I’ve often argued that the Free Press is soft on religion, even more so than its MSM equivalent, the New York Times. The editor of the FP, Bari Weiss, is Jewish, and although it’s not clear to me exactly what she believes (is there a God?), you’ll never see her criticizing religion. Her partner, Nellie Bowles, converted to Judaism, (I believe you have to espouse belief for that–a double entendre), and I can’t remember ever reading anything antireligious or pro-atheism on the site. (I may have missed something.) And now the editors have recruited at least four more religionists as part of a long series about religion celebrating America’s 250th anniversary.

There will be monthly paeans to religion for a year, and it may already have been going for a while.  One of the paeans is below: a long, tedious piece about how American required not only the Bible to attain equality of its citizens, but the Old Testament. It’s no accident, of course, that the author, Meir Yaakov Soloveichik, is an Orthodox rabbi.  (More rabbis to come!) The American experiment, he avers, involved the replacement of an earthly king with a heavenly one: God (Yahweh in his case). Well, maybe he was right, but in the end there’s no evidence for a God who makes us all equal. And religion, despite the rabbi’s claim, is waning in America, but the idea of equality remains.

Here’s the editors’ intro to the piece (bolding is mine):

Of all the radical ideas at the heart of the American founding, freedom of religion stands apart. Rarely in human history has a nascent nation rejected religious uniformity and bet instead on liberty, trusting that faiths can live side by side, peacefully and equally. In doing so, America didn’t banish faith, but made room for it to thrive in all its depth and diversity.

For this month’s installment of our America at 250 series, a yearlong celebration of the country’s big birthday, we’re spotlighting faith and how it helped build our nation. You’ll hear from Catholic magazine editor R. R. Reno on how his marriage to a Jewish woman drew him closer to God; from David Wolpe on two towering prophets of history; from Matthew Walther on the kaleidoscope of American religious life; and more.

Today, we kick things off with the great Rabbi Meir Soloveichik, who explains why the flourishing of biblical faith in the new country provided the basis for American equality. For, he writes, “In rejecting monarchy, Americans were not insisting that they had no king, but that their king was God.”—The Editors

If you subscribe, click below to read what the sweating rabbi is trying to say. If you don’t subscribe, well, you have an extra hour to do something fun:

The piece is not particularly well written, and I don’t think it makes its case, but I don’t want to waste time doing an exegesis of this. I just want to show how the Free Press keeps highlighting the benefits of faith—in this case historical ones—over and over again. And I’ll omit all the well-known stuff about the role of religion in the Continental Congress (objections to prayers, etc.) But here’s what the piece says about the Jewish foundation of Americ (all quotes are indented).

John Adams wrote that evening [in 1771] to his wife: “I never saw a greater Effect upon an Audience. It seemed as if Heaven had ordained that Psalm to be read on that Morning. I must beg you to read that Psalm.” A passage from the Hebrew Bible, describing a divine defense from one’s enemies, so united the members of the new Congress that it seemed heaven-sent.

For the Catholic philosopher Michael Novak, this anecdote highlights the prominent role played by the stories, imagery, and ideas of Hebrew scripture in the American revolution. In contrast to Christian texts, which are devoted to describing a kingdom that is “not of this earth,” the tale of biblical Israel is all about a polity that is very earthly indeed. Thus, as Novak noted in On Two Wings, his account of the role of faith in the American founding, “practically all American Christians erected their main arguments about political life from materials in the Jewish Testament.” The story of the Jews offered early Americans a tale from which they could find inspiration in their own crisis.

It also offered another advantage. Focusing on Judaic texts allowed the revolutionaries to avoid exegetical issues pertaining to Christian theology. “Lest their speech be taken as partisan,” Novak added, “Christian leaders usually avoided the idioms of rival denominations—Puritan, Quaker, Congregationalist, Episcopal, Unitarian, Methodist, and Universalist. The idiom of Abraham, Isaac, and Jacob was a religious lingua franca for the founding generation.” As a means of uniting the diverse group, Novak continues, “the language of Judaism came to be the central language of the American metaphysic—the unspoken background to a special American vision of nature, history, and the destiny of the human race.” Psalm 35 would serve as a symbol of the fact that patriots across America could indeed pray together.

Here it’s not just religion that was the bedrock foundation of America, but Old Testament Judaism.  Of course, the vast majority of Americans when the country was founded were Christians, and presumably accepted the Jesus stories, but this shows how historians can emphasize some stuff as opposed to other stuff to make their case

And here’s how Thomas Paine, himself an atheist, nevertheless foisted “belief in belief” on Americans in his influential pamphlet Common Sense. “Belief in belief”—the view that it’s good for the “little people” (Americans) to believe in God even if the intellectuals don’t—seems to be the point of view pushed by the Free Press, and, to me, explains why they don’t publish articles that dismantle belief. But I digress.

Paine privately denied the reality of revelation and scorned scripture as fantasy. (He would later voice his views on religion in The Age of Reason, ruining his reputation in America.) But America was a biblically literate land, and with Benjamin Rush’s help, Paine wrote for his audience in Common Sense. The pamphlet—probably the most influential published polemic in the history of the world—changed the way in which Americans regarded their king and monarchy in general.

The essence of Paine’s argument is easy to miss today. In rejecting monarchy, Americans were not insisting that they had no king, but that their king was God. “But where, says some, is the King of America?” Paine asks in Common Sense; “I’ll tell you Friend, he reigns above, and doth not make havoc of mankind like the Royal Brute of Britain.” Not all patriots approved of the pamphlet; John Adams thought its arguments overwrought and exaggerated. But Paine spoke for the many whose own sentiments were evolving. Subjects who had once revered their king were beginning to conclude that the texts of ancient Israel pointed to a new way of seeing themselves.

The tale of America is not merely that of a break with Britain; it is equally a tale of a group of colonists who came to conclude that their equality derived from the monarchy of the Almighty.

There’s more:

But the fact remains that shorn of biblical faith, no cogent explanation can be given for the doctrine of equality that lies at the heart of the American creed. Indeed, the other sources of antiquity to which the Founders turned for inspiration—the philosophers of Greece and the statesmen of Rome—denied human equality and held a worldview that there were those destined to rule and others born to serve. As the Yale legal scholar Stephen L. Carter reflected in Civility: Manners, Morals, and the Etiquette of Democracy, to this day “faith in God provides a justification for the equality that liberal philosophy assumes and cherishes but is often unable to defend.”

This is bushwah. Of course a cogent nonreligious argument can be given for the doctrine of equality that lies at the heart of the American creed. Read any ethical philosopher (John Rawls is one example), or read the article on “Eauality” in the Stanford Encyclopedia of Philosophy, where the word “God” appears precisely once, and only in a discussion of how Christianity espoused an equality of humans before God.

But even if this historical interpretation be true, as Americans become more and more either atheists or “nones” (those not affiliated with a specific church or faith), the rationale for equality would seem to have disappeared. It hasn’t, because we now base it on humanism, not religion. If you stopped someone in the street and asked Americans why all people are equal before the law, I doubt they say “because that’s what the Old Testament dictates.” They may mutter something about all men being created equal from the Declaration of Independence, but philosophers who give us a rational basis for equality rely not on Divine Command but on secular arguments.

At the end, Rabbi Soloveichik raises the new canard that the waning of religion in America has slowed. They make a great deal about the plateau shown below:

Europeans may wonder at the way our politics is consumed by a culture war that is linked to differences regarding religion, but these debates endure in America because, unlike the largely secular continent across the ocean that was once the cradle of Christendom, faith continues to matter to so many millions of Americans. Even the much-discussed contemporary phenomenon known as the rise of the “nones”—Americans who do not belong to a faith at all—seems to have slowed. Few Americans today know the final lyrics of “My Country ’Tis of Thee,” but when God is invoked in our public life, it is meant to remind us of the unique way equality emerged in America, the way religion impacted how Americans came to see themselves.

As we mark America’s 250th anniversary, it is impossible to know with any certainty what the next decades will bring for our country. But looking back on the past, one prediction can be safely made. Religion in America has always defied the predictions of its demise, and on the 300th birthday of the United States, there will be citizens of this country who will rejoice in their equality—and thank the almighty monarch of America for it.

Mind you, religiosity hasn’t reversed its long-term trend of decreasing; it just has hit a plateau.  Here’s a graph from the Pew article cited by the rabbi:

BUT that goes back to only 2007, and deals only with Christianity. (I bet Islam would show growth.) Let’s take a longer view, looking at Pew data from 1972 to about 2021.  Christianity has fallen nearly 30%, and if you looked way back to the turn of the 20th century, I bet you’d see a much bigger decline. The “plateau” touted above—believers never mention the long term—is just a small segment of the graph, and while religion may increase or remain static, that’s not the long-term trend. In the meantime, “nones” have increased nearly sixfold, and other religions just a tad. Nope, the rabbi’s huzzahs ring hollow.

Look again at the last sentence:

But looking back on the past, one prediction can be safely made. Religion in America has always defied the predictions of its demise, and on the 300th birthday of the United States, there will be citizens of this country who will rejoice in their equality—and thank the almighty monarch of America for it.

That’s bogus.  There are two predictions that can be made. The first is the rabbi’s obvious one: America will always have some religious people. Yes, faith is sadly still alive, and we’ll have to wait a few centuries until we become like Sweden or Iceland. But the more important prediction is that faith is waning. It ain’t dead yet, but it’s dying. Even so, Americans still espouse equality.

It’s time for the Free Press to publish some stuff about unbelief, its increase over time, and the reasons for it.

I couldn’t help myself. I asked ChatGPT to illustrate some early Americans worshipping God as a king. Not bad, eh?