Separation Of Church And State In The 18th Century

From the 4th century to the late 18th century, many important aspects of Church-State relations took place. The Separation of Church and State covers the important details while striving to be unbiased. With facts over opinions, The Separation of Church and State is a testament to enlightenment thinking. Chronologically many time periods are examined, in the beginning of the 4th Century with the Roman Empire, the rise of the Catholic Church takes form, in the 15th century an opposition to the Catholic Church became popular, and into the 17th-18th Century one man’s work is soon followed by another in proceedings that determined the rights of all Americans and removed the state level church affairs.
Simply put, Jonathan A. Wright’s thesis within
The Separation of Church and State is profoundly obvious. Like any good read, you’re introduced to the very idea in the beginning and, The Separation of Church and State follows suit. Mr. Wright’s intentions are to introduce to you and to arm you with concrete evidence of Church-State relations that has been a part of civilization for centuries. My analysis of this book determines Mr. Wright tackled the topic with a three-pronged attack. First, briefly, touch base with the denominations and the environment which the matters were at hand. Second, overview how the aspects of controlling and maintaining civilized surroundings went about. Lastly, the introduction of key people who affected the political landscape through new radical thinking. These three are the essentials for having a sound argument or a vivid reflection upon a topic which to this day has a lasting effect. As Jonathan A. Wright puts it, “Whatever your opinions, it cannot hurt to be historically well informed and respectful of those with whom you disagree.” And to whom you disagree with, it doesn’t hurt to have ammunition against them.
The Separation of Church and State analyzes the very beginning of Church-State relations. The relations between Church and State began in the 4th century with the Roman Catholic Emperor Constantine. Constantine pushed for Christianity to be the legal dominant religion among paganism and other various denominations. If it wasn’t for Constantine, it’s suggested that Christianity wouldn’t have taken off like it did. Thanks to the state sponsorship, the “pure” Christendom became an authoritarian influenced sect. In conclusion, this had a lasting effect upon Church-State relations. Fast forward to the 15th century, many centuries later, a point has been reached where people are revolting back to the Church’s ideals, also known as the Reformation. These revolts began in different parts of Europe, notably started by Martin Luther and John Calvin. At that time, Jonathan highlights that societal dynamics were forever changed. The counter-idea during the 15th century time can be summed up by how salvation no longer requires good faith. The basis of this belief was constructed to fight back against the corrupted Church. From here on out, this was truly the point of no return for traditional beliefs to stay as the stronghold.
15th century Europe was a critical time period regarding the separation of church and state. In this time period, new ideas were developed against the mainstream ideology. The “Reformation” created a role in deflecting the Catholic Church's agenda. Moreover, the deflection was aimed at how salvation was perceived, Catholic’s believed in a system which salvation could be bought and redeemed by good deeds. Martin Luther felt his studies showed a different meaning of salvation, according to The Essential World (Ch. 15), “Luther came to believe that humans are saved not through their good works, but through faith in the promises of God, made possible by the sacrifice of Jesus on the cross” (p. 383). This idea alone had Martin Luther excommunicated from the Holy Roman Empire. Another important figure, during the Reformation, Jonathan Wright, and The Essential World refers to is John Calvin. John Calvin, a native French citizen who felt similar ties to Martin Luther, had to flee his country to safety in Switzerland. From here, John Calvin became a leader in the Protestant faith. In John Calvin’s words, “eternal decree” was the idea of predestination. Furthermore, the eternal decree was a huge contributing factor in the Protestant faith, this idea alone sparked realization in peoples’ minds that God doesn’t expect much. According to The Essential World (Ch. 15), in John Calvin’s words, “He has once for all determined, both whom He would admit to salvation, and whom He would condemn to destruction” (p.385). Both John Calvin and Martin Luther pushed for their ideas to be heard and consequently changed how religion during the 15th century was viewed.
Following the 15th century, in Europe, war broke out between the Protestants and Catholics.
To avoid this mess and to truly observe real change, The Separation of Church, pans over to the new colonies in North America. Prior to the independence of the American colonies, the colonies were a new world for many different beliefs to reside. During the 16th century and later, the colonies were mainly separated between the Puritans and Anglicans; the Puritans believed in freedom of belief, and the Anglicans believed in the Church of England’s beliefs. From a geographic standpoint, in the north was where the Puritans resided (Massachusetts for example), and in the south was where the Anglicans resided (Virginia). These colonies had many contested changes. Notably, in Virginia, the local power insisted on only allowing ordained priests from the Anglican sect to legally be allowed to preach. The restriction was a failed attempt because Baptist priests were miraculously sneaking into Virginia. Over in Massachusetts, freedom of religion was allowed, but, unfair taxes were subduing those of other faiths. Furthermore, the problem lay in where those taxes were being spent, non-Anglican tax dollars were spent on Anglican colleges. And, the only people who were allowed in such schools were of the Anglican faith. When change is necessary a man will preach, Isaac Buckus, spent his entire life preaching against the governing rules that domestically abused Americans. After many failures, he finally had his chance to speak in front of the legislature of Massachusetts, in short, he argued how the governing body complained about being taxed by the British parliament while the society was annually taxed depending on their faith. While Buckus wasn’t able to achieve everything that was needed, Buckus’s work led to (Ch. 3, 18th-Century Discontent), “No subordination of any one sect or denomination shall ever be established by law” (p. 59), which passed through the Massachusetts’s courts. By
the late 17th century, breaking the norms from which held back society was the goal for many citizens.
Continuing the trend from the 17th century into the 18th century, the concord boils down to de facto of personal beliefs. Our founding fathers laid reference to a singular God in the papers that our government is ruled by. George Washington believed in order to bring people together, there must be a religious bond for order and stability. The founding fathers didn’t foresee the oppositions’ conclusion as to why there must be a role, even for the one God in our constitution. Later radical thinking suggested that the role is a way of subordinate control. A true leader of Church-State relation change arrived when James Madison had influential control during the early 18th century. In detail, James Madison’s work help created, Article 6 of the constitution, which states (Ch. 4, Jefferson and Madison) – “No religious test shall ever be required as a qualification to any office or public trust under the United States” (p. 69). This was a huge triumph in order to protect every citizen’s right. Yet, there’s a drawback to this, to this day this very article can be interpreted in many ways. Originally, Madison suggested the article be written as (Ch. 4, Jefferson and Madison), “No religion shall be established by law, nor shall the equal rights of conscience be infringed” (p. 69). Arguably, this definition would’ve been clearer, but, in politics, there must be a middle ground.
Church-State relations had an opportunity to coexist, but the corruption that leaked from the Church was the Catholic Church’s demise. At first glance, in the 4th Century, it was an important partnership for State-Church to work together, thus ousting the other denominations that didn’t seem fit. Many centuries later (as a rule of thumb), all good things must pass, in this case, the ties were notably overdue by the 15th century. The Reformation came in like a tidal wave cleansing the old ideals with the new, thanks to Martin Luther and John Calvin. While these ideas were spreading, a new generation of people was primed. In the late 17th Century, Isaac Buckus came from a Baptist background who understood the suppression that was taking place at the state level when the Church was involved. He and many others fought and sought out changes for the rights for every American. Change finally came at a federal level in the early 18th century under the Presidency of James Madison.