While a Christian worldview may be defined differently by various scholars, it seems clear to us that a thoroughgoing Christian worldview will include an affirmation of the following:
1. God’s existence
2. An affirmation of the three persons of the Trinity
3. The deity of Christ (a subset of #2)
4. God’s decree, plan or will
5. God’s self-revelation in the scriptures and in nature
6. The doctrine of Creation
7. Mankind’s sinfulness
8. God’s saving work in Christ
a. His birth
b. His exemplary life
c. His teaching
1) The two great commandments
2) The Golden Rule
3) Acquaintance with other teachings of Jesus
d. His Crucifixion
e. A recognition of his Resurrection
9. An understanding of the Gospel
a. The reality of and the way to heaven
b. God’s judgment upon sin and the pains of hell
c. Man’s spiritual nature
d. The difference between true and false religion
e. The importance of faith and unbelief
f. The need for justification before God
g. The forgiveness of sins by God, and man’s repentance
10. God’s providential care of his people
11. The life of the Christian and the work of the church
a. The work of ministers of the Gospel
b. The importance of missionary work to non-Christians
c. The Christian practice of forgiveness
d. The importance of the church, the clergy, and worship
e. A call for Christian conduct that is pleasing to God’s nature
12. An ultimate hope
a. The Second Advent
b. The blessings of heaven
c. The millennial state
d. Eternal life
Would a person who affirmed all of these things be called a Deist or a Christian? The answer is obvious. What is listed above is a simple, but fairly full, outline of the basics of the Christian faith. Apparently it has not been so obvious in recent years that Washington affirmed all of these things! His simple beliefs, written throughout his papers, and his consistent pattern of worship in the Christian tradition preserved by the Anglican Church, reflected all of these Christian teachings. There is simply no honest way that a man who believed such things can be called a Deist. We will now demonstrate our claim that these beliefs composed the faith and practice—a Christian worldview—of our Christian founding father.
WASHINGTON’S STATEMENTS THAT SUPPORT A CHRISTIAN WORLDVIEW
1. GOD’S EXISTENCE
In our chapter on Washington’s view of God, we found that he clearly believed in God and used the word “God” some 140 times in his writings. Furthermore, Washington used approximately 90 different respectful titles of God (some from the Bible, some not—Almighty, Great Governor of the Universe, Lord of Armies). On top of this, he used the word “Providence” approximately 270 times. Like the preachers of his day, Providence was either another name for God, or referred to the work of God in human history.
2. AN AFFIRMATION OF THE THREE PERSONS OF THE TRINITY
This too was touched on briefly in the chapter on Washington’s view of God. We will now consider further evidence.
In his diary on April 3, 1768, we read, “Went to Pohick Church.”2 April 3rd that year was Easter Sunday. This is significant in this context, since we also know that he attended church eight weeks later on May 29th of the same year. His diary entry for May 29th says, “Went to St. Paul’s Church and Dined at my Brother’s.”3 When Washington attended church on May 29th, eight weeks after Easter, it was Trinity Sunday. What did Washington pray when he was present for the Trinity Sunday liturgy? The 1662 Book of Common Prayer provided these words of praise for the Trinity:
Trinity-Sunday.
The Collect.
Almighty and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith to acknowledge the glory of the eternal Trinity, and in the power of thy Divine Majesty to worship the Unity; We beseech thee, that thou wouldst keep us steadfast in this faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen.4
The scripture readings for Trinity Sunday included Revelation 4, where John receives a vision of the triune God being worshiped in heaven. It also includes John 3, the famous evangelistic verses of Jesus where he speaks of the necessity of being “born again,” and where Jesus promises “eternal life” for “whosoever believeth in him.”
3. GOD’S DECREE OR PLAN
We have devoted an entire chapter on George Washington and Providence, in which we demonstrate from his own writings that Providence for Washington is the God of the Bible, or God’s powerful plan being worked out in human history. Washington believed in God and counseled others to trust in him and to submit to his will, even when circumstances were difficult. Providence was the personal Divine Father, as we see in his words of consolation to Pierre L’Enfant: “While I sincerely condole with you on the loss of your good father; you will permit me to remind you, as an inexhaustible subject of consolation, that there is a good Providence which will never fail to take care of his Children.”5 Providence is also, in Washington’s mind, the sovereign plan of God that accomplishes his decrees. In this case, Washington speaks of Providence with the impersonal “it.” He used the same type of language commonly employed by eighteenth century American Christians, as seen in these examples:
• On March 1, 1778, he wrote his childhood friend (turned Tory), Bryan Fairfax: “The determinations of Providence are all ways wise; often inscrutable, and though its decrees appear to bear hard upon us at times is nevertheless meant for gracious purposes...”6
• He wrote Elizabeth Parke Custis Law (on March 30, 1796): “Mrs. Lear was good and amiable, and your Society will feel the loss of her. But the Dispensations of Providence are as inscrutable, as they are wise and uncontroulable. It is the duty therefore of Religion and Philosophy, to submit to its decrees, with as little repining as the sensibility of our natures, will permit.”7
• He wrote to his nephew William Augustine Washington (February 27, 1798): “...these are the decrees of an Allwise Providence, against whose dictates the skill, or foresight of man can be of no avail; it is incumbent upon him therefore, to submit with as little repining as the sensibility of his nature will admit.”8
• He wrote to Reverend Jonathan Boucher (his stepson’s old tutor in happier days) (August 15, 1798): “What will be the consequences of our Arming for self defence [against a potential invasion by France], that Providence, who permits these doings in the Disturbers of Mankind; and who rules and Governs all things, alone can tell. To its all powerful decrees we must submit, whilst we hope that the justice of our Cause if War, must ensue, will entitle us to its Protection.”9
And examples like these, as is true of virtually all these points, abound. While the language may sound a bit impersonal, this was a common way that orthodox Christian teachers and leaders referred to God in America at the time. For example, no one doubts the orthodoxy of the devout Presbyterian clergyman, Reverend Dr. John Witherspoon, the president of the College of New Jersey (later known as Princeton University). Congress declared that May 17, 1776, should be a National Day of Fasting, Humiliation, and Prayer. Reverend Witherspoon preached a sermon at the College entitled “The Dominion of Providence over the Passions of Men.” He said, “...we give praise to God, the Supreme Disposer of all events, for His interposition on our behalf...”10 This is just a sample of the way eighteenth century American Christians spoke. To interpret Washington’s language as that of a Deist, means that Reverend Dr. Witherspoon would also have to be classified as a Deist. That, of course, would be absurd. Thus, this argument is both erroneous and illogical.
4. THE DEITY OF CHRIST
The climax of George Washington’s great Circular Letter to the state governments on June 8, 1783, at the conclusion of the war, when he was hanging up his sword, notes that without a humble imitation of “the Divine Author of our blessed religion,” we could never hope to be a “happy nation.”11 Here Washington is speaking about Jesus Christ.
Washington, of course, had subscribed to the doctrines of the church when he assumed the role of a vestryman. In so doing, he affirmed his belief in the second article of the Thirty-Nine Articles of Religion of the Anglican Church. That article reads as follows:
II. Of the Word, or Son of God, which was made very man.
The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man’s nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.12
Furthermore, Washington used the title (referring to Jesus) of “the great Lord and Ruler of Nations.” To Washington’s largely Christian audience, this had reference to Jesus Christ, whom the Bible calls “KING OF KINGS AND LORD OF LORDS” (Revelation 19:16) [Emphasis in the original]. The Bible says of Mary, “she brought forth a man child who was to rule all nations” (Revelation 12:5, KJV). In that light, note what Washington declared in his Thanksgiving Proclamation of October 3, 1789: “And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech him to pardon our national and other transgressions, to enable us all, whether in public or private stations, to perform our several and relative duties properly...”13 Similarly, Washington said in his Sixth Annual Address to Congress (November 19, 1794): “Let us unite, therefore, in imploring the Supreme Ruler of nations, to spread his holy protection over these United States...”14 Washington also refers to Christ when he speaks of “the Divine Author of light and felicity.”15
5. GOD’S SELF-REVELATION IN THE SCRIPTURES AND IN NATURE
Consider these statements from George Washington about the Word of God. (Keep in mind, much of this has been covered in Chapter 13 on “Washington and the Bible.”)
• In a message he prepared for Congress in April 1789, the new President wrote, “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.” 16
• In a letter to Marquis de Chastellux, April 25[-May 1], 1788, Washington indirectly called the Bible “revealed religion.” He wrote: “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...”17 God tells man in the beginning of the Bible to be fruitful and fill the earth with inhabitants (Gen. 1:28). This is an allusion to that principle, which comes from revealed religion. (Note that at that point in history, the leaders of the deistic side of the Enlightenment were challenging the whole notion of revealed religion.)
• In the famous Circular Letter that he wrote to the States, resigning as commander in chief, the General contrasted superstition with revealed religion. He wrote: “...The foundation of our Empire was not laid in the gloomy age of Ignorance and Superstition, but at an Epocha when the rights of mankind were better understood and more clearly defined, than at any former period...the free cultivation of Letters, the unbounded extension of Commerce, the progressive refinement of Manners, the growing liberality of sentiment, and above all, the pure and benign light of Revelation, have had ameliorating influence on mankind and increased the blessings of Society.”18
This last quote is an outstanding passage. Washington is saying that the United States owes its political happiness to several strands that have come together. But “above all” the greatest of these strands is “the pure and benign light of Revelation”— another way of describing the scriptures. Therefore, he goes on to say, when we have had such an auspicious start as a nation, we have only ourselves to blame if we are not a free and happy people.
6. THE DOCTRINE OF CREATION
Washington affirmed his belief in what the Bible says about the Creator and his creation. Here are just a few samples:
• In a letter to John Parke Custis, January 22, 1777, he writes, “...I do not think that any officer since the creation ever had such a variety of difficulties...”19
• In a letter to Brigadier General Thomas Nelson, August 20, 1778, Washington pens, “...the strangest vicissitudes that perhaps ever attended any one contest since the creation...”20
• On November 28, 1796, the president wrote this to his adopted grandson, George Washington Parke Custis: “The assurances you give me of applying diligently to your studies, and fulfilling those obligations which are enjoined [i.e., through scripture] by your Creator and due to his creatures, are highly pleasing and satisfactory to me.”21
• To Doctor James Anderson, July 25, 1798, President Washington observes, “...a man was not designed by the All wise Creator to live for himself alone...”22
• From a draft of his farewell address, enclosed in Washington’s letter to Alexander Hamilton, May 15, 1796, read, “That as the allwise dispensor of human blessings has favored no Nation of the Earth with more abundant, and substantial means of happiness than United America, that we may not be so ungrateful to our Creator; so wanting to ourselves; and so regardless of Posterity, as to dash the cup of beneficence which is thus bountifully offered to our acceptance.”23
And, as in virtually all these points, we could cite example after example of this.
7. MANKIND’S SINFULNESS
Like almost every founding father, George Washington believed in the doctrine of original sin. He believed that man was sinful; he believed in human depravity. We do not pursue this here, since we addressed it in a previous chapter. Let this single instance then illustrate our point:
It is vain to exclaim against the depravity of human nature on this account; the fact is so, the experience of every age and nation has proved it and we must in a great measure, change the constitution of man, before we can make it otherwise. No institution, not built on the presumptive truth of these maxims can succeed.24
8. GOD’S SAVING WORK IN CHRIST
As we summarize this aspect of Washington’s experience, we wish to point especially to the teachings of the Book of Common Prayer that Washington used throughout his life for worship.
HIS BIRTH
In the Christian understanding, men are incapable of saving themselves, so God provided his son for mankind’s redemption. As an Anglican, Washington celebrated Christmas, which on some occasions included attending church that day, where he would have read prayers acknowledging the historic Christian faith in Christ and the Gospel.25 The service continued with readings from Hebrews 1 and John 1 (included in this endnote), Bible passages which affirm that Jesus Christ, whose birth is celebrated at Christmas, was divine.26
Another example of Washington’s worship at Christmas is on December 25, 1770. This year Christmas fell on a Tuesday. His entry for this date says, “Went to Pohick Church and returnd to Dinner.”27 Christmas Sundays in the Anglican tradition were also Sundays when the Lord’s Supper was celebrated.
When he wasn’t fighting battles on Christmas,28 he was celebrating Christmas like other Christians.
CHRIST’S EXEMPLARY LIFE
In his classic Circular Letter to the States (June 8, 1783), Washington prayed that God “would most graciously be pleased to dispose us all, to do Justice, to love mercy, and to demean ourselves with that Charity, humility and pacific temper of mind, which were the Characteristicks of the Divine Author of our blessed Religion, and without an humble imitation of whose example in these things, we can never hope to be a happy Nation.”29 Thus, Washington affirmed that Jesus was loving, humble, and peace loving (pacific) and worthy of imitation.
CHRIST’S TEACHING
The Two Great Commandments
Jesus gave two great commandments to his people: to love God and to love one’s neighbor as themselves (Mark 12:30-31). Our first president affirmed this when he wrote to his adopted grandson, George Washington Parke Custis on December 19, 1796: “...you are well acquainted with my sentiments on this subject, and know how anxious all your friends are to see you enter upon the grand theatre of life, with the advantages of a finished education, a highly cultivated mind, and a proper sense of your duties to God and man...”30
Also, he wrote to Reverend Bryan, Lord Fairfax (January 20, 1799): “The favourable sentiments which others, you say, have been pleased to express respecting me, cannot but be pleasing to a mind who [sic] always walked on a straight line, and endeavoured as far as human frailties, and perhaps strong passions, would enable him, to discharge the relative duties to his Maker and fellow-men, without seeking any indirect or left handed attempts to acquire popularity.”31
The Golden Rule
At Christ Church in Alexandria, Virginia, where Washington worshiped and maintained a pew, you can see on the reredos the Golden Rule. The Golden Rule as taught by Jesus Christ states: “All things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12). Washington not only said those words at church, he tried to live by them. He wrote, for example, to Mr. Chichesters (April 25, 1799): “I should have hoped, that upon the principle of doing as one would be done by, they would not have been injured by my Neighbours.”32
Acquaintance with other teachings of Jesus
In George Washington’s writings, he used phrases that come from various aspects of the teachings of Christ, which we have already seen in earlier chapters.33 Some examples of these are: The wise man counting the cost, the “jot or tiddle,” widow’s mite, millstone hung to the neck, repent and be forgiven, take up my bed and walk, heavy laden, wheat and tares, stumbling block, lead into temptation, good and faithful servant, war and rumors of war.
CHRIST’S CRUCIFIXION.
As a devout Anglican, Washington affirmed Jesus’ death for sinners every time he attended church. As Washington used his prayer book for daily prayers during the Passion Week, he would have prayed as follows:
Good Friday.34
The Collects.
Almighty God, we beseech thee graciously to behold this thy family, for whom our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, and to suffer death upon the cross, who now liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. ...
The Collect from the First Day of Lent is to be read every day
in Lent after the Collect appointed for the Day.
The First day of Lent, Commonly called Ash-Wednesday.
The Collect.
Almighty and everlasting God, who hatest nothing that thou hast made and dost forgive the sins of all them that are penitent; Create and make in us new and contrite hearts, that we, worthily lamenting our sins, and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen.
A RECOGNITION OF HIS RESURRECTION
In 1768, Easter fell on April 3rd. Washington’s diary for that date says, “Went to Pohick church and returnd to Dinner.”35 The prayers that Washington said that day from The Book of Common Prayer affirm a hearty belief in the resurrection of Christ.
Easter-Day.
At Morning Prayer, instead of the Psalm, O come, let us sing, &c. these Anthems shall be sung or said.
Christ our Passover is sacrificed for us : therefore let us keep the feast; Not with the old leaven, nor with the leaven of malice and wickedness : but with the unleavened bread of sincerity and truth. 1 Cor. 5:7 Christ being raised from the dead dieth no more : death hath no more dominion over him. For in that he died, he died unto sin once : but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin : but alive unto God through Jesus Christ our Lord. Rom. 6:9...
The Collect.
Almighty God, who through thine only-begotten Son Jesus Christ hast overcome death, and opened unto us the gate of everlasting life; We humbly beseech thee, that, as by thy special grace preventing us thou dost put into our minds good desires, so by thy continual help we may bring the same to good effect; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen.
The Gospel reading was John 20, which declares how Jesus rose from the dead and appeared to His disciples. It includes the passage where Thomas earns the moniker “Doubting Thomas” because he declared he wouldn’t believe the Resurrection until he actually touched the risen Jesus.
Easter was an important part of Washington’s early education. In his mathematical school papers, after dealing with surveying, measuring, and gauging, he writes of the cycle of the sun and how to determine the exact date of Easter in any given year.36
9. AN UNDERSTANDING OF THE GOSPEL
We will not develop the Gospel section here, since this will be the focus of the next chapter. But there we will see that Washington’s writings refer to:
a. The reality of and the way to heaven
b. God’s judgment upon sin and the pains of hell
c. Man’s spiritual nature and the work of the Holy Spirit.
Man’s spiritual nature and need of the Holy Spirit is especially seen in Washington’s General Orders for November 27, 1779, that declared Congress’s day of thanksgiving:
RESOLVED, That it be recommended to the several states, to appoint Thursday, the 9th of December next, to be a day of public and solemn thanksgiving to Almighty God for his mercies, and of prayer for the continuance of his favor...that he would grant to his church the plentiful effusions of divine grace, and pour out his Holy Spirit on all ministers of the gospel; that he would bless and prosper the means of education, and spread the light of Christian knowledge through the remotest corners of the earth....”37
This theology of “the plentiful effusions of divine grace” and of pouring “out his Holy Spirit” reflected the Christian understanding of Pentecost. Washington’s experience with the book of prayer in the military resulted in his participation in a Pentecost Sunday service.
We know from Washington’s diary entry for June 2, 1754, that there was a prayer service that he attended as a soldier. He wrote, “Two or three families of the Shawanese and Loups arrived: We had prayers at the Fort.”38 There were several reasons for this prayer service. First, they just had finished the fort the day before, according to the entry. Second, he saw the arrival of the Indians, and may have remembered his friend George Fairfax’s instruction to not to forget prayers, especially when Indians were present. And finally, June 2nd in 1754 was a Sunday and fell precisely seven Sundays after Easter, which we know was on April 14th in that year. This meant this Sunday was Whitsunday, or Pentecost Sunday. The prayer that Washington and his fellow soldiers prayed that day said,
God, who as at this time didst teach the hearts of thy faithful people, by the sending to them the light of thy Holy Spirit; Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort, through the merits of Christ Jesus our Saviour, who liveth and reigneth with thee in the unity of the same Spirit, one God, world without end. Amen.39
Since no chaplain had been provided for these soldiers, as seen in Washington’s frequent appeals for the provision of one, Washington, as the commanding officer, likely followed the ancient Virginia custom of the officer in charge leading the prayers for the men. Thus, Washington would have on this day led the Pentecost Sunday prayer service with its cry for the work of the Holy Spirit. He would have also read the great biblical texts from The Book of Common Prayer that teach the coming of the Holy Spirit: the Epistle reading being Acts 2 and the Gospel reading being John 14.
d. The difference between true and false religion
As we saw in the last chapter on Washington and the doctrine of Providence, Washington spoke sometimes of “true religion” or the “true spirit of Christianity.” Implied in that is the notion that there are the false practices of so-called Christians. Here is one of those quotes: “While just government protects all in their religious rights, true religion affords to government its surest support.”40
e. The importance of faith versus unbelief
On August 20, 1778, George Washington wrote to Thomas Nelson, Jr., wherein he noted how God was helping the American cause in the war. He said that God’s hand was so obvious that Americans would be ingrates if we didn’t recognize it. He wrote: “The Hand of Providence has been so conspicuous in all this that he must be worse than an infidel that lacks faith, and more wicked that has not gratitude to acknowledge his obligations...”41
f. The need for justification before God
Washington used phrases like “answerable to God,” “so much to answer for,” “justifiable in the eyes of God and men.”42 Washington had affirmed the Thirty-Nine Articles when he became a vestryman. This included the classic reformational doctrine of justification by faith alone in Christ alone. 43
g. The forgiveness of sins by God, and man’s repentance
In a letter to his surrogate son, Marquis de Lafayette (July 25, 1785), Washington begins in a joyful mood, drawing on their shared understanding of Christian teaching on sin and forgiveness: “I stand before you as a Culprit: but to repent & be forgiven are the precepts of Heaven: I do the former, do you practice the latter, and it will be participation of a divine attribute.”44
The Gospel message is clearly seen as Washington gave his General Orders on November 27, 1779:
The Honorable Congress has been pleased to pass the following proclamation.
Whereas it becomes us humbly to approach the throne of Almighty God, with gratitude and praise for the wonders which his goodness has wrought in conducting our fore-fathers to this western world; for his protection to them and to their posterity amid difficulties and dangers; for raising us, their children, from deep distress to be numbered among the nations of the earth; and for arming the hands of just and mighty princes in our deliverance...and above all, that he hath diffused the glorious light of the gospel, whereby, through the merits of our gracious Redeemer, we may become the heirs of his eternal glory: therefore,
RESOLVED, That it be recommended to the several states, to appoint Thursday, the 9th of December next, to be a day of public and solemn thanksgiving to Almighty God for his mercies, and of prayer for the continuance of his favor and protection to these United States;...that he would in mercy look down upon us, pardon our sins and receive us into his favor....45 (emphasis ours)
Washington did not hesitate to communicate to his army this congressional message concerning the Redeemer, Jesus Christ.
10. GOD’S PROVIDENTIAL CARE OF HIS PEOPLE
In our chapter on Washington’s views of Providence, we saw that he refers to this doctrine some 270 times. But there is a fascinating experience of God’s Providence in Washington’s life that occurred in November of 1751, when he was in Barbados with his brother Lawrence. On November 11th, we read in his diary, “Dressed in order for Church but got to town two Late. Dined at Majr. Clarkes with ye S: G: went to Evening Service and return’d to our Lodgings.”46
It is difficult to pin down the exact day of the week this was. It appears to have been a Sunday. The problem is, that in the Gregorian calendar of 1751, November 11th is a Thursday, and in the Julian calendar it is a Monday. Given these uncertainties, we cannot place the date for sure. It is possible that this trip to church was to celebrate St. Martin’s day that is on November 11th. But it seems fairly unlikely that they would have made a special trip for morning prayer for a non-Sunday celebration of a saint’s day. The one thing we do know, however, is that they attended evening prayer.
The two collects for evening prayer focus on God’s providential care. The significance of this is found in Washington’s diary entry for November 17th, “Was strongly attacked with the small Pox: sent for Dr. Lanahan whose attendance was very constant till my recovery, and going out which was not ’till Thursday the 12th of December.”47 That Washington contracted small pox when he was young and in a very warm climate was a providential blessing for the future American cause.48 During the American War for Independence, more American soldiers were killed by disease than in battle.
Consider what Washington himself will say of his own army’s sufferings with this profoundly life-threatening disease, on December 20, 1776, 25 years later, “Brigadier Read of New Hampshire [does] not I presume mean to continue in Service, he ought not, as I am told by the Severity of the small Pox he is become both blind and deaf.”49 Washington’s life could have been taken, since small pox did not spare generals. Washington writes to Brig. Gen. John Sullivan on June 13, 1776, “Having received Intelligence of the unfortunate Death of General Thomas, occasioned by the small Pox he had taken, the Command of the Army in Canada devolves on you.”50
In light of this, the prayers offered by young Washington in his evening prayers just before his own onset of small pox have a certain poignancy, “O God, from whom all holy desires, all good counsels, and all just works do proceed; Give unto thy servants that peace which the world cannot give, that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies, may pass our time in rest and quietness, through the merits of Jesus Christ our Saviour. Amen.” The next prayer said, “Lighten our darkness, we beseech thee, O Lord, and by they great mercy defend us from all perils and dangers of this night, for the love of thy only Son our Saviour Jesus Christ. Amen.”51
11. THE LIFE OF THE CHRISTIAN AND THE WORK OF THE CHURCH
We have seen throughout our study that Washington actively supported the work of the church and practiced Christian principles in his work and relationships.
a. The work of ministers of the Gospel
George Washington believed in the validity of the work of ministers. In his letter to the First Presbytery of the Eastward, Newburyport, October 28, 1789, he made it clear that religion should not be mandated, convinced, instead, that “the path of true piety is so plain as to require but little political direction.” Indeed, instead, he charged the clergy to “instruct the ignorant, and to reclaim the devious, and, in the progress of morality and science, to which our government will give every furtherance, we may confidently expect the advancement of true religion, and the completion of our happiness.”52
b. The importance of missionary work to non-Christians
We saw in our earlier chapter in “The Anglican Mission to the Indians” that George Washington believed strongly in the need for Indians to be civilized. He saw the Gospel of Jesus Christ as playing a critical role. He corresponded with those engaged in or financially supporting such missionary endeavors. This is akin to what he said in a speech to the Delaware Indian chiefs (May 12, 1779) that they do well to learn our way of life——but “above all, the religion of Jesus Christ.”53
c. The Christian practice of forgiveness
Washington believed what Christianity affirms—that those who repent should be forgiven. He wrote to his adopted grandson, George Washington Parke Custis (June 4, 1797): “your resolution to abandon the ideas which were therein express, are sincere, I shall not only heartily forgive, but will forget also, and bury in oblivion all that has passed.”54
We also saw, in a previous chapter, how George Washington was magnanimous in showing forgiveness to those who had hurt him during the war. His childhood friend, Bryan Fairfax, turned Tory during the war. Afterwards, George forgave him. So also did George forgive Reverend Jacob Duché, who led the first Congress in the moving prayer (September 7, 1774), and Reverend Jonathan Boucher, who was the tutor of Washington’s stepchildren. All of these made peace with Washington and he with them after the war.55
d. The importance of the Church, the clergy and worship
Not only was George Washington a committed churchman, early in life he was a committed lay leader. Furthermore, throughout his life he had several friendships with clergymen. A review of the index in his diaries will reveal that some sixty pastors actually visited Washington and stayed in his home at Mount Vernon. Some of these visited many times and were clearly among his personal friends. He corresponded with over forty pastors from all over the country. He was clearly comfortable with the clergy. The record shows that he usually had prayers at his table, and sometimes he led the prayer, even when a minister was present, although he usually asked the clergyman present to lead in the prayers for the meal.56
e. A call for Christian conduct that is pleasing to God’s nature
In his First Inaugural Address (1789), George Washington said this: “We ought to be no less persuaded that the propitious smiles of Heaven, can never be expected on a nation that disregards the eternal rules of order and right, which Heaven itself has ordained.”57 To his mostly-Christian hearers that meant the rules found in the Bible.
12. AN ULTIMATE HOPE
Washington believed that religion provided hope. He wrote to Benjamin Lincoln (February 11, 1788): “Time alone can blunt the keen edge of afflictions; Philosophy and our Religion holds out to us such hopes as will, upon proper reflection, enable us to bear with fortitude the most calamitous incidents of life and these are all that can be expected from the feelings of humanity; is all which they will yield.”58 (emphasis in the original)
a. The millennial state
As most American’s have come to know, the word millennium means one thousand years. It is based on the biblical text in Revelation 20, which speaks of a one thousand-year kingdom on earth. Washington’s use of this word in the below examples points to the historic Puritan understanding which saw the one thousand-year kingdom as one of global peace, before Christ would make his second return. This peaceful kingdom is brought about through the leadership and ministry of Christians worldwide. Technically, this is known as the “postmillennial” view, or Christ will come again only after the one thousand year reign of peace on earth.
Note that Washington’s view of the sinfulness of man, caused him to doubt that the millennial state was to come any time soon! He wrote to the Earl of Buchan (May 26, 1794) that “the restless and malignant passions of man,...place the prospects of peace too far off, and the promised millenium at an awful distance from our day.”59 Similarly, he wrote to Doctor James Anderson (December 24, 1795): “But alas! the millenium will not I fear appear in our days.”60
He noted to Sir Edward Newenham on August 29, 1788:
But what shall we say of Wars and the appearances of Wars in the rest of the World? Mankind are not yet ripe for the Millenial State. The affairs of some of the greatest Potentates appear to be very much embroiled in the North of Europe. The question is, whether the Turks will be driven out of Europe or not?61
Thus, the Christian understanding of a millennium provided the framework of Washington’s understanding of history (that it was progressing to an end, predetermined by God).
b. The Second Coming of Christ
Washington implied an understanding of the Second Coming of Christ, or the Second Advent, when he referred to the biblical texts of “separating the wheat and tares,” “the last trump,” “the sound of distant thunder,” “wars and rumors of wars,” “a second morning star,” “the reward of a good and faithful servant.”62
c. The blessings of heaven
We believe that Washington believed in eternal life or immortality. Since we will discuss this in a subsequent chapter, we simply offer this single quotation that shows his belief in life after death. He wrote this letter to a family member when his stepdaughter died in an epileptic seizure,
Dear Sir: It is an easier matter to conceive, than to describe the distress of this Family; especially that of the unhappy Parent of our Dear Patsy Custis, when I inform you that yesterday removed [sic] the Sweet Innocent Girl Entered into a more happy and peaceful abode than any she has met with in the afflicted Path she hither to has trod.63
The phrase “a more happy and peaceful abode” cannot refer to the tomb. When Washington speaks of the tomb he calls it “the dreary mansions of my fathers.” The more happy and peaceful abode was heaven. Washington referred to heaven over one hundred times in his writings.
d. Eternal life
Washington’s use of eternal includes, “eternal life,” “eternal glory,” “eternal happiness,” “eternal rules ordained by Heaven,” and the “eternal and awful monument” that the Christian religion gives to the abuse of power by the best of institutions. All of these ideas are consistent with Christianity and inconsistent with Deism.
CONCLUSION
A fully developed Christian worldview emerges from Washington’s words and his lifelong worship with the prayer book that he regularly used and shared with his family. In light of this evidence, it cannot any longer be legitimately argued that George Washington believed in the remote absentee God of the Deists. A Christian worldview and a Deist perspective are unable to be harmonized. Washington’s expressed beliefs and his worldview are Christian, and thus, undercut the claim that Washington held to a Deist perspective.