Nope.
Richard Hildreth, the historian, in speaking of Jefferson's religious opinions, says:
"Jefferson's relations to the religious opinions of his country were somewhat peculiar. He believed, like Paine, in a personal God and a future life, but, like him, regarded Christianity, in the supernatural view of it, as a popular fable, an instrument for deluding, misgoverning and plundering mankind; and these opinions he entertained, as he did most others, with little regard to any qualifying considerations, and with an energy approaching to fanaticism. But he was no more inclined than were the New England Rationalists to become a martyr to the propagation of unpopular ideas. That he left to Paine and others of less discretion or more courage than himself." (History of the United States, vol. 5, p. 458 .)
"Jefferson seems to have considered himself excessively ill-treated by the clergy, who were constantly twitting him with his Infidel opinions." (Ibid, p. 461.)
You are mixing up “Christian” with organized “Christianity”.
Well, now we know what Mr. Hildreth (b. 1807 d. 1865 – is that the one?), apparently sometime historian, sometime journalist, sometime political theorist, thinks about Mr. Jefferson’s religious opinions. The question remains, what does Mr. Jefferson say about Mr. Jefferson’s religious opinions?
“. . . To the corruptions of Christianity I am, indeed, opposed; but not to the genuine precepts of Jesus himself. I am a Christian, in the only sense in which he wished any one to be; sincerely attached to his doctrines, in preference to all others; ascribing to himself every human excellence; and believing he never claimed any other. At the short interval since these conversations, when I could justifiably abstract my mind from public affairs, the subject has been under my contemplation. But the more I considered it, the more it expanded beyond the measure of either my time or information. In the moment of my late departure from Monticello, I received from Dr. Priestley, his little treatise of "Socrates and Jesus Compared." This being a section of the general view I had taken of the field, it became a subject of reflection while on the road, and unoccupied otherwise. The result was, to arrange in my mind a syllabus, or outline of such an estimate of the comparative merits of Christianity, as I wished to see executed by some one of more leisure and information for the task, than myself. This I now send you, as the only discharge of my promise I can probably ever execute. And in confiding it to you, I know it will not be exposed to the malignant perversions of those who make every word from me a text for new misrepresentations and calumnies.
“I am moreover averse to the communication of my religious tenets to the public; because it would countenance the presumption of those who have endeavored to draw them before that tribunal, and to seduce public opinion to erect itself into that inquisition over the rights of conscience, which the laws have so justly proscribed. It behooves every man who values liberty of conscience for himself, to resist invasions of it in the case of others; or their case may, by change of circumstances, become his own. It behooves him, too, in his own case, to give no example of concession, betraying the common right of independent opinion, by answering questions of faith, which the laws have left between God and himself.”
. . . . . Thomas Jefferson, letter to Doctor Benjamin Rush, April 21, 1803. The Writings of Thomas Jefferson, in 19 volumes, Memorial Edition, edited by Albert Ellery Burgh, Vol 10, pg 379
Certainly, Jefferson was an unconventional Christian in that he eschewed much of the formalism of any particular Christian sect and concentrated his thoughts on the actual words of Christ. His views were therefore “the result of a life of inquiry and reflection, and very different from that anti-Christian system imputed to me by those who know nothing of my opinions.” The experience of having views imputed to him that were very different from what he held, by people who knew nothing of his real opinions, appears to have continued unabated from his day to this present day.
In any case, Jefferson knew himself, and he was unequivocal on the issue of who he was and who he was not, as a letter to John Adams bears witness. Jefferson was not an atheist; he worshiped the Christian God (to Adams: ‘. . . the God whom you and I acknowledge and adore’). This is quite a blow to those who slander Jefferson as ‘Godless’ because his Christian doctrine was not the same as theirs, and therefore not entirely to their liking. It is equally a blow to those who are eager to declare Jefferson either Atheist or Deist in an effort to put distance between the Judeo-Christian tradition and the Anglo-American tradition of constitutional government. Jefferson not only makes clear his faith in Christianity, but also in what some would today call ID (Intelligent Design), but what I chose to identify simply as Creationism:
“. . . I think that every Christian sect gives a great handle to atheism by their general dogma, that, without a revelation, there would not be sufficient proof of the being of a God. Now one-sixth of mankind only are supposed to be Christians; the other five-sixths then, who do not believe in the Jewish and Christian revelation, are without a knowledge of the existence of a God! This gives completely a gain de cause to the disciples of Ocellus, Timaeus, Spinosa, Diderot and D'Holbach.
“The argument which they rest on as triumphant and unanswerable is, that in every hypothesis of cosmogony, you must admit an eternal pre-existence of something; and according to the rule of sound philosophy, you are never to employ two principles to solve a difficulty when one will suffice. They say then, that it is more simple to believe at once in the eternal pre-existence of the world, as it is now going on, and may forever go on by the principle of reproduction which we see and witness, than to believe in the eternal pre-existence of an ulterior cause, or Creator of the world, a Being whom we see not and know not, of whose form, substance and mode, or place of existence, or of action, no sense informs us, no power of the mind enables us to delineate or comprehend.
“On the contrary, I hold, (without appeal to revelation) that when we take a view of the universe, in its parts, general or particular, it is impossible for the human mind not to perceive and feel a conviction of design, consummate skill, and indefinite power in every atom of its composition. . The movements of the heavenly bodies, so exactly held in their course by the balance of centrifugal and centripetal forces; the structure of our earth itself, with its distribution of lands, waters and atmosphere; animal and vegetable bodies, examined in all their minutest particles; insects, mere atoms of life, yet as perfectly organized as man or mammoth; the mineral substances, their generation and uses; it is impossible, I say, for the human mind not to believe, that there is in all this, design, cause and effect, up to an ultimate cause, a Fabricator of all things from matter and motion, their Preserver and Regulator while permitted to exist in their present forms, and their regeneration into new and other forms.
“We see, too, evident proofs of the necessity of a superintending power, to maintain the universe in its course and order. Stars, well known, have disappeared, new ones have come into view; comets, in their incalculable courses, may run foul of suns and planets, and require renovation under other laws; certain races of animals are become extinct; and were there no restoring power, all existences might extinguish successively, one by one, until all should be reduced to a shapeless chaos.
“So irresistible are these evidences of an intelligent and powerful Agent, that, of the infinite numbers of men who have existed through all time, they have believed, in the proportion of a million at least to unit, in the hypothesis of an eternal pre-existence of a Creator, rather than in that of a self-existent universe. Surely this unanimous sentiment renders this more probable, than that of the few in the other hypothesis.”
. . . . . Thomas Jefferson, letter to John Adams, April 11, 1823, The Writings of Thomas Jefferson, in 19 volumes, Memorial Edition, edited by Albert Ellery Burgh, Vol 15, pg 425
Mr. Burgh’s splendid work of 19 volumes was not published until 1905 (and later), so I cannot entirely fault Mr. Hildreth for his failure to account for Mr. Jefferson’s own words in his assessment of Mr. Jefferson’s religious opinions. However, we should also note that many such writings as the above did exist and were available in his day to scholars such as Mr. Hildreth, even though they may not have been compiled in one convenient source.