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The documents and speeches that shaped the United States. It is my hope that as you listen to these documents and speeches you will gain an appreciation of what our country was, what it is, and what it hopes to be.
The Government of the United States of America is not, in any sense, founded on the Christian religion. Those words are from the Treaty of Tripoli which was the first treaty between the United States and Tripoli (now Libya) to secure commercial shipping rights and protect American ships in the Mediterranean Sea from local Barbary pirates. The treaty is reiterating a freedom foundational to the United States, that finds expression in the First Amendment to the US Constitution.
Welcome to the Creating America Podcast, where we are reading through some of the documents and speeches that shaped the United States
I’m Will Sarris. I’m an actor and media professional and I’ve always loved the study of history. At one point I realized that often I know ABOUT various speeches and documents that shaped the history of the US, but I haven’t actually read them. Maybe you’re in the same position?
Well, I’m a voice actor, so here I hope I can not only read you the text, but make it come alive.
Many of these documents and speeches are well known, others you’ve probably never heard of. Some are inspirational, others will probably shock you.
As I have stated before, I’m interested in and have studied history over my lifetime, but I am not a historian. I won’t comment too much on these texts, other than to provide a little context. And I’ll try to point you to good historians who can help you out if you want to delve deeper.
Additionally, the country has always benefited from a diversity of opinions, and that should be reflected here. So I’ll try to bring you texts from many different sources when I can.
We’re proceeding somewhat chronologically through American history, but I’m sure I’ll miss a document of speech you want to hear. If you want to contact me, you can email CreatingAmericaPod@gmail.com and you can interact with me on social media. On Threads, Instagram and Facebook we are “Creating America Pod” and you can also contact me directly many apps. My handle is “williamsarris” one word. And you can subscribe on Patreon at patreon.com/williamsarris.
It is my hope that as you listen to these documents and speeches you will gain an appreciation of what our country was, what it is, and what it hopes to be.
The First Amendment to the United States Constitution is fairly short but very important. Many US Supreme Court cases have been argued and settled on what its words mean. As a reminder, we read the Bill of Rights (the first 10 amendments to the US Constitution) a few episodes ago. Here is the wording of the First Amendment again.
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.
5 basic freedoms. Freedom of worship, freedom of speech, freedom of the press, freedom of assembly and the ability to petition the government if wronged.
In this episode we’re going to look at the first freedom, that of worship. There are two clauses in the amendment, known as the Establishment Clause and the Free Exercise Clause.
In general the Establishment clause means that we as a nation do not have an official state religion. Congress, who makes the laws, cannot establish a state religion that must be followed. The Free Exercise clause states that a person cannot be compelled to worship in a specific way, or to worship at all if they choose not to.
In many of the colonies prior to the revolution one of the most prosecuted misdemeanors (or small crimes) was not attending the officially sanctioned church, generally the Church of England. If you were, say, a Baptist or a Methodist in Virginia you could pay a tax and be exempted from this rule, but if you didn’t attend the official church or pay the tax you could be put in the stocks.
This was felt by many to be an onerous thing. Why shouldn’t a person be allowed to exercise their religion in the way they saw fit? And if they had no religious inclination, why was that a problem either? After all many of those who had emigrated to the colonies had done so to escape religious persecution in England or their own country. The Enlightenment was in full swing, with new discoveries in science and other disciplines that were reshaping society. Most people living in the new United States felt people should be free to worship, or not, in the way they saw fit.
Some colonies did have some form of freedom of religion and the state church differed depending on the colony (the New England colonies were Puritan as opposed to Anglican) but the general rule held true. The Puritan’s in New England were famously more strict about people following their practices than the Church of England.
Into this, in 1801, steps my state… the State of Connecticut. The religious minority Baptists in the town of Danbury decided to write to the new President (Thomas Jefferson) to congratulate him on his election and probe a little to see if he shared their view that religious freedom should be protected. Connecticut at that time did not have a specific protection in its constitution regarding freedom of religion, and they were concerned about this. Here’s what they had to say.
The address of the Danbury Baptist Association in the State of Connecticut, assembled October 7, 1801.
To Thomas Jefferson, Esq., President of the United States of America
Sir, Among the many millions in America and Europe who rejoice in your election to office, we embrace the first opportunity which we have enjoyed in our collective capacity, since your inauguration, to express our great satisfaction in your appointment to the Chief Magistracy in the United States. And though the mode of expression may be less courtly and pompous than what many others clothe their addresses with, we beg you, sir, to believe, that none is more sincere.
Our sentiments are uniformly on the side of religious liberty: that Religion is at all times and places a matter between God and individuals, that no man ought to suffer in name, person, or effects on account of his religious opinions, [and] that the legitimate power of civil government extends no further than to punish the man who works ill to his neighbor. But sir, our constitution of government is not specific. Our ancient charter, together with the laws made coincident therewith, were adapted as the basis of our government at the time of our revolution. And such has been our laws and usages, and such still are, [so] that Religion is considered as the first object of Legislation, and therefore what religious privileges we enjoy (as a minor part of the State) we enjoy as favors granted, and not as inalienable rights. And these favors we receive at the expense of such degrading acknowledgments, as are inconsistent with the rights of freemen. It is not to be wondered at therefore, if those who seek after power and gain, under the pretense of government and Religion, should reproach their fellow men, [or] should reproach their Chief Magistrate, as an enemy of religion, law, and good order, because he will not, dares not, assume the prerogative of Jehovah and make laws to govern the Kingdom of Christ.
Sir, we are sensible that the President of the United States is not the National Legislator and also sensible that the national government cannot destroy the laws of each State, but our hopes are strong that the sentiment of our beloved President, which have had such genial effect already, like the radiant beams of the sun, will shine and prevail through all these States—and all the world—until hierarchy and tyranny be destroyed from the earth. Sir, when we reflect on your past services, and see a glow of philanthropy and goodwill shining forth in a course of more than thirty years, we have reason to believe that America's God has raised you up to fill the Chair of State out of that goodwill which he bears to the millions which you preside over. May God strengthen you for the arduous task which providence and the voice of the people have called you—to sustain and support you and your Administration against all the predetermined opposition of those who wish to rise to wealth and importance on the poverty and subjection of the people.
And may the Lord preserve you safe from every evil and bring you at last to his Heavenly Kingdom through Jesus Christ our Glorious Mediator.
Signed in behalf of the Association,
Neh,h Dodge
Eph'm Robbins The Committee
Stephen S. Nelson
This letter brought about one of the most famous phrases in Constitutional law (though the phrase doesn’t appear in the Constitution itself). President Jefferson wrote back to the Baptists confirming that he agreed with them, and confirming that indeed, the Federal government’s position was that it had no business establishing a state religion or prohibiting anyone from worshiping (or not) as they saw fit.
See if you can pinpoint this famous phrase in Jeffersons response to the Danbury Baptist Association.
Messrs. Nehemiah Dodge, Ephraim Robbins, and Stephen S. Nelson
A Committee of the Danbury Baptist Association, in the State of Connecticut.
Washington, January 1, 1802
Gentlemen, – The affectionate sentiment of esteem and approbation which you are so good as to express towards me, on behalf of the Danbury Baptist Association, give me the highest satisfaction. My duties dictate a faithful and zealous pursuit of the interests of my constituents, and in proportion as they are persuaded of my fidelity to those duties, the discharge of them becomes more and more pleasing.
Believing with you that religion is a matter which lies solely between man and his God, that he owes account to none other for his faith or his worship, that the legislative powers of government reach actions only, and not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature would "make no law respecting an establishment of religion, or prohibiting the free exercise thereof," thus building a wall of separation between Church and State. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties.
I reciprocate your kind prayers for the protection and blessing of the common Father and Creator of man, and tender you for yourselves and your religious association, assurances of my high respect and esteem.
Th Jefferson Jan. 1. 1802
Did you hear it? Let’s look at what Jefferson thought about religious freedom.
Jefferson addressed his views (and the history of religious life in Virginia) in 1784 in his famous book Notes on the State of Virginia. Notes on the State of Virginia is Thomas Jefferson's only full-length book, written in response to a French diplomat's questions about Virginia, and published in 1785. It serves as a comprehensive survey of the state's geography, natural history, laws, and society, while also revealing Jefferson's core beliefs on topics like slavery, religious freedom, education, and government, making it a key text for understanding his philosophy and the early American republic.
Here is his response to Query 17, which goes into the history of religious life in Virginia and his ideas about religious freedom. Though he is talking mostly about Virginia, and practices did vary across the colonies, it does give a window into the background of why the First Amendment protects freedom of religion.
The first settlers in this country were emigrants from England, of the English church, just at a point of time when it was flushed with complete victory over the religious of all other persuasions. Possessed, as they became, of the powers of making, administering, and executing the laws, they shewed equal intolerance in this country with their Presbyterian brethren, who had emigrated to the northern government. The poor Quakers were flying from persecution in England. They cast their eyes on these new countries as asylums of civil and religious freedom; but they found them free only for the reigning sect. Several acts of the Virginia assembly of 1659, 1662, and 1693, had made it penal in parents to refuse to have their children baptized; had prohibited the unlawful assembling of Quakers; had made it penal for any master of a vessel to bring a Quaker into the state; had ordered those already here, and such as should come thereafter, to be imprisoned till they should abjure the country; provided a milder punishment for their first and second return, but death for their third; had inhibited all persons from suffering their meetings in or near their houses, entertaining them individually, or disposing of books which supported their tenets. If no capital execution took place here, as did in New-England, it was not owing to the moderation of the church, or spirit of the legislature, as may be inferred from the law itself; but to historical circumstances which have not been handed down to us. The Anglicans retained full possession of the country about a century. Other opinions began then to creep in, and the great care of the government to support their own church, having begotten an equal degree of indolence in its clergy, two-thirds of the people had become dissenters at the commencement of the present revolution. The laws indeed were still oppressive on them, but the spirit of the one party had subsided into moderation, and of the other had risen to a degree of determination which commanded respect.
The present state of our laws on the subject of religion is this. The convention of May 1776, in their declaration of rights, declared it to be a truth, and a natural right, that the exercise of religion should be free; but when they proceeded to form on that declaration the ordinance of government, instead of taking up every principle declared in the bill of rights, and guarding it by legislative sanction, they passed over that which asserted our religious rights, leaving them as they found them. The same convention, however, when they met as a member of the general assembly in October 1776, repealed all acts of parliament which had rendered criminal the maintaining any opinions in matters of religion, the forbearing to repair to church, and the exercising any mode of worship; and suspended the laws giving salaries to the clergy, which suspension was made perpetual in October 1779. Statutory oppressions in religion being thus wiped away, we remain at present under those only imposed by the common law, or by our own acts of assembly. At the common law, heresy was a capital offence, punishable by burning. Its definition was left to the ecclesiastical judges, before whom the conviction was, till the statute of the 1 Elizabeth circumscribed it, by declaring, that nothing should be deemed heresy, but what had been so determined by authority of the canonical scriptures, or by one of the four first general councils, or by some other council having for the grounds of their declaration the express and plain words of the scriptures. Heresy, thus circumscribed, being an offence at the common law, our act of assembly of October 1777, gives cognizance of it to the general court, by declaring, that the jurisdiction of that court shall be general in all matters at the common law. The execution is by the writ De haeretico comburendo. By our own act of assembly of 1705, if a person brought up in the Christian religion denies the being of a God, or the Trinity, or asserts there are more Gods than one, or denies the Christian religion to be true, or the scriptures to be of divine authority, he is punishable on the first offence by incapacity to hold any office or employment ecclesiastical, civil, or military; on the second by disability to sue, to take any gift or legacy, to be guardian, executor, or administrator, and by three years imprisonment, without bail. A father's right to the custody of his own children being founded in law on his right of guardianship, this being taken away, they may of course be severed from him, and put, by the authority of a court, into more orthodox hands. This is a summary view of that religious slavery, under which a people have been willing to remain, who have lavished their lives and fortunes for the establishment of their civil freedom.
The error seems not sufficiently eradicated, that the operations of the mind, as well as the acts of the body, are subject to the coercion of the laws. But our rulers can have authority over such natural rights only as we have submitted to 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 does me no injury for my neighbour to say there are twenty gods, or no god. It neither picks my pocket nor breaks my leg. 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. Give a loose to them, they will support the true religion, by bringing every false one to their tribunal, to the test of their investigation. They are the natural enemies of error, and of error only. 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. Was the government to prescribe to us our medicine and diet, our bodies would be in such keeping as our souls are now. Thus in France the emetic was once forbidden as a medicine, and the potatoe as an article of food. Government is just as infallible too when it fixes systems in physics. Galileo was sent to the inquisition for affirming that the earth was a sphere: the government had declared it to be as flat as a trencher, and Galileo was obliged to abjure his error. This error however at length prevailed, the earth became a globe, and Descartes declared it was whirled round its axis by a vortex. The government in which he lived was wise enough to see that this was no question of civil jurisdiction, or we should all have been involved by authority in vortices. In fact, the vortices have been exploded, and the Newtonian principle of gravitation is now more firmly established, on the basis of reason, than it would be were the government to step in, and to make it an article of necessary faith. Reason and experiment have been indulged, and error has fled before them. It is error alone which needs the support of government. Truth can stand by itself. Subject opinion to coercion: whom will you make your inquisitors? Fallible men; men governed by bad passions, by private as well as public reasons. And why subject it to coercion? To produce uniformity. But is uniformity of opinion desireable? No more than of face and stature. Introduce the bed of Procrustes then, and as there is danger that the large men may beat the small, make us all of a size, by lopping the former and stretching the latter. Difference of opinion is advantageous in religion. The several sects perform the office of a Censor morum over each other. Is uniformity attainable? Millions of innocent men, women, and children, since the introduction of Christianity, have been burnt, tortured, fined, imprisoned; yet we have not advanced one inch towards uniformity. What has been the effect of coercion? To make one half the world fools, and the other half hypocrites. To support roguery and error all over the earth. 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. But every state, says an inquisitor, has established some religion. No two, say I, have established the same. Is this a proof of the infallibility of establishments? Our sister states of Pennsylvania and New York, however, have long subsisted without any establishment at all. The experiment was new and doubtful when they made it. It has answered beyond conception. They flourish infinitely. Religion is well supported; of various kinds, indeed, but all good enough; all sufficient to preserve peace and order: or if a sect arises, whose tenets would subvert morals, good sense has fair play, and reasons and laughs it out of doors, without suffering the state to be troubled with it. They do not hang more malefactors than we do. They are not more disturbed with religious dissensions. On the contrary, their harmony is unparalleled, and can be ascribed to nothing but their unbounded tolerance, because there is no other circumstance in which they differ from every nation on earth. 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. I doubt whether the people of this country would suffer an execution for heresy, or a three years imprisonment for not comprehending the mysteries of the Trinity. But is the spirit of the people an infallible, a permanent reliance? Is it government? Is this the kind of protection we receive in return for the rights we give up? Besides, the spirit of the times may alter, will alter. Our rulers will become corrupt, our people careless. A single zealot may commence persecutor, and better men be his victims. It can never be too often repeated, that the time for fixing every essential right on a legal basis is while our rulers are honest, and ourselves united. From the conclusion of this war we shall be going down hill. It will not then be necessary to resort every moment to the people for support. They will be forgotten, therefore, and their rights disregarded. They will forget themselves, but in the sole faculty of making money, and will never think of uniting to effect a due respect for their rights. The shackles, therefore, which shall not be knocked off at the conclusion of this war, will remain on us long, will be made heavier and heavier, till our rights shall revive or expire in a convulsion.
Jefferson’s words in his letter to the Danbury Baptists that there should be a “wall of separation between church and state” have had a profound influence on the interpretation of the first amendment by the government and the courts. In this country we are free to practice whatever religion we want to, including not practicing any religion. The country does not have a national church or religion, and though there is nuance in allowing religious expression in public life and at public government events, we should be grateful that we are not forced or coerced into attending a state church and are able to freely exercise our beliefs however we see fit.
Thanks for listening to this episode of Creating America, where we read the documents and speeches that shaped the United States as we know it today.
I’m Will Sarris, your host and narrator. This show is written and produced by me. If you like this podcast, please subscribe and rate the show and share it with your friends. I’ve also started a Patreon, patreon.com/williamsarris, where you can support this project, which is something I do on my own time. Anything you can contribute is appreciated! If you’d like to send in a comment or request that I read a speech or document you think I missed, the email is CreatingAmericaPod@gmail.com.
You can find the show on social media by searching CreatingAmerica, and you can find me there too. If you want to know more about what I do professionally, visit my website williamsarris.net.
Till next time!
Copyright 2026 William Sarris All rights reserved.