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Jefferson's letter to John Adams, Monticello, May 5.17. "I had believed that, the last retreat of Monkish darkness, bigotry, and abhorrence of those advances of the mind which had carried the other states a century ahead of them. They seemed still to be exactly where their forefathers were when they schismatised from the Covenant of works, and to consider, as dangerous heresies, all innovations good or bad. I join you (meaning John Adams)therefore in sincere congratulations that the den of the priesthood is at length broken up, and that a protestant popedom is no longer to disgrace the American history and character. If, by religion, we are to understand Sectarian dogmas, in which no two of them agree, then your (Adams') exclamation on that hypothesis is just, 'that this would be the best of all possible worlds, if there were no religion in it.' But if the moral precepts, innate in man, and made a part of his physical constitution, as necessary for a social being, if the sublime doctrines of philanthropism, and deism taught us by Jesus of Nazareth in which all agree, constitute true religion, then, without it, this would be, as you again say 'something not fit to be named, even indeed a Hell.'"
page 512
Jefferson to Adams, Monticello, April 11, 23.
"I can never join Calvin in addressing his god. He was indeed an Atheist, which I can never be; or Rather, his religion was Daemonism. If ever man worshipped a false god, he did. The being described in his 5. points is not the God whom you and I acknolege and adore, the Creator and benevolent governor of the world; but a daemon of malignant spirit. It would be more pardonable to believe in no god at all, than to blaspheme him by the atrocious attributes of Calvin. Indeed I think that every Christian sect gives a great handle to Atheism by their general dogma that, without a revelation, there would not be sufficient proof of the being of a god. Now one sixth of mankind only are supposed to be Christan's; the other five sixths then, who do not believe in the Jewish and Christian revelation, are without a knolege of the existence of a god! This compleatly a <'>gain de cause<'> to the disciples of Ocellus, Timaeus, Spinosa, Diderot and D'Holbach. The argument which they rest on as triumphant and unanswerable is that, in every hypothesis of Cosmogony you must admit an eternal pre-existence of something; and according to the rule of sound philosophy, you are never to employ two principles to solve a difficulty when one will suffice. . . . . pages 591-592
The truth is that the greatest enemies to the doctrines of Jesus are those calling themselves the expositors of them, who have perverted them for the structure of a system of fancy absolutely incomprehensible, and without any foundation in his genuine words. And the day will come when the mystical generation of Jesus, by the supreme being as his father in the womb of a virgin will be classed with the fable of the generation of Minerva in the brain of Jupiter. But we may hope that the dawn of reason and freedom of thought in these United States will do away all this artificial scaffolding, and restore to us the primitive and genuine doctrines of this the most venerated reformer of human errors. . . . . . page 594
Lester J. Cappon, editor, The Adams-Jefferson Letters, The Complete Correspondence Between Thomas Jefferson and Abigail and John Adams, (U. N.C. Press, Stanley B. Cappon 1987)pages 512-13, 591-594 (emphasis deleted).
Variants
The three main branches of Calvinism today are the Presbyterian Church, the United Church of Christ (the UCC; known informally as the Congregational churches), and the Reformed churches, in America called the Reformed Churches of America. The differences began as cultural and doctrinal, with the Presbyterians as Scots (or the English "Puritans" in the seventeenth century) desiring a system of episcopal oversight by elders ("presbyters"), the Congregationalists as English desiring congregational autonomy (the "Puritan Separatists"), and the Reformed as Dutch; today, these cultural distinctions are still existent, but many theological differences have sprouted. The Presbyterian church today denies limited atonement, that Christ died only for the sins of a few. The Presbyterian, and especially the United Church of Christ, is known today for a "historically critical" interpretation of the Scriptures, believing that the message must be understood in its first-century context, and both attempt in many ways to distance themselves today from some of the teachings of Calvinism, from Calvin himself and many of its adherents in the sixteenth and seventeenth centuries.
http://www.deusvitae.com/faith/denominations/calvinismpage.html
Calvin, I believe is a spiritual predecessor of and closely related in beliefs to fundamentalism -- not the only one, but a major one.
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