring as Ben Franklin?

Thus far, one of the best Ben Franklin portrayals I've seen was that of Tom Wilkinson in the John Adams miniseries. (Ironically, Wilkinson also played Cornwallis in The Patriot). It will be hard to top Wilkinson-as-Franklin in my opinion.

Time will tell. Maybe Douglas will be fantastic. 

The miniseries premieres April 12 on Apple TV+.

America: The Revived Roman Republic

Biblical conspiracy theorists hypothesize about the identity of the "revived Roman Empire" who will host the Antichrist during end times or something like that. 

I'm not getting into that.

Many different currents flowed into the ideological stream of the American Founding. The Greco-Roman current is unquestionably one of them. Though much emphasis needs to be added to the Roman part, especially the Stoic philosophy of those noble ancients.

Though I haven't read the book yet, Jeffrey Rosen's new book seems like one that will shed some much needed light on this particular dynamic. 

Set all of the conspiracy nonsense aside, one thing America's Founders explicitly seemed intent on was "reviving" not the evil Roman Empire of Caesar's tyranny, but rather that of the noble Stoic Roman Republicans whom those tyrannical Caesars wiped out.

But yes, understandably, for their time, what America's Founders did was "new" and thus in some meaningful way "different" than the ancient system that so inspired them.

Observations on Senator Josh Hawley's Christian Nation Piece Part II

See Part I here.

More from Sen. Hawley:

God gave rulers authority to command and coerce, but only insofar as they protected the liberties of the people. God instructed the people, in turn, to obey “the governing authorities” (Romans 13:1), but only insofar as the rulers honored their liberties. Winthrop envisioned a covenant made with God: Only a godly nation would win God’s favor and prosper under his direction of human affairs. But the political covenant was also—and this is crucial—an agreement between the rulers and the ruled. Should the authorities break the terms of God’s delegation of governance and assault the people’s freedoms, then the people had a right to defend themselves, even to rebel.

I emphasized what is in bold. This is an extremely loaded and contentious understanding of Romans 13. Great Britain, against whom America rebelled was every bit as "Christian" and "biblically informed" as America was and their political pulpits didn't understand Romans 13 with these qualifications. Arguably their understanding was the more "fundamentalist" in terms of a "literal" reading of the verse and chapter.

More from Hawley:

It is a small step from covenants to constitutions, and if this rehearsal of the evolution of early modern political thought brings to mind John Locke, it should. Locke learned covenantal theory from the French Calvinists and converted it (sometimes dubiously) to his own use. Thus, whether from the Puritan settlers or from the Calvinist-influenced Locke, covenant has long been in the American bloodstream. ...

There is precisely zero evidence that Locke learned covenantal theory from the French Calvinists. The American Founding had many different currents that flowed into its stream and the "Calvinist resisters" (as I like to call them) were certainly one of them. Locke was a much stronger current and he has nothing to do with them. There is a provable connection between Locke and Hobbes (and the Anglican divine Richard Hooker). 

Locke's teachings complete with the "state of nature/social contract and rights" (what he got from Hobbes) did find their way into the founding era "political sermons." But whether such teachings are in according with traditional Christianity is entirely debatable. 

More from Hawley:

I have attempted only the barest sketch of the Bible’s influence on America’s most enduring ideals. Others have traced the argument in greater detail. Larry Siedentop’s Inventing the Individual: The Origins of Western Liberalism demonstrates the Christian taproot of Western rights. In The Hebrew Republic: Jewish Sources and the Transformation of European Political Thought, Eric Nelson identifies the biblical ground of our political institutions. There is real value in getting this history right, because it tells us what sort of society America has truly been. ...

I'm not familiar with Siedentop's work (though I hope one day to be), but am intimately familiar with Nelson's. Yes it's a work that all interested in this topic should check out. I'm not sure whether Hawley fully understands or accurately represents it in his brief mention. Nelson's thesis does not focus on America but rather prior European (it's in the title of the book!) writers (many of whom indeed did influence America's founders). And he connects their thought to all of the nations (mainly Western) that comprise "modernity." 

Nelson's work focuses on one group of thinkers -- the "republicans" -- in contrast to the "liberals." Madison's excerpt from Federalist 10 that I featured in Part I well represents the "liberal" perspective. And Madison's liberal view is in tension with the "Hebraic republican" view.

The bottom line is this: Madison didn't believe in limits on the accumulation of and the consequent redistribution of wealth. But the Hebraic republicans did. Indeed someone from the "Christian Left" who believe in such would find much ammo for their perspective in Nelson's book. 

Something else notable about the Hebraic republicans featured in Nelson's book is the content of their theology. I'm no theologian, so I'm not one to judge. But for those looking for "sound  theology" you really need to question their hermeneutics and exegesis. In short, they argued that the Old Testament taught "republican" form of government that demanded redistribution of wealth in the form of "agrarian laws." (They thought the way the OT dealt with debt and the Jubilee was an agrarian law.)

The way I see it, the concepts of "republican" government and "agrarian" laws have nothing to do with the Old Testament. But these thinkers (James Harrington of "Oceana" fame is one of the most notable) argued otherwise. I see them as grafting on post-hoc these Greco-Roman principles to the Old Testament.

Also note when the authors of the Federalist Papers discussed the concept of republican government precisely NONE of the Hebraic republican rhetoric was invoked. It was mostly Greco-Roman metaphor (just look that their surnames like Publius). 

A final point of analysis. More from Hawley:

... But the nation’s ideals, social institutions, and habits have all been Christianly shaped. And this is a good thing, maybe especially for Americans who are not Christians. Precisely because of the Christian influence, American society has protected the liberty of all to speak, to worship, to assemble and petition, to share in self-rule.

A little while ago, Hawley stepped in it by spreading a phony quotation attributed to Patrick Henry:

“It cannot be emphasized too strongly or too often that this great nation was founded, not by religionists, but by Christians; not on religions, but on the Gospel of Jesus Christ. For this very reason, peoples of other faiths have been afforded asylum, prosperity, and freedom of worship here.” 

The actual quotation came from 1956 in a magazine called The Virginian. It was from an article about Patrick Henry. It is good that Hawley doesn't repeat the error in this article. Though I do note that Hawley's sentiment seems influenced by the commentary from The Virginian. (No, it's not plagiarism; I'm just noting the apparent influence.) 

Observations on Senator Josh Hawley's Christian Nation Piece Part I

He wrote this for First Things, a respected scholarly journal. Let me note up front I'm not interested in fighting political-cultural war battles over the "Christian Nation" issue. Plenty of folks on "the other side" have given Hawley hell over his positions here. Though, Hawley does posit his position in the context of fighting a political-culture war over this issue for his side. 

With that, I will make some observations on the soundness of his historical claims with a focus on his political-theology. 

Let's start with this passage from the good Senator:

... The Founders read Roman historians, yes. Some were influenced by Enlightenment philosophies. But the Bible has been the main source of our national ideals. From the age of the New England Puritans to the Great Awakening that prepared the ground for revolution, Scripture has molded our common life from the first. Consider: Our ideal of the individual has Christian roots. So too does our constitutionalism. Our great traditions of progressive reform were animated by an ardent Christian spirit—as was conservative resistance to their excesses. Even in our most bitter conflicts, Christian culture has been America’s common ground.

The term "national ideals" is amorphous political speak. I think where his claim is at its strongest is that Christianity was important at the cultural, local, decentralized level. Where it's at its weakest is that the ideas are responsible for the Declaration of Independence and US Constitution. One thing I do appreciate about the claim is that it (properly) intimates there are various ways of understanding the faith. A "Christian Left" for the progressives and a "Christian Right" who resist.

But what we will then see is that his idealized politics ends up "coloring" his theological understanding of Christianity, in "questionable" ways. His history likewise is cherry picked and idealized. 

Next passage:

Conservatives have their own version of the secular myth, one that usually comes with appeals to the market or James Madison or both. Some conservatives—the neoliberal types—argue that free-market exchange supplies all the common meaning we will ever need. We can unite in the cause of moneymaking, they say. But you don’t need a society for that. Corporations and trading zones will suffice. Other conservatives look to the Constitution for salvation, as if that document were a perpetual motion machine that can operate on its own, no common affections or moral purpose needed. Set faction against faction and the republic will endure forever! But Madison never said any such thing. He presumed a baseline of shared culture, language, and moral outlook—a very robust baseline, by modern standards. The truth is that no constitution, however well designed, can unite a people who do not hold a common conception of the good. No system of checks and balances can replace a common moral vision. 

I will let people read Madison's Federalist 10 to which was above alluded. Hawley puts words into Madison's mouth he never said, but on "set[ting] faction against faction," THIS is what Madison said:

By a faction, I understand a number of citizens, whether amounting to a majority or a minority of the whole, who are united and actuated by some common impulse of passion, or of interest, adversed to the rights of other citizens, or to the permanent and aggregate interests of the community.

There are two methods of curing the mischiefs of faction: the one, by removing its causes; the other, by controlling its effects.

There are again two methods of removing the causes of faction: the one, by destroying the liberty which is essential to its existence; the other, by giving to every citizen the same opinions, the same passions, and the same interests.

It could never be more truly said than of the first remedy, that it was worse than the disease. Liberty is to faction what air is to fire, an aliment without which it instantly expires. But it could not be less folly to abolish liberty, which is essential to political life, because it nourishes faction, than it would be to wish the annihilation of air, which is essential to animal life, because it imparts to fire its destructive agency.

The second expedient is as impracticable as the first would be unwise. As long as the reason of man continues fallible, and he is at liberty to exercise it, different opinions will be formed. As long as the connection subsists between his reason and his self-love, his opinions and his passions will have a reciprocal influence on each other; and the former will be objects to which the latter will attach themselves. The diversity in the faculties of men, from which the rights of property originate, is not less an insuperable obstacle to a uniformity of interests. The protection of these faculties is the first object of government. From the protection of different and unequal faculties of acquiring property, the possession of different degrees and kinds of property immediately results; and from the influence of these on the sentiments and views of the respective proprietors, ensues a division of the society into different interests and parties.

The latent causes of faction are thus sown in the nature of man; and we see them everywhere brought into different degrees of activity, according to the different circumstances of civil society. A zeal for different opinions concerning religion, concerning government, and many other points, as well of speculation as of practice; an attachment to different leaders ambitiously contending for pre-eminence and power; or to persons of other descriptions whose fortunes have been interesting to the human passions, have, in turn, divided mankind into parties, inflamed them with mutual animosity, and rendered them much more disposed to vex and oppress each other than to co-operate for their common good. So strong is this propensity of mankind to fall into mutual animosities, that where no substantial occasion presents itself, the most frivolous and fanciful distinctions have been sufficient to kindle their unfriendly passions and excite their most violent conflicts. But the most common and durable source of factions has been the various and unequal distribution of property. Those who hold and those who are without property have ever formed distinct interests in society. Those who are creditors, and those who are debtors, fall under a like discrimination. A landed interest, a manufacturing interest, a mercantile interest, a moneyed interest, with many lesser interests, grow up of necessity in civilized nations, and divide them into different classes, actuated by different sentiments and views. The regulation of these various and interfering interests forms the principal task of modern legislation, and involves the spirit of party and faction in the necessary and ordinary operations of the government.

This does resonate with the notion of setting factions against one another in a pluralistic, commercial republic. So maybe the conservative (or "neoliberal") "secular myth" has something to it at least with regards to Madison. 

More from Sen. Hawley:

... The Romans prized property rights—for certain people—and the Greeks and Romans both praised the liberty of the citizen to share in ruling the city, but the advent of individual liberty accompanied by personal rights awaited the New Testament’s announcement of freedom in Christ. “For freedom Christ has set us free,” the apostle Paul announced. This was deeply personal freedom of a radically new kind.

I think it's a fair point to credit Christianity for laying a fertile ground for the concept of individual liberty, which as Hawley accurately notes, "[t]he West would spend centuries working out its implications," but it's simply mistaken or bad theology to attempt to credit Paul in these passages for preaching political liberty. That would come much, much later. The "centuries." Paul noted this in the context of also telling slaves to obey their masters, after all.

More from Sen. Hawley:

... The Ten Commandments (for example) are moral duties, to be sure, but they also adumbrate individual rights. They define the obligations of individuals, which entail the political freedoms individuals must enjoy in order to meet them. Over time, Christian theorists would come to see that God’s injunctions require the rights to worship, to marry, to pursue an honest profession, and to live generally in a manner pleasing to the Lord.

The term "over time" is what saves this passage. Yes, it took a long time. Any honest reading of the Ten Commandments though, reveals a tension with these freedoms, even if they are ultimately reconcilable from a Christian and biblical perspective. America's Founders were clear that the "rights to worship" applied universally, not just to Christians. This includes the inalienable right to break them by worshipping what some might see as false gods. 

More from Sen. Hawley:

Then there is constitutionalism, another Christian contribution to our nation’s identity. On board the Arbella as it was sailing for a new world, John Winthrop told his fellow colonists that they were making a covenant with God; they would be a “city upon a hill,” a light to all the world, a community committed to God’s law. Winthrop came by the idea of covenant naturally. Christians had been reading it in their Bibles for centuries. God made a covenant with Noah, and then with Abraham, and then with Moses and David after them. The God of the Bible was a covenant-making God. By the 1600s, Christian theorists had come to explain God’s purposes for government in terms of covenant.

I'm of the mind that America was "founded" in 1776, not 1619. The period to which Hawley refers was when America was actually Great Britain. These covenants were also done prior Britain's own Glorious Revolution (which led them in a more democratic-republican direction) and were explicitly done under the doctrine of the Divine Right of Kings, one thing against which America especially rebelled. 

Who Were the Unitarians?

Much has been written here about the "unitarians" of the Founding era. John Adams averred he was one, as did Abigail Adams. But were they Christians?

Well, they certainly considered themselves Christians, and protested quite vociferously when accused of not being Christians, usually by competing "orthodox" clergy.

It all came to a head around 1815, when William Ellery Channing---generally regarded then (as now) as exemplary of that era's unitarianism---answered some prevailing charges against unitarianism in

A Letter to the Rev. Samuel C. Thacher on the Aspersions Contained in a Late Number of the Panoplist, on the Ministers of Boston and the Vicinity.



Now, perhaps the defining feature of unitarianism was that it didn't believe in the Trinity---as John Adams noted, 1 + 1 + 1 would equal Three, not One. Hence the term "unitarian."

There were other orthodox doctrines rejected, too, namely, as Channing wrote:

"I fear, that the Author of the Lord's prayer will, according to this rule, be driven as a heretick from the very church which he has purchased with his own blood. In that well known prayer I can discover no reference to the "inspiration of the holy scriptures, to the supreme divinity of the Son and Holy Ghost, to the atonement and intercession of Jesus Christ, to the native and total depravity of the unregenerate, and to the reality and necessity of special divine grace to renew and sanctify the souls of men;" and these, let it be remembered, are _five_ out of the _six_ articles which are given by the Reviewer as fundamental articles of a christian's faith."

So that's what they didn't believe. So what did they believe? Channing wrote:

"The word UNITARIANISM, as denoting this opposition to Trinitarianism, undoubtedly expresses the character of a considerable part of the ministers of this town and its vicinity, and the commonwealth...We both agreed in our late conference, that a majority of our brethren believe, that Jesus Christ is more than man, that he existed before the world, that he literally came from heaven to save our race, that he sustains other offices than those of a teacher and witness to the truth, and that he still acts for our benefit, and is our intercessor with the Father. This we agreed to be the prevalent sentiment of our brethren." 

Is that Christian enough? Certainly not to the orthodox clergy and various laymen of the time who stood in opposition to them.

Probably not Christian enough for most Christian theologians of any stripe today, certainly not evangelical or orthodox.

But perhaps Christian enough for the sociologist or the historian. "Unitarian Christian" is my own preference, both descriptively and definitively, at least for our best understanding in this day and age. [Channing and others used "'rational' Christians," but in our day, I'm not sure that's helpful or descriptive enough, although it's certainly a proper term. Channing himself published a popular tract in 1819 called Unitarian Christianity.]

Do read Channing's letter for yourself, as there's more than can be sketched or excerpted here. It offers an excellent window into what is called the Unitarian Controversy today, and clearly outlines the issues and the players, a clarity we need to consider the unitarians properly in the scheme of things.

The primary qualitative sine qua non for an understanding of unitarianism as Christianity is a belief that the Bible is literally the Word of God--even if corrupted over the centuries by churches, churchmen and assorted prophets and scholars, even if well-intentioned. The following excerpt from Channing contains too many ellipses [by a Dr. Jan Garrett] to be taken as a primary source, but it conveys enough of the unitarian view of scripture to serve as a starting point.

1 Thes. v. 21: "Prove all things; hold fast that which is good."


I shall [try to explain] the [methods we use] in interpreting the Scriptures . . . and . . . some of the [teachings] that [they] . . . seem to us clearly to express.
I. We regard the Scriptures as the records of God's . . . revelations to mankind, . . . Whatever [ideas] seem to us to be clearly taught in the Scriptures, we receive without reserve . . . We do not, however, attach equal importance to all the books in this collection.

Our religion . . . lies chiefly in the New Testament. . . . whatever [Jesus . . . ] taught, either during his personal ministry, or by his . . . Apostles, we regard as of divine authority . . . This authority, which we give to the Scriptures, is a reason . . . for studying them with peculiar care, and for inquiring . . . into the principles of interpretation . . . by which their . . . meaning may be [determined] . . .

Our [primary guideline] in interpreting Scripture is this, that the Bible is a book written for [human beings], in [human] language . . . and that its meaning is to be sought in the same [way] as that of other books. . . . God, when he speaks to the human race, [abides by] the established rules of speaking and writing. . . . Now all books, and all conversation, require in the reader or hearer the constant exercise of reason; . . . their . . . [meaning] is only to be obtained by continual comparison and inference. Human language, . . . admits various interpretations; and every word and every sentence must be modified and explained according to the subject which is discussed, according to the purposes, feelings, circumstances, and principles of the writer, and according to the [features] of the language . . . he uses. These are acknowledged principles in the interpretation of human writings . . .

One may protest this contains too much theological leeway to be considered "Christian," but as one unitarian argued in the 19th century, it certainly qualifies as Protestant!

On This Night in 1776, Washington and the Continental Army Save the Revolution

"Christmas, 6 P.M….It is fearfully cold and raw and a snow-storm setting in. The wind is northeast and beats in the faces of the men. It will be a terrible night for the soldiers who have no shoes. Some of them have tied old rags around their feet, but I have not heard a man complain….I have never seen Washington so determined as he is now….He stands on the bank of the stream, wrapped in his cloak, superintending the landing of his troops. He is calm and collected, but very determined. The storm is changing to sleet and cuts like a knife…." (from the Journal of Colonel John Fitzgerald, Continental Army, December 25, 1776)

On Christmas Night of 1776, approximately 2,400 soldiers of the Continental Army huddled together against the biting cold on the banks of the Delaware River.

Under the cloak of darkness and the relentless assault of winter, they were poised to navigate the treacherous, icy waters of the Delaware. Their destination: a surprise attack on the formidable Hessian mercenaries – a group renowned for their ruthless efficiency and, on a couple of occasions, brutality.

These were indeed the darkest hours for the fledgling American cause. At the onset of summer, General George Washington commanded a force of over 20,000. Now, thanks to disease, defeat, and desertion, fewer than 3,000 remained.

Yet, in this hour of despair...

General Washington's determination and the courage of the Continental Army would save the American cause.

You can read more about Washington's crossing of the Delaware and the battle at Trenton at Mount Vernon's website...

The Trenton-Princeton Campaign

‘To fear God: Masonic thought at the Founding’

    

For a glimpse into Masonic thought at the creation of the United States, I share with American Creation a small portion of a sermon delivered before a group of Freemasons in 1784 on St. John the Evangelist Day, one of two feast days traditionally celebrated in Freemasonry. December 27 has been reserved for historic occasions, such as the founding of the United Grand Lodge of England in 1813; and standard events, such as the following church sermon, alike.

To Fear God:

The 1784 St. John’s Day Sermon 

On St. John the Evangelist Day 1784 at Morristown, New Jersey The Rev. Uzal Ogden delivered a sermon before Lodge No. 10. As best I can determine, he was not a Freemason, but with the surname Ogden, it is easy to see he had family connections to the fraternity, most probably to Moses Ogden and others at St. John’s Lodge in Newark. As for Lodge No. 10, this is the mysterious lodge in Basking Ridge, New Jersey, chartered by the Grand Lodge of Pennsylvania. 

From the 1781 Grand Lodge of Pennsylvania Book of Proceedings. It’s a safe bet that this Dr. Blatchley is Bro. Ebenezer Blatchley, a Past Master of Lodge No. 10 who, in 1787, retroactively signed onto the formation of the Grand Lodge of New Jersey. Little is known about the lodge, except that it was chartered in 1767 by the Provincial Grand Lodge of Pennsylvania (Antients) and was empowered to meet within five miles of Basking Ridge.

The reverend, an Episcopalian, was known to preach at Trinity Church in Newark and at the more famous Trinity Church in Manhattan, as well as at St. John’s Church in Elizabethtown. He graduated from Princeton University at age 18, and was ordained in 1773 at 29. He was an experienced speaker by age 40 when he preached this sermon to the local Freemasons, and he did so without notes. The reason we have it today is the lodge requested a written copy for publication, causing the reverend to put quill to paper after the fact. Historically, we readers find ourselves one year after the Revolutionary War ended and almost two years before the founding of the Grand Lodge of New Jersey.

This sermon is far too long to reproduce here, so I will summarize one of its four key ideas: “to notice what it is to ‘fear God.’”

What is it to fear God? When the candidate for the degrees of Freemasonry seeks admission to any of New Jersey’s lodges, the Worshipful Master orders that he be in “the fear of the Lord” upon entering. It must be important because it’s in all three degrees. It is more specific than belief in a higher power. What does it mean?

To fear God, Ogden said, is to love or to serve Him. He illustrates this with multiple quotations of Scripture, including two attributed to King Solomon: “It shall be well with those who fear God.” (Ecclesiastes 8:12) And “The fear of the Lord is the beginning of wisdom.” (Proverbs 9:10)

By the fear of God, he continues, “we are to understand a due observance of religion, which it may be said, consists of three particulars: knowledge, faith, and practice.”

“The first principle of religious knowledge requisite we should be acquainted with,” Ogden says, “is that there exists some Being superior to ourselves, who gave excellence to Creation, who inhabits eternity, whose knowledge is infinite, whose presence fills all space, whose power preserves and sustains all nature, and who possesses all possible perfection.”

“Can we behold the heavens above or the earth beneath,” he adds, “without acknowledging the infinite power, wisdom, and goodness displayed by some, though to us, invisible Architect?” 

Faith, Ogden’s second particular in fearing God, also is the first of the principal rounds of the ladder—Faith, Hope, and Charity—reaching to Heaven that Freemasonry discusses in its First Degree. Ogden begins: “But it is to no purpose we are informed of these things unless we believe them. ‘Without faith,’ it is said, ‘it is impossible to please God, for he that comes to Him must believe that He is, and that He is a rewarder of those who diligently seek him.’”

“To hope for the friendship of God,” he adds, “while we disclaim His authority…would be irrational, as futile, as it would be to…behold the light if deprived of the organs of vision!”

Of the third of his particulars—practice—Rev. Ogden is all about character. “Although it is most reasonable we should offer to our Almighty Creator and divine benefactor the oblation of our hearts; and though Christianity is calculated to deliver us from infamy and woe, and to exalt us to honor and happiness, how often are its benefits rejected?” he asks. “How many are there, even of those professing to revere this dispensation of mercy, who live regardless of its precepts, and who, in their actions with men are so far from ‘doing as they would be done unto,’ that no feelings of humanity, no sense of honor, nor any fear of divine vengeance, nor any thing but present punishment can divert them from acts of dishonesty, barbarity, and flagrant impiety?” 

While there is no obvious documentation of Rev. Uzal Ogden being a Freemason, it is clear that Lodge No. 10 chose its speaker for St. John the Evangelist Day wisely. He anticipated his audience and crafted his remarks accordingly, and we are fortunate the lodge opted to have his sermon printed so posterity may enjoy it.

     

John Locke on Romans 13 and the duty to obey the government

 Today, John Locke is held to be an Enlightenment philosopher, "Enlightenment" used as rationalism in contradistinction to religious faith and the Christian Bible. However, the Founders largely considered him simply a very smart and elegant Christian thinker. What is not largely known even among scholars is that Locke's final life project, after the [anonymous!] publishing of his historic Two Treatises of Government, was a study of Paul the Apostle's Epistles.

Re Romans 13:1

"Let every soul be subject unto the higher powers. For there is no power but of God; the powers that be are ordained of God. Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation."

this passage was and is the most troublesome political passage in the New Testament, and was responsible for literally millions of words exchanged on the question of political liberty. Men like John Calvin largely took it as an absolute prohibition against anything resembling revolution or revolt against even the meanest of rulers.

John Locke's treatment of Romans 13 is pretty straightforward: Christians are not exempt from obeying lawful authority just by virtue of being Christian. They have to obey the same laws as everybody else.

But on what is "lawful authority," Locke says Paul the apostle "is wholly silent, and says nothing of it," because for Paul or Jesus "to meddle with that, would have been to decide of civil rights, contrary to the design and business of the Gospel"---which of course was the business of salvation, of preparing for the next world, not this one.

Locke notes that it was Paul's intention and prudence, that such "sauciness, sedition or treason" was, in those times of Roman "insolent and vicious" rule, a "scandal to be cautiously kept off the Christian doctrine!" [The exclamation point is Locke's.]

Thus Paul's admonition is not one of political or theological right, but merely of prudence.

Founding era preacher William Ellery Channing made a similar argument about why the New Testament didn't explicitly ban slavery: "a religion, preaching freedom to the slave, would have shaken the social fabric to its foundation, and would have armed against itself the whole power of the state." Jesus didn't preach violent revolution, that his church would be arming itself against the whole power of the state. Indeed, we recall that many were disappointed he wasn't that kind of Messiah.

But that is not a Biblical endorsement of slavery either:

The perversion of Scripture to the support of slavery is singularly inexcusable in this country. Paul not only commanded slaves to obey their masters. He delivered these precepts: "Let every soul be subject unto the higher powers. For there is no power but of God; the powers that be are ordained of God. Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation." This passage was written in the time of Nero. It teaches passive obedience to despotism more strongly than any text teaches the lawfulness of slavery. Accordingly, it has been quoted for ages by the supporters of arbitrary power, and made the stronghold of tyranny. 

Did our fathers acquiesce in the most obvious interpretation of this text? Because the first Christians were taught to obey despotic rule, did our fathers feel as if Christianity had stripped men of their rights? Did they argue, that tyranny was to be excused, because forcible opposition to it is in most cases wrong? Did they argue, that absolute power ceases to be unjust, because, as a general rule, it is the duty of subjects to obey? Did they infer that bad institutions ought to be perpetual, because the subversion of them by force will almost always inflict greater evil than it removes? 

No; they were wiser interpreters of God's Word. They believed that despotism was a wrong, notwithstanding the general obligation upon its subjects to obey; and that whenever a whole people should so feel the wrong as to demand its removal, the time for removing it had fully come. Such is the school in which we here have been brought up. To us, it is no mean proof of the divine original of Christianity, that it teaches human brotherhood and favors human rights; and yet, on the ground of two or three passages, which admit different constructions, we make Christianity the minister of slavery, the forger of chains for those whom it came to make free.

Thus Romans 13 can turn Christianity into the ally of tyranny by its acquiescence to it. Further, sayeth Locke, the "lawful authority" question must be decided by worldly standards, to be "determined by the laws and constitution of their country."

And so, if a legal argument to separate from Britain's constitutional monarchy could be made---and indeed the 27 "repeated injuries and usurpations" in the Declaration of Independence like "For imposing taxes on us without our consent" (taxation without representation) was such an attempt---then there was no theological impediment per Romans 13 to such a separation.

Further, Locke asserts "the doctrine of Christianity was the doctrine of liberty," using for his example that Christians were "freed" from observing the "Mosaical" law.

In other words, Locke is dispensing with any supernatural argument that unlawful rulers should be obeyed because it's God's will because Romans 13 says so. According to John Locke, it doesn't say that.

From Locke's A paraphrase and notes on the Epistles of St. Paul to the Galatians, First and Second Corinthians, Romans, and Ephesians:

[ HT to Ben Abbott for the citation and link.]

CHAP. XIII. 1—7.↩

This section contains the duty of christians to the civil magistrate: for the understanding this right, we must consider these two things:

1. That these rules are given to christians, that were members of a heathen commonwealth, to show them that, by being made christians and subjects of Christ’s kingdom, they were not, by the freedom of the gospel, exempt from any ties of duty, or subjection, which by the laws of their country, they were in, and ought to observe, to the government and magistrates of it, though heathens, any more than any of their heathen subjects. But, on the other side, these rules did not tie them up, any more than any of their fellow-citizens, who were not christians, from any of those due rights, which, by the law of nature, or the constitutions of their country, belonged to them. Whatsoever any other of their fellow-subjects, being in a like station with them, might do without sinning, that they were not abridged of, but might do still, being christians. The rule here being the same with that given by St. Paul, 1 Cor. vii. 17, “As God has called every one, so let him walk.” The rules of civil right and wrong, that he is to walk by, are to him the same they were before.

2. That St. Paul, in this direction to the romans, does not so much describe the magistrates that then were in Rome, as tells whence they, and all magistrates, everywhere, have their authority; and for what end they have it, and should use it. And this he does, as becomes his prudence, to avoid bringing any imputation on christians, from heathen magistrates, especially those insolent and vicious ones of Rome, who could not brook any thing to be told them as their duty, and so might be apt to interpret such plain truths, laid down in a dogmatical way, into sauciness, sedition, or treason, a scandal cautiously to be kept off from the christian doctrine! nor does he, in what he says, in the least flatter the roman emperor, let it be either Claudius, as some think, or Nero, as others, who then was in possession of that empire. For he here speaks of the higher powers, i. e. the supreme, civil power, which is, in every commonwealth, derived from God, and is of the same extent everywhere, i. e. is absolute and unlimited by any thing, but the end for which God gave it, viz. the good of the people, sincerely pursued, according to the best of the skill of those who share that power, and so not to be resisted. But, how men come by a rightful title to this power, or who has that title, he is wholly silent, and says nothing of it. To [405] have meddled with that, would have been to decide of civil rights, contrary to the design and business of the gospel, and the example of our Saviour, who refused meddling in such cases with this decisive question, “Who made me a judge, or divider, over you?” Luke xii. 14.