Discussion Questions

David Bercot says John Adams “lived by very strong Christian convictions” in conduct (defending the British soldiers after the Boston Massacre, working for peace afterward), yet later rejected the Trinity and questioned miracles and hell; how should Christians weigh moral integrity and “Christian code” against doctrinal belief when deciding whether to call someone a Christian? JumpstartAnother way to ask: Adams often acted in a very moral, “Christian” way but later rejected key Christian beliefs. How should we balance good character and actions versus what someone believes when deciding if they are a Christian?

John Adams wrote to Jefferson, “The Ten Commandments and the Sermon on the Mount contain my religion”; what does it reveal about God—and about the gospel—when someone reduces Christianity to commandments and ethics, and where does that collide with the early Christian insistence on Jesus as Lord and Savior? JumpstartAnother way to ask: Adams said his religion was basically the Ten Commandments and the Sermon on the Mount. What gets lost about God and the gospel when Christianity is reduced to rules and good behavior instead of Jesus as Lord and Savior?

Adams mocks Calvinism by asking whether God created “innumerable millions just to make them miserable forever for his own glory”; how should a group respond to his moral revulsion—what in Scripture actually reveals God’s character here, and what parts of our inherited theology might be distorting it? JumpstartAnother way to ask: Adams was disgusted by the idea that God would create many people just to suffer forever. How should we respond to that reaction, and what does Scripture actually say about God’s character versus ideas we may have inherited?

Adams helped craft a Massachusetts Constitution that supported public worship through taxes and required senators and governors to be “of the Christian religion”; how would the early Christians (who rejected coercion and state religion) have viewed this use of government to promote Christianity, and what does it expose about the temptation to confuse “public good” with “kingdom of God”? JumpstartAnother way to ask: Adams supported laws that used taxes to support worship and required leaders to be Christian. How might the early Christians, who rejected forced religion, view that, and how can “public good” get confused with the “kingdom of God”?

Benjamin Franklin praised Jesus’ moral system as “the best the world ever saw,” yet admitted doubts about Christ’s divinity and said he saw “no harm” in people believing it if it produced good consequences; how does that instrumental view of doctrine challenge modern evangelical assumptions that “right beliefs” matter mainly for personal salvation? JumpstartAnother way to ask: Franklin loved Jesus’ moral teaching but wasn’t sure Jesus was divine and thought belief was fine if it led to good results. How does that “belief is useful” view challenge the idea that right doctrine mainly matters for personal salvation?

Franklin recounts being emotionally moved by Whitefield into giving away his entire pocket of money, yet says Whitefield prayed for his conversion and “never had the satisfaction of seeing his prayers answered”; what does this story suggest about persuasion, spiritual influence, and the difference between being affected by Christian ministry and actually surrendering to Christ? JumpstartAnother way to ask: Franklin was moved by Whitefield’s preaching and gave away all his money, but he never became a Christian. What does this show about the difference between being emotionally influenced by ministry and truly surrendering to Christ?

Franklin “called in the aid of religion” by proposing a public fast to seek God’s blessing on military defense; what does this reveal about how some founders treated God (as moral governor and helper), and how does that compare with the early Christian reluctance to blend prayer with preparation for violence? JumpstartAnother way to ask: Franklin suggested a public fast to ask God to help in military defense. What does this show about seeing God as a helper for national goals, and how does it compare to early Christians being cautious about mixing prayer with preparing for violence?

Bercot says Madison opposed government support of Christianity not primarily from “two kingdoms” conviction but from “little regard” for Christianity, citing his resistance to mentioning Jesus in Virginia’s religious liberty bill and his objections to congressional chaplains; what evidence in the quotes makes Madison look principled versus hostile, and how do we discern motives when someone uses “religious freedom” language? JumpstartAnother way to ask: Bercot says Madison opposed government support of Christianity more from lack of faith than from principle. What in Madison’s words makes him seem principled versus hostile, and how can we tell someone’s motives when they use “religious freedom” language?

Bercot remarks, “I agree with Madison about the need to separate these two kingdoms… but he and I are at opposite spectrums,” and adds that governments “should at least recognize God as the ruler of the universe”; what does God actually intend for the relationship between earthly governments and His church, and where might Christians today be seeking a recognition that sounds spiritual but functions as control or validation? JumpstartAnother way to ask: Bercot agrees with separating church and state but still thinks governments should recognize God. What does God want the relationship to be between governments and the church, and when might Christians be seeking “recognition” that is really about control or approval?

Near the end Bercot concludes that all these men shared one trait: “their country meant more to them than their religious beliefs,” shown by killing fellow “conventional Christians,” killing fellow deists, and partnering politically across belief lines; where do you see that same hierarchy of loyalties in modern Christianity (especially in how we define “good Christians” by politics), and what specific changes would it require to put allegiance to Jesus above nation in practical decisions? JumpstartAnother way to ask: Bercot says these men valued their country more than their faith. Where do you see that today—like judging “good Christians” by politics—and what would need to change to put loyalty to Jesus above loyalty to the nation in real decisions?