Discussion Questions

David Bercot praises Washington’s humility in stepping down from power (as general and after two presidential terms) and credits him with protecting American democracy—how does that admiration shape (or test) the way Christians evaluate a man’s “greatness” when his spiritual life appears barren? JumpstartAnother way to ask: Bercot admires Washington for giving up power and helping protect democracy. How should that affect how Christians decide if someone is truly “great” when their spiritual life seems empty?

Bercot argues that a private diary exposes “true inner feelings” more than speeches do; after noting the absence of prayer, Scripture, or spiritual reflection in Washington’s diary, what standard of evidence should Christians use before calling a public figure a “man of God,” and what kinds of evidence do we tend to accept too easily? JumpstartAnother way to ask: If diaries show a person’s real thoughts, what proof should Christians look for before calling a leader a “man of God”? What kinds of “proof” do we often accept too quickly?

The sample Sunday diary entries highlight weather reports, guests, and meals but no worship or spiritual concern; what do these entries suggest about Washington’s priorities, and how might our own calendars/journals/text histories read if someone evaluated our spiritual life the same way? JumpstartAnother way to ask: Washington’s Sunday diary notes food, guests, and weather but not worship. What does that suggest he cared most about, and what would our own records show about our spiritual life?

Bercot says Washington “rarely even attended church” in a particular period and that even when he did, he recorded no sermon content or worship reflection; what does this challenge in modern evangelical assumptions about what “counts” as a healthy Christian life—especially when someone is moral, admirable, and publicly respectful toward religion? JumpstartAnother way to ask: If Washington rarely went to church and didn’t write about sermons or worship, what does that say about what we think a “healthy Christian life” looks like? How does this challenge the idea that being moral and respectful toward religion is enough?

The chapter traces the Valley Forge prayer story to Parson Weems, who also invented the cherry-tree story and wrote after Washington died; why do you think Christians and Christian culture so readily embrace faith-promoting stories even when they are historically weak, and what does that reveal about what we want God to be doing in our nation? JumpstartAnother way to ask: Why do Christians often accept inspiring faith stories about famous people even when the history is shaky? What does that show about what we want to believe God is doing in our nation?

Weems contrasts “religious” Washington with “irreligious” Hamilton, and Bercot calls out multiple errors (Hamilton’s rank, Hamilton’s later spirituality, motives in the duel); what does this example reveal about the way moralistic storytelling can distort both history and theology, and where do you see similar distortions in Christian teaching today? JumpstartAnother way to ask: How does Weems’ inaccurate story about Hamilton show how “moral lessons” can twist both history and Christian teaching? Where do you see similar twisting in churches or Christian media today?

Weems claims Washington was a constant church attender who never let guests keep him from worship, but Bercot says Washington’s diary shows the opposite; how should Christians think about truth-telling when a false story seems to produce “good” results (patriotism, morality, reverence), and what might God’s character demand of us here? JumpstartAnother way to ask: If a false story seems to lead to “good” things like patriotism or morality, is it still wrong to spread it? What does God’s character say about truth-telling in that situation?

Bercot critiques Weems’ portrayal of Quaker Isaac Potts because it assumes Quakers avoid war only because they think there are no praying soldiers, then has Potts abandon nonresistance after seeing Washington pray; how does Bercot describe the real early “kingdom Christian” logic of nonresistance (Matthew 5:39–44), and what would it cost—practically—to hold that conviction as “tantamount to denying Christ” if abandoned? JumpstartAnother way to ask: How does Bercot explain early Christian nonresistance based on Matthew 5:39–44? What would it cost in real life to hold that belief, and why would giving it up be like denying Christ?

Bishop William White says he never saw Washington kneel in prayer in church and never heard him reveal religious opinions; combined with the Book of Common Prayer’s expectation of kneeling, what do these details suggest about Washington’s posture toward God, and how does this confront modern ideas that outward respectability equals inward devotion? JumpstartAnother way to ask: If Washington didn’t kneel or talk about his faith, what might that say about his attitude toward God? How does this challenge the idea that looking religious on the outside means real devotion inside?

Bercot ends by saying Washington showed “no more genuine trust in God” than most other colonists; what would “genuine trust in God” look like in measurable habits and choices (not slogans), and where might Christian nationalism—or the desire for “founding fathers” heroes—quietly replace that trust with something else? JumpstartAnother way to ask: What would real trust in God look like in daily habits and choices, not just words? How might Christian nationalism or hero-worship of the founders quietly replace that trust?