Benjamin
Franklin fit very well into the developing age of Enlightenment which was
blossoming in both Western Europe and the American colonies. The Enlightenment
movement was not a religious movement. In fact, it was often considered a very
subtle counter religious philosophy. The Enlightenment, as an intellectual
event is harder to describe than political or military events.[1]
Many thought the philosophical projection to be a delayed extension of the pre
Reformation period of the European Renaissance. Furthermore, it was during the
period between 1720 to 1770 that chemistry and physics were decidedly improved
– and in medicine great progress was also made.[2]
The
initiators of the Enlightenment era are often thought to be a French man named
Francios Marie Arouet, familiar to most by his penname Voltaire (1694-1778) and
an English philosopher named John Locke (1632-1704). However, the core seeds
Enlightenment philosophical thought can easily be traced back to notable events
and documents of the Italian Renaissance. Voltaire is mostly remembered for his
1734 publication of Philosophical Letters
on the English Nation and as a central example of the philosopher as a
politically engaged human liberalist.[3]
Yet, today Voltaire is remembered in much ambiguity.
Voltaire’s
enlightenment predecessor John Locke wrote extensively about and supported the
ideals representative government nearly a century before the formation of the United States.
Locke’s Two Treatise of Government
(1691) and other works by French and Scottish philosophers challenged previous
concepts of a divinely sanctioned hierarchical political order originating in
the power of fathers over families.[4]
His writings were very popular among the colonists in North America, and they
had a great deal to do with the coming of the war of the revolution in America.[5]
The
elementary forms of this new movement first became apparent in North America
first in the educational institutions that had been founded in the colonies. London and Parisian
teachers had brought the primary thoughts of this philosophy into their
classrooms and educated the future educators of the colonists. The “New
Philosophy” as some began to refer to it, slowly infiltrated political thought
during the 1700s. Enlightenment rationalism affected politics as well as the
various disciplines of science. Eventually the Enlightenment thought crept
silently into some of the more open minded religious communities. Because the
Enlightenment thought was based in reason and nature, it often appeared to be
skeptical and/or critical in its content toward traditional Christian doctrine
and practice.
The
Enlightenment thinkers found that the somewhat religious posture of the growing
movement of Deism was very compatible to their philosophies. There was a group
of people, mainly well educated and more elite within the social structures
that referred to themselves as Deists. Deism is not an official “religion”. It
was a “heterogeneous movement where there is much emphasis on natural religion[6]”.
It was a vague reflection of classical agnosticism, promoting the idea that God
or a deity had created the world and left the forces of nature and the
instilled moral conscience of mankind to govern and perpetuate it. To know this
God or deity or for a personal relationship (including acts of worship) to be a
possibility or a necessity in the realm of human existence was not to be
considered as an objective goal. The popular philosophy of late 18th
century deists was “God may only be thought of as an absentee landlord.”[7]
The
American and especially the New England Colonists saw England as a source of
information and example for societal development; cultural enhancement and political
adherence. This included how they interacted ethically and behaviorally; how
they patterned their environments of fashion style and architecture; and where
there primary recognition of political authority and family heritage was
connected to. This was obviously England and specifically King George who they
readily acknowledged as their King. From their tea to their fashions, to their
furnishings most of the founding fathers aspired to be as British as possible.[8]
Some
of the founding fathers of the United States were none too ashamed to express
their deistic ideals and philosophies openly. These men included Thomas Paine,
who wrote an inspiring pamphlet promoting the revolution titled “Common Sense”. Paine authored yet
another book which was called, “The Age
of Reason”. This publication was a very
deistic interpretation of the role and place of religion (and specifically
Christianity) in the new nation that was being formed. Benjamin Franklin, as
previously mentioned, was a dynamic entrepreneur who used his abilities and his
earnings to express his personal beliefs or lack thereof.
There
was also the well-known Thomas Jefferson who would eventually become the third
president of the new nation. Mr. Jefferson was a highly respected renaissance
intellectual living in the heartland of Virginia at his palatial estate we know
as the Monticello. Yet, none of these men resisted or persecuted those who
promoted Judeo-Christian moral values that were installed into the building of
the new nation’s republican governmental structure. Even though Thomas Paine
was a skeptic, but he justified declaring independence in Common Sense on Biblical grounds.[9]
Paine was the most vocal counterpart of Christianity amongst the New England
deists, neither he nor the others were ever aggressive toward any religious
body practicing in North America.
Deism
and the philosophies of Enlightenment thinking also operated in concert in a
notable and adequate way with the growing institution of Free Masonry in North
America. Lodges began forming throughout the new colonies prior to the
Revolutionary War. The masonic orders incorporated rituals and participated in
discussions that centered around the expression of various philosophical and
religious values.
Black
slavery permeated the culture of the colonies, especially in the more southern
ones. Very few of the white colonials discussed it from a moral perspective,
and few lived without its presence on their farms and plantations. Imported
slaves were regularly bought and sold, traded and often inherited as any other
tangible property would be. The idea of racial equality was generally not even
a consideration worth discussing at this point in our nation’s history.
There
was a unique irony in the industrial output of this very pious nation. It was
found in the largest product produced on American soil. The alcoholic beverage
called Rum was the main export from the American colonies, even though it was
mainly produced in the New England colonies in
high volume. During the pre-revolutionary war decades over two million gallons
of rum were exported annually.
Colonial
owned ships would transport rum from Boston
to England.
Then they would depart England
as an empty vessel and make voyage to various ports in Africa.
There they would acquire and transport black slaves from Africa
to the West Indies. The African slaves
were then sold
or bartered for
the molasses. The molasses was
then transported back to New England to be used for distilling rum.[10]
There were other exported
products which included
beans; notoriously known as the “Boston
baked bean”. This product was used to feed slaves in transport and at auction.
They also produced dried fish that they sold to the sea fairing merchants.
Various grades of timber were sold readily to both England and their
West
Indies traders.[11]
[1] Guelzo, Allen C.
The American Mind (Chantilly, Virginia The
Teaching Company, 2005) p.11
[2] Hyma, Albert World History–A Christian Interpretation
(Grand Rapids,Michigan, Eerdmans
Publishing Company, 1952) p.281
[3] Blackburn,
Simon The
Oxford
Dictionary of Philosophy (New York,
New York. Oxford
University Press,2006) P.384
[4] Norton, Mary
Beth A People & A Nation (New York, New
York. Houghton Mifflin Harcourt
Publishing, 2008) p.106
[5] Hyma, Albert World History–A Christian Interpretation
(Grand Rapids,Michigan, Eerdmans
Publishing Company, 1952) p.277
[6] Wright, Edmund Dictionary
of Word History (New York,
Oxford University Press, 2006) p.151
[7] Blackburn,
Simon Oxford
Dictionary of Philosophy ((New
York, Oxford
University Press, 2006)
p.92
[8] Fletcher, Max
M. Founding
Fathers – Rebels With a Cause (History Channel Documentary,2000)
4:20
[9] Allitt,Patrick
N. American Religious History
(Chantilly, VA, Teaching Company, 2001) p.31
[10] Cambou, Don The
American Revolution–The Conflict Ignites (History Channel
Documentary,1994) 17:40
[11] Cambou, Don The
American Revolution–The Conflict Ignites (History Channel
Documentary,1994) 18:10
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