Can Steiner’s claim be proved by Washington’s own words? It is unfortunate that so many scholars like Steiner make unsubstantiated claims that they have never bothered to demonstrate with scholarly care. Now that we have seen that Washington was self conscious about the spiritual side of human life, including his own spirit, it is appropriate to ask whether this became a religious spirituality. That is, did his spirit seek to connect with the Divine Spirit? The word that often has been used to describe this type of spirituality is reverence to God or more simply, piety. Did his spirituality express itself in piety? Do Washington’s words demonstrate that piety was important for himself and others? If his words count as proof, and they are, in fact, the only sufficient proof, the answer is a resounding “yes.”
First of all, Washington was comfortable with people who practiced piety. So he welcomed the “pious wishes” for his happiness from clergymen,132—and again, he had contact with roughly one hundred of them. He in turn was comfortable in wishing “all the blessings which flow from piety and religion”133 upon the leaders of the Reformed Church at Raritan.
In fact, Washington was even comfortable in declaring his views of piety to the Presbyterian clergy. On one occasion he wrote, “I will observe that the general prevalence of piety, philanthropy, honesty, industry, and oeconomy seems, in the ordinary course of human affairs, particularly necessary for advancing and confirming the happiness of our country.”134 On a second occasion, he explained “you will permit me to observe that the path of true piety is so plain as to require but little political direction.”135
Second, he openly supported and expressed approval for the Protestant and Catholic efforts to bring Christianity to the Native Americans. He described such piety by saying, “the pious and humane purposes”136 of Lady Huntington’s missionary work to the Indians as he wrote to Sir James Jay. In 1785, he wrote to the President of Congress, that he “wou’d give every aid in my power, consistent with the ease and tranquility, to which I meant to devote the remainder of my life, to carry her plan into effect,” a plan that he described as “her pious and benevolent designs.”137
In fact, Washington thought that Lady Huntington’s pursuit of evangelism among the Indians was only possible because of her piety. For a less pious person, the complexity of ministering among Native Americans “would discourage any person possessed of less piety, zeal and philanthrophy than are characteristick of Lady Huntington.”138 Similarly, he thanked the Roman Catholic missionary to the Indians, John Carroll, the first Roman Catholic bishop in the United States, for his “pious and benevolent wishes to effect this desirable end, upon the mild principles of Religion and Philanthropy.”139
Washington even promised his own pious prayers in a private letter. So he affirmed to George Martin, that he would “extend my pious Entreaties, that Heaven may establish them [the citizens of Ireland] in a happy and perpetuated Tranquility.”140
But Washington’s pious prayers were not just for distant countries. He wrote, “there can be no harm in a pious wish for the good of one’s Country.”141 Thus, he taught piety to his soldiers at Valley Forge. As we have already noted, Washington not only called on his men to pursue “our highest Glory to add the more distinguished Character of Christian” but he went on to emphasize the importance of the Christian’s piety as well. He added, “The signal Instances of providential Goodness which we have experienced and which have now almost crowned our labours with complete Success, demand from us in a peculiar manner the warmest returns of Gratitude and Piety to the Supreme Author of all Good.”142
General Washington actually commanded the pursuit of piety among “all officers, and soldiers.” They were “to pay strict obedience to the Orders of the Continental Congress, and by their unfeigned, and pious observance of their religious duties, incline the Lord, and Giver of Victory, to prosper our arms.”143
The normally, emotionally staid Washington admitted to Jonathan Trumbull, one of the most devout of the New England Puritans that he knew, that they might properly break out in a thankful and reverent jubilance to Providence in light of the successful adoption of the new Constitution. With palpable emotion he wrote, “we may, with a kind of grateful and pious exultation, trace the finger of Providence through those dark and mysterious events, which first induced the States to appoint a general Convention and then led them one after another (by such steps as were best calculated to effect the object) into an adoption of the system recommended by that general Convention.”144
America’s success in achieving independence and the reality of the peaceful new constitutional government prompted the president to speak of piety in his historic and public inaugural remarks to the nation. He declared that the new office of president could not begin “without some return of pious gratitude.”145
And even as he left office, after two terms of service, he had not forgotten the importance of religion and morality for the entire nation, including, “The mere Politician, equally with the pious man.”146 It is patent that Washington did not intend to be numbered with the “mere Politician.”
But the most explicit proof that Washington intended to be known as a man of piety is in his response to a sermon preached by Chaplain Israel Evans that made direct reference to General Washington.147 The general thanked Evans for his kind words, but he said that the words were only a “partial mention.” What had Evans left out in his description of Washington? The general went on to explain that the “the first wish of my heart” was to assist Evans in his “pious endeavours to inculcate a due sense of the dependance we ought to place in that all wise and powerful Being on whom alone our success depends.”148
Bronze Statue by Donald DeLue of George Washington praying, displayed at Freedoms Foundation at Valley Forge
Evans’ sermon had not mentioned Washington’s pious support for the gospel ministry of the chaplains. It was rare indeed for Washington to correct a clergyman. He did so here on the very matter that secularists deny—his heart commitment to piety and its gospel expression. In essence, he was declaring that he was not indifferent to revealed religion and that he ought not to be construed as what some today might call a “warm Deist.”
Strange that the scholars who are so insistent in making Washington a Deist, have not considered what he himself said on this instance to a clergyman who had failed to affirm the heartfelt support of the chaplain’s “pious endeavours.” It leaves one wondering who is guilty of propaganda instead of serious scholarship—either that or it is a case of sloppy scholarship. If we are permitted, we would like to borrow the words of Steiner, but we will employ them consistently with Washington’s words about his personal piety. “Revising history to pull our founding father into the Deist tent is merely propaganda” indeed.
“ACQUAINTED WITH MY HEART:” THE EVIDENCE OF WASHINGTON’S PIETY
To fully understand Washington’s piety, we must become acquainted with his heart, as Alexander Hamilton had. He wrote to his close confidant Alexander Hamilton, “you and some others who are acquainted with my heart.”149 To become such intimates of Washington’s heart, we need to discover what was first in his heart, what brought ardor and fervency to his soul, what his soul abhorred, what he wished for, what wounded his feelings. As unlikely as it may appear at first blush, it is possible to discover such things because he left a rich collection of personal letters and written documents that give us just such information.
What was in Washington’s heart? We’ve already seen that the “first wish” in Washington’s “heart” was to aid the “pious” ministry of the chaplains, like Israel Evans, who was advancing the honor of God.150 While a wish always comes from the heart, it is not necessarily a prayer. But when the word “devout” is used in context with a wish, it is turning a heartfelt longing into the form of a prayer. The word “devout” implies something that is “deeply religious; pious, displaying reverence or piety, sincere; earnest.”151 It is clear from Washington’s use of the word that it is a synonym for a prayer. Writing to Edmund Pendleton,
Your friendly, and affectionate wishes for my health and success, has a claim to my thankful acknowledgements; and, that the God of Armies may enable me to bring the present contest to a speedy and happy conclusion, thereby gratifying me in a retirement to the calm and sweet enjoyment of domestick happiness, is the fervent prayer, and most ardent wish of my Soul.152
Similarly writing to Landon Carter, Washington used the phrase, “the first wish, and most fervent prayer of my Soul.”153
Somehow secularists have overlooked the fact that Washington used the word “devout” some sixty two times. Some forty six times he used the word “devout” and “wish” in the same context. On nineteen occasions Washington employed “wish” and “prayer” in the same context. And what’s truly significant is that Washington openly used the word “devout” of himself. For example, on six instances he wrote, “I devoutly hope,” “I devoutly wish,” or “I devoutly pray.” Secularists who deny that Washington was devout must answer the question of how they can deny Washington’s consistent self testimony of being devout.
Washington wanted to have both a pure heart154 and a sincere heart.155 He was conscious of the sin of ingratitude: “I am much concern’d, that your Honour should seem to charge me with ingratitude for your generous, and my undeserved favours; for I assure you, Hon’ble Sir, nothing is a greater stranger to my Breast, or a Sin that my Soul abhors, than that black and detestable one Ingratitude.”156
But what was in Washington’s heart? What did he wish for from his soul? What were his deepest feelings? Only on a few occasions did he openly declare them for posterity. For after all, one of his wishes was to be utterly private and unnoticed as he concluded his life: “For I wish most devoutly to glide silently and unnoticed through the remainder of life. This is my heartfelt wish; and these are my undisguised feelings.”157 Nevertheless, Washington’s pen revealed the inner thoughts of his heart and soul on a few occasions. And these are the things that were deepest in his heart and soul:
• his children,158
• his dearest friends,159
• the approval of his fellow citizens,160
• his return to Mount Vernon to stay,161
• to conclude the war with speed and success,162
• retirement and Elysium [the abode of the blessed after death in classical thought],163
• the gradual abolition of slavery.164
But along with these, there was one unifying, pious desire. His duties to his God constituted the heart language of Washington’s soul.
Gentlemen: While you speak the language of my heart, in acknowledging the magnitude of our obligations to the Supreme Director of all human events; suffer me to join you in celebration of the present glorious and ever memorable Æra, and to return my best thanks for your kind expressions in my favour….
For my own part, Gentlemen, in whatever situation I shall be hereafter, my supplications, will ever ascend to Heaven, for the prosperity of my Country in general; and for the individual happiness of those who are attached to the Freedom, and Independence of America.165
It is precisely this well-hidden burning passion of emotions and affections,166 coupled with the sacred fire of piety in Washington’s heart and soul, that caused him to openly confess his hurt feelings by the cursing, swearing, and oaths of his men. The language of his heart bristled when the language of his soldiers defiled the language of his heart:
Many and pointed orders have been issued against that unmeaning and abominable custom of Swearing, not withstanding which, with much regret the General observes that it prevails, if possible, more than ever; His feelings are continually wounded by the Oaths and Imprecations of the soldiers whenever he is in hearing of them.
The Name of That Being, from whose bountiful goodness we are permitted to exist and enjoy the comforts of life is incessantly imprecated and profaned in a manner as wanton as it is shocking. For the sake therefore of religion, decency and order the General hopes and trusts that officers of every rank will use their influence and authority to check a vice, which is as unprofitable as it is wicked and shameful.167
Washington seems to have given these orders not only “for the sake of religion, decency and order,” but also for the sake of his own “pious entreaties,” “fervent prayers,” and “most ardent wishes of his Soul.”
When one becomes acquainted with the heart of Washington, he discovers something much more than a “warm Deist,” that is:
• Unless Deists are known for ardent and devout wishes, fervent prayers, and hearts that speak the language of one’s infinite obligations to God.
