Changes

==Early Life==

==Early Life==

Franklin was born on January 17, 1706 in [[Boston]], [[Massachusetts]] into a Puritan family.  His father was Josiah Franklin, a soap and candle maker, who was married twice and had 17 children.  Benjamin was home schooled, and was apprenticed at age 12 to his brother James Franklin, one of the first American printers.  James published ''[[New England Courant]]'' and it became Ben's first public forum for his essays, written under the pseudonym "Silence Dogood."  Ben, pretending to be a widow, wrote 14 essays in 1722.  The essays drew the anger of the local authorities, who prohibited James from publishing it, citing that it mocked religion.  Ben, now aged 17, left home and went to Philadelphia on his own.

Franklin was born on January 17, 1706 in [[Boston]], [[Massachusetts]] into a Puritan family.  His father was Josiah Franklin, a soap and candle maker, who was married twice and had 17 children.  Benjamin was home schooled, and was apprenticed at age 12 to his brother James Franklin (1697-1735), one of the first American printers.  James published ''[[New England Courant]]'' and it became Ben's first public forum for his essays, written under the pseudonym "Silence Dogood."  Ben, pretending to be a widow, wrote 14 essays in 1722.  The essays drew the anger of the local authorities, who prohibited James from publishing it, citing that it mocked religion.  Ben, now aged 17, was under legal obligation to his briother but broke with him, and ran away to Philadelphia on his own.<ref> Ben in 1733 visited his many relatives in Boston and reconciled with his brother, and when James died at the age of 38, Ben helped his wodow and took charge of James' oldest son.</ref>

==Philadelphia Printer ==

==Philadelphia Printer ==

===Almanack===

===Almanack===

In late 1732, he began writing and publishing ''Poor Richard's Almanack'', under the guise of "Poor Richard Saunders" and his wife, Bridget, both fictional characters.  The almanack provided useful information on the seasons while enlightening the reader with witty short sayings. Franklin had a knack for rewording and improving old proverbs in a wittier manner. The almanac appeared annually from 1732 to 1758.

In late 1732, he began writing and publishing ''Poor Richard's Almanack'', under the guise of "Poor Richard Saunders" and his wife, Bridget, both fictional characters.  The almanack provided useful information on the seasons while enlightening the reader with witty short sayings. Franklin had a knack for rewording and improving old proverbs in a wittier manner. The almanac appeared annually from 1732 to 1758.

==Marriage==

==Marriage==

In September 1730, Franklin entered a common law marriage with Deborah Read. No legal ceremony was possible because Deborah was still legally married; her husband had deserted to avoid paying a debt. Around this time, Franklin fathered an illegitimate son by an unknown woman; [[William Franklin]] was raised in his new household.  In 1732, his first son with Deborah, Francis died of smallpox at the age of 4, leading Franklin to become an advocate of vaccinations.  Sarah Franklin, who went by Sally, was born 11 years later in 1743.  

In September 1730, Franklin entered a common law marriage with Deborah Read. No legal ceremony was possible because Deborah was still legally married; her husband had deserted to avoid paying a debt. Around this time, Franklin fathered an illegitimate son by an unknown woman; [[William Franklin]] was raised in his new household.  In 1732, his first son with Deborah, Francis died of smallpox at the age of 4, leading Franklin to become an advocate of vaccinations.  Sarah Franklin, who went by Sally, was born 11 years later in 1743.  

Franklin helped create the Pennsylvania Militia, independent of the colonial government.  The repeated [[French and Indian Wars]] were a threat to the frontier, as the French based in Canada organized and armed Indians who raided the frontier settlements.  The government was controlled by the Penn family and the [[Quakers]], who refused to organize any military defense.  In November 1747, Franklin wrote ''Plain Truth'' advocating the creation of a defense force, since the government would not do so.  The pamphlet was enthusiastically received and Franklin organized the "Association" in 1747 to defend against attacks on settlements along the Delaware River. It was the first volunteer militia in Pennsylvania.  By the end of 1747 ten volunteer regiments, composed of 124 volunteer companies (designed to have 50-100 men each), had been raised. But the militia was organized only after long debate, much of which involved biblical comparisons and religious justifications from both supporters (including Franklin) and opponents of military preparedness. The debate foreshadowed the ultimate demise of Quaker rule in Pennsylvania, since the Quaker legislators realized their refusal to defend the colony meant they had to resign office.<ref> Barbara A. Gannon, "The Lord is a Man of War, The God of Love and Peace: The Association Debate, Philadelphia 1747-1748." ''Pennsylvania History 1998'' 65(1): 46-61. </ref>

Franklin helped create the Pennsylvania Militia, independent of the colonial government.  The repeated [[French and Indian Wars]] were a threat to the frontier, as the French based in Canada organized and armed Indians who raided the frontier settlements.  The government was controlled by the Penn family and the [[Quakers]], who refused to organize any military defense.  In November 1747, Franklin wrote ''Plain Truth'' advocating the creation of a defense force, since the government would not do so.  The pamphlet was enthusiastically received and Franklin organized the "Association" in 1747 to defend against attacks on settlements along the Delaware River. It was the first volunteer militia in Pennsylvania.  By the end of 1747 ten volunteer regiments, composed of 124 volunteer companies (designed to have 50-100 men each), had been raised. But the militia was organized only after long debate, much of which involved biblical comparisons and religious justifications from both supporters (including Franklin) and opponents of military preparedness. The debate foreshadowed the ultimate demise of Quaker rule in Pennsylvania, since the Quaker legislators realized their refusal to defend the colony meant they had to resign office.<ref> Barbara A. Gannon, "The Lord is a Man of War, The God of Love and Peace: The Association Debate, Philadelphia 1747-1748." ''Pennsylvania History 1998'' 65(1): 46-61. </ref>

===Opposes multiculturalism===

===Opposes multiculturalism===

Franklin had a vision of an ethnically homogeneous America, and so he had negative views on the large and expanding German community in Pennsylvania (usually called the "Pennsylvania Dutch.")  Franklin's first contacts with the Pennsylvania Germans concerned business. In 1731 he printed two books in German for German Baptists; he also printed into pamphlet form a letter from Conrad Weiser, an Indian negotiator, to Christopher Sauer, a German-language publisher. However, in from the late 1740s into the 1750s, Franklin believd that the Germans could not be assimilated into Englishmen and thus would always be aliens. He disliked the failure of the Germans to assimilate--they had their own language, religion and customs, and showed no interest in becoming like Englishmen or in joining the militia.  In "The Increase of Mankind" (1751), Franklin expressed his opposition toward German settlers whom he ridiculed as "Palatine Boors". Despite Franklin's fears, German settlers helped secure the colony's borders against France's Indian supporters during the French and Indian War. Franklin's 1751 remarks came back to haunt him during the 1764 election to determine whether Pennsylvania would remain a proprietary colony or become a royal one (as Franklin advocated) when Franklin's opponents used his comments about the German colonists to defeat his position. Franklin kept silent about the Germans, who were mostly neutral during the revolution. Franklin and the Germans finally were reconciled in 1787 when Franklin College (now Franklin and Marshall College), established to promote an accurate knowledge of the German and English languages, was named in his honor by the Germans.<ref> John B. Frantz, "Franklin and the Pennsylvania Germans" ''Pennsylvania History'' 1998 65(1): 21-34. 0031-4528</ref>   

Franklin had a vision of an ethnically homogeneous America, and so he had negative views on the large and expanding German community in Pennsylvania (usually called the "Pennsylvania Dutch.")  Franklin's first contacts with the Pennsylvania Germans concerned business. In 1731 he printed two books in German for German Baptists; he also printed into pamphlet form a letter from Conrad Weiser, an Indian negotiator, to Christopher Sauer, a German-language publisher. However, in from the late 1740s into the 1750s, Franklin believd that the Germans could not be assimilated into Englishmen and thus would always be aliens. He disliked the failure of the Germans to assimilate--they had their own language, religion and customs, and showed no interest in becoming like Englishmen or in joining the militia.  In "The Increase of Mankind" (1751), Franklin expressed his opposition toward German settlers whom he ridiculed as "Palatine Boors". Despite Franklin's fears, German settlers helped secure the colony's borders against France's Indian supporters during the French and Indian War. Franklin's 1751 remarks came back to haunt him during the 1764 election to determine whether Pennsylvania would remain a proprietary colony or become a royal one (as Franklin advocated) when Franklin's opponents used his comments about the German colonists to defeat his position. Franklin kept silent about the Germans, who were mostly neutral during the revolution. Franklin and the Germans finally were reconciled in 1787 when Franklin College (now Franklin and Marshall College), established to promote an accurate knowledge of the German and English languages, was named in his honor by the Germans.<ref> John B. Frantz, "Franklin and the Pennsylvania Germans" ''Pennsylvania History'' 1998 65(1): 21-34. 0031-4528</ref>   

==Religious Beliefs==

==Religious Beliefs==

Early in life, Franklin developed a love of reading. As he recalled in his autobiography, ''"From a child I was fond of reading, and all the little money that came into my hands was ever laid out in books. Pleased with the [[Pilgrim's Progress]], my first collection was of [[John Bunyan]]'s works in separate little volumes.  My old favorite author, Bunyan's Pilgrim's Progress ... has been translated into most of the languages of [[Europe]], and suppose it has been more generally read than any other book, except perhaps the [[Bible]]."''  

Early in life, Franklin developed a love of reading. As he recalled in his autobiography, ''"From a child I was fond of reading, and all the little money that came into my hands was ever laid out in books. Pleased with the ''[[Pilgrim's Progress]],'' my first collection was of [[John Bunyan]]'s works in separate little volumes.  My old favorite author, Bunyan's Pilgrim's Progress ... has been translated into most of the languages of Europe, and suppose it has been more generally read than any other book, except perhaps the Bible."''  

Franklin left behind the [[deism]] of his youth.  In a draft autobiography written mostly in 1771, nearly 20 years prior to his death, Franklin described how he came to deism as a teenager. He recalled that his ''"parents had early given me religious impressions, and brought me through my childhood piously in the Dissenting way. But I was scarce fifteen, when, after doubting by turns of several points, as I found them disputed in the different books I read, I began to doubt of Revelation itself. Some books against Deism fell into my hands; they were said to be the substance of sermons preached at Boyle's Lectures. It happened that they wrought an effect on me quite contrary to what was intended by them; for the arguments of the Deists, which were quoted to be refuted, appeared to me much stronger than the refutations; in short, I soon became a thorough Deist."'' <ref>http://etext.lib.virginia.edu/etcbin/toccer-new2?id=Fra2Aut.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=all The Autobiography of Benjamin Franklin, p.57</ref>

Franklin left behind the [[deism]] of his youth.  In a draft autobiography written mostly in 1771, nearly 20 years prior to his death, Franklin described how he came to deism as a teenager. He recalled that his ''"parents had early given me religious impressions, and brought me through my childhood piously in the Dissenting way. But I was scarce fifteen, when, after doubting by turns of several points, as I found them disputed in the different books I read, I began to doubt of Revelation itself. Some books against Deism fell into my hands; they were said to be the substance of sermons preached at Boyle's Lectures. It happened that they wrought an effect on me quite contrary to what was intended by them; for the arguments of the Deists, which were quoted to be refuted, appeared to me much stronger than the refutations; in short, I soon became a thorough Deist."'' <ref>http://etext.lib.virginia.edu/etcbin/toccer-new2?id=Fra2Aut.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=all The Autobiography of Benjamin Franklin, p.57</ref>

:''"As to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the system of Morals and His Religion, as he left them to us, the best the world ever saw, or is likely to see; but I apprehend it has received various corrupting Changes, and I have, with most of the present Dissenters in England, some doubt as to his Divinity; tho' it is a question I need not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Trouble. I see no harm in its being believed, if that belief has the good Consequence, as probably it has, of making his Doctrines more respected and better observed; especially as I do not perceive, that the Supreme takes it amiss, by distinguishing the Unbelievers in his Government of the world with any peculiar Marks of his Displeasure."'' <ref>http://personal.pitnet.net/primarysources/franklin-stiles.html</ref>

:''"As to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the system of Morals and His Religion, as he left them to us, the best the world ever saw, or is likely to see; but I apprehend it has received various corrupting Changes, and I have, with most of the present Dissenters in England, some doubt as to his Divinity; tho' it is a question I need not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Trouble. I see no harm in its being believed, if that belief has the good Consequence, as probably it has, of making his Doctrines more respected and better observed; especially as I do not perceive, that the Supreme takes it amiss, by distinguishing the Unbelievers in his Government of the world with any peculiar Marks of his Displeasure."'' <ref>http://personal.pitnet.net/primarysources/franklin-stiles.html</ref>

 

Franklin recognized that Christianity had positive effects on colonial society. Franklin befriended [[George Whitefield]], the best known evangelist of the [[First Great Awakening]]; Franklin printed Whitefield’s North American sermons. After one of Whitefield's sermons, Franklin noted the ''"wonderful...change soon made in the manners of our inhabitants. From being thoughtless or indifferent about religion, it seem'd as if all the world were growing religious, so that one could not walk thro' the town in an evening without hearing psalms sung in different families of every street."''<ref>The Autobiography of Benjamin Franklin, p.104-108; At the Constitutional Convention in 1787, Franklin proposed a prayer for divine intervention to aid the troubled proceedings.</ref>

Franklin admired [[George Whitefield]], who first visited the colonies in 1738 and played a major role in the [[First Great Awakening]].  Franklin saw Whitefield as a fellow intellectgual, but thought Whitefield's plan to run an orphanage in Georgia would lose money. Franklin published several of Whitefield's tract. He was intrigued and himself moved by Whitefield's ability to preach and speak with clarity and enthusiasm to crowds ranging in the thousands. Franklin was a ecumenist and approved of Whitefield's ability to appeal to members of many denominations.  Franklin was not moved by the Methodist evangelist's revivals, but did conclude that religiousity was a good thing for other people, so at the Constitutional Convention in 1787, he proposed a prayer for divine intervention to aid the troubled proceedings.. After one of Whitefield's sermons, Franklin noted the:

:"wonderful...change soon made in the manners of our inhabitants. From being thoughtless or indifferent about religion, it seem'd as if all the world were growing religious, so that one could not walk thro' the town in an evening without hearing psalms sung in different families of every street."<ref>''The Autobiography of Benjamin Franklin,'' p.104-108; Samuel J. Rogal, "Toward a Mere Civil Friendship: Benjamin Franklin and George Whitefield." ''Methodist History'' 1997 35(4): 233-243. 0026-1238 </ref>

==Fame==

==Fame==