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Separation of church and state is one of the primary theological distinctions of the Baptist tradition.
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| Christianityportal |
Separation of church and state is one of the primary theological distinctions of the Baptist tradition.
Originally, Baptists supported separation of church and state in England and America. [1] [2] Some important Baptist figures in the struggle were John Smyth, Thomas Helwys, Edward Wightman, Leonard Busher, Roger Williams (who was a Baptist for a short period but became a "Seeker"), John Clarke, Isaac Backus, and John Leland.
In 1612 John Smyth wrote, "the magistrate is not by virtue of his office to meddle with religion, or matters of conscience". That same year, Thomas Helwys wrote that the King of England could "command what of man he will, and we are to obey it," but, concerning the church—"with this Kingdom, our lord the King hath nothing to do." In 1614, Leonard Busher wrote what is believed to be the earliest Baptist treatise dealing exclusively with the subject of religious liberty. [3]
The Danbury Baptist Association of Danbury, Connecticut sent a letter, dated October 7, 1801, to the newly elected President Thomas Jefferson, expressing concern over the lack in their state constitution of explicit protection of religious liberty, and against a government establishment of religion.
In their letter to the President, the Danbury Baptists affirmed that "Our Sentiments are uniformly on the side of Religious Liberty":
The address of the Danbury Baptist Association in the State of Connecticut, assembled October 7, 1801.
To Thomas Jefferson, Esq., President of the United States of America
Sir, Among the many millions in America and Europe who rejoice in your election to office, we embrace the first opportunity which we have enjoyed in our collective capacity, since your inauguration, to express our great satisfaction in your appointment to the Chief Magistracy in the United States. And though the mode of expression may be less courtly and pompous than what many others clothe their addresses with, we beg you, sir, to believe, that none is more sincere.
Our sentiments are uniformly on the side of religious liberty: that Religion is at all times and places a matter between God and individuals, that no man ought to suffer in name, person, or effects on account of his religious opinions, [and] that the legitimate power of civil government extends no further than to punish the man who works ill to his neighbor. But sir, our constitution of government is not specific. Our ancient charter, together with the laws made coincident therewith, were adapted as the basis of our government at the time of our revolution. And such has been our laws and usages, and such still are, [so] that Religion is considered as the first object of Legislation, and therefore what religious privileges we enjoy (as a minor part of the State) we enjoy as favors granted, and not as inalienable rights. And these favors we receive at the expense of such degrading acknowledgments, as are inconsistent with the rights of freemen. It is not to be wondered at therefore, if those who seek after power and gain, under the pretense of government and Religion, should reproach their fellow men, [or] should reproach their Chief Magistrate, as an enemy of religion, law, and good order, because he will not, dares not, assume the prerogative of Jehovah and make laws to govern the Kingdom of Christ.
Sir, we are sensible that the President of the United States is not the National Legislator and also sensible that the national government cannot destroy the laws of each State, but our hopes are strong that the sentiment of our beloved President, which have had such genial effect already, like the radiant beams of the sun, will shine and prevail through all these States—and all the world—until hierarchy and tyranny be destroyed from the earth. Sir, when we reflect on your past services, and see a glow of philanthropy and goodwill shining forth in a course of more than thirty years, we have reason to believe that America's God has raised you up to fill the Chair of State out of that goodwill which he bears to the millions which you preside over. May God strengthen you for the arduous task which providence and the voice of the people have called you—to sustain and support you and your Administration against all the predetermined opposition of those who wish to rise to wealth and importance on the poverty and subjection of the people.
And may the Lord preserve you safe from every evil and bring you at last to his Heavenly Kingdom through Jesus Christ our Glorious Mediator.
Signed in behalf of the Association,
Neh,h Dodge
Eph'm Robbins The Committee
Stephen S. Nelson [4]
As a religious minority in Connecticut, the Danbury Baptists were concerned that a religious majority might "reproach their chief Magistrate... because he will not, dare not assume the prerogatives of Jehovah and make Laws to govern the Kingdom of Christ," thus establishing a state religion at the cost of the liberties of religious minorities.
Thomas Jefferson's response, dated January 1, 1802, concurs with the Danbury Baptists' views on religious liberty, and the accompanying separation of civil government from concerns of religious doctrine and practice.
Messrs. Nehemiah Dodge, Ephraim Robbins, and Stephen S. Nelson
A Committee of the Danbury Baptist Association, in the State of Connecticut.
Washington, January 1, 1802
Gentlemen, – The affectionate sentiment of esteem and approbation which you are so good as to express towards me, on behalf of the Danbury Baptist Association, give me the highest satisfaction. My duties dictate a faithful and zealous pursuit of the interests of my constituents, and in proportion as they are persuaded of my fidelity to those duties, the discharge of them becomes more and more pleasing.
Believing with you that religion is a matter which lies solely between man and his God, that he owes account to none other for his faith or his worship, that the legislative powers of government reach actions only, and not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature would "make no law respecting an establishment of religion, or prohibiting the free exercise thereof," thus building a wall of separation between Church and State. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties.
I reciprocate your kind prayers for the protection and blessing of the common Father and Creator of man, and tender you for yourselves and your religious association, assurances of my high respect and esteem.
Th Jefferson Jan. 1. 1802 [5]
This doctrine, known as the "wall of separation" or "strict separationism," would later become highly influential in 20th century Supreme Court understandings of the relationship between church and state. The phrase "separation of church and state" does not appear in the United States Constitution, despite its wide use and origin from a founding father. The relevance of this reply is a subject of heated debate, with scholars such as Robert Boston emphasizing its importance, and others such as Mark David Hall arguing that the letter was a historical outlier. [6] [7]
In the U.S. today, a group of Baptists believe the United States was formed as a Christian nation by the Founding Fathers. [8] There is neither a unifying nor a codified doctrinal position among American Baptists. Interpretations of the meaning of "separation of church and state" vary among different Baptist affiliations. [9]
However, many Baptists in the United States still believe in the wall of separation and support maintaining it. For example, fifteen Baptist organizations, representing collectively over ten million Baptists in America, collaborate with one another to protect religious liberty and the separation of church and state through their funding of the Baptist Joint Committee for Religious Liberty. [10] Freedom of conscience is a historic Baptist distinctive, and many Baptists continue to believe the best course for obtaining and securing freedom of conscience is through the separation of church and state. [2] [11]
The First Amendment to the United States Constitution prevents the government from making laws that regulate an establishment of religion, or that prohibit the free exercise of religion, or abridge the freedom of speech, the freedom of the press, the freedom of assembly, or the right to petition the government for redress of grievances. It was adopted on December 15, 1791, as one of the ten amendments that constitute the Bill of Rights.
Roger Williams was an English-born American Puritan minister, theologian, and author who founded Providence Plantations, which became the Colony of Rhode Island and Providence Plantations and later the U.S. State of Rhode Island and Providence Plantations, now the State of Rhode Island. He was a staunch advocate for religious freedom, separation of church and state, and fair dealings with Native Americans.
The separation of church and state is a philosophical and jurisprudential concept for defining political distance in the relationship between religious organizations and the state. Conceptually, the term refers to the creation of a secular state and to disestablishment, the changing of an existing, formal relationship between the church and the state. Although the concept is older, the exact phrase "separation of church and state" is derived from "wall of separation between church and state", a term coined by Thomas Jefferson. The concept was promoted by Enlightenment philosophers such as John Locke.
Wallace v. Jaffree, 472 U.S. 38 (1985), was a United States Supreme Court case deciding on the issue of silent school prayer.
Religious toleration may signify "no more than forbearance and the permission given by the adherents of a dominant religion for other religions to exist, even though the latter are looked on with disapproval as inferior, mistaken, or harmful". Historically, most incidents and writings pertaining to toleration involve the status of minority and dissenting viewpoints in relation to a dominant state religion. However, religion is also sociological, and the practice of toleration has always had a political aspect as well.
John Clarke was a physician, Baptist minister, co-founder of the Colony of Rhode Island and Providence Plantations, author of its influential charter, and a leading advocate of religious freedom in America.
"Separation of church and state" is a metaphor paraphrased from Thomas Jefferson and used by others in discussions regarding the Establishment Clause and Free Exercise Clause of the First Amendment to the United States Constitution which reads: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof..."
John Smyth was an English Anglican, Baptist, then Mennonite minister and a defender of the principle of religious liberty.
Thomas Helwys, an English minister, was one of the joint founders, with John Smyth, of the General Baptist denomination. In the early seventeenth century, Helwys was principal formulator of demand that the church and the state be kept separate in matters of law, so that individuals might have a freedom of religious conscience. Helwys was an advocate of religious liberty at a time when to hold to such views could be dangerous. He died in prison as a consequence of the religious persecution of Protestant Dissenters under King James I.
Mainstream Baptists is a network of Baptists in fourteen U.S. states that have organized to uphold historic Baptist principles, particularly separation of church and state, and to oppose Fundamentalism and Theocratic Calvinism within the Southern Baptist Convention. As such, it is not a denomination, but rather an organization that provides resources, support, and interagency communication. Organizations/agencies considered to share Mainstream Baptists and cooperate with and support the network are listed below under External links.
Reynolds v. United States, 98 U.S. 145 (1878), was a Supreme Court of the United States case that held that religious duty was not a defense to a criminal indictment. Reynolds was the first Supreme Court opinion to address the First Amendment's protection of religious liberties, impartial juries and the Confrontation Clauses of the Sixth Amendment.
In United States law, the Establishment Clause of the First Amendment to the United States Constitution, together with that Amendment's Free Exercise Clause, form the constitutional right of freedom of religion. The relevant constitutional text is:
Congress shall make no law respecting an establishment of religion...
John Leland was an American Baptist minister who preached in Massachusetts and Virginia, as well as an outspoken abolitionist. He was an important figure in the struggle for religious liberty in the United States. Leland also later opposed the rise of missionary societies among Baptists.
David Barton is an evangelical author and political activist for Christian nationalist causes. He is the founder of WallBuilders, LLC, a Texas-based organization that promotes pseudohistory about the religious basis of the United States.
Isaac Backus was a leading Baptist minister during the era of the American Revolution who campaigned against state-established churches in New England. Little is known of his childhood. In "An account of the life of Isaac Backus", he provides genealogical information and a chronicle of events leading to his religious conversion.
In the United States, freedom of religion is a constitutionally protected right provided in the religion clauses of the First Amendment. Freedom of religion is closely associated with separation of church and state, a concept advocated by Colonial founders such as Dr. John Clarke, Roger Williams, William Penn, and later Founding Fathers such as James Madison and Thomas Jefferson.
Edwin Scott Gaustad was a professor of history at the University of California, Riverside. He achieved fame with his study of the genealogy of religion in the United States, Historical atlas of religion in America. The 1972 edition of this work has been used in secular histories of Mainline Protestantism and the Emergent church movement (denominationalism) for decades, and his a Religious History of America was a standard text for college students. A graduate of Baylor University and Brown University, Gaustad dedicated his career to sharing his expansive research on religious history. Gaustad was president of the American Society of Church History. Gaustad died March 25, 2011, in Santa Fe, New Mexico at the age of 87.
The religious views of Thomas Jefferson diverged widely from the traditional Christianity of his era. Throughout his life, Jefferson was intensely interested in theology, religious studies, and morality. Jefferson was most comfortable with Deism, rational religion, Theistic rationalism, and Unitarianism. He was sympathetic to and in general agreement with the moral precepts of Christianity. He considered the teachings of Jesus as having "the most sublime and benevolent code of morals which has ever been offered to man," yet he held that the pure teachings of Jesus appeared to have been appropriated by some of Jesus' early followers, resulting in a Bible that contained both "diamonds" of wisdom and the "dung" of ancient political agendas.
Religion in the United States is remarkable in its high adherence level compared to other developed countries. The First Amendment to the country's Constitution prevents the government from having any authority in religion, and guarantees the free exercise of religion. A majority of Americans report that religion plays a "very important" role in their lives, a proportion unusual among developed nations, though similar to other nations in the Americas. Many faiths have flourished in the United States, including imports spanning the country's multicultural heritage as well as those founded within the country, and have led the United States to become the most religiously diverse country in the world.
James Brent Walker is the former Executive Director of the Baptist Joint Committee for Religious Liberty, a leading church-state advocacy group. He holds professional designations as a member of the Bar of the Supreme Court of the United States and an ordained Baptist minister. After retirement from the BJC, he served as Interim President of the John Leland Center for Theological Studies in Arlington, Virginia, until the end of 2018.