Is This a Modified Form of Universalism?

I've heard it claimed by some folks who critizes this theory that it is; but Rod Dreher balks. [Hat tip: Andrew Sullivan.]

I believe Orthodox Christianity is the fullest expression of the true path to salvation, liberation or paradise. But I don’t agree that only Orthodox Christians will find their way to salvation. My view is that God may save anyone, but that if anyone is saved, it is through the death and resurrection of Jesus Christ, and through the mercy of God the Father, who, in his infinite wisdom and compassion, may choose to extend it to those who confessed Christ imperfectly, or who didn’t confess him at all. That, by the way, is the official teaching of the Catholic Church. It’s not the same thing as universalism, which holds that everyone will be saved, no matter what.

Dreher is a convert from Roman Catholicism to capital O Orthodox Christianity. It always helps to clarify terms. Note also that there are Trinitarian Universalists (like Benjamin Rush) who believed, indeed, everyone will be saved (eventually) no matter what, but it will be through Christ's universal (as opposed to limited) atonement.

Finally, Dreher's link interestingly shows a strong majority of folks in America and internationally disagree with the idea that salvation is found ONLY in their religion.

....“My faith or religion is the only true path to salvation, liberation or paradise.” Of people in all the countries polled, the only people who poll over 50 percent agreement are Saudis and Indonesians — and in Saudi Arabia, a stunning 25 percent disagree. In the US, only 32 percent agree with this statement.

The New England Milton

I haven't yet read this book but it seems worthwhile. The Founders were influenced by a great many minds and Milton was certainly one. John Locke, Isaac Newton, Samuel Clarke, John Milton -- those are, in my opinion, the "rational Christians" of the early British Whig era who most influenced the Founders. All were also, likely, not religiously correct on matters of orthodoxy or Trinity. But were also closeted about that, giving more orthodox figures, like Timothy Dwight, grounds for "claiming" them. That's one thing I got from gleaning this book -- Milton was one of those figures both sides wanted to claim.

Paul Gottfried's New Book on Leo Strauss

Paul Gottfried has long been a cantankerous critic of Leo Strauss'. He has a new book coming out, published by Cambridge, on Strauss and his disciples. Though a bit crankish in his opinions, Dr. Gottfried has solid academic bona fides, and, in my opinion, always something interesting to say.

You can read him write about his new book here.

Kersch on “Goldilocks” Originalism

From Ken Kersch at Balkinization here:

One of the most influential of these is what I will call “Goldilocks Originalism.” Conservative “Goldilocks” originalists do not orient themselves (in the first instance) in opposition to “living constitutionalists,” but rather in opposition to secularist, positivist, relativist, liberals and progressives. To these movement originalists, the fatal flaw of their antagonists is not that their constitutional theory leaves judges, in ruling in cases, unrestrained in imposing their politics rather than following the law (though Goldilocks originalists certainly believe that to be the case, and often say so), but rather that that the constitutional theory of their opponents severs the tie between our perpetually besieged nation and the only anchor that will truly hold -- the belief in (a Christian, or Judeo-Christian) God. In this, as they see it, the Founders, and the Founders’ Constitution, are squarely on their side.

The axis of opposition constructed by the conservative movement between those who revere the Founder’s (God-anchored) Constitution, and the secular, relativist, progressives is omnipresent on the contemporary political Right -- at the grassroots, to be sure, but also in a scholarly literature, not written, for the most part, by law professors, but rather by theologians and political theorists. There are three wellsprings of this vein of conservative originalist scholarship: 1) Evangelical Christianity; 2) Catholic Natural Law; and 3) Straussianism. Indeed, a highly ideological originalism that girds itself for battle against Godless secularism and relativism is what holds these three groups – which, historically, had long often been at each other’s throats – together, as compatriots in an effective political coalition.

The orientating axis I have described is evident everywhere in the constitutional thought of influential evangelical conservatives – but I will focus here mainly on the other two wellsprings. Straussian political philosophers – students of the émigré University of Chicago philosopher Leo Strauss (1899-1973) (and students of students, and, now students of students of students) are often taken to be atheists – it is hard to tell, in many cases, for, even if you ask them, given their beliefs about esotericism in philosophy (the threat posed by true philosophers the extant political order), you can’t trust their answers. For our purposes, I will note that one of their animating tropes is the indispensability of reconciling “Athens and Jerusalem” (or, put otherwise, “Reason and Revelation”) in the construction of a just and good political order. In Straussian Harry Jaffa’s highly influential account in Crisis of the House Divided (1959), Abraham Lincoln’s world-historical accomplishment was in doing just that, by incorporating the opening lines of the Declaration of Independence into the U.S. Constitution – thereby redeeming the American Founding, which was all but fatally compromised by its acceptance of chattel slavery. ...

I think Kersch needs to keep in mind that most "Straussians" are not Jaffaite "West Coast Straussians" but rather "East Coast Straussians." They have their own way of articulating "Goldilocks' originalism," but without the Declaration of Independence and its God; they view the DOI's God as certainly not the Christian God or even the Judeo-Christian God, God of the Bible, or what have you. Strauss himself didn't think Athens and Jerusalem could be reconciled. That throws a bit of a monkey wrench into Kersch's narrative.

Did President Obama Redeem Himself?

With his explicitly Christian Christmas message. I note this after his more secular, godless recent Thanksgiving message that ticked some folks off.

President Obama, as I see it, operates in the political theological tradition of the religious left, Christian-Left ala Cornel West (though as an elected politician, Obama is far more conservative in his policy decisions than they want him to be). They are arguably the heirs to Martin Luther King's political theology. (I won't go there with Bonhoeffer; at least not yet.) In addition to being generously ecumenical, the Christian-Left types, like Obama, seem to flirt with unitarian and universalistic theologies making them like the Jonathan Mayhews of the Founding era.

Is Obama a Christian? Was Jonathan Mayhew a Christian? Are Mormon's Christian? These are all related questions.

A Christian Gives Thanks That America Is Not A Christian Nation

From Parker J. Palmer here.

A taste:

These foundation stones of American democracy were laid a century too late to save Mary Dyer's life. Dyer, a middle-aged mother of six, was hanged in 1660 for defying a Puritan law that banned Quakers from the Massachusetts Bay Colony. The Christians who cruelly deprived this woman of Life, Liberty and the pursuit of Happiness were dead certain (so to speak) that they were on a mission from God, protecting their "divinely ordained" civic order against Mary Dyer's seditious belief in the Inner Light.

As a spiritual descendant of Mary Dyer, I'm profoundly grateful that America is not a Christian nation. If it were, my Quaker convictions might get me into very deep oatmeal. And as a Christian who does his best to take reason as seriously as I take faith, I find it impossible to understand America as a "Christian nation" -- and I believe that there are vibrant possibilities in the fact that it is not.

Theology is Freaky

And arguing about it is freakier.

Sometimes I think I'm a freak when I delve into the deep theological waters and try to wrap my mind around these concepts. But when I read the works of great theologians I see they were even freakier. Jonathan Mayhew, the great unitarian heretic who so monumentally influenced America's Founding, for instance.

This is a LONG excerpt of his where he tries to explain his views on the atonement.

If I ever engage in a formal controversy with any person, it shall be with one who appears to me to have both a better head and honester heart than you have discovered in this specimen of your abilities, and your zeal for what you call orthodoxy. Yet I do not think it proper to be entirely silent. Though my sermons need no elaborate, argumentative defence against your impertinent criticisms, yet so much rudeness and insolence, so much misrepresentation and slander, falsehood and forgery, as your libel contains, should not, methinks, be passed over without some animadversions; especially, as it is probable many will read your essay, who never perused my sermons: and it is chiefly for this reason, that I give you and myself the present trouble: my principal aim being not to dispute with, but to chastize and admonish you, for your good, and to make you an example and warning to others. If, in doing this, I shall transiently touch upon the merits of the case, theologically considered, you are not to flatter yourself that I mean to controvert such points with you, whom I consider unworthy to be reasoned with about them, any farther than is requisite to show your dishonesty and wickedness with regard to them.

'If I had really published any materials in point of doctrine, let me tell you, Mr. Cleaveland, that you are a most unsuitable person to undertake a confutation of them, or to set yourself up for an author: though you say you have an undoubted right to do so. I am sensible that British subjects have an undoubted legal right to expose themselves in print, on politics, divinity, or any other subject; and if this is what you insist upon as a privilege, I would not, by any means, have your liberty or that of the press restrained. You speak of divines of indisputable ability, for such an undertaking as that of vindicating the truth against me. Can you, then, possibly think it became you, an obscure .person, lately from another province, and one so unlettered as you are; an outcast from a college to which you were a disgrace; for some time a rambling itinerant, and promoter of disorders and confusion among us, so raw and unstudied in divinity; and one hardly ever heard of among us, but in the frequent reports of your follies, and extravagances; can you possibly think it became you to turn author on this occasion, and take this necessary work out of the hands of able divines, of defending the most important principles of the protestant religion against me? What an unaccountable vanity and infatuation was this! And you have passed an implicit censure on those divines, also, by saying, 'I marvel that some of our divines of great ability, have not attempted to vindicate the truth against him.' Is not this proof that none of our able divines thought there was any occasion for opposition to me?

'If it were my intention to write to you as a scholar, logician, or divine, I would take some notice of the confusion and want of method, so apparent throughout your libel. But it is as much beneath me to play the critic on such a performance, as it would be particularly to expose the vanity of your criticisms on my sermons. Let me here just observe, that if I agree with you in so many things, as you say I do, this is better presumptive evidence that I am under some mistakes, than any which you have produced. For I can hardly suppose it possible for any one to be of your opinion in many points of doctrine, without being in the wrong as to some.

'But I will proceed to the main business of this letter, which is to set your falsehoods and evil surmises respecting my sermons, in some order before your eyes; and to administer the reproof and correction which you deserve; or rather a part of it; for it is only they who hold the sword of public justice can punish wickedness to the extent of its demerits. Your wickedness, in this affair, appears written, as one may say, on your forehead—I mean in your title-page; in which you represent me to the world, as an enemy to ' the most important principles of the protestant religion;' particularly the doctrine of Christ's atonement; and on which you say I cast 'injurious aspersions.' After the word atonement, you indeed insert these clauses, viz., 'as being absolutely necessary to the pardon of sin, consistently with God's infinite rectitude,' that you might have an hole to creep out at But this will not serve your turn. You know in your conscience that I did not deny any necessity of atonement, arising from wisdom, fitness, the ends of government, or the moral character of God; but rather said what implies it, as will appear to your confusion, unless you are past all shame. How then could you have the confidence, because my expressions concerning atonement do not exactly agree with yours, to represent me to the world as casting injurious aspersions on it ?—by which you doubtles intended something beyond a simple denial of it. Indeed, nothing is more manifest, than that it was your intention to asperse me, as an enemy to some of the most important doctrines of the gospel; which you, accordingly, attempt to defend against the supposed 'injurious aspersions' cast on them in my sermons. You must be sensible that this is a high charge to be brought against one, who is, by his station and profession at least, a minister of the gospel. But I have the less reason to be uneasy at your dislike of my sermons, because I think it pretty evident you do not well like the text itself, in its plain and obvious sense; or, in other words, that you do not really believe, 'The Lord is good to all, and his tender mercies over all his works.' Had you believed this to be strictly true, I do not think you would have made such an outcry against those sermons.

'You are pleased to say, that my design evidently was to represent the divine goodness in such a light as to show there was no absolute necessity for the sacrifice of Christ, to make atonement, or to satisfy divine justice, in order to God's forgiving the sins of men consistently with his moral goodness.* ["* The scriptures make use of no such language as Christ's satisfying divine justice. But I am not disposed to dispute about words. If they who use the phrase, mean no more by the satisfaction of Christ, than is implied in his sacrifice or atonement, I make no objection to it: but I have asserted the doctrine in my sermons, which have been so outrageously attacked.']

'I might remark, on this charge, that if I had asserted the non-necessity of atonement, or satisfaction, in order to the forgiveness of sins, this would have been no more than some eminent divines have done; even calvinistic divines, whom I suppose you account the most reformed of any. I will refer to only one, the famous Dr. Twisse, who was prolocutor of the assembly of divines at Westminster. And his opinion ought, perhaps, to have almost as much weight as that of Mr. Cleaveland, of Ipswich. In his defence of the doctrines of grace, he says, that 'God can forgive sins by his absolute power, even without satisfaction.' And again, 'That God can forgive sins, without satisfaction, by his absolute power, appears so manifest to me, that I should think it a point beyond all controversy.' And still further, 'If God cannot forgive sin without satisfaction, it is either because he cannot as it respects his power, or as respects justice; but neither of these can be affirmed.'

'It is here manifest, that this eminent calvinistic divine ,was full and positive in his opinion that sin might have been forgiven without any satisfaction; and particularly that the justice of God did not indispensably require it. If I had asserted the same thing, did it become you, I say you, Mr. Cleaveland, to inveigh against me for it, and to load me with so much obloquy? Could you not differ from me in opinion, and yet observe some sort of decency and modesty in your opposition? But let me remind you, that I did not assert the possibility of forgiveness without atonement. So far from it, that the manner in which I expressed myself on the subject, rather implied a moral necessity thereof in order to forgiveness. And surely you will not assert any other kind of necessity; or a natural one, as contradistinguished from moral. At least, I am persuaded that no man who understands what he says, supposes any other. That I denied not such a necessity, but rather supposed it, will fully appear, together with your wilful falsehood and iniquity with reference to it.

'I must notice the method you take to prove that I had the design which you charge on me. You infer this from what I said of divine justice, as a branch of goodness: which opinion you suppose, but without reason, to be inconsistent with the doctrine of atonement. But what an iniquitous method of proceeding is this! On supposition I was mistaken about divine justice, (which I believe no one can show,) is this a sufficient ground to charge me with such a design as you speak of? This is the same kind of dishonesty that it would be in any one to accuse you of atheism, because he supposed some of your principles, pursued to their just consequences, would terminate in it; which probably may be the case. Yet I should think it injurious to charge you with a design to propagate atheism, while you profess the contrary, even though you have shown so little regard to truth and integrity, as you have done in many parts of your libel. One instance of this I must refer to.

'You insinuate that I hold every act of punitive justice in God to be intended for the good of the individual, on whom it terminates. Now would not any one, who never read my sermons, (on the divine goodness,) and took you for an honest man, conclude that I supposed it would be unjust for God to punish a sinner more than would be for his own good? Indeed, you say expressly, that, according to my principles, 'God would not be perfectly good, but cruel, if he should punish sinners any farther than could be for their good, or happiness.'

'Now, are you not ashamed, Mr. Cleaveland, of such prevarication as this? I did, indeed, compare God's acts of punitive justice to those of a wise and good earthly parent, or sovereign, who has always some good or benevolent design in punishing. But I expressly guarded, as you well know, against the supposition that all acts of punitive justice, whether in God or man, are acts of kindness to the suffering individuals. I said, in my sermons, (when speaking of the motive from which a wise and good parent punishes his children,) 'Is it not to reform and do them good; or, at least, with a view to the benefit of his other children, or those of his household, that they may be under due subjection? &c.—So that, in a good parent, there is no such quality as justice, really distinct from goodness; not even in punishing; for it is goodness which gives the blow.' This last clause you dishonestly introduce, as if I had not only used it expressly concerning God, but had thereby intended to assert that he never punishes a sinner but for his own good, in distinction from the public or common. And is not this a wicked, wilful perversion of my evident meaning?

'Speaking, just after, of a wise and good earthly sovereign, I said, 'he does not inflict punishments, but such as he considers needful for the support of his government; if not for the particular good of those who suffer, as in capital cases, yet for the good of his people in general, by way of example and terror, that good order may be preserved. So that, even in this case of capital punishment, the justice of the sovereign is not a quality distinct from goodness. It is goodness, or a regard to the common good, that takes off the head of the traitor,' &c.

Unitarians and Atonement

Even in the 19th Century, Unitarians believed in the "Atonement." Again, it's not unlike with Mormonism and Jehovah's Witnessism; in a broad sense they believe in many of the same things as the "orthodox." But when specifically defining terms, they mean irreconcilably different things. The Unitarians did NOT believe Christ as 2nd Person in the Trinity made an infinite Atonement as necessary satisfaction for the infinite penalty cosmic justice demands because man sinned against an infinite God. Rather something else:

ATONEMENT AND RECONCILIATION.

§ 40. Unitarians believe that atonement and reconciliation are the same thing. Both mean a state of union and peace between man and God; the harmony between the Divine justice and Divine mercy; and the substitution of trust toward God and dependence on him, for fear and the dread of his displeasure.

§ 41. Unitarians do not believe that Christ came to reconcile God to man, but to reconcile man to God; not to make God love us, but to reveal his love; not to harmonize his justice and mercy, but to show that they are always in harmony. Christ's death was not a sacrifice made to appease the Divine anger, but it was an expression of the Divine love. Paul says (Rom. viii. 32), "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"

Hopefully one can now understand how Arians like Jonathan Mayhew, Samuel West and many others from the Founding era could disbelieve in Original Sin, Trinity, and Incarnation but hold to an unorthodox view of the Atonement. Likewise they believed in the Resurrection and even Christ's "divine" nature. Christ was "divine" but created and subordinate to the Father. Lower than God but higher than the highest arch-angel. (So quotations that refer to Christ as "divine" are NOT smoking gun proofs of orthodoxy; rather one must prove the speaker believed Christ God the Son, 2nd Person in the Trinity.)

Update: I probably should have included a Founding era as opposed to a late 19th Century era quotation on unitarians and the atonement. My reasoning was this: Unitarianism seemed to (?) become even more "liberal" as time passed. Therefore IF during the mid-late 19th Cen. they still believed in something they called atonement, it's no stretch to say that many unitarians in the 18th Cen. believed it. Indeed, Jonathan Mayhew, the militant Arian he, went on at great length explaining how he believed in what he understood as the "atonement." You can read him arguing with an orthodox figure who accuses him of denying the atonement. As I understand it, 1. Mayhew clearly says he believes in (and preached) the "atonement," 2. but when explaining just how he understands the doctrine, intimates an "unorthodox" understanding of the "atonement."

I chose the 19th Cen. quotation because it reads clearer than Mayhew's.

Samuel West Arminian Unitarian

Key patriotic preacher Samuel West was, according to those who knew him best, an Arminian-Unitarian. As this source notes:

With reference to Dr. West's position on the doctrine of the Trinity, his granddaughter, Mary C. West, of Tiverton, (recently deceased,) wrote in a communication printed in the Evening Standard of this city in March, 1883, as follows: "If his children were competent witnesses (my father and aunt) I can say that they have often told me that their father was an Arminian Unitarian. * * * I have heard my aunt many times tell this story. When she was a little girl her teacher set her to learning a catechism, — I think it was the Westminster, but at any rate it had the Trinitarian formula in it: 'The Father, the Son, and the Holy Ghost, and these three are one.' She was at home studying her lesson in a loud voice, and her father heard her repeating the above formula and called her to him and held up three of his fingers (as she always did when she told the story), and asked her how three could be one, took the book from her and put it in his pocket, and told her to tell her teacher that he would get her another catechism, which he did. I think the one he got her was called 'The Franklin Catechism,' or 'The Franklin Primer."

I've heard it noted that because Rev. West believed Christ as redeemer who made an atonement, that means he was orthodox. Wrong. That's a logical error called a "non-sequitur" -- a conclusion that does not follow from the facts presented. Some unitarians did believe in the resurrected Christ who made an atonement for man. Mormons and Jehovah's Witnesses believe this. They just hold an unconventional view of these doctrines. This fits perfectly with West's Arianism.

As the same above linked to source notes:

In theology, Dr. West was progressive and liberal. His sympathies with humanity were too quick to make him a good Calvinist. Judged by to-day's standards, much of his writing would seem antiquated. His sermons were largely of the old Biblical and textual type. But judged by his own time he was an Arminian, which was the transition passage to Unitarianism. That is, he asserted free will for man in opposition to Calvin's doctrine of fore-ordination and irreparable election, and man's ability of moral choice in opposition to the doctrine of "total depravity." With regard to Christ his views were more Arian than Athanasian....

William Livingston's Ecumenical Letter

Livingston's letter, Sept. 22, 1744, to Rev. Mr. James Sprout, anticipates Thomas Jefferson's 1819 "Apriarians" remark AND Benjamin Rush's 1808 remark on how his faith is "a compound of the orthodoxy and heterodoxy of most of our Christian churches."

Finally, the letter anticipates the notion found in all of the "key Founders'" theological meanderings (Washington, J. Adams, Jefferson, Franklin) that the test of "true religion" is good works (not necessarily faith in doctrine).

"My dear Sir,

# # # # #'# # #

"I am sorry to hear you are so divided among yourselves with respect to religion, which is plain and simple, and to the meanest capacity intelligible. Every man has a right to think for himself, as he shall answer for himself, and it is unreasonable for me to be angry with any one for being of different principles, as he has the same pretence to quarrel with me. And when we consider that truth is comprised in a small compass, but that error is infinite, we shall not be so positive and dogmatical, to set up for infallibility, and anathematize those of a contrary opinion. There is no sect that come under the denomination of Christians but what pretend to ground their principles on the Holy Scriptures, and consequently all have an equal right to think themselves the best; and if they are heretical in some tenets, in others they are confessedly orthodox. Let us then resemble the bee, that collects the purest nectar out of a diversity of flowers, that we may not quake, but exult, at the second sound of the trumpet, when we shall not be asked of what sect we have been, but be judged according to our works.

I am, &c.

"Wm. Livingston."

Christianity and Liberty

By George H. Smith:

A taste:

An atheist is rarely asked to write an essay on “religion’s positive role in society,” but it is fitting that this request came from the Acton Institute. Lord Acton (1834-1902) was a Catholic, a classical liberal, and a great historian who devoted his life to the history of liberty.

Acton always stressed this important truth: No one group or movement, religious or secular, deserves exclusive credit for the theory and evolution of free institutions. All historians should avoid the unpardonable sin of “making history into the proof of their theories.” Instead, the historian should try “to do the best he can for the other side, and to avoid pertinacity or emphasis on his own.”

.... Ironically, Acton’s Catholicism and my atheism give us something in common. In Protestant countries, Catholics and atheists were often lumped together and branded as subversive minorities whose doctrines, if permitted to circulate freely, would jeopardize the core values of a free society.

This “dark myth” was especially popular in seventeenth-century England, where it found adherents even among some of liberalism’s most distinguished founding fathers. John Locke, for example, argued that religious liberty is a “natural right” that should be enjoyed by everyone–except Catholics and atheists. The doctrines of these minorities, Locke believed, are incompatible with the moral foundations of a free society (though for different reasons), so they should be legally suppressed.

Acton attacked this dark myth in two ways. First, he identified minority rights as a defining characteristic of a free society: “The most certain test by which we judge whether a country is really free is the amount of security enjoyed by minorities.” Second, according to Acton, the history of liberty is inextricably linked to the history of minorities:

Read the rest here.

Religious Toleration Versus Religious Freedom

A fascinating article by George H. Smith which features topics that interest me and my fellow travelers. A taste:

During the mid-1550s, after Catholicism had been reestablished in England and while Queen Mary—or “Bloody Mary,” as she came to be known—was in the process of burning nearly 300 Protestants in three years, John Philpot, Archdeacon of Winchester, was accused of heresy and thrown in prison. There he had a chance to discuss the fine points of theology with other unfortunate Protestants, one of whom defended the old heresy known as “Arianism”—a general label for any Christian who repudiated the orthodox doctrine of the Trinity. Philpot was so disgusted by this encounter with a real heretic that he finished off the conversation by spitting on his adversary.

Before Philpot was burned at the stake in 1555, he was able to vindicate his decision to spit on a fellow Protestant martyr. He wrote a tract with a long and lively title: An Apology of John Philpot; written for spitting upon an Arian: with an invective against Arians, the very natural children of Antichrist: with an admonition to all that be faithful in Christ, to beware of them, and of other late sprung heresies, as of the most enemies of the gospel.

Read the rest here.

History of Christian Deism

I found the information on this page to be very useful. When we hear "the FFs were all deists" or something along those lines, understand it's simply not true that they 1. were strict deists who believed in an impersonal God, 2. rejected the self identified "Christian" label, and 3. categorically disbelieved in the possibility of a revealing God. Yet the "Christian-Deists" did have issues with things like original sin, Trinity, Incarnation, Atonement, eternal damnation, infallibility of the biblical canon (and which books properly included!) and greatly emphasized philosophical reasoning as a means for Truth discovery.

Contradictions in the Bible Poster

I know this is somewhat off topic; but it's getting slow at AC.

At the very least this proves the Bible does not "interpret itself" as some claim. You need a super sophisticated hermeneutic to sort all this out. HT: Timothy Sandefur.

And Bless The People of France!

My post on the enlightenment heterodox Christian apocalyptic case for Dr. Francis Fukuyama's "End of History" thesis brought to mind this post where I mentioned the Arminian-Unitarian Rev. Enos Hitchcock's classic sermon that connected the American and French Revolutions.

As he said:

.... As Americans, we must either renounce that which is our boast and glory, or warmly wish success to the great principles of the French revolution—principles founded on the equal liberty of all men, and the empire of the laws. As rational beings, and as Christians, we should recollect, that from partial evil, it is the glory of the Supreme Ruler to bring forth general good; and that, as inspiration expresseth it, “He makes the wrath of man to praise him; but the remainder of wrath will he restrain.”

The present war in Europe has a further object than the subjugation of France. It is a war of kings and despots, against the dearest rights and the most invaluable privileges of mankind. Should the combined powers succeed against France, and the re-establishment of monarchy there exist among possible events, what security have we, that the same attempt will not be made to restore monarchy in this country? Has not united America led the way? And may she not boast, with an honest pride, of the influence of her example in exciting the attention of many nations to their natural and civil rights? With what freedom of thought—with what enlightened and ardent philanthropy, has she inspired many of the nations of Europe! What would be her condition, if subjugated by the confederates against freedom, we may learn from the state of Poland, lately made free by a voluntary compact with its king; but now subdued by the ferocious power of the north, divided among her jealous neighbours, and the people sold with the soil, like the animals that graze upon it. Let the generous feelings of human nature rise indignant at the abhorrent idea of part of itself being thus degraded. Whatever may be the fate of France in the present contest, the great principles of the revolution will eventually find advocates in every part of the world, even among those who are now most inveterate against the conduct of the French. The doctrines of hereditary powers—of the divine right of kings—of their inviolability, and incapacity to do wrong, are fast declining, and will soon be exploded. They are solecisms of the same nature with their divine right to do wrong; and will, in future, more enlightened and liberal days, be read of with astonishment.

How often doth a hand unobserved shift the scene of the world! The calmest and stillest hour precedes the whirlwind; and it hath thundered in the serenest sky. The monarch hath drawn the chariot of state, in which he had been wont to ride in triumph; or been dragged to a scaffold, by the misguided zeal of his late admirers; and the greatest who ever awed the world, have moralized at the turn of the wheel. Such, O Louis, has been thy untimely fate! At thy urn, let pitying nature drop a sympathetic tear! Cease, thou sanguinary demon, any longer to support thy bloody standard! May the milder genius of true liberty, and more enlightened policy, speedily pervade the councils, and bless the people of France!

Ed Brayton's Bryan Fischer Award

From this post:

.... David Barton got the nomination for criticizing someone else for passing on a fake quote from the Founding Fathers when no one in the history of the nation has been responsible for passing on more such fake quotes than David Barton.

See, here’s the difference between David Barton and an intellectually honest person. I criticize him for passing along false quotes. I also criticized the atheist group in California for doing so. And I’ve criticized Christopher Hitchens for claiming that Ben Franklin and Thomas Jefferson were atheists, an absolutely ridiculous position given their voluminous writings on the subject.

And I’ve criticized other atheists and secularists (those aren’t necessarily the same thing, by the way — and I figure I’d better tell you that because you always seem to think that anyone you disagree with must all be wrong in precisely the same way and must be in league with one another) for taking John Adams’ famous “this would be the best of all possible worlds if there were no religion in it” line out of context (he was actually saying the exact opposite of that when read in context). That’s what an intellectually honest person does. It is not, of course, what people like you and David Barton do.

Fukuyama's "The End of History" As Religious Dogma

Check out John Gray's harsh review in The New Republic.

However it is glossed, the end of history can only be understood as a version of Christian apocalyptic myth. Kojève’s doctoral dissertation was a study of the Russian religious writer Vladimir Solovyov, who in 1899 wrote a book called War, Progress, and the End of History, an apocalyptic vision of the coming century. Whether Fukuyama was aware of Kojève’s debt to Solovyov is unclear, but by appropriating Kojève’s account of global capitalism as a kind of end-time he was reproducing ideas that were shaped as much by Russian religious thought as they were by Hegel’s oracular philosophy.

I have traced the idea of the End of History as a religious theory, or more particularly liberal democracy ENDING history as a religious theory to the Francophile Anglo-American Whig preachers who believed Jesus would return at the triumph of the French Revolution to usher in a millennial republic of liberty, equality and fraternity. The Rev. Joseph Priestley -- admired by Jefferson, J. Adams, and Franklin -- was probably the quintessential figure who pushed this but there were many others and he wasn't the first. [The earliest figure of whom I am aware is Joseph Dyer, who, according to John Adams pushed something similar in 1750s New England.]

Fukuyama is and was probably aware of these figures. He studied with the Straussians and they in turn are pretty meticulously read in the literature of America's Founding era. The problem is with their controversial understanding of the literature. Liberal democracy, to them, rests on Hobbes' and Locke's atheistic premises. So, to the Straussians, those apocalyptic preachers, with the fanatical zeal of Robespierre, pushed political principles that at their heart were atheistic and materialistic. This in turn, gives Fukuyama and the Straussians an excuse to hand wave away any serious connection between "Christianity" and a universal liberal democracy; hence the need for some kind of complex Hegelian explanation for the phenomenon.

Now THAT'S A Book I've Got to Read

I've been reading "A catalogue of the Washington collection in the Boston Athenæum," which describes what books President Washington read, and if he made any comments or wrote any letters about them.

[AMORY, Thomas. Eccentric English writer, 1691 (?)-1788.]

The Life of John Buncle, Esq; containing Various Observations and Reflections, made in several Parts of the World, and many extraordinary Relations. London: printed for J. Johnson and B. Davenport. M.dcc.lxvi. Vol. I. iv, (iii)-ix, (7), 511 pp. Vol. II. (16), 532 pp. 8°.

"The book is a literary curiosity, containing an extraordinary medley of religious and sentimental rhapsodies, descriptions of scenery, and occasional fragments of apparently genuine autobiography. 'The soul of Rabelais,' says Hazlitt, ' passed into John (Thomas) Amory.' The phrase is suggested by Amory's rollicking love adventures. He marries seven wives in the two volumes of Buncle, generally after a day's acquaintance, and buries them as rapidly. They are all of superlative beauty, virtue, and genius, and, in particular, sound Unitarians. A great part of the work is devoted to theological disquisition, showing considerable reading in defence of 'Christian deism.' Much of his love-making and religious discussion takes place in the north of England, and there is some interest in his references to the beauty of the lake scenery. His impassable crags, fathomless lakes, and secluded valleys, containing imaginary convents of Unitarian monks and nuns, suggest the light-headed ramblings of delirium." — Leslie Stephen.

Washington undoubtedly read this book, as he takes care to note the interruption of the continuity of the narrative caused by the transposition of the parts in binding. The volumes bear no marks of frequent reading or use; on the contrary, they have a very fresh and clean appearance.

Update: Before someone beats me to it in the comments, the book, apparently, can be read here.

The Jefferson Lies

Or if you can't beat 'em, join 'em.

David Barton seems to be taking a page from his arch-nemesis Chris Rodda, at least in rhetorical tone. Hat Tip Warren Throckmorton.

The John Quincy Adams Quotation

I think I've covered this before but I'll direct you to Rational Rant's website for the 411 here and here. We often see this quotation cited by Christian Nationalists.