People familiar with Jefferson's deism, Unitarianism and enthusiasm for Bible study do not seem to appreciate the importance of his religious beliefs to his political beliefs.

Jefferson regarded Jesus as a moral guide rather than a divinity. In his unique interpretation of the Bible, he highlights Christ's ethical teachings, discarding the scriptures' supernatural elements, to reflect the deist view of religion.

In this original and illuminating book, Denise A. Spellberg reveals a little-known but crucial dimension of the story of American religious freedom—a drama in which Islam played a surprising role. In 1765, eleven years before composing the Declaration of Independence, Thomas Jefferson bought a Qur’an. This marked only the beginning of his lifelong interest in Islam, and he would go on to acquire numerous books on Middle Eastern languages, history, and travel, taking extensive notes on Islam as it relates to English common law. Jefferson sought to understand Islam notwithstanding his personal disdain for the faith, a sentiment prevalent among his Protestant contemporaries in England and America. But unlike most of them, by 1776 Jefferson could imagine Muslims as future citizens of his new country. Based on groundbreaking research, Spellberg compellingly recounts how a handful of the Founders, Jefferson foremost among them, drew upon Enlightenment ideas about the toleration of Muslims (then deemed the ultimate outsiders in Western society) to fashion out of what had been a purely speculative debate a practical foundation for governance in America. In this way, Muslims, who were not even known to exist in the colonies, became the imaginary outer limit for an unprecedented, uniquely American religious pluralism that would also encompass the actual despised minorities of Jews and Catholics. The rancorous public dispute concerning the inclusion of Muslims, for which principle Jefferson’s political foes would vilify him to the end of his life, thus became decisive in the Founders’ ultimate judgment not to establish a Protestant nation, as they might well have done. As popular suspicions about Islam persist and the numbers of American Muslim citizenry grow into the millions, Spellberg’s revelatory understanding of this radical notion of the Founders is more urgent than ever. Thomas Jefferson’s Qur’an is a timely look at the ideals that existed at our country’s creation, and their fundamental implications for our present and future.

Free-thinking Thomas Jefferson established the University of Virginia as a secular institution and stipulated that the University should not provide any instruction in religion. Yet over the course of the nineteenth century and into the early twentieth, religion came to have a prominent place in the University, which today maintains the largest department of religious studies of any public university in America. Given his intentions, how did Jefferson's university undergo such remarkable transformations? In God on the Grounds, esteemed religious studies scholar Harry Gamble offers the first history of religion’s remarkably large role—both in practice and in study—at UVA. Jefferson’s own reputation as a religious skeptic and infidel was a heavy liability to the University, which was widely regarded as injurious to the faith and morals of its students. Consequently, the faculty and Board of Visitors were eager throughout the nineteenth century to make the University more religious. Gamble narrates the early, rapid, and ongoing introduction of religion into the University’s life through the piety of professors, the creation of the chaplaincy, the growth of the YMCA, the multiplication of religious services and meetings, the building of a chapel, and the establishment of a Bible lectureship and a School of Biblical History and Literature. He then looks at how—only in the mid-twentieth century—the University began to retreat from its religious entanglements and reclaim its secular character as a public institution. A vital contribution to the institutional history of UVA, God on the Grounds sheds light on the history of higher education in the United States, American religious history, and the development of religious studies as an academic discipline.

The life and times of a uniquely American testament In his retirement, Thomas Jefferson edited the New Testament with a penknife and glue, removing all mention of miracles and other supernatural events. Inspired by the ideals of the Enlightenment, Jefferson hoped to reconcile Christian tradition with reason by presenting Jesus of Nazareth as a great moral teacher—not a divine one. Peter Manseau tells the story of the Jefferson Bible, exploring how each new generation has reimagined the book in its own image as readers grapple with both the legacy of the man who made it and the place of religion in American life. Completed in 1820 and rediscovered by chance in the late nineteenth century after being lost for decades, Jefferson's cut-and-paste scripture has meant different things to different people. Some have held it up as evidence that America is a Christian nation founded on the lessons of the Gospels. Others see it as proof of the Founders' intent to root out the stubborn influence of faith. Manseau explains Jefferson's personal religion and philosophy, shedding light on the influences and ideas that inspired him to radically revise the Gospels. He situates the creation of the Jefferson Bible within the broader search for the historical Jesus, and examines the book's role in American religious disputes over the interpretation of scripture. Manseau describes the intrigue surrounding the loss and rediscovery of the Jefferson Bible, and traces its remarkable reception history from its first planned printing in 1904 for members of Congress to its persistent power to provoke and enlighten us today.

Noted historian Barton sets the record straight on the lies and misunderstandings that have tarnished the legacy of Thomas Jefferson.

For over one hundred years, Thomas Jefferson and his Statute for Establishing Religious Freedom have stood at the center of our understanding of religious liberty and the First Amendment. Jefferson’s expansive vision—including his insistence that political freedom and free thought would be at risk if we did not keep government out of the church and church out of government—enjoyed a near consensus of support at the Supreme Court and among historians, until Justice William Rehnquist called reliance on Jefferson "demonstrably incorrect." Since then, Rehnquist’s call has been taken up by a bevy of jurists and academics anxious to encourage renewed government involvement with religion. In Religious Freedom: Jefferson’s Legacy, America’s Creed, the historian and lawyer John Ragosta offers a vigorous defense of Jefferson’s advocacy for a strict separation of church and state. Beginning with a close look at Jefferson’s own religious evolution, Ragosta shows that deep religious beliefs were at the heart of Jefferson’s views on religious freedom. Basing his analysis on that Jeffersonian vision, Ragosta redefines our understanding of how and why the First Amendment was adopted. He shows how the amendment’s focus on maintaining the authority of states to regulate religious freedom demonstrates that a very strict restriction on federal action was intended. Ultimately revealing that the great sage demanded a firm separation of church and state but never sought a wholly secular public square, Ragosta provides a new perspective on Jefferson, the First Amendment, and religious liberty within the United States.

Presents and analyzes the correspondence between the second and third U.S. presidents on religion and related themes from 1787 to 1826, assessing their views on the relationship between government and religion.

The definitive life of Jefferson in one volume, this biography relates Jefferson's private life and thought to his prominent public position and reveals the rich complexity of his development. As Peterson explores the dominant themes guiding Jefferson's career--democracy, nationality, and enlightenment--and Jefferson's powerful role in shaping America, he simultaneously tells the story of nation coming into being.

Already renowned as a statesman, Thomas Jefferson in his retirement from government turned his attention to the founding of an institution of higher learning. Never merely a patron, the former president oversaw every aspect of the creation of what would become the University of Virginia. Along with the Declaration of Independence and the Virginia Statute for Religious Freedom, he regarded it as one of the three greatest achievements in his life. Nonetheless, historians often treat this period as an epilogue to Jefferson’s career. In The Illimitable Freedom of the Human Mind, Andrew O’Shaughnessy offers a twin biography of Jefferson in retirement and of the University of Virginia in its earliest years. He reveals how Jefferson’s vision anticipated the modern university and profoundly influenced the development of American higher education. The University of Virginia was the most visible apex of what was a much broader educational vision that distinguishes Jefferson as one of the earliest advocates of a public education system. Just as Jefferson’s proclamation that "all men are created equal" was tainted by the ongoing institution of slavery, however, so was his university. O’Shaughnessy addresses this tragic conflict in Jefferson’s conception of the university and society, showing how Jefferson’s loftier aspirations for the university were not fully realized. Nevertheless, his remarkable vision in founding the university remains vital to any consideration of the role of education in the success of the democratic experiment.