Writing after the Enlightenment had concluded in America, Thomas Jefferson expressed his views of religion and Christianity with his document “Notes on Virginia.” In the opening paragraph, Jefferson declares that “reason and free enquiry are the only effectual agents against error” (160). He describes these two agents as the enemies of error, with the power to eviscerate all false beliefs from society. Jefferson argues that reason and free inquiry must exist in all facets of the government, citing the Roman government’s decision to allow free inquiry centuries earlier. As a result of this, Christianity was introduced in the tolerant empire, and it henceforth has thrived as a societal pillar. Continuing, Jefferson asserts that reason and free inquiry will not lead to uniformity, and that “difference of opinion is advantageous in religion” (161). Attempts to enforce uniformity by means of coercion have caused devastating effects at many points in history. Therefore, free enquiry must be permitted and encouraged, and reason, Jefferson argues, will naturally follow. If this system is followed in precise detail, the rights of each citizen will thereby be protected.

In penning his letter to Benjamin Rush, Jefferson declares that he formulated his views on religion as a “result of a life of inquiry and reflection,” echoing his sentiments from his Notes on Virginia document (163). He declares himself to be a Christian, meaning that he is “sincerely attached to his doctrines, in preference to all others” (163). Jefferson discusses the importance and primacy of conscious, something he believes is in harmony with the teachings of Jesus. He speaks of the importance of trying to attain “every human excellence,” and subsequently implies that all other myth based ascriptions are false forms of Christianity. His experiences of trying to live a model Christian life compel him to assemble a syllabus, outlining the comparative merits of Christianity. He does this by offering a comparative view of the Ethics of Philosophers, Jews, and Christians. To begin this document, Jefferson offers his analysis of the ethics of Greco-Roman philosophy, which he argues successfully “disturb(s) the tranquility of mind” (164). For this accomplishment, he applaudes the philosophers. However, in the field of developing duties to other people, Jefferson asserts that Greco-Roman philosophy is largely unsuccessful. They fail to emphasize the “circle of benevolence,” which is implicitly the path to living a Christ like life (164). Next, Jefferson discusses the Jews, analyzing that though they are monotheistic, or Deists in his words, they did not accurately understand the true character and qualities of the one true God. He calls Jewish Ethics before their reformation, “irreconcilable with the sound dictates of reason and morality,” rendering them incompatible with a just society. Finally, he evaluates Jesus and Christianity, first by acknowledging that there do exist some disadvantages for Christian doctrine. For example, Jesus himself never wrote anything. He also notes the argument that because Jesus lived only thirty-three years, he therefore did not present a complete set of morals. However, Jefferson continues to state that the system of morals provides by Jesus and promulgated by Christianity are in fact “the most perfect and sublime that has ever been taught by man” (165). He presents Jesus as a teacher and spiritual healer, claiming that he fixed the Jews’ view of God, “giving them juster notions of his attributes and government” (165). Jefferson then states explicitly that Jesus’ moral doctrines were and are far superior to the teachings of the philosophers and the Jews. The application of what Jefferson called “universal philanthropy” contributes to Jesus’ higher moral position (165). Additionally, Jesus’ teachings should be looked upon as authoritative due to his ability to push his scrutinies into the heart of each individual. Finally, Jefferson concludes his document with the assertion that Jesus taught “the doctrines of a future state,” and was unwavering in his insistence on furthering and promulgating these doctrines for all just societies (166).

Thomas Jefferson’s was clearly influenced by the Enlightenment ideas that preceded him. Trademark of the Enlightenment period was the importance of free thinking, and Jefferson echoed this sentiment with his belief that uniformity was impossible. He cites that the government must accept all religious faiths, and employ “reason and persuasion” in order to influence people to believe what is true (162). Clearly, Jefferson believes that there is a true faith, namely Christianity, but Jefferson contends that people must realize this truth on their own, rather than have it presented to them by force. This manner of thinking was clearly the result of Enlightenment influence, which stressed the importance of having a personal experience and relationship with God.