Free Thomas Jefferson's Qur'an: Islam and the Founders by Denise A. Spellberg

Can Be Saved: Religious Tolerance and Salvation in the Iberian Atlantic World
(New Haven: Yale University Press, 2008), 1–13. Origen believed “that the Jews were a wicked nation of deicides who deserved to suffer”; see Marvin Perry and Frederick M. Schweitzer, eds.,
Antisemitic Myths: A Historical and Contemporary Anthology
(Bloomington: University of Indiana Press, 2008), quote on 5.
    4. Ginzburg,
Cheese
, 92–95.
    5. Many general histories of European religious toleration include sporadic references to Muslims (or Turks), but no single history of these ideas exists. This chapter is an initial but not a fully inclusive attempt to survey the varied roots of these ideas. See, for disparate examples: Henry Kamen,
The Rise of Toleration
(London: Weidenfeld and Nicolson, 1967), 65, 74, 78, 100, 116, 126–27, 133, 178, 201; Perez Zagorin,
How the Idea of Religious Toleration Came to the West
(Princeton: Princeton University Press, 2003), 2, 7–8, 265, 279, 287; and the classic Joseph Lecler,
Toleration and the Reformation
, trans. T. L. Westow, 2 vols. (New York: Association Press, 1960) 1:74–78, 87, 107–8, 111, 137, 161, 175, 220, 239, 420; 2:38–39, 53, 72–76, 104, 109, 182, 198, 369, 401, 458, 463. I do not treat, for example, John Goodwin (1594–1665), an Englishman who supported “full liberty of conscience to all sects, even Turks, Jews, Papists,” in 1644, the same year as Roger Williams; see Kamen,
Toleration
, 178; Lecler,
Toleration
, 2:458. John Marshall devotes two chapters to the importance of toleration discourse about Muslims and Jews; see John Marshall,
John Locke, Toleration and Early Enlightenment Culture: Religious Intolerance and Arguments for Religious Toleration in Early Modern and “Early Enlightenment” Europe
(Cambridge: Cambridge University Press, 2006), 371–95, 593–617. For a study of “sympathetic” views of early Islamic history as a discourse in support of religious toleration for Christian dissenters and in opposition to the English government that he terms “Islamic Republicanism,” see Humberto Garcia,
Islam and the English Enlightenment, 1670–1840
(Baltimore: Johns Hopkins University Press, 2012), xi–59. However, much support for the toleration of Muslims does not conform at all to the pattern of “Islamic Republicanism.” Many who embraced Deism and Unitarianism, such as John Locke and Joseph Priestley, would be castigated as Muslims. John Locke’s borrowing of a key precedent for the toleration of Muslims from Edward Bagshaw may be found in Nabil Matar, “John Locke and the ‘Turbanned Nations,’ ”
Journal of Islamic Studies
2, no. 1 (1991): 68, 71.
    6. Norman Daniel,
Islam and the West: The Making of an Image
(Edinburgh: Edinburgh University Press, 1966), 18–192; Zachary Lockman,
Contending Visions of the Middle East: The History and Politics of Orientalism
(New York: Cambridge University Press, 2004), 36–37.
    7. Quoted in Benjamin J. Kaplan,
Divided by Faith: Religious Conflict and the Practice of Toleration in Early Modern Europe
(Cambridge: Belknap Press of Harvard University, 2007), 296, 294–330; Susan R. Boettcher, “Insiders and Outsiders,” in
Reformation Christianity
, ed. Peter Matheson (Minneapolis: Fortress Press, 2007), 242.
    8. Kaplan,
Divided by Faith
, 296. For a discussion of the term “infidel” for Muslims, see “Infidel,”
Oxford English Dictionary
, 13 vols. (Oxford: Clarendon Press, 1970), 5:260; Zagorin,
Toleration
, 5–6.
    9. David Nirenberg,
Communities of Violence: Persecution of Minorities in the Middle Ages
(Princeton: Princeton University Press, 1996), 14–15, 200–49; Perry and Schweitzer,
Antisemitic Myths
, 2–3.
    10. Quoted in Kaplan,
Divided by Faith
, 296.
    11. One of the first to combine tolerationist views toward Muslims and Jews in his work is Marshall,
John Locke, Toleration and Early Enlightenment Culture;
see chapters 12 and 19.
    12. I would like to thank my colleague Neil Kamil for his initial