A Forgotten American Hero: Roger Williams

In America Christians, Muslims, Buddhists Jews, and atheists all coexist together. In places like Ireland where I am from the vast majority of people are Catholic or Protestant. There are other religious groups but they are a vanishing majority. However, here, there are hundreds if not thousands of religions. But amongst this anarchic free market of religions there is peace.

But before the founding of America, this peace was deemed to be a fantasy or wishful thinking about human nature. How could one possibly live alongside and cooperate with people who you disagree with about the greatest questions about creation, heaven, and God? Even if somehow we all didn’t kill each other, how are religious people meant to stick to their faith while people wave alternatives in their face and argue about the very foundations of your belief.

America today shows us that religious freedom is not only possible, but preferable to any alternative. One could even say freedom of religion is in fact, the only true way to salvation.

However, before America there were few examples of the pervasive freedom we experience today. Before and to some extent even during the Enlightenment, European rulers when bold enough and of a pious mind have often assumed the supremacy of their ideas on religion. So much so, that they believed they had the right to force others to not only follow their rules and customs, but compel them to believe in their preferred divine truths. Naturally this has led to countless conflicts, pogroms, and subjugations. Especially throughout the 16^th,17^th, and 18^th centuries, where Europe was the battleground for countless wars between Catholics and Protestants.

As Europe was engulfed by violence, some imagined a world where Catholics and Protestants could set aside their differences and live in peace. But even so their doctrines of religious freedom were limited. Even John Locke, a hero of liberalism theorized the limits of how much religious liberty ought to exist. Locke secured religious toleration amongst varying sects of Protestants but atheists and Catholics he believed were untrustworthy since atheists could supposedly not make a binding promise without religion and Catholics worship the pope over God.

Though Locke might be famous for his Letter Concerning Toleration, today I will be arguing, on the topic of freedom of religion there is much greater authority, the 17^th century Roger Williams, a staunchly religious and pious a Puritan minister and theologian, who dedicated his life fighting for the right of every single person to live according to their conscience and follow their own path to salvation. Whether they be Christians, Catholics, Muslims, Hindus, or even atheists.

Today, though Roger Williams, is one of history’s great defenders of freedom of religion, he is often relegated to obscurity in favour of the Enlightenment thinkers that came after his time. Unless you are from Rhode Island, the name Roger Williams might not be a familiar one. Some of you listening might know already know of Roger Williams the Founder of Rhode Island, but today I hope to convince you that he was not only the Founder of a colony, but a way of life that would come to make America truly great.

We don’t know exactly when Roger Williams was born, but historians generally agree it was sometime around 1603 in London. William’s father, James Williams was a tailor in Smithfield, not poverty stricken yet still humble origins. In London, the Williams resided in Smithfield, a place where it is likely the young Williams witnessed heretics being burned alive for their beliefs.

Before Williams was born, England had been a Catholic nation. However, in 1534, Henry VIII broke ties with the Catholic church and declared himself the supreme head of the church of England. After a brief reign from Henry’s successor, Queen Mary I took charge and made it her mission to restore Catholicism in England. During her reign nearly 300 Protestants were burned at the stake. After Mary the famous Queen Elizabeth took the throne. Unlike her predecessors she attempted to balance the interests of her subjects. During this time Calvinists came together and began advocating to purge church of its remaining Catholic features such as priestly hierarchies. They were labelled by their opponents as Puritans.

When Elizabeth died in 1603, Puritans were optimistic about the new king James and believed reform was imminent. Though tolerant at first, James loathed their stubbornness and constant pleas for reform, in the final years of his reign, James began officially persecuting the Puritans and enforcing religious conformity.

Though not a Puritan yet, the backdrop of William’s childhood was an environment hostile to any form of dissent. Roughly at the age of twelve while attending his parish in Smithfield, Williams was spotted vigorously taking notes on the sermon by the legal giant Edward Coke, one of the great champions of common law. Impressed by the young lad, Coke took on Williams as a scribe for his work at the infamous Star Chamber where heretics, dissenters, and anyone who threatened the status quo was hauled in front of judges with unfettered power to dole out horrific punishments. If Williams somehow did not see persecution in action before, now he had front row seats.

For his work, by 1624, Coke sponsored Williams higher education to become a minister, an opportunity that would have eluded him without Coke’s help. Williams was educated at Cambridge where he encountered professors with Puritan ideals. Upon graduating in 1629, Williams served as a chaplain for William Masham in Essex, a Puritan sympathizer. Though we cannot be 100% sure, by now, Williams had probably converted to Calvinism. While serving as a chaplain, Williams met a maidservant Mary Barnard the daughter of a clergyman. By December in 1629 the couple were married in the church of High Laver, where John Locke was eventually buried.

Though happily married the couple began to worry. King James was dead, but his son Charles I followed in his footsteps of enforcing religious conformity. Though many Puritans had hoped to see reforms in the church of England, this seemed like an increasingly unlikely event with Charles on the throne. Generally, Puritans put a great deal of value of their conscience, but in England with the noose tightening, something had to change. As England began to explore the new world of America, a new idea came. Puritans could leave and establish their own church far from spiritual tyranny.

In 1629 Puritan leaders met at Lincolnshire to discuss this bold idea with Williams in attendance. A year later at the port of Bristol alongside his wife Mary and twenty fellow Puritans, Williams boarded a ship named Lyon and set sail for the new world hoping to reach Massachusetts. While on board for two months, as Williams stared out at the ocean, he probably daydreamed of a place without inquisitions and tyrannical kings, where Williams and his fellow Puritans could freely worship without compromising their consciences.

In 1631, the Lyon landed at Nantasket, close to Boston. At first things went great for Williams, he was warmly received by the governor John Winthrop who welcomed him as a Godly minister. Impressed by his integrity, leaders of the Boston church offered Williams a position as an assistant pastor/​teacher. Though Boston’s church was the most prominent in the colony, Williams shockingly turned down the position. His reasoning? The Boston church had not yet renounced the Church of England.

Puritans possessed shared a distaste for the Catholic elements of the Church of England. However, many considered themselves part of England’s official state church and aimed for reform not revolution. But other Puritans like Williams believed the cruel reality was that any notions of reform would be quickly quashed. The solution was to establish their own congregations without hierarchies and free from centralized control. People like Williams were known as separatists. Many leaders of the colonies believed this was too radical of a position and needed to stay in the good graces of the powers back at England.

After publicly advocating for separatism, Williams and his wife travelled to the town of Salem where he found a separatist congregation more suited to his views. As time wore on, Williams began to doubt the commitment of his congregation to separatism. He decided to move 30 miles south to the colony of Plymouth, a bunch more dedicated to cutting ties with the Church of England. Even here Williams eventually left after two years but for not entirely clear reasons. The Plymouth Governor William Brewster stated that Williams had fallen into “strange opinions.” What those opinions were exactly is a mystery.

While at Plymouth, Williams had no congregation so he had to find a new way to support his family. To earn a living he established a trading post with the local native American tribes. While interacting with the natives Williams learned about their customs and languages in his own words, with a “Constant and Zealous desire.”

He developed what would become a life-​long admiration for the Natives, and unlike many of his fellow colonists, Williams considered them to be moral beings worthy of respect and dignity.

Williams returned to Salem in 1634 as a pastor and launched himself into the religious debates of the day over issues that seem a bit bizarre to us today like should women wear veils when praying? But what landed Williams in hot water with the authorities at first was his opinions on the natives.

If you listened to my previous episode on Bartelemo De Las Casas you will be aware that Europeans had very low assessments of Native Americans and mostly regarded them as barbaric and uncivilized. But Williams knew this was not true, he had traded and conversed with the Natives and endeavored to understand and cooperate with Natives more than most. Williams questioned the legal status of the land given by King Charles to the Bay Colony. Williams explained that previously land had belonged to the Natives, the king no matter how mighty was not commit “a sin of unjust usurpation upon others possessions.” He argued that kings being Christian did not give them special rights to take the possessions of non-​believers. What Williams said was dangerously close to treason as he had questioned the will of a king. Though William’s pamphlet was suppressed, he evaded legal charges, for now.

For better or worse, Williams was always willing to argue his point, even if it was deeply unpopular with his fellow colonists.

He protested against the Bay Colony’s requirement that all males over the age of sixteen had to swear an oath to both the colony and crown, this alone was fine, but the oath ended “so help me God.” Any oath taken under God for Williams was in essence a form of prayer. To compel every male pray in any particular manner violated the consciences of both believers and non-​believers alike.

Already suspicious of Williams and his views, the leadership of Massachusetts had their fears confirmed in 1635 when Williams began to argue that the civil authority, or in simpler terms, the state, had no authority in the interlinked realms of religion and conscience. The power of the state only extends over the bodies and goods of citizens, not their hearts or minds. At a time when the vast majority of Europeans believed that the state ought to support religion. Williams on the other hand viewed them as two distinct and separate entities with differing ends. The state secures safety and prosperity on this earth, while religion is about procuring a place in Heaven.

The General Court of Massachusetts began to survey Williams and constantly summoned him to espouse his possibly dangerous views for assessment. The General Court began to apply pressure on Williams by withholding the town’s request for more land until Williams was ousted. As the people of Salem began to turn against Williams his views solidified. Though the General Court offered him a chance to recant, he refused. Fearing him to be a dangerous mind, in 1635 the General Court voted to convict him of sedition and heresy, punishing Williams by banishing him for his supposedly “diverse, new, and dangerous opinions.”

Though brave, Williams was in a tough spot. He had a wife and child to support with another on the way. One option was returning to England but if his opinions caused his banishment in M, they would surely cause his execution if he returned to England. Though Williams was given six weeks to vacate his presence was nerve inducing, the General Court decided that Williams ought to be forced onto a ship back home. But Williams caught wind of this plan. When the authorities visited his home, he had seemingly vanished without a trace.

Braving what he called the “howling wilderness,” Williams spent a grueling fourteen weeks trudging through the bitter cold. Though kicked out by his supposed Christian brethren, Williams found was sheltered and aided by the natives who had great respect for the rare white man who did not view them as savages. Williams unlike his predecessors purchased land from the Indians, controversially without any sort of formal recognition from the king back in England. Showing the depth of William’s friendship, a native Sachem Canonicus didn’t take money from Williams and instead accepted gifts from Williams. Before dying the Canonicus asked to be buried with some of the gifts he had received. And the feeling was not one sided. Williams wrote that “when the hearts of my countrymen and friends failed me” Canonicus was the one who showed real Christian charity despite never reading scripture. If settlers had followed the example of Williams in their dealings with the Natives maybe the brutal subjugation and genocide of the natives might never have happened.

After finding a decent spot, Williams built a shelter. By 1637 his wife and children followed by friends and neighbors joined Williams. While William’s followers planted seeds and awaited their harvest the natives offered food to the weary settlers.

A year before William’s family’s arrival, an English Trader was killed and the John Winthrop, the governor of M believed the Narrangasets tribe was responsible. Williams, a long-​time friend of N interceded and convinced Winthrop this was not the case. However the blame was shifted to the Pequots as the people of M prepared for war. Williams intervened yet again and persuaded the N to join the fight against the Pequots. Though the N avoided war, the Pequots were attacked and subsequently slaughtered with any survivors being rounded up and sold into slavery.

As Providence grew in size, Williams ordered that “no man should be molested for his conscience.” Rhode Island became a safe haven for those fleeing religious persecution. Though Williams had established Providence confidently it was a house of cards. The town had no legal backing from the King, Parliament, or even M, at any moment, Williams dream of religious freedom could collapse without the right kind of legal backing. Still exiled from M, Williams was forced to take the longer route by setting sail from New Amsterdam (Now New York) to England. Williams set sail during the Summer of 1643.

Though Williams main goal was to secure a charter he also wished to print and publish some of his works while in London. Williams arrived to see England engulfed in a brutal civil war between the king and parliament. Though it seemed unlikely he would garner much attention for such a small settlement across the world, William’s puritan friends were now in positions of power. Normally charters were granted by a king, but as Parliament was at war with said king. Through some good old fashioned politicking, Williams secured a charter. Importantly, the government in William’s charter was one strictly limited to the civil sphere, religious freedom was not to be impinged.

While in England, Williams published multiple works but two stand out, Key+Bloody.

Continental Europe was perplexed by stories of the Native Americans and were hungry for information. Thanks to his extensive experience among the Natives, Williams published his first and most popular book, Key into the Language of America, a valuable resource of cultural anthropology. The English and Europeans in general thought of themselves as more civilized and more cultured than the savage natives. Williams endeavored to disprove this by showing the breadth and value of Native culture. Williams pointed out that the Natives had tonnes of expressions for hospitality and would often share anything they could to help others. Williams could personally attest to this fact. Unlike mental caricature many English had of Natives as wild and violent savages, Williams countered this, writing “there is a savor of civility and courtesy even among these wild Americans, both amongst them- selves and towards strangers.”

Williams affirmed that the Natives were not some sub-​species of humanity but part of it, explaining “Nature knows no difference, between Europeans and Americans blood, birth, bodies, etc., God having of one blood made mankind.” One of his lovely poetic expressions reads. “Boast not proud English, of thy birth and blood, Thy brother Indian is by birth as Good.” This meant that just like any other people, the natives have a right to religious freedom, a right that been trampled by what Williams called “monstrous and most inhumane conversions.”

Next Williams published a book with quite the lengthy title: The Bloody Tenent [Tenet] of Persecution for Cause of Conscience, discussed in a Conference be- tween Truth and Peace, Who, in all tender Affection, present to the High Court of Parliament (as the Result of their Discourse) these (amongst other Passages) of highest consideration. Mercifully known since as simply The Bloody Tenent of Persecution. Doesn’t exactly roll of the tongue. This work was a response to John Cotton a leading minister in Boston who argued against the radical religious freedom and separation of church and state that Williams advocated.

Unlike Cotton who argued for moral and religious conformity on a Puritan basis, Williams rejects the idea that people who wielded the power of the state should have a say in religious matters. Even if one’s preferred religion was the majority or in power Williams argues that persecution inflicts far more damage to the church than religious freedom ever could. Though advocates of persecution argued enforcing orthodox would ensure stability, Williams pointed out the obvious elephant in the room, the numerous religious wars across Europe. What he called, “the lamentable experiences of former and present slaughters.”

Williams makes the case that “true civility and Christianity may flourish in a state or kingdom, notwithstanding the permission of diverse and contrary consciences.” Williams made three core arguments relating to theology, politics, and practicality.

Theologically, persecution was an insult to Jesus Christ who spread Christianity not by the end of a sword but through persuasion, understanding, and love. Williams believed Christianity was at its best when it was a minority under the Romans, but once the emperor Constantine made the church a tool of the Roman Empire, as Williams states, “Christianity fell asleep in Constantine’s bosom.” Religion flourishes when coercion is absent.

Politically, Williams argued that a peaceful and civil society could exist without religious orthodoxy. God has endowed all humans with a sense of morality that allows for peaceful coexistence regardless of religion. After all, Williams had observed the Natives and their innate moral sense despite lacking Christian teachings.

But even if Williams was wrong about his political and religious argument, he was resolute that practically speaking, forcing people to believe simply does not work in reality. Persecution creates more violence than dissidents ever could, after all in England the persecution of the Puritans pushed many in the direction of civil war. But on a more fundamental level faith is about persuasion. For example, I may be able to with a gang of goons beat up anyone who doesn’t believe in my faith, but after the brawl, my vitcims bodies might be battered but their minds stand firm. Punching someone in the face does not change their fundamental beliefs surprisingly.

After receiving his charter and publishing his works, in 1644 Williams set sail to return to his people at Rhode Island. Upon returning to Rhode Island Williams was welcomed with open arms. Because of his consistent dedication and sacrifice, Williams was elected as chief officer of Rhode Island where he helped the tiny colony grow as more with “distressed consciences” came to live and worship without checking over their shoulders. Until 1647 Williams served tirelessly as chief officer uniting the dispirate settlements around the bay into a cohesive whole. The four small towns finally united as one and became the Colony of Rhode island and Providence.

By November 1651, Williams set sail alongside John Clarke back to England in an attempt to secure a more permenant charter. But England was in great turmoil following the civil war. After publishing some more books and doing the best he could, three years abroad provd too much for the weary Williams who returned home leaving Clarke in charge of attaining the charter which would take a lengthy ten years. Despite the long wait, this charter would affirm the idea religious freedom Williams had spent his life fighting for. The charter read “a most flourishing civil state may stand and best be maintained…with a full liberty in religious concernments.” It was music to Williams ears who finally achieved his goal of religious freedom for all.

But when Williams returned to Rhode Island initially he found a town fallen into disunity. Frustrated by his fellow Rhode Islanders short sightedness he wrote a famous letter to the Town of Providence which contributed towards his election as president, a position he held for three years before beginning his slow retreat from public life.

Sadly before his time on earth ended, Williams was heartbroken when King Philip’s War broke out in 1675 between the expansionist colonists and concerned native tribes, many of whom Williams had been close allies with. Despite being seventy years old, Williams was reluctantly elected captain of the Providence militia force.

After a storied life of adventure, exile, and triumph, Williams died at Providence in early 1683 after a long and selfless life. We don’t know when Roger Williams was exactly born or what he looked like. During his life there was not a single monument erected to Williams and even his grave lacks a headstone. But that does not mean Williams left no legacy, his life was a testament proving that people who fundamentally disagreed could come together and cooperate for the greater good. States like New Jersey and Carolina adopted charters that endorsed religious freedom along similar lines to Williams.

Williams is often forgotten, probably because the revolutionary superstars that would emerge from the American Revolution overshadowed his legacy. But before James Madison or Thomas Jefferson ever put pen to paper to defend religious freedom, Williams had shown in practice the result was not anarchy. While Williams quickly faded from public memory he had his admirers. For example, an 18^th-century historian Isaac Backus wrote that he knew of no one else during his time period “who acted so consistently and steadily upon right principles about government and liberty as Mr. Williams did.”

The separation of church and state, freedom of religion, and a broad culture of tolerance today are the gifts Williams helped create that now form a core part of the American identity. Looking around today in America we live in a world shaped by the moral vision of people like Williams, but at times the tolerance and patience he practiced seems to be in short supply. Many of the pilgrims and Puritans who came to America wanted liberty for themselves, Williams on the other hand wanted to share the gift of liberty with humanity as whole, whether the recipient was a Quaker, atheist, or Buddhist. Francis Weyland the president of Brown during the 19^th-century said of Williams, “there are some men, whose monuments are everywhere.” I think America’s religious pluralism today is a monument to people like Roger Williams who wouldn’t settle for freedom unless it was universal.