As part of his discussion of John Adams’ beliefs regarding the Bible, Frazer referenced a letter in which Adams mentioned an alternate version of the Ten Commandments. According to Frazer:
In a discussion of an alternative set of the Ten Commandments, Adams suggested that [the] biblical record was unreliable—that “authentic copies” of the original were lost.
In regards to John Adams’ view of the deity of Christ, Frazer wrote:
However, like the deists, Adams did not believe in the deity of Jesus … For Adams and the other theistic rationalists, Jesus was an exemplary man who left an example to follow and who deserved to be imitated, but He was not God.
Frazer is partly correct in this statement. Adams was a committed Unitarian who rejected the orthodox concept of the Trinity. In other words, he did not believe that Jesus Christ was the same being as God the Father. However, there are a very wide range of Unitarian views of Christ, and Frazer is mistaken to conclude that Adams believed Jesus to be just an exemplary man.
In reading Gregg Frazer’s book on the founders, his high estimate of Joseph Priestley’s influence on the founding fathers is clear and blatant. Early in the book, Frazer writes that “It would be difficult to overstate the importance of Priestley to the development of the political theology of the American Founding.” In speaking of John Adams in particular, Frazer writes that he was “heavily influenced” by Priestley. Frazer further insists:
When discussing John Adams’ beliefs regarding the Bible, Frazer presented two references to an often quoted letter that Adams wrote to his friend Francois Van der Kemp. Frazer claimed that this letter is evidence of John Adams’ theistic rationalism because it presents both Adams’ acceptance of some revelation and his belief that the Bible is filled with fables. Unfortunately for Frazer, the letter in question does not support his claim that Adams believed the Bible to be filled with fables.
One of the most frustrating aspects of Gregg Frazer’s book The Religious Beliefs of America’s Founders is the abundance of errors that he blunders into when discussing the various theological positions that were debated during the eighteenth and early nineteenth centuries. Frazer has a tendency to assume that the theological terms which were in use at that time were understood in the exact same manner in which they are understood today. This can lead to some very serious misinterpretations as we can see in his discussion of Adams’ beliefs about the Bible.
Frazer wrote of Adams that:
After criticizing John Adams for having a supposedly Deistic view of creation, Gregg Frazer decided to further condemn Adams for having a Deistic form of worship. This is a very interesting claim by Frazer for the simple reason that he never provided an explanation of how he thinks that true Christians ought to worship God. He did say at an earlier point in his book that Deists thought “the best way to worship God was to do good to and for one’s fellow man.” Yet Frazer never explained how this differs from the way in which a Christian ought to worship God or how it differs from the definition of pure religion given in James 1:27.
As I mentioned in part 1, I am reading through Gregg Frazer’s book The Religious Beliefs of America’s Founders and responding to his erroneous quotations from and conclusions about the founders of our nation. Frazer claims that the most important founders were not Christians but rather followers of a hybrid belief system that he refers to as “Theistic Rationalism.” I’m currently in the chapter on John Adams, and Frazer’s second error follows immediately after his first. According to Frazer:
It’s been nearly four years since I purchase my copy of The Religious Beliefs of America’s Founders in which Gregg Frazer claims that America’s founders were not Christians but were actually followers of a hybrid religion that Frazer termed “Theistic Rationalism.” I previously wrote about the theological errors of Frazer’s claim, and my goal at the time was to present a detailed analysis of his quotations from and his conclusions about our nation’s founders. Unfortunately, life forced me to put off that goal for a few years, but now that I have a bit more time available for research, I’ve decided to return to Frazer’s book and respond to as much of it as I can.
I recently received a request from a friend informing me that he was preparing for a public debate with a secularist on the topic of the Christian nature of the American Revolution. My friend wanted me to put together some suggestions to guide his study, so I quickly gathered up some of my notes and started jotting down a quick reply... Five pages later, I decided that I should probably stop before I completely overwhelmed him. I sent those five pages off to my friend a few days ago, and now I would like to share them here for the benefit of my readers. Here is the text of that letter:
"Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning." (Proverbs 9:9)