It is claimed that George Washington did not have an orthodox belief in God and that he even avoided speaking of God. In his book, The Indispensable Man, James Thomas Flexner writes, “Washington...avoided, as was his deist custom, the word ‘God.’”2
It has also been alleged that Washington did not use the word “God” at all, but instead spoke of an impersonal “Providence.” Similarly, Paul Boller claims that Washington used names for God that were the kind that a Deist would use.3
The fact that such claims have been made of Washington is actually an indication of how little careful research has been done in regard to this question. Instead of Washington avoiding the use of “God” or not having an historic Christian view of God, the empirical data in relationship to this question proves the exact opposite. What we shall do here is list the many titles and phrases that are found in Washington’s writings that manifest his understanding of God. There is much material to summarize, since he uses the words God (at least 146 times), Divine (at least 95 times), Heaven (at least 133 times), as well as many honorific titles for God (at least 90 times), the term Providence (at least 270 times) for a total of over 700 instances. When one thinks about it, that’s a lot for a military man, who was neither a theologian nor intending to address religious themes on a daily basis.
Because of this vast data, it is possible to construct a “systematic theology” of George Washington’s idea of God. By carefully collecting and organizing his terminology for deity, we can assemble a Washingtonian theology.
THE ACTIVITIES OF GOD
All of the following references come right out of his writings.4 As to the attributes or titles that he uses to modify or describe “God,” we find: Almighty, My God, Gracious, Benevolent, Great goodness, the mercy of Almighty God, God of Armies, Glory, Holy, Omnipotence of that God, Great Spirit above, In the name of God.
The works of God in Washington’s writings encompass such phrases as: Incline the hearts of my Americans,5 Providence of Almighty God, Powers which God has given, Favors of Almighty God, Make wise and strong, Blessings a gracious God bestows, Overruling Wrath of man to his own glory, Under God, Under His providence, Crown you, Deserve His future blessing, The source and benevolent bestower of all good, When God is ready, God will direct, Please him to pardon all our sins, Whose divine aid, Causing the rage of war to cease amongst the nation.
God’s works are also identified with such terms as: Creates, Orders, Providence, Governs, Rules, Guides, Dispenses, Directs, Disposes, Searches, Arbiter, Forgives, Saves, Gives (life, felicity, care, good, victory, blessing.)
Among God’s works, we find Washington’s affirmation of God’s revelation. Revelation is affirmed with such terms as revelation, revealed, Bible, Scripture, Holy Writ, Word of God, Greek Testament, ordains, promises, sanctions.
He refers to God’s knowledge with phrases such as: God only knows, God knows (when), God who knows all hearts, God knows, as an expression of one’s own human uncertainty.
He addresses God’s saving and preserving work with statements such as: God save the friendly powers of Europe, God save the American States, God prosper you with it, God Almighty restore you, and Keeping and protection of Almighty God, Should please God to spare life, Should please God to advance a life.
Washington recognizes that man lives in the sight of God. Thus, he writes: Justified in the sight of God, God who knows all hearts, May that God to whom you appealed judge between America and you, We might have appealed to God and men for justice, God alone is the judge of the hearts of men, and Answerable to God, What, Gracious God is man!, Accountable to God alone.
Since faith in God is a personal matter, he uses the following phrases to describe God and the heart: Knows all hearts, Grateful hearts, Incline the hearts, and God alone is the judge of hearts.
He expresses his dependence upon God with such phrases as: My God, I hope in God, I trust in God.
Mankind’s worship of or duties to God are described in such words as: Acknowledge providence of Almighty God, Worship God according to dictates, Unfeignedly confess sins before God, In the service of their God, To adore the supreme Providence of Almighty God, Worship Almighty God agreeably to conscience, along with Proper sense of duties to God and man, and Deserve His future blessing. He also uses the ecclesiastical term, godson.
He affirms man’s duty to express thanksgiving to God with phrases such as: To express my humble thanks to God, Solemn thanksgiving to almighty God, Grateful hearts [to God], Thank God, Thankfulness to God, To express our grateful acknowledgement to God, You might thank God. (And, of course, like many of our presidents, he declared national days of thanksgiving.)
In regard to prayer, we find the following: Prayers to the Almighty God, Would to God, May that God, Pray God, I pray God, The Throne of Almighty God, the Throne of grace, That God would have you, God grant, Which God send, Supplicates (the mercy of almighty God).6
He also understands that there is a relationship between God and country. This is seen in the terms: My God, my country, and myself; In the service of their God and their country; Answerable to God and their country.
But Washington not only speaks of Deity with the word “God,” he also employs several additional names for God. Some of these names are traditional, like God, Deity and Divinity. He also utilizes biblical names for God. These include: Creator, Maker, Lord, Lord of Hosts, Lord of Nations, Lord of Armies, Jehovah, Wonder Working Deity, Father of all mercies, Gracious Father of lights, Benign Parent [i.e. Good Father], Author, Searcher, Almighty, Guide, Giver of Life, Ruler.
Occasionally he uses philosophical names for God, such as Supreme Being, Greater and efficient Cause, the greatest and best of Beings.7
On occasion, when writing to Masons, he uses the Masonic name for God: Great Architect of the Universe.8
Living in the eighteenth century, he also often used many of the honorific titles that were often used by the great clergy of his day. These include: Governor, Disposer, Dispenser, Power, the great Power above, Providence, Heaven, Providence, Arbiter, the supreme Arbiter of human events, Director, Infinite Wisdom, and Eye of Omnipotence.
On a few occasions, when writing to Indian tribes, he made use of the phrase “Great Spirit.” Like a good politician, and a competent statesman, Washington reflected the traditional biblical injunction to be “all things to all men” (1 Corinthians 9:22).
Since George Washington believed in God’s existence, he expressed his views of God’s nature. Some of the attributes of God identified by Washington’s titles for Deity include, Omnipotence, All wise, Majesty (Great, Grand, Glory), Omnipresence (God’s presence in the universe, nations, hearts, all events), Rule, Sovereign, Gracious, mercy, Good, forgiving, Kind, Holy, Eternal Existence (was, is, to come).
The idea of the Trinity9 is implied by his theological vocabulary. 1) Jehovah: “there is a good Providence which will never fail to take care of his children;” Benign parent, the Father of all mercies, Gracious Father of lights. 2) Jesus Christ: his use of the phrase, “Divine Author of our blessed religion” in reference to Christ, and 3) his use of the divine name, “Holy Spirit.”
Given the above, it seems impossible to read George Washington in his own words and conclude that he never spoke about God or that his views of God were unorthodox.
A WASHINGTONIAN CREED: “ON MY HONOR AND THE FAITH OF A CHRISTIAN”
Since there is so much theological material to work with, we have created a creed from Washington’s theology, using his words found throughout his writings. Since we are using Washington’s very words, we have chosen to entitle it “On My Honor and the Faith of a Christian.”10
I believe in God,11 the Lord,12 the Deity,13 The Divinity,14 The Great Spirit,15 in heaven.16 He is Jehovah,17 the Wonder working Deity,18 who can be called the Supreme Being,19 Infinite Wisdom,20 and the Eye of Omnipotence,21 because He is the Almighty,22 the great,23 glorious,24 almighty,25 omnipotent,26 and all wise,27 the Supreme Disposer of all things,28 the great power above.29
No Man has a more perfect Reliance on the all wise, and powerful dispensations of the Supreme Being than I have nor thinks his aid more necessary.30 As an inexhaustible subject of consolation, remember that there is a good Providence which will never fail to take care of his Children.31 I shall always strive to prove a faithful and impartial Patron of genuine, vital religion.32
He is the Great Creator,33 a Greater and more Efficient Cause,34 the greatest and best of Beings,35 supreme36 and grand architect of the universe.37
He is the good18 and gracious,39 supreme,40 benevolent,41 author of all good,42 life,43 felicity,44 and victory,45
He is the Lord of Hosts,46 the God of Armies,47 The Great Director,48 and Great All wise disposer of all human events,49
From his divine nature there is blessing,50 goodness,51 government, grace,52 and mercy,53
He is the all–powerful guide,54 great governor55 and ruler of the universe56 through his all-kind,57 powerful,58 gracious, good, overruling,59 and superintending Providence.60 In His Divine Providence,61 He is the Lord62 and supreme ruler of the nations,63 the sovereign arbiter64 of both nations65 and the universe itself,66 as well as being the supreme dispenser of every good.67
This Great Searcher of hearts68 has provided both natural and revealed religion,69 but above all divine revelation,70 and the blessed religion revealed in the Word of God,71 the religion of Jesus Christ,72 as well as the eternal rules ordained by Heaven.73 Because He is powerful to save74 and forgiveness is a Divine attribute,75 you do well to learn the religion of Jesus Christ,76 as I was led in my growing infancy by my revered mother.77
So I now make it my earnest prayer that you do justice, love mercy, and imitate the divine author of our blessed religion.78
Washington, of course, never assembled this creed. But all of the words used above are directly cited from his writings. We will see in the chapters on “Washington and Christianity,” “George Washington and Prayer,” and Washington’s interaction with clergy and sermons, that he gave his direct approval to the core message of the Gospel—the divine Son of God, dying for sinners in order to forgive them before a holy God. We also see in the chapter on “George Washington and Communion,” the outline of the one public confession of faith George Washington wrote, which occurred when he retired as general of the army.
HIS NAMES FOR GOD
Consider the following list of Washington’s terms for God.
[Divine] Providence – 270x
All Powerful Guide – 1x
All powerful guide – 1x
All wise & powerful being – 1x
All wise – 2x
All wise disposer of events – 1x
Almighty – 8x
Almighty Being – 1x
Almighty God – 11x
Almighty Ruler of Universe – 1x
Architect of the universe – 1x
Author of all good – 2x [Lord] & giver of all victory – 1x
Author of Life – 1x
Beneficent author – 1x
Deity – 2x
Divine – 1x
Divine [author] of life and felicity – 1x
Divine [author] of our blessed religion – 1x
Divine author of life and felicity – 1x
Divine author of our blessed religion – 1x
Divine Blessing – 1x
Divine Goodness – 1x
Divine Government – 1x
Divinity – 3x
Eye of Omnipotence – 1x
Giver of Life – 1x
God – 146x
God of Armies – 2x
Grand architect – 1x
Great & Glorious Being – 1x
Great & Good Being – 1x
Great author of all care and good – 1x
Great Director of events – 1x
Great disposer of all human events – 1x
Great Disposer of Human Events – 1x
Great Governor of universe – 2x
Great Power – 1x
Great ruler of events – 5x
Greater and more Efficient Cause – 1x
Greater and More Efficient Cause – 1x
Greatest & Best of Beings – 1x
Heaven – 133x
Infinite Wisdom – 1x
Lord and giver of all victory – 1x
Lord and ruler of Nations – 1x
Lord of Hosts – 1x
Omnipotent Being – 1x
Overruling Providence – 1x
Ruler of Nations – 2x
Ruler of the Universe – 5x
Sovereign arbiter of nations – 1x
Superintending Providence – 4x
Supreme architect – 1x
Supreme author of all good – 1x
Supreme Being – 7x
Supreme dispense of every good – 1x
Supreme ruler of nations – 1x
Supreme ruler of the universe – 2x
That being who – 3x
So what shall we say about Washington’s alleged use of Deist titles for God? The problem with this objection is that there is no list of what are “Deist” titles for God.79
GEORGE WASHINGTON’S USE OF THE TERM “DIVINE”
To this remarkable list of titles for “deity,” we must also summarize Washington’s use of the word “Divine.” Washington’s understanding of this word is fairly broad. It refers to God’s help as seen in such phrases as: divine providence (19x), Knights of Divine Providence (3x), divine protection (5x), divine interposition (4x), divine aid (2x), divine government (1x), the divine arm (1x).
It refers directly to God in the phrases: Divine Author (2x), Divine Being (1x), Divine Benefactor (1x), and Divinity (1x).
Washington uses it to refer to God’s nature in phrases, such as: divine will (2x), divine purposes (1x), divine goodness (1x), divine grace (1x), divine attribute [forgiveness] (1x), and divine favor (5x).
God’s work is in view when he uses the word as follows: divine benediction (3x), divine blessing (2x), divine wisdom (1x), divine source of light (1x), and in the sight of the divinity (1x).
He uses the word divine in the sense of “theology” when he employs phrases such as: questions human and divine (1x), obligations divine and human (1x), sanction of divinity (1x), and a point of divinity (1x).
He also uses the word in terms of supernatural knowledge: spirit of divination (3x), no divining (1x), and to divine (3x).
Finally, he uses the word in the sense of the worship of the church or its clergy: divine service (21x), divine worship (2x), services of a divine (1x), and that venerable divine (1x).
The point to be understood here is that Washington did not avoid the use of the word God, but instead, had a profoundly rich, theological vocabulary that suggested a vast range of the Christian faith’s beliefs and practices in regard to God. When one remembers he was a military officer, a farmer, and a politician, and not a clergyman or theologian, this is truly astonishing. Washington’s vocabulary for Deity is not that of a Deist, but of a devout eighteenth century Anglican Christian.
THE COMPATIBILITY AND CONSOLATION OF RELIGION AND REASON
Washington’s view of God and religion was definitely impacted by the eighteenth century’s renewed emphasis on human reason and philosophy. But in his mind, they were viewed as entirely complementary. Thus, we find in Washington the phrases “reason and religion,”80 “reason, religion, and philosophy,” or “religion and philosophy,”81 Washington speaks of his philosophy as that “mild philosophy”82 that is concerned with “human happiness.”83 He believed his faith had a rational basis.84 He evaluated human conduct and decisions in terms of moral certainty.85
Religion was closely connected to reason and philosophy, as can be seen from an excerpt of his letter to Martha Washington’s nephew, Burwell Bassett, April 25, 1773. After the death of Bassett’s daughter, Washington wrote to console him:
...the ways of Providence being inscrutable, and the justice of it not to be scanned by the shallow eye of humanity, nor to be counteracted by the utmost efforts of human power or wisdom, resignation, and as far as the strength of our reason and religion can carry us, a cheerful acquiescence to the Divine Will, is what we are to aim...86
Having offered comforting words, he added the assurances of a reasonable religion, namely that God knows what he is doing and that it is our job to submit cheerfully to his will.
Similarly, he wrote his friend David Humphreys, after the loss of the latter’s parents:
I condole with you on the loss of your Parents; but as they lived to a good old age you could not be unprepared for the shock, tho’ it is painful to bid an everlasting adieu to those we love, or revere. Reason, Religion and Philosophy may soften the anguish of it, but time alone can eradicate it.87
For Washington, reason and religion were not mortal enemies. In a time of grief, he counseled his great general, Henry Knox, on March 2, 1789:
But [it ]is not for man to scan the wisdom of Providence. The best he can do, is to submit to its decrees. Reason, religion and Philosophy, teaches us to do this, but ‘tis time alone that can ameliorate the pangs of humanity, and soften its woes.88
Again, to Washington, reason, religion, and philosophy were allies.
DISTINCTION BETWEEN NATURAL AND REVEALED RELIGION
Washington distinguished between “natural and revealed religion,” and could thus speak of the “blessed religion revealed in the Word of God.” The first phrase comes from his letter to Marquis de Chastellux:
For certainly it is more consonant to all the principles of reason and religion (natural and revealed) to replenish the earth with inhabitants, rather than to depopulate it by killing those already in existence.89
In a 1789 unpublished letter he had written and considered sending to Congress, Washington said:
The blessed Religion revealed in the word of God will remain an eternal and awful monument to prove that the best Institutions may be abused by human depravity; and that they may even, in some instances be made subservient to the vilest of purposes.90
It is important, then, to see that Washington’s philosophy was not that of a skeptic. It was a “mild philosophy” that was not only consistent with his desire to be under his Mount Vernon “vine and fig tree,” but this philosophy was also consistent with the source of this most favorite of all quotations by Washington—the Holy Scriptures. His mild philosophy was the pursuit of happiness in God’s peace. Thus, his religion was consistent with his philosophy.
And this helps us to understand why, when Washington wants to describe something as absolutely sure or certain, he speaks of it as a “moral certainty.” Morals were from God. Whatever commandments came from God were absolutely certain. So by inference, anything that was certain was the equivalent of what was morally certain. Washington will use the phrase “moral certainty” some fifty-five times. A striking example of this is from his letter to the president of Congress, November 11, 1778:
It seems to me impolitic to enter into engagements with the Court of France for carrying on a combined operation of any kind, without a moral certainty of being able to fulfil our part, particularly if the first proposal came from us.
....So far from their being a moral certainty of our complying with our engagements, it may, in my opinion, be very safely pronounced, that if the Enemy keep possession of their present posts at New York and Rhode Island, it will be impracticable either to furnish the men, or the other necessary supplies for prosecuting the plan.91
Also indicative of Washington’s sense of the compatibility of faith and reason is his use of the phrases “rational hope” or “a rational ground of belief.” Here’s an example:
...I agree in Sentiment with the Honorable Body over whom you preside that we may entertain a rational ground of belief, that under the favor of divine providence the Freedom, Independence and happiness of America will shortly be established upon the surest foundation...92
WASHINGTON CONSIDERED RELIGIOUS BY HIS ENEMIES
George Washington was considered religious not just by his friends and colleagues, but even by his enemies. Remarkably, in the midst of the War, The London Chronicle in the September 21 to 23, 1779, issue carried an article that affirmed Washington’s religious nature. It was entitled, “Character of General Washington, by an American Gentleman now in London, who is well acquainted with him.” It states,
General Washington, altho’ advanced in years is remarkably healthy, takes a great deal of exercise, and is very fond of riding on a favourite white horse; he is very reserved and loves retirement. . . . He regularly attends divine service in his tent every morning and evening, and seems very fervent in his prayers.93
If this is an insult, it is a back-handed one.
As mentioned earlier, Reverend Jonathan Boucher was the tutor to Washington’s adopted son, Jack Custis. As a result of this educational connection, Boucher became a regular writer to Washington. But when the Revolution came, he chose the Loyalist side, and their relationship ended. Reverend Boucher was so hated for his opposition to the colonial resistance to the British, he even had to have armed protection when he was in the pulpit.94
Boucher’s views naturally led him to strenuous disagreement and criticism of Washington. But in spite of all of this, he still begrudgingly admitted Washington’s religious character. Such a testimony has to carry great weight, since it comes from an Anglican clergyman who had every reason to criticize Washington and certainly nothing to gain by making the affirmation of Washington’s religious commitment. Thus, his remarks are striking both for what they critique, and for what they affirm. This text comes from his autobiography:
I did know Mr. Washington well.... He is shy, silent, stern, slow and cautious; but has no quickness of parts, extraordinary penetration, nor an elevated style of thinking. In his moral character he is regular, temperate, strictly just and honest (excepting that as a Virginian, he has lately found out that there is no moral turpitude in not paying what he confesses he owes to a British creditor), and, as I always thought, religious; having heretofore been pretty constant, and even exemplary, in his attendance on public worship in the Church of England.95
Their final meeting occurred on the Potomac River, as McGoldrick explains,
Washington and Boucher had a dramatic meeting as their boats were passing on the Potomac River. Boucher was returning home, and Washington was on his way to Philadelphia. The rector there pleaded with his friend not to support the movement for war. Washington assured Boucher that he had no desire to see an armed conflict, and the two friends parted, never to meet again.96
These un-coerced testimonies by opponents of George Washington have to carry far greater weight than recent historians, who blithely assert that he was “not a religious man.”97
WASHINGTON’S PERSONAL SENSE OF RELIGION
Washington’s use of the word “religiously” shows us that it is a word of great seriousness. He can use it in a very literal way, where it means having a serious religious way of life. But Washington also uses it in a way that implies a strict and exact obedience, the complete truthfulness of a claim, or a deep moral commitment either to do or to believe something. In all instances of his utilization of the word “religiously,” it is deemed a very honorable quality.
Examples of having a serious religious life:
He wrote to Gov. Wm. Livingston from Head Quarters in Morristown, on February 22, 1777:
No person, I hope, can be so lost to Virtue, as to except against Colo. Newcombe on Account of his being religiously disposed. The relaxed Discipline and want of Order in the Regiment, I believe were among the principle objections to him; these added to his Inactivity and that want of Confidence mentioned in a former Letter, obliged me to displace him.98
Apparently, Col. Newcombe (no known relation to the coauthor of this book) was lax in his military duties, but defended himself by claiming that he was being criticized because of his religion.
Examples of a strict and exact obedience:
We can see this use in his commitment to free his slaves. Washington begins his last will and testament with the classic words, “In the name of God, amen.” He later declares:
And I do moreover most pointedly, and most solemnly enjoin it upon my Executors hereafter named, or the Survivors of them, to see that this [cl]ause respecting Slaves, and every part thereof be religiously fulfilled at the Epoch at which it is directed to take place; without evasion, neglect or delay.99
He absolutely wanted to make sure this was carried out.
General Orders from Head Quarters in Newburgh on Thursday, November 14th, 1782 declare:
Congress having been pleased to set a part Thursday the 28th. instant as a day of Solemn thanksgiving to [G]od for all his Mercies, The General desires it may be most religiously observed by the army; and that the Chaplains will prepare discourses suitable to the occasion.100
Several other examples of this can be observed.101
Examples of the complete truthfulness of a claim:
To Patrick Henry he writes from Mount Vernon on October 9, 1795:
I persuade myself, Sir, it has not escaped your observation, that a crisis is approaching that must if it cannot be arrested soon decide whether order and good government shall be preserved or anarchy and confusion ensue. I can most religiously aver I have no wish, that is incompatible with the dignity, happiness and true interest of the people of this country.102
To Edmund Pendleton he writes from Philadelphia on January 22, 1795:
A month from this day, if I live to see the completion of it, will place me on the wrong (perhaps it would be better to say, on the advanced) side of my grand climacteric; and altho’ I have no cause to complain of the want of health, I can religiously aver that no man was ever more tired of public life, or more devoutly wished. for retirement, than I do.103
Examples of a deep faith in something include:
In a Circular Letter from Head Quarters, near Passaic Falls on October 18, 1780, he writes,
I am religiously persuaded that the duration of the War and the greatest part of the misfortunes and perplexities we have hitherto experienced, are chiefly to be attributed to the System of temporary enlistments.104
And we could go on and on. We still use the same word in the same way today. For instance, when we say that someone “works out” religiously.
But there’s a deeper meaning. George Washington thought of religion as a positive force in society. He was not like the French skeptic, Diderot, who looked for the dawning of the new age when the last king on earth would be strangled with the entrails of the last priest on earth. It was views like those of Diderot and fellow traveler Voltaire that inspired the bloody French Revolution. While Thomas Jefferson may have applauded that revolution to some degree, George Washington certainly did not. This parallels what we saw earlier in regard to Washington’s statement on his piety and pious and devout wishes and prayers.
WASHINGTON’S COMMITMENT TO RELIGION
There are several examples from Washington’s writings where his own personal commitment to religion is evident. As a young officer in the French and Indian War, he declared his interest in religion, as he pleaded for a chaplain for his troops.
The last Assembly, in their Supply Bill, provided for a chaplain to our regiment, for whom I had often very unsuccessfully applied to Governor Dinwiddie. I now flatter myself, that your Honor will be pleased to appoint a sober, serious man for this duty. Common decency, Sir, in a camp calls for the services of a divine, and which ought not to be dispensed with, altho’ the world should be so uncharitable as to think us void of religion, and incapable of good instructions.105
While polite society is often reminded never to discuss religion and politics, Washington compares the two in terms of his view of their each being composed only a few simple tenets:
I have no inclination to touch, much less to dilate on politics. For in politics, as in religion my tenets are few and simple: the leading one of which, and indeed that which embraces most others, is to be honest and just ourselves, and to exact it from others; medling as little as possible in their affairs where our own are not involved.106
The purpose of our book is to establish with precision from Washington’s writings what his “few and simple” religious tenets were. From what we have learned so far, and what he wrote to the Methodist bishops, it is clear these tenets enabled him to promise, “I shall always strive to prove a faithful and impartial Patron of genuine, vital religion.”107 Such a view of religion, in Washington’s mind at least, was consistent with the inherent faith in God that he believed was evident from the very beginning of America.
Washington’s vital religion evoked strong words about gratitude to God and its opposite. Here’s what he wrote to Reverend Samuel Langdon on September 28, 1789:
The man must be bad indeed who can look upon the events of the American Revolution without feeling the warmest gratitude towards the great Author of the Universe whose divine interposition was so frequently manifested in our behalf. And it is my earnest prayer that we may so conduct ourselves as to merit a continuance of those blessings with which we have hitherto been favored.108
RELIGIOUS DISPUTES
Washington addresses the reality of differing religious sentiments as he considers various plans for chaplains in the army. He promoted chaplains to the army, and he addressed a key argument against chaplains that they may introduce debates over religion:
Among many other weighty objections to the Measure, It has been suggested, that it has a tendency to introduce religious disputes into the Army, which above all things should be avoided, and in many instances would compel men to a mode of Worship which they do not profess. The old Establishment gives every Regiment an Opportunity of having a Chaplain of their own religious Sentiments, it is founded on a plan of a more generous toleration, and the choice of the Chaplains to officiate, has been generally in the Regiments.109
His recognition of this issue appears in another letter written to a friend in Europe years later.
I was sorry to see the gloomy picture which you drew of the affairs of your Country in your letter of December; but I hope events have not turned out so badly as you then apprehended. Of all the animosities which have existed among mankind, those which are caused by a difference of sentiments in religion appear to be the most inveterate and distressing, and ought most to be deprecated. I was in hopes, that the enlightened and liberal policy, which has marked the present age, would at least have reconciled Christians of every denomination so far, that we should never again see their religious disputes carried to such a pitch as to endanger the peace of Society.110
He saw that America could help lead the way in showing the world how Christians of all stripes could get along with each other. When he left the White House, he received a thank you letter from several leading clergymen of Philadelphia in gratitude for his half-century of service to America. He wrote back on March 3, 1797. Note how he envisions religion playing a key role to American life:
Believing, as I do, that Religion and Morality are the essential pillars of civil society, I view, with unspeakable pleasure, that harmony and brotherly love which characterizes the Clergy of different denominations, as well in this, as in other parts of the United States; exhibiting to the world a new and interesting spectacle, at once the pride of our country and the surest basis of Universal Harmony.111
He not only believed in Christianity undergirding the morals of the American people, he looked forward to the idea of American Christians showing how believers could work together in love. For the most part, his vision has been fulfilled.
He included Jews in that vision. And America has not persecuted Jews. In fact, she has proven to be a haven for this persecuted people. Washington wrote to the Hebrew congregations of Philadelphia, New York, Charleston and Richmond (December 1790):
Gentlemen: The liberal sentiment towards each other which marks every political and religious denomination of men in this country stands unrivalled in the history of nations. The affection of such people is a treasure beyond the reach of calculation; and the repeated proofs which my fellow citizens have given of their attachment to me, and approbation of my doings form the purest source of my temporal felicity. The affectionate expressions of your address again excite my gratitude, and receive my warmest acknowledgements.112
As Washington saw it, America was to be an asylum for those suffering religious persecution. And that is precisely what she became.
CONCLUSION
George Washington was no skeptic. He was no religion-hater. He had a vision for religious tolerance and respect for all, despite creed. He had no desire to violate anyone’s conscience. Furthermore, he saw religion as playing a key role in society. Note what he said to the Synod of the Dutch Reformed Churches in North America (October 9, 1789): “While just government protects all in their religious rights, true religion affords to government its surest support.”113 That’s quite an affirmation for an alleged Deist to make.