16 page printout NOTE: File is incomplete. Reproducible Electronic Publishing can defeat censorship. This disk, its printout, or copies of either are to be copied and given away, but NOT sold. Bank of Wisdom, Box 926, Louisville, KY 40201 **** **** The Religious Beliefs of Our Presidents CHAPTER IV PRESIDENTS WHO WERE EPISCOPALIANS FRANKLIN PIERCE Born, November 23, 1804. Died, October 8, 1869. President, March 4, 1853 -- March 4, 1857. Had Franklin Pierce, of New Hampshire, left the Presidency as popular a man as he went into it, he would undoubtedly been the most popular of our chief executives. In the election of 1852 he carried every State but four. No President, except Franklin D. Roosevelt, has been elected by such an overwhelming popular and electoral vote. But when President Pierce left the White House he was completely out of public favar, and remained in obscurity for the remainder of his life. Not until 1914 did the State of New Hampshire erect a statue in commemoration of the only chief magistrate it had given to the nation. He was called "a northern man with southern principles," and was elected on a wave of sentiment which proclaimed that the only way to save the Union and prevent secession was to accede to all the demands of the slave- holders. Jefferson Davis was Pierce's Secretary of War and the future President of the Confederacy dictated his policies. Information concerning Franklin Pierce is meager. Until recently the only biography of him available was that written, in 1862, by his college-mate, the well-known American author, Nathaniel Hawthorne, as a "campaign document." Of Pierce's religion, Hawthorne said: "General Pierce has naturally a strong endowment of religious feeling. At no period of his life, as is well known to his friends, have the sacred relations of the human soul been a matter of indifference with him; and of more recent years, whatever circumstances of good or evil fortune may have befallen him, they have served to deepen this powerful sentiment. Whether in sorrow or success he has learned, in his own behalf, the good lesson, that religious faith is the most valuable and most sacred of human possessions; but with this sense, there has come no narrowness or illiberality, but a wide sympathy for the modes of Christian worship and a reverence for religious belief, as a matter between the Deity and man's soul, and with which no other has a right to interfere." (Hawthorne's 'Life of Franklin Pierce,' p. 123.) This is rather meager information, coming as it does from so intimate a friend of Nathaniel Hawthorne, the last night of whose life was spent in the company of Pierce. The same could be said of a Catholic or a Protestant, a Mohammedan, a Buddhist or a Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents Zoroastrian. The document issued by the State of New Hampshire, giving an account of the ceremonies at the unveiling of Pierce's statue in concord, on November 24, 1914, says nothing of his religious belief or church affiliation. He was a member of the constitutional convention of New Hampshire in 1850. There he made a strenuous fight as did John Adams in Massachusetts, to abolish that portion of the State Constitution which made the Protestant religion the official religion of the Granite State. Although Pierce, like Adams, was unsuccessful, his actions indicated that his religious views were in advance of his time. However in my researches I discovered that President Pierce was always orthodox in his belief, even while in college, but that he did not join a Church until a few years before his death, when he united with and became a communicant of St. Paul's Episcopal Church, of Concord. While I was looking for definite information, I was informed that Professor Roy F. Nichols, of the Department of History, in the University of Pennsylvania, was engaged in writing a life of Pierce. [NOTE: This book by Professor Nichols was published in 1932.] I applied to him for information, and he responded in a private letter, as follows: "Pierce expressed himself in writing at least twice on the subject of religion, once in a manuscript fragment written in later life describing his beliefs in college which show them to be decidedly orthodox. The other was a letter he wrote to his law partner in the early 1840's still expressing belief in orthodoxy but showing no vivid religious experience. He was a constant attendant at church. In Concord he attended the South Congregational Church and while President in Washington he attended Presbyterian churches, most frequently that on 4 1/2 Street (now John Marshall Place). I think you may discount the statement that he attended St. John's Church. In all probability he went there once in a while but I doubt very much that he made it a regular practice. In later life, during the Civil War, he was baptized, confirmed and became a regular communicant in St. Paul's Episcopal Church, in Coneord." Like most Public men of his time President Pierce was a man of convivial habits, and, like some others, he sometimes drank too much. When it was proposed to nominate him for the Presidency, this greatly alarmed his friends, who called on him to talk the matter over. He promised them that if elected he would at once cease drinking, and remain a total abstainer while his term lasted. He honorably kept his word. FRANKLIN DELANO ROOSEVELT Born, January 30, 1882 -- president, March 4, 1933 -- The 32nd President of the United states is the third Democrat elected since the Civil War. Like the Harrison and Adams families, the Roosevelts have furnished two Presidents of the United States. Franklin D. Roosevelt is the fifth President to come from the State of New Yolk. Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents The Roosevelt family in America is of Dutch origin, all being desdendants of Klaes Martensen Roosevelt, who emigrated from Holland to the then colony of New Netherlands, in 1644. The subject of this sketch is a fifth cousin of Theodore Roosevelt, who occupied the Presidential chair from Septerffber 14, 1901, until March 4, 1909. Both of the Roosevelts were graduated from Harvard, both were members of the New York legislature, and Assistant- Secretary of the Navy. Each had been Governor of New York. Each has been a candidate for Vice President, Both have been prolific writers. While one was a liberal Republican, the other has been an equally Progressive Democrat. Franklin Delano Roosevelt was born in Hyde Park, N.Y., on January 30, 1882. His father was James Roosevelt, and his mother, still living, Sarah Delano, whose family was of Flemish origin. Philip, the founder of the American branch of the Delano family, came to this country in 1624. They were a sea-faring family and are said to have owned and operated ships in all parts of the world. As Franklin Delano Roosevelt descended from two old American patrician families, he began life with many advantages. In 1904 he was graduated from Harvard University, later studying at Columbia University Law School, and he practiced for several years in New York City. He was elected and reelected to the New York State Senate, and Under President Wilson was Assistant-Secretary of the Navy. In 1920 he was nominated for Vice President on the Democratic ticket, his running-mate being James M. Cox, of Ohio. Roosevelt supported Alfred E. Smith for the Presidential nomination in 1924, and worked for him when he was nominated in 1928. At Smith's suggestion, Roosevelt consented to become the Democratic candidate for Governor of New York, in 1928. He was successful, and was again elected in 1930, by a majority of 725,000 votes, the largest that any candiclate ever received in the history of the State. Roosevelt had a strong Republican legislature to oppose him, as well as Tammany Hall, the local New York City Democratic organization, yet he effected many reforms. He soon became the most prominent contender for the Democratic Presidential nomination, and in Chicago, on June 27. 1932, he was nominated on the fourth ballot, receiving 945 out of 1,154 votes. During the campaign he visited all sections of the country and was frequently heard over the radio. The campaign was an exciting one. For three years the United States had been in the throes of the worst economic crisis of its history, and the Hoover administration had became thoroughly discredited. The people were also in rebellion against Prohibition, which most right-minded persons held to be ineffective, a farce and a disgrace to the land. It soon became apparent that the Republican candidate, Herbert Hoover, was not to be counted in the running. He carried but six States, while Roosevelt carried 42, with a popular majority of 7,000 000. It was the greatest victory since 1852, when the Demoepitic party elected Franklin Pierce. On February 15, 1933, the President-elect narrowly escaped assassination when he was shot at by a demented Italian, one Zangara, in Miama, Fla. Mayor Anton Cermak of Chicago was hit instead by the bullet and after lingering for a few days died. Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents There can be no doubt that President Roosevelt has faced greater and more serious problems than has any other peace-time Psesident, and that he has handled these problems with great courage and vigor. In 1905, Franklin D. Roosevelt married Miss Anne Eleanor Roosevelt, a distant cousin. They have five children. Mrs. Roosevelt, like the President, takes an active interest in social welfare, which she manifests by her various activities and by her public utterances. Both are members and communicants in the Protestant Episcopal Church, the President being a vestryman in the church of Hyde Park, N.Y. It is said that no pressure of piiblic duties has ever interfered with his duties to his Church. Yet, unlike many, he does not make merchandise of his religion, and his speeches, messages and other public utterances are singuarly free from religious cant and platitude so commonly resorted to by politicians to catch the church vote. His Thanksgiving proclamation in 1933 was one of the briefest ever known. The cliergy seem to be cold toward him because he advocated the repeal of the 18th Amendment. This led a Methodist bishop to call him an "alley President," while another Methodist minister, the Rev. Clarence True Wilson, in comparing him with his Presidential namesake, said that Theorore Roosevelt was "100,% American," while Franklin Delano Roosevelt was "2%," both of which statements illustrate the milignity of the clerical mind under opposition. The collapse and repeal of their favorite law, which was a failure for the purposes for which it was enacted, to say nothing of bringing in its wake other evils, has put a considerable crimp in the political activities of the Churches. It is said that while President Roosevelt is a church member and a church offical, he is a more irregular attendant upon church services than some Presidents who were not professing Christians. CHAPTER V PRESIDENTS WHO WERE NOT MEMBERS OF ANY CHURCH WILLIAM HENRY HARRISON Born, February 9, 1773. Died, April 4, 1841. President, march 4 -- April 4, 1841. William Henry Harrison, a son of a signer of the Declaration of Independence, was the last President who had witnessed scenes in the Revolution, and the first to die in office, which he held but 30, days. He early went into the army, distinguighed himself in Indian wars, commanded at the battle of Tippecanoe, where he defeated Tecumseh, the Indian chief who was so troulolesome to the settlers. It was to General Harrison that Commodore Perry sent the famous message, "We have met the enemy and they are ours." Later he fought a battle on the River Thames, in Canada, where the British were defeated, and their ally, Tecumseh, was slain. Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents After the War of 1812. General Harrison was continually in public life, a member of Congress, the State Senate of Ohio and the U.S. Senate, a presidential elector and minister to the United States of Columbia. The Whigs thought a military hero was needed as a candidate for President; hence in 1836 he was nominated to oppose Martin Van Buren, by whom he was defeated. in 1840, the two opposing candidates were before the people again, and General Harrison won, in the famous hard cider and log cabin campaign. When he took the chair, in 1841, General Harrison was 68 years old, and in feeble health. He had taken cold on the day of the inauguration. He over-exerted himself, and died when but a month in office. President Harrison had never been a church member, as is proved by the following account of his funeral, to be found both in Montgomery's 'Life of Harrison,' and in 'The Diary of John Quincy Adams.' "At half past 11 o'clock, the Rev. Mr. Hawley, Rector of St. John's Church arose, and observed that he would mention an incident connected with the Bible which lay on the table before him (covered with black silk velvet). 'This Bible,' said he, 'was purchased by the President on the fifth of Mareh. He has since been in the habit of daily reading it. He was accustomed not only to attend church, but to join audibly in the services, and to kneel humbly before his maker.' "Dr. Hawley stated that had the President lived, and been in health, he intended on the next Sabbath to become a communicant at the Lord's table." This proves that, at the age of 68, President Harrison did not own a Bible, and had not thought religion worthy of his attention, for if he had was he not derelict in his duty all his life? Or, did he suddenly take an interest because he was in public office? This would appear suspicious in a politician. And was it any credit to the Rev. Hawley to convert a broken-down oId man, whom, when he was in the bloom of youth and health, all the Churches and ministers had failed to draw into the fold? For all this, we have no evidence except the word of the clergyman. Yet if all he has said is true, the transaction sheds no luster on either President Harrison or himself. ANDREW JOHNSON Born, December 29, 1808. Died, July 31, 1875. President, April 15, 1865 -- March 4, 1869. The successor of Abraham Lincoln as President of the United States, and the third to become President through death, Andrew Johnson, is one of the interesting characters of American history. Springing from that class of people called in the South, "Poor white trash," he was without educational advantages in his youth. A tailor by trade, he learned to read while working in a shop. After his marriage, his wife taught him to write. He began at the bottom of the ladder politically, serving as alderman, mayor., member of the legislature of Tennessee, a member of Congress, Senator, and finally President. Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents Until recently Andrew Johnson was one of the most misrepresented men in American history, and one of the most common errors concerning him is the statement that he was a member of the Methodist Church. Anyone who will only take the trouble to investigate will learn that this was not a fact, as will be proved in this chapter. Johnson had the courage to stand firm against the political spoilsmen of his time. This was "the head and front of his offending." [NOTE: For proof of this statement, see a recent work (1929), 'Andrew Johnson, A Study in Courage,' by Lloyd Paul Stryker. The Macmillan Co.] The truth is, that after the death of Lincoln, Johnson determine to follow the policy of the deceased Psesident in the reconstructioin of the States lately in rebellion. This did not please demagogues like Thaddeus Stevens, Benjamin F. Wade and Charles Sumner, who stood at the head of the party seeking revenge upon the South and an opportunity to persecute and plunder its people. Had Lincoln lived he would have had the same conflict on his hands -- in fact, it begun ibefore his assassination, When the cotton States seceded in 1861, and their Senator and Conoessmen went South to aid in the rebellion, Andrew Johnson was the only one who stood by the Union and remained in his seat in the Senate. President Lincoln sent him to Tennessee, in 1862, as military governor of that State. At the risk of his life he did his duty, brought his State back into the Union, restored the authority of the national government, and as a reward was elected Vice President, with Lincoln, in 1864. In spite of this service, malignant partisans have called him a traitor. He was even accused of complicity in the murder of Lincoln. Articles of Impeachment, born of malice, were framed-up against him, that he might be expelled from the White House, and one of the South-hating radicals put in his place. It was a close contest; Johnson escaped impeachment by only one vote. There were, however, enough honest men in the then corrupt Senate of the United States to prevent this disgrace of the law-making body of the American people. Most of those involved in this great wrong, among them Charles Sumner, who was its chief instigator, afterwards expressed their regret that they were connected with it. Andrew Johnson was not a Methodist, nor was he a member of any other Church, though he always claimed to be a reliious man. At one time William G. ("Parson") Brownlow accused him of being an "Infidel." This is usually a term of reproach. Mr. Johnson replied, "As for my religion, it is the doctrine of the Bible, as taught and practised by Jesus Christ." (See The Age of Hate, by G.F. Minton, p. 80.) Mrs. Eliza Johnson was a Methodist, and, like a loyal husband, Johnson would sometimes accompany her to services. We will now give the facts as told by Winston. (Life of Andrew Johnson, p. 101): "I have stated that the influence of Mrs. Johnson over her husband was unbounded, and yet into one place he would not follow her, the organized Church. She might find satisfaction in such a Church, but he could not. Like Lincoln, if he could Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents have found an organization based on the personality of Christ, without creed or dogmas, without class distinctions or the exaltation and deification of money, he was willing to join it 'with all his soul.' But so far as he could make out, there was no such Church. Believing in a rule of right and in a revealed religion, he took Christ as a model, yet he feared that the Christians of his day were further away from the simplicity, the charity and the love of their fellows, which Christ enjoined, than many a heathen was." As the Methodist Church was somewhat interested in the impeachment proceedings against President Johnson, the truth of history demands that we say something albout that Church at this period. Its clergy have always insisted that Methodism is synonymous with patriotism and all other virtues. This depends largely upon the epoch and the geographical location. During the Revolution it took the side of England, following the example of its founder, John Wesley. As a result, Methodist preachers were obliged to leave the country, or go into hiding, as did Francis Asbury, who afterwards became the first Methodist Bishop in the United states. Upon the question of slavery, John Wesey said it was "the sum of all villainies." This was said in England, before buying and selling Negroes became profitable in the United States. When it became profitable, from 1820 on, the position of the Church was either in favor of Negro servitude or it was equivocal. At its General Conference, held in 'Cincinnati, Ohio, in 1836, it censured by an overwhelming vote some members who had attended an Abolition meetin. In 1841, at the meeting of the General Conference, the Church split, and the Methodist Church South was organized. Most assuredly, the Southern church was pro-slavery. The mistake many make is in assuming that the Northern Church was anti- slavery. The fact is that members of the Northern Church continued to hold slaves without coming into conflict with the Discipline, and it was not until the Conference of 1864, a year after the Emancipation Proclamation, that the Northern Conference came to the conclusion that slavery was wrong. They had plenty of time to think it over, and were now certain they were on the safe side, as all church organizations in polities aim to be. Hence, while the Southern Church was always proslavery, that of the North trimmed its sails to float with the tide. It might be asked why the Methodist Church of the North took such a great interest in the impeachment of president Johnson, and why their Conference of 1868 was so anxious to throw him out of the White House. The reason was that it followed the hue and cry of politicians, expecting thereby to attain some advantage to itself. We have seen such a case in our own day. While our ministers were preaching peace before the United States entered the European war, none were more belligerent than these game reverend gentlemen after we did enter it. They expected their reward, and they received it. They obtained chaplaincies. They were permitted, with the aid of the Government, to stage "drives" for money, which were so remunerative that they tried to continue them after the war was over. The canteen service in the Army was turned over to religious Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents organizations, some of whom obtained as much as they could free of charge, and charged the soldiers all they could. and made millions. The presiding Bishop at the Conference of 1868 was Matthew Simpson, who for years had been an astute Republican politician. The Methodists had been influential enough to have President Lincoln appoint James Harlan, who was once one of their preachers, Secretary of the Interior instead of appointing as he wished to do, his old Illinois friend, Jesse K. DuBois. Harlan served in the Cabinet for about a year under President Johnson, and then resigned. He went back to Iowa, was again elected to the Senate, was on hand in 1868 -- one of the bitterest enemies of his former chief in the impeachment proceedings. It appeared that there would not be enough Senators opposed to President Johnson to make out a case. As Senator Willey, of West Virginia, was a Methodist, the influence of the Conference was brought to bear upon him, and he voted for the impeachment. Then they offered a resolution for an hour of prayer that they might ask God to cast out the President of the United States. Under these conditions, why ask the Senate of the United States to waste its time further? Why not turn President Johnson over to the Methodist Conference actin under the direct influence of the Almighty? one of their members saw they were in a very ticklish position. He called their attention to the fact that the Senate was under oath to decide the case under the law and the evidence, and that this resolution could only be interpreted as demanding that they violate that oath, and decide regardless of the law and the evidence, for it placed the Methodist Church above both. Bishop Simpson saw the point, and unctuously introduced another resolution praying "to save our Senators from error." This would take them out of a very embarrassing situation, and they had faith that God would understand them just the same. At the same time the white Methodists were in conference in Chicawo, the Negro members of that Church were in session in Washington. They also took up the question of President Johnson's impeachment. They did not bother God at all about it. They appealed first hand to the Senate to impeach him. It is needless to say these proceedings of the Methodists, white and black, did not please the President. Out of courtesy to his wife he had been attending their Church. Now he ceased going, and went to the Catholic St. Patrick's Cathedral to hear Father McGuire, who, he said, "cut out politics." He admired the Catholic Church "because of its treatment of the rich and poor alike. in the cathedral there were no high-priced pews and no reserved seats, the old woman with calico dress and poke bonnet sitting up high and being as welcome as the richest." (Plebeian and Patriot, b. 47,6.) Andrew Johnson died at his home in Tennessee, in 1875. just after taking his seat as United States Senator from that State. He had been a Mason, and the lodge to which he belonged conducted his funeral. ULYSSES SIMPSON GRANT Born, April 27, 1822. Died July 23, 1885. President, March 4, 1869 -- March 4, 1877. Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents The life of U.S. Grant, commanding general of the Union forces in the Civil War, was, in large part, tragic. He was graduated from the U.S. Military Academy, but his scholastic record at West Point was not brilliant. His career in the Mexican War was honorable, but he did not like the army. In the earlier 5O's he was sent to California, where, possibly because of the monotony of army life on the frontier, he took to excessive drinking, as a result of which he was obliged to resign. This habit grew on him, to the great detriment of himself and his family. The opening of the Civil War found him in Galena, Ill., a clerk in the leather store of his younger brothers. With great difficulty he obtained a commission as colonel of an Illinois regiment. Here he found his opportunity in middle life. From small- town clerk to commanding general and, eventually, to the Presidency, Was quite a stride for the unknown and almost penniless man of eight year's before. President Grant was wholly unacquainted with and without training in statecraft; he innocently became the victim of dishonest politicions, and his two administrations have passed into history as the most corrupt on record. He was obliged to bear some of the infamy of this, although it is generally agreed that Grant himself retained his integrity. He was as unfamiliar with business affairs as with polities, and innocently permitted his name to be associated with that of a sharper in a fraudulent banking enterprise. It collapsed, after victims in all sections of the country had been fleeced. General and Mrs. Grant, their children and other relatives were ruined financially in this debacle. An ex-President of the United States, the most successful general of modern times, he was thrown back into the poverty of earlier years and at the same time he had to endure the implied reflection upon his character. As though this were not enouoh, General Grant developed a cancer, and, after months of patient suffering, died. We do not believe the history of the world records a case more pathetic. While his health and life capitulated to disease and death, General Grant at no time surrendered his principles or his honor. He was more of a hero as he lay in the cottage at Mt. McGregor, than before Donelson, Vicksburg or in the Valley of Virginia. It has been erroneously maintained that General Grant was a Methodist. The fact is, he was not a member of any Church, and had not even been baptized. Once, while a cadet at West Point, he failed to attend chapel. For this he received eight demerits, and was placed under arrest. He tells of this incident in a letter written to his cousin, McKinsey Grifflith, September 22, 1839. He objected to being compelled to go to church, saying, "This is not republican." (Brown's 'Life of Grant,' p. 320.) Mrs. Julia Dent Grant was a Methodist, a member and attendant of the Metropolitan Methodist Church of New York City, after the Grant family made the metropolis their home, Her husband accompanied her, as many other husbands have done when their wives have been church members. Some men who do not dance accompany their wives to balls. Does this make them dancers? Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents The minister of this church was the Rev. J.P. Newman, D.D., afterwards a Methodist bishop. He was a lover of notoriety, and ever sought to have his name on the front page of the newspapers, as was demonstrated by the following incident. In 1869 there was a great contreversy in Utah over the subject of polygamy. The government was trying to suppress it, but the Mormons were defendinol, it and chief among their defenses was the plea that it was sustained by the Bible. The Rev. Newman traveled to Utah and challenged the Mormons to debate the question with him. His offer was accepted, and Elder Orson Pratt, one of the leading Mormon preachers, was selected to meet him. The Mormons were so jublant over the success of their champion that they issued the discussion in pamphlet form as a campain document, and for years circulated it as a justification of polygamy from a biblical standpoint. When I first visited Salt Lake City, in 1897, I bought a copy of this work at the church bookstore. From the time General Grant became seriously ill, in the spring of 1886, until his death, on July 23, the Rev. Newman devoted to him almost all his attention. He became a member of the family, leading in family prayer, and endeavoring to point out to the General the way of salvation. He made as inglorious a failure in this endeavor as he did in trying to convince the Mormons that the Bible did not sanction Polygamy. He did succeed, as W.E. Woodward says, in "making a fool of himself." We may well wonder why he was thus permitted to plague the dying man. General Chaffee, one of whose daughters General Grant's son married, enlightens us, in the following words: "There has been a good deal of nonsense in the papers about Dr. Newman's visits. General Grant does not believe that Dr. Newman's prayers will save him. He allows the doctor to pray simply because he does not want to hurt his feelings, He is indifferent on his own account to everything." General Chaffee had formerly been a senator from Colorado, was with Grant frequently during his illness and knew whereof he spoke. A contemporary journalist said: "His acceptance of the effusive and offensive ministrations of the peripatetic preacher was probably due as much to his regard for the feelings of his family and his tolerance of his ministerial friend as to any faith in religion. All the press can gather now about his religious belief is filtered through Dr. Newman, and must, therefore, be largely discounted." To what extent this writer is telling the truth will appear hereafter. Yet, the Rev. Newman had a reason of his own for being there and he was candid enough to tell it. It was not to save from hell the soul of the man who had witnessed so much death, destruction and carnage on the field of battle. He said, "Great men may gain nothing from relegion, but religion can gain much from great men," In other words he was there to obtain publicity for his Church and for himself. Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents When Stephen A. Douglas, Lincoln's great opponent, who, like General Grant, was not a church member, lay dying in Chicage, Mrs. Douglas, who was a devout Roman Catholic, called in Bishop Duggan, of that Church, to see her husband. Wives who are religious naturally think their husbands ought to be the same, so we can account for the attitude of Mrs. Douglas and Mrs. Grant. The Bishop asked Senator Douglas whether he had ever been baptized according to the rites of any Church. "Never," replied the Senator. "Do you wish to have mass said after the ordinances of the holy Catholic Church?" inquired the Bishop. "No, sir," was the prompt reply. "When I do, I will communicate with you freely." The next day Mrs. Douglas again sent for the Bishop. Coming to the Senator's bedside, he said: "Mr. Douglas, you know your condition fully, and in view of your dissolution, do you desire the ceremony of extreme unction to be performed?" "No," replied the dying man, "I have no time to discuss these things now." The Bishop left the room, as any other clergyman who was also a gentleman would have done. The Rev. Dr. Newman, however, was a sticker. When he found that General Grant had never been baptized, he did not ask permission to perform the rite. While Grant was asleep, he took a pan of water and sprinkled him. He was determined that General Grant should go to heaven, in spite of himself. The reverend doctor frequently questioned General Grant, hoping that in his replies he would say something that would commit him to the Methodist faith. When he refused to do this, Dr. Newman put words into Grant's mouth which he never uttered. Once he quoted him as saying: "Three times have I been in the valley of the shadow of death, and three times have I returned thither." Mark Twain called the attention of the public to this misrepresentation, saying the General always spoke in plain, blunt language and never used figures of speech. Mark Twain was a personal friend of the General, frequently called on him while he was sick, and was the publisher of his Memoirs after his death. Fortunately, we know just what Grant did say. It was true that his life was despaired of three times and he later recovered. The last time, he was revived by the physicians with the aid of brandy. General Adam Badeau, an old personal friend, who was on his staff during the war, was present at the time and gives the exact facts, and the exact words uttered: "At this crisis he did not wish to live. 'THE DOCTORS ARE RESPONSIBLE THREE TIMES,' HE SAID, 'FOR MY BEING ALIVE, AND -- UNLESS THEY CAN CURE ME -- I DON'T THANK THEM.' He had no desire to go through the agony again. For he had suffered death; be had parted with his family; he had undergone every physical pang that could have come had he died before the brandy was administered." (Badeau's 'Grant in Peace,' p. 450.) Quite a difference between these words and those attributed to him the Rev. Newman, who interpolated three times have I been in the shadow of death," and "three times have I returned thither," to give the incident a dramatic effect and a pious air. Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents At another time Dr. Newman asked General Grant what was the supreme thought on his mind when death was so near? The answer was "The comfort of the consciousness that I have tried to live a good and honerable life." Would that all men could say this when they are about to leave this world, but it did not please the reverend doctor, nor did it please his friends, the religious press. The 'New York Independant' commented thus: "The honest effort 'to live a good and honerable life' may well be a source of comfort at any time, and especially so in the hour and article of death: and we see no impropriety in referring to it as such. But it would be a great mistake to make such an effort, or such a life, even though the best that any man ever lived, the basis on which sinners are to rest for their peace with God and their hope of salvation. Sinners are saved, if at all, through grace, and by the suffering and death of Christ, and upon the condition of their repentance toward God, and faith in the Lord Jesus Christ. This is the gospel plan of salvation as Christ himself taught it and the Apostles preached it. There is no other plan known to the Bible. "Great men and small men viewed simply as men, as subjects of the moral government of God, and as sinners, stand at a common level in respect to their wants and the method of their relief; and they must alike build their hopes on Christ." We will let the New York 'Commercial Advertiser' tell the story of General Giant's death, and the relation of the Rev. Dr. Newman to that event: "About 7:15 o'clock on the morning that Grant died Dr.Newman said he thought he would go over to the hotel and get a little breakfast. The physician warned him that a change might occur at any moment, and that he had better not go. He turned to Henry, the nurse, and asked his advice. Henry thought the General would live for an hour. so off went the Doctor and ate his breakfast. In the meantime, Dr. sands, who had left the cottage at 10 o'clock the previous evening in order to have a good night's rest, came back about 7:50, just in time. Dr. Newman was not so fortunate. After breakfast, he came up the path at so quick a rate, his arms waving, that he was short of breath. Dr. Shrady saw him coming, walked out, and said, 'Hush! he's dead.' The Doctor almost fell. His terrible disappointment was depicted on his face." The secular press did not hesitate to ridicule the Rev. Newman and call him a mountebank. Other religious journals criticised him, even more severely than did the 'New York Independent., The 'New York World' said: "Dr. Newman beautifully remarks that 'some of the last scenes of General Grant's death were pitiful and at the same time eloquent,' which is alike creditable to Dr. Newman's elocution and eyesight, since he witnessed these scenes from the breakfast table at the hotel some distance away from the cottage occupied by the general." Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents On the morning followinl, the General's death, the 'World' said: General Grant, as it would appear, had no settled convictions on the subject of religion. Having been interrogated during his last illiness on the question of religion, he replied that he had not given it deep study, and was unprepared to express an opinion. He intimated that he saw no use of devoting, any special thought to theology at so late a day, and that he was prepared to take his chances with the millions of people who went before him." The 'Christian Statesman' said: "It is not on record that he (Grant] spoke at any time of the Saviour, or expressed his sense of dependence on his atonement and mediation." The Nashville 'Christian Advocate,' a Methodist organ, rebuked Dr. Newman in these words: "Some ministers seem to have an incurable itch for claiming that all the men who have figured prominently in public life are Christians. Mr. Lincoln has almost been canonized, and General Grant has been put forward as possessing all the graces, though neither one of them ever joined the Church or made the slightest public profession of faith in Jesus. Has it (Christianity) anything to gain by decking itself with the ambiguous compliments of men who never submitted themselves to its demands? The less of all this the better. We are sick of the pulpit toadyism that pronounces its best eulogies over those who are not the real disciples of Jesus Christ." After General Grant's death, Dr. Newman issued, a statement filled with rhetoric and generalities. but he does not assert that the subject of his great solicitude acknowledged faith in Christ. That was further than he could go in safety. General Grant was a firm believer in separation of church and state, and had no patience with clerical interference with the government. In his 'Memoirs' (vol. 1, p, 213), he said: "No political party can, or ought to, exist when one of its corner- stones is opposition to freedom of thought. If a sect sets up its laws as binding above the state laws, whenever the two come in conflict, this claim must be resisted and suppressed at any cost. He was opposed to all types of religious interference with the public schools. In his speech before the Army of the Tennessee, delivered in Des Moines Iowa, in 1875, General Grant used these words, which are often quoted: "The free school is the promoter of that intelligence which is to preserve us as a nation. If we were to have another contest in the near future of our national existence, I prediet that the dividing line will not be Mason's and Dixon's, but between patriotism and intelligence on one side, and superstition, ambition and ignorance on the other. Let us all labor to add all needful guarantees for the more perfect security of FREE THOUGHT, FREE SPEECH AND FREE PRESS, pure morals, unfettered religious sentiments, and of equal rights and privileges to all men, irrespective of nationality, color or religion. Encourage free schools, and resolve that not one Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents dollar of money be appropriated to the support of any sectarian school. Resolve that neither the State nor nation, or both combined, shall support institutions of learning other than those sufficient to afford every child growing up in the land the opportunity of a good common education, unmixed with sectarian, pagan or atheistical tenets. Leave the matter of religion to the family altar, the Church, and the private schools, supported entirely by private contributions. KEEP CHURCH AND STATE FOREVER SEPARATE." Some persons said that General Grant was here attacking the Catholic schools. On this point, his friend, General Sherman, says, "The Des Moines speech was prompted by a desire to defend the freedom of our public schools from sectarian influences, and, as I remember the conversation which led him to write that speech, it was because of the clamor for set religious exercises in the public schools, not from Catholic but from Protestant denominations." (Packard'S 'Grant's Tour Around the World,' p. 566.) General Grant believed that church property should be taxed the same as other property. In an annual message to Congress (1875), he used this language: "In connection with this important question, I would also call your attention to the importance of correcting an evil that if permitted to continue, will probably lead to great trouble in our land before the close of the 19th Century. It is the acquisition of vast amounts of untaxed Church property. In 1850, I believe, the Church property of the United States, Which paid no tax, municipal or State, amounted to $87,000,000. in 1860 the amount had doubled. In 1870 it was $354,483,587. By 1900, without a check, it is safe to say this property will reach a sum exceeding $3,000,000,000. So vast a sum, receiving all the protection and benefits of the government, without bearing its proportion of the burdens and expenses of the same, will not be looked upon acquiescently by those who have to pay the taxes. In a growing country, where real estate enhances so rapidly with time as in the United States, there is scarcely a limit to the wealth that may be acquired by corporations, religious or otherwise, if allowed to retain real estate without taxation. The contemplation of so vast a property as here alluded to, without taxation, may lead to sequestration without constitutional authority, and through blood. I would suggest the taxation of all property equally." Two weeks before he died, General Grant wrote the following note, addressed to his wife, which was found on his person after his death: "Look after our dear children and direct them in the paths of rectitude. It would distress me far more to think that one of them could depart from an honorable, upright, and virtuous life than it would to know that they were prostrated on a bed of sickness from which they were never to arise alive. They have never given us any cause for alarm on this account, and I trust they never will. With these few Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents injunctions and the knowled@e I have of your love and affection and the dutiful affection of all our children, I bid you a final farewell, until we meet in another and, I trust, a better world. You will find this on my person after my demise." Here is shown no partiality for any creed, Church or religion. General Grant hoped for a future life, as do all religionists, and even some Agnostics. [NOTE: For the facts about the religions opinions of General Grant, I am largely indebted to 'Six Historic Americans,' by John E. Remsburg; to 'Grant in Peace,' by Adam Badeau, and to 'Meet General Grant,' by W.E. Woodward.] RUTHERFORD BIRCHARD HAYES Born, October 4, 1822. Died, January 17, 1893. President, March 4, 1877 -- March 4, 1881. While Rutherford Birchard Hayes was President of the United States, it was said by his enemies that he was ruled by his wife, who was, in fact, the Chief Executive. While this statement contained an element of truth, it grossly exaggerated the situation, particularly in regard to President Hayes' religious belief. As is well known, Mrs. Lucy Webb Hayes was a Methodist of the strictest type. When she took charge of the White House, cards, dancing, and low neeked dresses were banished. Wine and liquors disappeared from the table -- even the glasses in which they had been served were put out of sight. The Discipline of the Methodist Church prevailed. Yet the good lady was unable to convince her husband of the superiority of the doctrines of John Wesley, for President Hayes was not a Methodist, held views contrary to the Discipline, and was not a member of any Church. Many persons were astonished when President Hayes' Biography was published, and the real facts of his religious views given to the world. The mother of President Hayes was a Presbyterian. He attended Kenyon College, where he had Episcopalian instructors, but his biographer, Charles Richard Williams, says: "While he felt himself to be a Christian in all essential respects, he never united with any Church. There were declarations of belief in the orthodox creeds, that he could not conscientiously make." (Vol. 2, p. 435.) In his Diary (May 17, 1890), he states his position: "I am not a subscriber to any creed. I belong to no Church. But in a sense satisfactory to myself, and believed by me to be important, I try to be a Christian and to help do Christian work." (P. 435.) Before his last sickness he said: "I am a Christian according to my conscience, in belief, not, of course, in character and conduct, but in purpose and wish: not, of course, by the orthodox standard. But I am content and have a feeling of trust and safety." (P. 437.) He read and admired Emerson, who was not orthodox but a Pantheist. From him he said he obtained "mental improvment, information and kept the mental faculties alert and alive." He Bank of Wisdom Box 926, Louisville, KY 40201 The Religious Beliefs of Our Presidents thought the Sage of Concord prepared us "for the inevitable, to be content at least for the time, and also for the future," and that he "developed and strengthened character." "How Emerson prepares one to meet the disappointmerts and griefs of this mortal life! His writings seem to me to be religion. They bring peace, consolation; that rest for the mind and heart which we all long for -- content." (pp. 433-434.) President Hayes was an admirer of the closing declaration of the will of Charles Dickens, which read: "I commend my soul to the mercy of God through our Lord and Saviour, Jesus Christ, and I exhort my dear children humbly to try to guide themselves by the teaching the New Testament in its broad spirit, and to put no faith in any man's narrow construction of the letter here, or there." (Dickens attended the old South Place Unitarian Chapel in Finsbury, London.) Hayes copied this in his Diary (p. 437), under date of March 13, 1892. Were President Hayes to be classified religiously, he might find a proper place among the Unitarians of the middle of the 19th Century. In writing of President Hayes, we cannot forbear, mentioning the case of D.M. Bennett; first, because it involved the President himself; second, it involved religion; third, it aroused great controversy in 1879; fourth, it is one of the noted cases in the Federal Reports. Bennett was a Freethinker and edited a Freethought, or, as Some preferred to call it, an "Infidel," weekly in New York City. He smote the popular orthodoxy of his time "hip and thigh." He also published many books and cheap tracts, all attacking the supernatural claims of Christianity. He had no pretensions to learning or literary ability. He was, however, thoroughly honest and earnest, and a "hard hitter." Quite naturally, such a journal would arouse the antipathy of orthodox religionists. The old tactics of suppressing by law those whose ideas one does not like were not out of vogue in the 1870's, nor are they today. The ultra Evangelicals sought a method to put this troublesome man Bennett out of business, As he was a small publisher with little capital, it was hoped that a prosecution followed by a term in prison would accomplish the object. Blasphemy laws were in existence, although they were unpopular; and there was also a law providing severe penalties for sending obscene matter through the Mails. This law was passed in 1873, just at the close of the congressional session. Attention was then called to the nature of the bill. Among other things it was pointed out that it could be utilized to throttle free press and penalize the discussion of legitmate questions upon which the people ought to be informed. This law was very flexable, and might, and did, result in the imprisonment of those who sent through the mails articles or literature that offended the prejudices of judge or jury. As further evidence of its flexibility, we can point to 84 other decisions. @@@@ Bank of Wisdom Box 926, Louisville, KY 40201