In Jefferson’s idea society, reason and free inquiry are used as “effectual agents against error” (160). He believes that by using reason and free inquiry, all false beliefs will be removed from society. To fully remove false beliefs, all facets of government must allow free inquiry. When the Roman government followed such a structure, Christianity was introduced to the empire. Because false beliefs had been removed, the society was able to accept Christianity and use it to build a better empire and society. Jefferson warns of uniformity and it’s devastating effects throughout history. He believes that differing opinions will help society and is actually advantageous to religion. Free inquiry must be promoted so that reason will naturally follow and with both in place, citizen’s right will be protected and the government will be fully free of false beliefs.

When writing to Benjamin Rush, Jefferson describes himself to be a true Christian, meaning that he is “sincerely attached to his doctrines” (163). To Jefferson, conscious was the most important and central teaching to Christianity. He refers to the false forms of Christianity to be myth based and praises all human excellence. When Jefferson compares Greco-Roman philosophers, Jews, and Christianity, he creates his syllabus. He finds the philosophers to be too inwardly focused. Their teachings are almost to the point of his understanding but destroy the tranquilities of one’s mind by being so unrestrained. The philosopher’s teachings lack the empathy that Jesus’ had. When analyzing the Jews, Jefferson finds that although they follow deism in the sense that they are monotheistic, they lack the understanding of a benevolent and caring God. Jesus was sent to teach the Jews a loving and humbling message of loving thy neighbor. This is how Jefferson also views Jesus, as a teacher. Although Jesus did not possess a full lifetime of morals, Jefferson views his as the most perfect. Because the Jew’s lacked the teachings of Jesus, theirs was not a wholly just society. By applying those teachings and using them authoritatively, a just society could be created and thus creating a doctrine that all future just societies could follow.

Jefferson’s views of equality and liberty within his writings reveal an enlightenment-influenced view of religion and Christianity. In his Notes on Virginia and his letter to Benjamin Rush, he encourages a government that seeks input and criticism to better itself. For this to happen, free inquiry must be utilized to its full extent. He promotes the separation of church and state and sites examples of its success in sustaining peace and order. Enlightenment thinking emphasizes having a personal relationship with God and is echoed in Jefferson’s belief that people should not be forced into finding their truths. He believes Christianity to be his true faith but understands the notion that people need to find their own truths. Jefferson fully promotes free inquiry and the positive influence it has on government and religion.

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.

In Jefferson’s only full-length book, Notes on Virginia, he states his true beliefs about societal issues. Jefferson states that both the mind and body are subject to the coercion of laws. Jefferson continues about the power of government, saying, “But our rulers can have authority over such natural rights only as we have submitted them. The rights of conscience we never submitted, we could not submit. We are answerable for them to our God. The legitimate powers of government extend to such acts only as are injurious to others. But it dies me no injury for my neighbor to say there are twenty gods, or no god” (page 160). Jefferson talks about the government’s role in the church and the injustices that often occur. Jefferson said, “If it be said, his testimony in a court of justice cannot be relied on, reject it then, and be the stigma on him. Constraint may make him worse by making him a hypocrite, but it will never make him a truer man. It may fix him obstinately in his errors, but will not cure them. Reason and free enquiry are the only effectual agents against error” (page 160). Jefferson goes into further depth about the corruption of leadership. He says, “Had not the Roman government permitted free enquiry, Christianity could never have been introduced. Had not free enquiry been indulged, at the aera of the reformation, the corruptions of Christianity could not have been purged away. If it be restrained now, the present corruptions will be protected, and new ones encouraged” (page 161). Jefferson explains the government as containing “fallible men; men governed by bad passions, by private as well as public reasons” (page 161). He explains the reasoning for the error-filled society that the government has built, saying, “And why subject it to coercion? To produce uniformity. But is uniformity of opinion desirable? No more than of face and stature” (page 161). Many people have suffered in the journey of Christianity trying to reach pure uniformity, and yet it is unknown if reaching that potential is even possible.

Jefferson futher explains his beliefs in detail in a letter to Benjamin Rush. Jefferson says, “To the corruptions of Christianity I am, indeed, opposed; but not to the genuine precepts of Jesus himself. I am a Christian in the only sense he wished any one to be; sincerely attached to his doctrines, in preference to all others; ascribing to himself every human excellence; and believing he never claimed any other” (page 163). Philosophers did a good job in creating precepts that relate to the people and the governments. They “embraced, indeed, the circles of kindred and friends, and inculcated patriotism…as a primary obligation…” (page 164). However, they lacked in creating “peace, charity and love to our fellow men, or embraced with benevolence the whole family of mankind” (page 164). Jews believed in one God, Deism. “But their ideas of him and of his attributes were degrading and injurious” (page 164). Jefferson believed they needed reformation. Jesus is described of being of poor condition and his education mull. He is also described as being meek, patient, firm, disinterested, and benevolent. He lived his life correct and innocent. Jesus wrote nothing himself and the recordings of his works are only from memory, and after much time after the event, recorded by the “ignorant men” who heard him preaching or saw his kindness. Jefferson claims that Jesus fell victim to jealousy of the altar and the throne. Jefferson believes the doctrine to be “defective as a whole, and fragments only of what he did deliver have come to us mutilated, misstated, and often unintelligible” (page 165). Jefferson says that Jesus created a system of morals that “would be the most perfect and sublime that has ever been taught by man” (page 165). Jefferson praises these morals. Jefferson states with approval of these four works of Jesus: 1. He corrected the Deism of the Jews, confirming them in their belief of one God, and giving them juster notions of his attributes and government. 2. His moral doctrines, relating to kindred and friends, were more pure and perfect than those of the Jews; and they went far beyond both in inculcating universal philanthropy, not only to kindred and friends, neighbors and countrymen, but to all mankind, gathering all into one family, under the bonds of love, charity, peace, common wants and common aids. A development of this head will envince the peculiar superiority of the system of Jesus over all others. 3. The precepts of philosophy, and of the Hebrew code, laid hold of actions only. He pushed his scrutinies into the heart of man; erected his tribunal in the region of his thoughts, and purified the waters at the fountain head. 4. He taught, emphatically, the doctrines of a future state, which was either doubted, or disbelieved by the Jews; and wielded it with efficacy, as an important incentive, supplementary to the other motives to moral conduct.

Jefferson’s view of Christianity is parallel to those that are Enlightenment-influenced because his viewpoint is founded on the belief of liberty and equality. Jefferson criticizes the government and seeks out for a change, including a lack of corruption and an acceptance of all religions and beliefs. Jefferson says in his Notes on Virginia, “Let us reflect that it is inhabited by a thousand millions of people. That these profess probably a thousand different systems of religion. That ours is but one of that thousand. That if there be but one right, and ours that one, we should wish to see the 999 wandering sects gathered into the fold of truth. But against such a majority we cannot effect this by force. Reason and persuasion are the only practicable instruments. To make way for these, free enquiry must be indulged; and how can we wish others to indulge it while we refuse it ourselves” (page 162). Jefferson reiterates his belief in the separation between church and state. He gives examples and explains that both Pennsylvania and New York are not tied down with a religious establishment and have still been very successful. They are deemed successful in the eyes of Jefferson because they have sustained peace and order. He goes on, saying, “They have made the happy discovery, that the way to silence religious disputes, is to take no notice of them. Let us too give this experiment fair play, and get rid, while we may, of those tyrannical laws. It is true, we are as yet secured against them by the spirit of the times” (page 162). Along with these beliefs, Jefferson also felt strongly about the blasphemy of superstition.