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Author Topic: America, Christianity, and the Culture War (Part I, II and III)  (Read 9273 times)
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« on: November 26, 2006, 11:58:16 AM »

Not only is this article/sermon about the current trends in America but it contains some excellant bits of the history of the United States.

America, Christianity, and the Culture War (Part I)
by Dave Miller, Ph.D. Published in the Apologetics Press :: Reason & Revelation

Editors’ Note: This article is the first installment in a three-part series based on a seminar that Dr. Miller conducts in his speaking travels—“The Silencing of God: The Dismantling of America’s Christian Heritage.”]

For 185 years, American culture was friendly toward Christianity. America was, in fact, considered a “Christian nation.” After all, America has never been considered an Islamic, Buddhist, or Hindu nation, even as it has never been a religionless nation. But for the last 50 years, sinister forces—from humanism, atheism, and evolution to social liberalism, pluralism, and “political correctness”—have been aggressive in their assault on the Christian religion. They have succeeded in gradually dismantling many of the moral and spiritual principles that once characterized society. America’s religious, moral, and spiritual underpinnings are literally disintegrating.

Indeed, America is at war! This war is far more serious and deadly than any physical conflict (like the Iraq war). America is fighting a spiritual culture war. Regardless of the surface issues, the central issue is—God. Make no mistake: America is in the throes of a life-and-death struggle over whether the God of the Bible will continue to be acknowledged as the one true God, and Christianity as the one true religion.

Now more than ever before, social and political liberals—from Hollywood to the University to the nation’s Capitol—are openly hostile toward God. Those who profess Christianity are facing the most perilous times ever faced in America. Every effort is being made to expunge references to God and Christianity from public life. Revisionist historians, liberal politicians, secularist educators, morally bankrupt entertainers, and activist judges, prodded by socialistic organizations like the ACLU (American Civil Liberties Union), AUSCS (Americans United for Separation of Church and State), and the NEA (National Educational Association), are feverishly reshaping our history, laws, and traditional way of life. [NOTE: The politically and socially liberal orientation of the NEA was demonstrated at its 2005 national convention with “its usual favoritism toward the gays and the feminists, hostility to parents, and support of liberal causes” (Schlafly, 2005).]

These sinister forces have mounted a massive, full-scale assault on traditional moral values. They are endeavoring to sanitize our society, cleansing it of its Christian connections. This conspiracy parades itself under the guise that the Founding Fathers and the Constitution advocated a “separation of church and state.” The clever ploy goes something like this: “The Founders intended for our political institutions and public schools to be religiously neutral; a strict church-state separation must be observed, with religion completely excluded from the public sector; any such religious references would constitute an illegal endorsement of religion by the government.” Thus, no references to God or Christianity in public settings must be allowed—whether in the government, the community, or the public school. This conspiratorial departure from the nation’s origins, which has been spouted incessantly for some 50 years, has thoroughly permeated the American population and will surely go down in history as one of the big myths perpetrated on a people. For all practical purposes, America has become an atheistic, secularized, pluralistic state. Even the pagan monarchies of world history at least allowed their polytheistic beliefs to be incorporated into public life.

For the last 50 years, in their orchestrated conspiracy to gain sanction for abortion, pornography, homosexuality, atheistic evolution, and a host of other evil, morally-bankrupt behaviors and beliefs, “first amendment rights,” “free speech,” “intolerance!,” and “censorship!” have been the whips that social liberals have used to beat, bully, and berate their opponents into silent submission. But let one person utter even one peep of disagreement, and suddenly the “compassionate” liberals begin spewing hate-speech and, ironically, become completely intolerant, mean-spirited, and insensitive!

Prior to the 1960s, when the Christian worldview thoroughly permeated American civilization, the anti-Christian forces demanded “equal time” and clamored for “freedom to express dissenting, alternative views.” They derided the moral majority by accusing them of using “Gestapo tactics” to suppress ideological opposition. But now that they, to a great extent, have had their way, free speech and open discussion in the free market of ideas is out the window and opposing views are swiftly squelched. Talk about Gestapo tactics. The anti-Christian forces in American society now exhibit the same intolerant mindset that has characterized totalitarian and communist regimes throughout history.

Undoubtedly, during the social ferment of the turbulent 1950s and 1960s, when subversive moral and religious ideologies began to assert themselves, one of the strategic mistakes made was permitting the instigators to redefine the historical terms and concepts as originally articulated by the architects of American civilization. “Free speech” was redefined to mean the right to practice and promote any and every idea or behavior that contradicted Christianity—no matter how immoral or depraved. Everything from burning or urinating on the flag to hardcore pornography came to be classified as “free speech,” while Christian resistance was considered “censorship.” The minority within America who has exhibited hostility toward God, the Bible, and Christianity have literally intimidated and coerced the majority into accepting, as justification for their outrageous stance, the backing of the Constitution. Yet, the historical evidence demonstrates that the Founders and Framers never would have countenanced the notion that “free speech” encompassed speech and behavior deemed immoral by Christian standards (see “Religion and the Founding...,” 2003).

We live in a time warp far removed from America’s origins. The Founders clearly believed that the initial existence and future survival of the Republic was heavily, if not exclusively, dependent on a perpetuated diffusion of the Bible and Christianity throughout society. Yet, for half a century, Americans have been pounded and prodded with the propaganda that public expressions of Christianity should not be allowed lest we “offend” those who do not share our Christian beliefs. Who could have ever imagined that the day could come that the practice of the Christian religion in a Christian nation would be deemed “insensitive”?


« Last Edit: November 26, 2006, 12:05:22 PM by Pastor Roger » Logged

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« Reply #1 on: November 26, 2006, 11:59:29 AM »

To illustrate the extent to which America has plummeted from its original heights, while a Federal judge was demanding that the Chief Justice of the Alabama State Supreme Court remove a Ten Commandments monument in Montgomery, Alabama (“Chief Justice...,” 2003), guess what was happening in California? A small marker was unveiled in Sacramento, California (Capitol Park) along the walkway of the California Veterans Memorial that reads: “In Honor of Gay, Lesbian, Bisexual, and Transgender Veterans Killed in Action” (Sanders, 2003). Gay-rights advocates hailed the memorial as the first such state-sanctioned landmark honoring homosexual war veterans.

Incredible! Honoring “gays” is praiseworthy, while honoring God is repugnant and unconstitutional. This scenario is a microcosm of what is happening all over the nation. Allusions to the God of the Bible are being systematically stripped from public life—from Christian symbols in city and county seals, to pre-game prayers after school, to the use of the Bible in jury deliberation rooms (see Palm and Krannawitter, 2004; Hume, 2005; Johnson, 2005).

Never mind the fact that the phrase “separation of church and state” is not even found in the Constitution! (Thomas Jefferson used the term in a private letter to reassure the Baptists that the government would not interfere in the free exercise of their religious beliefs [Jefferson, 1802]). In fact, labeling the phrase a “misguided analytical concept,” and noting “the absence of a historical basis for this theory of rigid separation,” the late U.S. Supreme Court Chief Justice William Rehnquist insightfully observed:

    It is impossible to build sound constitutional doctrine upon a mistaken understanding of constitutional history, but unfortunately the Establishment Clause has been expressly freighted with Jefferson’s misleading metaphor for nearly 40 years.... The “wall of separation between church and State” is a metaphor based on bad history, a metaphor which has proved useless as a guide to judging. It should be frankly and explicitly abandoned (Wallace v. Jaffree, 472 U.S. 38[1985], 92,106-107, emp. added).

Is it true that the Founding Fathers and the Constitution intended for Christianity to be kept out of the public sector? Did they desire that references to God, Christ, and the Bible be excluded from public life? Or were they, in fact, actually more concerned with preventing the government from interfering with public expressions of the Christian religion? Did they, themselves, appeal frequently to God in political and public settings? Did they (and their descendants for the first 180+ years), in fact, recognize and subscribe to the critical principle: “Blessed is the nation whose God is the Lord” (Psalm 33:12)? Indeed, they did. I invite you to consider but a small portion of the massive amount of available evidence from the withered roots of America’s forgotten heritage.
Political Documents

The Declaration

The Declaration of Independence is the premiere document that launched America as a new nation. Here is a quintessentially political document—a public expression of national concerns intended to articulate justification for declaring a separation from England. If the Founders intended to keep God out of national life, here was the perfect opportunity to manifest that intention. However, in this relatively brief document, they used the following phrases: “Nature’s God” (i.e., an 18th century way to refer to the God Who created nature), “all men are created equal” and “endowed by their Creator,” “appealing to the Supreme Judge of the world,” and “with a firm reliance on the protection of divine Providence” (The Declaration...). Astounding! The 56 signers of the Declaration of Independence, in risking their very lives, put their signatures to a political document that acknowledged and appealed to the God of the Bible four times! So much for their alleged insistence on “separation of church and state.”
The Federal Constitution

It is evident that the federal Constitution refrains from giving specific directives regarding Christianity. Why? The popular propaganda since the 1960s has been that “the irreligious Framers did not want the nation to retain any attachment to the Christian religion.” Such an assertion is a monstrous perversion of historical fact. The truth of the matter is that they were fearful of the potential interference by the federal government in its ability to place restrictions on the free exercise of the Christian religion. Consequently, they desired that the specifics of religion be left up to the discretion of the several states. However, we must not think for a moment that the federal Framers did not sanction the nation’s intimate affiliation with Christianity, or that they attempted to keep religion out of the Constitution. On the contrary, the Christian religion is inherently assumed and implicitly present in the Constitution. In fact, the United States Constitution contains a direct reference to Jesus Christ! Consider three proofs for these contentions (The United...).

First, consider the meaning of the First Amendment to the Constitution: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof....” We have been told that by “establishment of religion,” the Framers meant for the government to maintain complete religious neutrality and that pluralism ought to prevail, i.e., that all religions (whether Christianity, Islam, Buddhism, or Hinduism), though equally tolerated, must not be given any acknowledgement in the public sector. But such an outlandish claim is absolutely false. All one has to do is to go directly to the delegate discussions pertaining to the wording of the First Amendment in order to ascertain the context and original intent of the final wording (Annals of Congress, 1789, pp. 440ff.). The facts of the matter are that by their use of the term “religion,” the Framers had in mind the several Protestant denominations. Their concern was to prevent any single Christian denomination from being elevated above the others and made the State religion—a circumstance that the Founders had endured under British rule when the Anglican Church was the state religion of the thirteen colonies. They further sought to leave the individual States free to make their own determinations with regard to religious (i.e., Christian) matters (cf. Story, 1833, 3.1873:730-731). The “Father of the Bill of Rights,” George Mason, actually proposed the following wording for the First Amendment, which demonstrates the context of their wording:

    [A]ll men have an equal, natural and unalienable right to the free exercise of religion, according to the dictates of conscience; and that no particular sect or society of Christians ought to be favored or established by law in preference to others (Rowland, 1892, 1:244, emp. added).

By “prohibiting the free exercise thereof,” the Framers intended to convey that the federal government was not to interfere with the free and public practice of the Christian religion—the very thing that Christians are now experiencing.

Second, consider the wording of a sentence from Article 1, Section 7 of the Constitution: “If any Bill shall not be returned by the President within ten Days (Sundays excepted) after it shall have been presented to him, the Same shall be a Law, in like Manner as if he had signed it....” “Sundays excepted”? Oh, you mean that the government shuts down and does not transact business on Sunday? Why? If this provision had been made in respect of Jews, the Constitution would have read “Saturdays excepted.” If provision had been made for Muslims, the Constitution would have read “Fridays excepted.” If the Founders had intended to encourage a day of inactivity for the government without regard to any one religion, they could have chosen Monday, Tuesday, Wednesday, or Thursday. Instead, the federal Constitution reads “Sundays excepted”—proving conclusively that America was Christian in its orientation and that the Framers themselves shared the Christian worldview and gave political recognition to and accommodation of that fact.

Third, if these two allusions to Christianity are not enough, consider yet another. Immediately after Article VII, the Constitution closes with the following words:

    Done in Convention by the Unanimous Consent of the States present the Seventeenth Day of September in the Year of our Lord one thousand seven hundred and Eighty seven and of the Independence of the United States of America the Twelfth....

Did you catch it? Their work was done “in the Year of our Lord.” The Christian world dates all of human history in terms of the birth of Christ. “B.C.” means “before Christ,” and “A.D.” is the abbreviation for the Latin words “anno Domini,” meaning “year of our Lord.” If the Framers were interested in being pluralistic, multi-cultural, and politically correct, they would have refrained from using the B.C./A.D. designation. Or they would have used the religionless designations “C.E.,” Common Era, and “B.C.E.,” Before the Common Era (see “Common Era,” 2006). In so doing, they would have avoided offending Jews, atheists, agnostics, and humanists. Or they could have used “A.H.” (anno hegirae—which means “in the year of the Hijrah” and refers to Muhammad’s flight from Mecca in A.D. 622), the date used by Muslims as the commencement date for the Islamic calendar. Instead, the Framers chose to utilize the dating method that indicated the worldview they shared. What’s more, their reference to “our Lord” does not refer to a generic deity, nor does it refer even to God the Father. It refers to God the Son—an explicit reference to Jesus Christ. Make no mistake: the Constitution of the United States contains an explicit reference to Jesus Christ—not Allah, Buddha, Muhammad, nor the gods of Hinduism or Native Americans!



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« Reply #2 on: November 26, 2006, 12:00:27 PM »

Original State Constitutions

If the Framers wanted more direct references to Christianity to be left up to the several states, we ought to expect to see the framers of the state constitutions reflecting that intention. And, indeed, they did. Once the Founders declared independence from England, each state commenced to hammer out their respective state constitutions, with the exception of Connecticut which chose to continue to operate under its founding charter until eventually formulating its own state constitution in 1818 (Horton, 1988). If one will take the time to examine the original state constitutions, one will be absolutely overwhelmed by the fact that those framers (many of whom were also involved in working on the federal Constitution), were intimately attached to the God of the Bible and deliberately reflected that attachment in their political pronouncements. The state constitution of the Commonwealth of Massachusetts, much of which is believed to be the product of John Adams, provides just one sample. In “Part the First,” the constitution reads:

    Article II. It is the right as well as the duty of all men in society, publicly, and at stated seasons to worship the Supreme Being, the great Creator and Preserver of the universe. And no subject shall be hurt, molested, or restrained, in his person, liberty, or estate, for worshipping God in the manner and season most agreeable to the dictates of his own conscience; or for his religious profession or sentiments; provided he doth not disturb the public peace, or obstruct others in their religious worship.

    Article III. As the happiness of a people, and the good order and preservation of civil government, essentially depend upon piety, religion and morality; and as these cannot be generally diffused through a community, but by the institution of the public worship of God, and of public instructions in piety, religion and morality: Therefore, to promote their happiness and to secure the good order and preservation of their government, the people of this commonwealth have a right to invest their legislature with power to authorize and require, and the legislature shall, from time to time, authorize and require, the several towns, parishes, precincts, and other bodies politic, or religious societies, to make suitable provision, at their own expense, for the institution of the public worship of God, and for the support and maintenance of public Protestant teachers of piety, religion and morality, in all cases where such provision shall not be made voluntarily (Constitution of the Commonwealth..., emp. added).

In “Part the Second,” the constitution enumerated the civil officers of the state:

    Article I. There shall be a supreme executive magistrate, who shall be styled, The Governor of the Commonwealth of Massachusetts; and whose title shall be—His Excellency.

    Article II. The governor shall be chosen [annually]; and no person shall be eligible to this office, unless at the time of his election, he shall have been an inhabitant of this commonwealth for seven years next preceding; and unless he shall at the same time, be seised in his own right, of a freehold within the commonwealth of the value of one thousand pounds; and unless he shall declare himself to be of the Christian religion (Constitution of the Commonwealth..., emp. added).

Further, the “Oath of Office” that was to be taken by anyone who wished to serve as “governor, lieutenant governor, councillor, senator or representative” began with the declaration: “I, A.B., do declare, that I believe the Christian religion, and have a firm persuasion of its truth.”

Massachusetts was typical. The average American would be startled to know that of the original eleven state constitutions (omitting Connecticut), seven explicitly required office holders to be of the Protestant religion (i.e., Vermont, New Jersey, New Hampshire, Massachusetts, North Carolina, South Carolina, and Georgia). Maryland’s constitution required a belief in the Christian religion. The constitutions of Delaware and Pennsylvania required a belief in the inspiration of the Old and New Testaments. While the Virginia and New York constitutions did not mandate an oath, they spoke of “Christian forbearance” and “no one denomination of Christians” above another (“State Constitutions,” n.d.).
Current State Constitution Preambles

Many more references to God and Christianity in governmental documents could be cited. In time, the state constitutions have gradually been amended to exclude such forthright religious allusions. Nevertheless, despite this erosion, of the present fifty state constitutions, forty-six have “preambles.” And forty-five of those preambles make explicit appeals to the God of the Bible (“U.S. State...,” 2003)! Consider two samples. The preamble for Maine’s constitution reads:

    We the people of Maine, in order to establish justice, insure tranquility, provide for our mutual defense, promote our common welfare, and secure to ourselves and our posterity the blessings of liberty, acknowledging with grateful hearts the goodness of the Sovereign Ruler of the Universe in affording us an opportunity, so favorable to the design; and, imploring God’s aid and direction in its accomplishment, do agree to form ourselves into a free and independent State, by the style and title of the State of Maine and do ordain and establish the following Constitution for the government of the same (Constitution of the State..., emp. added).

The preamble for New Jersey reads:

    We, the people of the State of New Jersey, grateful to Almighty God for the civil and religious liberty which He hath so long permitted us to enjoy, and looking to Him for a blessing upon our endeavors to secure and transmit the same unimpaired to succeeding generations, do ordain and establish this Constitution (New Jersey State..., emp. added).

The objective observer is forced to conclude that the original framers of each of the state constitutions shared the same belief  in and reliance on the same God that the national Framers possessed. If the notion of “separation of church and state” were correct, why did the framers of the state constitutions unashamedly include acknowledgements of God? And why have those allusions remained to this day?
Presidential Inaugural Addresses

Immediately after taking the oath of office, Presidents of the United States deliver to the nation an inaugural address. Few people are probably aware of the fact that, in doing so, every single president of the United States has alluded to the God of the Bible! The further back in history one goes, the more extensive the allusions. For example, on Thursday, April 30, 1789, the first President of our country, George Washington, made the following remarks:

    Such being the impressions under which I have, in obedience to the public summons, repaired to the present station, it would be peculiarly improper to omit in this first official act my fervent supplications to that Almighty Being who rules over the universe, who presides in the councils of nations, and whose providential aids can supply every human defect, that His benediction may consecrate to the liberties and happiness of the people of the United States a Government instituted by themselves for these essential purposes, and may enable every instrument employed in its administration to execute with success the functions allotted to his charge. In tendering this homage to the Great Author of every public and private good, I assure myself that it expresses your sentiments not less than my own, nor those of my fellow-citizens at large less than either. No people can be bound to acknowledge and adore the Invisible Hand which conducts the affairs of men more than those of the United States. Every step by which they have advanced to the character of an independent nation seems to have been distinguished by some token of providential agency; since we ought to be no less persuaded that the propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained.... Having thus imparted to you my sentiments as they have been awakened by the occasion which brings us together, I shall take my present leave; but not without resorting once more to the benign Parent of the Human Race in humble supplication that, since He has been pleased to favor the American people with opportunities for deliberating in perfect tranquility,...so His divine blessing may be equally conspicuous in the enlarged views, the temperate consultations, and the wise measures on which the success of this Government must depend (1789, emp. added).


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« Reply #3 on: November 26, 2006, 12:01:19 PM »

Such remarks not only reflect a deep sense of dependency on and intimacy with the God of the Bible, they demonstrate the extent to which the entire nation integrated this conviction into national, public life.

The second President of the United States, John Adams, made the following remarks in his inaugural speech on Saturday, March 4, 1797:

    Relying, however, on the purity of their intentions, the justice of their cause, and the integrity and intelligence of the people, under an overruling Providence which had so signally protected this country from the first, the representatives of this nation, then consisting of little more than half its present number, not only broke to pieces the chains which were forging and the rod of iron that was lifted up, but frankly cut asunder the ties which had bound them, and launched into an ocean of uncertainty.... And may that Being who is supreme over all, the Patron of Order, the Fountain of Justice, and the Protector in all ages of the world of virtuous liberty, continue His blessing upon this nation and its Government and give it all possible success and duration consistent with the ends of His providence (1797, emp. added).

Thomas Jefferson’s first inaugural on March 4, 1801 included the following words:

    ...acknowledging and adoring an overruling Providence, which by all its dispensations proves that it delights in the happiness of man here and his greater happiness hereafter—with all these blessings, what more is necessary to make us a happy and a prosperous people?.... And may that Infinite Power which rules the destinies of the universe lead our councils to what is best, and give them a favorable issue for your peace and prosperity (1801, emp. added).

In his second inaugural address on March 4, 1805, Jefferson announced:

    ...I shall need, too, the favor of that Being in whose hands we are, who led our forefathers, as Israel of old, from their native land, and planted them in a country flowing with all the necessaries and comforts of life; who has covered our infancy with his providence, and our riper years with his wisdom and power; and to whose goodness I ask you to join with me in supplications, that he will so enlighten the minds of your servants, guide their councils, and prosper their measures, that whatsoever they do, shall result in your good, and shall secure to you the peace, friendship, and approbation of all nations (1805, emp. added).

Such remarks by one of the least religious of the Founders hardly sounds like the anti-Christian “deist” that he has been represented to be. He believed in the God of the Bible—the same One Who had guided the Israelites as reported in the Old Testament—and believed that He had guided the founding of America and was actively influencing America and her leaders.

Moving further along in American history, on March 4, 1841, William Henry Harrison’s inaugural address included these astounding remarks:

    I deem the present occasion sufficiently important and solemn to justify me in expressing to my fellow-citizens a profound reverence for the Christian religion and a thorough conviction that sound morals, religious liberty, and a just sense of religious responsibility are essentially connected with all true and lasting happiness; and to that good Being who has blessed us by the gifts of civil and religious freedom, who watched over and prospered the labors of our fathers and has hitherto preserved to us institutions far exceeding in excellence those of any other people, let us unite in fervently commending every interest of our beloved country in all future time (1841, emp. added).

Like his presidential predecessors, not to mention the Founders themselves, here was a President who would be deemed by today’s standards to be wholly and unequivocally politically incorrect. Observe carefully his forthright contentions: (1) being inaugurated as President of the United States is sufficiently significant to express to the entire nation and the world profound respect for Christianity—not Islam, Buddhism, Hinduism, Judaism, or atheism; (2) all true and lasting happiness depend on Christian morality, freedom to practice Christianity, and a proper/just sense of religious (not social or political) responsibility; (3) the civil and religious freedom enjoyed by Americans came from God; (4) America’s political institutions are superior to all other countries; and (5) America’s future is dependant on God. Illegal endorsement of religion by government?

On Monday, March 4, 1861, when Abraham Lincoln became President, the nation was standing on the brink of imminent civil war. If you had been in that crucial position on that momentous occasion, what would you have said? In his inaugural address, it is evident that the God of the Bible and the Christian religion weighed heavily on his mind:

    My countrymen, one and all, think calmly and well upon this whole subject. Nothing valuable can be lost by taking time. If there be an object to hurry any of you in hot haste to a step which you would never take deliberately, that object will be frustrated by taking time; but no good object can be frustrated by it. Such of you as are now dissatisfied still have the old Constitution unimpaired, and, on the sensitive point, the laws of your own framing under it;...If it were admitted that you who are dissatisfied hold the right side in the dispute, there still is no single good reason for precipitate action. Intelligence, patriotism, Christianity, and a firm reliance on Him who has never yet forsaken this favored land are still competent to adjust in the best way all our present difficulty (1861, emp. added).

Imagine that! Abraham Lincoln used as the central rational to avert the War Between the States the fact that they all shared the same God and the same religion!

Moving into the 20th century, on March 4, 1921, fresh out of World War I, Warren G. Harding delivered his inaugural speech:

    One cannot stand in this presence and be unmindful of the tremendous responsibility. The world upheaval has added heavily to our tasks. But with the realization comes the surge of high resolve, and there is reassurance in belief in the God-given destiny of our Republic. If I felt that there is to be sole responsibility in the Executive for the America of tomorrow I should shrink from the burden. But here are a hundred millions, with common concern and shared responsibility, answerable to God and country. The Republic summons them to their duty, and I invite co-operation. I accept my part with single-mindedness of purpose and humility of spirit, and implore the favor and guidance of God in His Heaven. With these I am unafraid, and confidently face the future. I have taken the solemn oath of office on that passage of Holy Writ wherein it is asked: “What doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God?” [Micah 6:8—DM]. This I plight to God and country (1921, emp. added).

Who was viewed as directing the destiny of America? God! To whom was the president answerable? To God! To Whom did he appeal for guidance? To God! On what object did he take the oath of office? The Word of God! To Whom did he “plight” (i.e., solemnly pledge) himself? To God! Such words certainly conflict with the current alleged restriction between church and state.

Four years later, on Wednesday, March 4, 1925, Calvin Coolidge commenced his presidency with the following words:

    Here stands our country, an example of tranquility at home, a patron of tranquility abroad. Here stands its Government, aware of its might but obedient to its conscience. Here it will continue to stand, seeking peace and prosperity,...attentive to the intuitive counsel of womanhood, encouraging education, desiring the advancement of religion, supporting the cause of justice and honor among the nations. America seeks no earthly empire built on blood and force. No ambition, no temptation, lures her to thought of foreign dominions. The legions which she sends forth are armed, not with the sword, but with the cross. The higher state to which she seeks the allegiance of all mankind is not of human, but of divine origin. She cherishes no purpose save to merit the favor of Almighty God (1925, emp. added).

This President claimed that America may not be justly styled an aggressor nation—since the nation embraces Christianity. Indeed, he insisted that America’s only purpose is to please God and to urge all nations to do the same by giving their allegiance to Him.

This examination of presidential inaugural addresses could be greatly expanded. Don’t miss the point: In direct contradiction to the attempt to expel God from the government and public life, every single President of the United States has referred to the God of the Bible at one or more of his inaugurations.



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« Reply #4 on: November 26, 2006, 12:02:47 PM »


Adams, John (1797), “Inaugural Address,” The Avalon Project at Yale Law School, [On-line], URL: http://www.yale.edu/lawweb/avalon/presiden/inaug/adams.htm.

Annals of Congress (1789), “Amendments to the Constitution,” June 8, [On-line], URL: http://memory.loc.gov/cgi-bin/ampage?collId=llac&fileName=001/llac001.db&rec Num= 221.

“Chief Justice Roy Moore” (2003), [On-line], URL: http://www.retakingamerica.com/great_amer_ten_moore_001.html.

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Coolidge, Calvin (1925), “Inaugural Address,” The Avalon Project at Yale Law School, [On-line], URL: http://www.yale.edu/lawweb/avalon/presiden/inaug/coolidge.htm.

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« Reply #5 on: November 26, 2006, 12:04:51 PM »

Apologetics Press :: Reason & Revelation
July 2006 - 26[7]:49-55   
America, Christianity, and the Culture War (Part II)
by Dave Miller, Ph.D.


As one peruses the plethora of speeches, writings, and private correspondence left behind by the Founders, one is literally overwhelmed by their incessant allusion to the critical importance of God and Christianity to national life. One of the great Founders of America was Patrick Henry. On March 23, 1775, over a year before the Declaration of Independence, he attended the Second Virginia Convention (which, by the way, met in a church building in Richmond) to discuss the tyranny of the Crown. The 39-year-old delegate from Hanover County took a seat on the third pew, patiently listening to the pleas of the Tories to refrain from antagonizing the King of England by further talk of independence. When his opportunity to speak finally came, he rose and delivered the following spectacular speech—a speech that cannot be used in the public school system of America today because of its frequent, now deemed politically incorrect, allusion to God and the Bible. Consider a few excerpts:

    This is no time for ceremony.... For my own part, I consider it as nothing less than a question of freedom or slavery; and in proportion to the magnitude of the subject ought to be the freedom of the debate. It is only in this way that we can hope to arrive at truth, and fulfill the great responsibility which we hold to God and our country. Should I keep back my opinions at such a time, through fear of giving offense, I should consider myself as guilty of treason towards my country, and of an act of disloyalty toward the Majesty of Heaven, which I revere above all earthly kings. ...There is no longer any room for hope. If we wish to be free—if we mean to preserve inviolate those inestimable privileges for which we have been so long contending—if we mean not basely to abandon the noble struggle in which we have been so long engaged, and which we have pledged ourselves never to abandon until the glorious object of our contest shall be obtained—we must fight! I repeat it, sir, we must fight! An appeal to arms and to the God of hosts [Old Testament term for God in His military might—DM] is all that is left us! ...Sir, we are not weak if we make a proper use of those means which the God of nature hath placed in our power. The millions of people, armed in the holy cause of liberty, and in such a country as that which we possess, are invincible by any force which our enemy can send against us. Besides, sir, we shall not fight our battles alone. There is a just God who presides over the destinies of nations, and who will raise up friends to fight our battles for us [2 Chronicles 32:8—DM].... What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death! (1775, emp. added).

Patrick Henry’s frequent appeals to God were typical of the Founders. They assigned a theological rationale for the Revolutionary War. They viewed the effort to achieve independent national existence as sanctioned by and dependent on the God of the Bible. Such facts have been all but expunged from American history courses.

After independence was achieved, the Founders met for the purpose of hammering out the political principles that would guide the new nation. On June 28, 1787, in the Constitutional Convention in Philadelphia, one of the least religious of the Founders, Benjamin Franklin, now in his 80s, rose to his feet and made the following majestic remarks [NOTE: Lest the reader miss the fact that Franklin’s speech is thoroughly saturated with allusions to God and the Bible, such references are noted in bold and direct biblical citations are indicated in brackets]:

    In this situation of this Assembly, groping as it were in the dark to find political truth, and scarce able to distinguish it when presented to us, how has it happened, Sir, that we have not hitherto once thought of humbly applying to the Father of lights [James 1:17], to illuminate our understanding? In the beginning of the contest with Britain, when we were sensible of danger, we had daily prayer in this room for divine protection. Our prayers, Sir, were heard and they were graciously answered. And have we now forgotten that powerful friend? Or, do we imagine we no longer need his assistance? I have lived, Sir, a long time, and the longer I live, the more convincing proofs [Acts 1:3] I see of this truth—that God governs in the affairs of men [Daniel 4:17]. And if a sparrow cannot fall to the ground without his notice [Matthew 10:29], is it probable that an empire can rise without his aid? We have been assured, Sir, in the Sacred Writings, that “except the Lord build the House, they labor in vain that build it” [Psalm 127:1]. I firmly believe this; and I also believe that without his concurring aid we shall succeed in this political building no better than the Builders of Babel [Genesis 11]: We shall be divided by our partial local interests; our projects will be confounded, and we ourselves shall become a reproach and bye word down to future ages [Psalm 44:13-14; Jeremiah 24:9]. I therefore beg leave to move—that henceforth prayers imploring the assistance of Heaven, and its blessing on our deliberations, be held in this Assembly every morning before we proceed to business, and that one or more of the clergy of this city be requested to officiate in that service (1787, emp. and bracketed material added).

These two speeches by Patrick Henry and Benjamin Franklin would now be deemed politically incorrect and inappropriate for public schools (unless significantly “abridged”). Even if they were admitted to the history classroom, how many American history teachers today would even recognize the multiple quotations from the Bible?

The sixth President of the United States, John Quincy Adams, reflecting on the origin of the nation, stated succinctly the role that God played in America’s founding:

    From the day of the Declaration, the people of the North American Union and of its constituent states were associated bodies of civilized men and Christians.... They were bound by the laws of God, which they all, and by the laws of the Gospel, which they nearly all, acknowledged as the rules of their conduct (1821, p. 28, emp. added).

    The Declaration of Independence cast off all the shackles of this [British] dependency. The United States of America were no longer Colonies. They were an independent nation of Christians (1837, p. 18, emp. added).

Observe carefully that President Adams claimed that all of the Founders believed in the God of the Bible, and that nearly all of them also believed in Christianity. Since John Quincy Adam’s father was a prominent Founder as well as the second President of the United States, surely he was in a much better position to assess America’s founding principles and the intentions of the Founders than anyone today. Yet, the public school system of America since the 1960s has been perpetrating on unsuspecting children the outrageous falsehood that the Founders did not express allegiance to the Christian religion, but were deists at most and more generally irreligious. Who is more qualified to make such an assessment: anti-American, anti-Christian, biased, revisionist historians/educators from the last 50 years—or John Quincy Adams?

Noah Webster, known for his tireless efforts to standardize American English, had much to say about the spiritual underpinnings of America’s government:

    In my view, the Christian religion is the most important and one of the first things in which all children, under a free government, ought to be instructed.... No truth is more evident to my mind than that the Christian religion must be the basis of any government intended to secure the rights and privileges of a free people (1843, p. 291, emp. added).

    The Christian religion, in its purity, is the basis, or rather the source of all genuine freedom in government.... and I am persuaded that no civil government of a republican form can exist and be durable in which the principles of that religion have not a controlling influence (Snyder, 1990, p. 253, emp. added).

Again, Webster’s remarks are very typical of the Founders in their adamant and repetitious insistence that our form of government can neither be sustained nor perpetuated without the widespread diffusion of Christian principles throughout society.

In a speech to the First Provincial Congress of New Jersey on November 4, 1782, Elias Boudinot, who became President of the Continental Congress, admonished his fellows:

    Let us enter on this important business under the idea that we are Christians on whom the eyes of the world are now turned.... Let us earnestly call and beseech him for Christ’s sake to preside in our councils (1896, 1:19, emp. added).

Question: In making such a statement, did President Boudinot say anything that would have been instantly decried as a “violation of church and state” or an insensitive attempt to press his religious beliefs on others? Quite the opposite. The fact that history records this admonition is proof that he was merely expressing the sentiments of the bulk of his contemporaries.


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« Reply #6 on: November 26, 2006, 12:06:38 PM »

The courts of America once openly avowed the nation’s affiliation with the one true God and the one true religion. For example, in a case that came before the New York State Supreme Court in 1811, a man had been convicted by a lower court for the following offense:

    [H]e did on the 2nd day of September, 1810, at Salem, wickedly, maliciously, and blasphemously, utter, and with a loud voice publish, in the presence and hearing of divers good and Christian people, of and concerning the Christian religion, and of and concerning Jesus Christ, the false, scandalous, malicious, wicked and blasphemous words...in contempt of the Christian religion, and the laws of this State (People v. Ruggles, emp. added).

He was found guilty, sentenced to three months in prison, and fined $500. The man’s attorney argued that Christianity was not a part of the laws of the State, and that the Constitution allowed a free toleration to all religions and all kinds of worship. Nevertheless, the State Supreme Court upheld the man’s conviction. The opinion of the court was penned by one of the Fathers of American Jurisprudence, Chief Justice James Kent, whose Commentaries on American Law effectively supplanted Blackstone’s Commentaries as the premier expression of American law:

    [W]hatever strikes at the root of Christianity tends manifestly to the dissolution of civil government.... The people of this State, in common with the people of this country, profess the general doctrines of Christianity, as the rule of their faith and practice; and to scandalize the author of these doctrines is not only, in a religious point of view, extremely impious, but, even in respect to the obligations due to society, is a gross violation of decency and good order.... [T]o revile, with malicious and blasphemous contempt, the religion professed by almost the whole community, is an abuse of that right. Nor are we bound, by any expressions in the constitution, as some have strangely supposed, either not to punish at all, or to punish indiscriminately the like attacks upon the religion of Mahomet or of the Grand Lama; and for this plain reason, that the case assumes that we are a Christian people, and the morality of the country is deeply ingrafted upon Christianity, and not upon the doctrines or worship of those imposters (People v. Ruggles, emp. added).

Unbelievable! Not only did this Father of American Jurisprudence forcefully acknowledge the universal recognition that America’s allegiance was to the Christian religion, he committed what would now be considered a grievous, politically incorrect blunder of seismic proportions: he condemned Islam (Muhammad) and Buddhism (the Dalai Lama) as false religions! Yet he was merely expressing the viewpoint of 99.9% of his fellow Americans.

In a case that came before the Supreme Court of Pennsylvania, the court declared America’s unflinching attachment to the general precepts of the Christian religion:

    This is the Christianity of the common law, incorporated into the great law of Pennsylvania, and thus, it is irrefragably proved, that the laws and institutions of this state are built on the foundation of reverence for Christianity.... On this the constitution of the United States has made no alteration, nor in the great body of the laws which was an incorporation of the common law doctrine of Christianity, as suited to the condition of the colony, and without which no free government can long exist....

    No free government now exists in the world, unless where Christianity is acknowledged, and is the religion of the country.... Christianity is part of the common law of this state. It is not proclaimed by the commanding voice of any human superior, but expressed in the calm and mild accents of customary law. Its foundations are broad, and strong, and deep: they are laid in the authority, the interest, the affections of the people.... t is the purest system of morality, the firmest auxiliary, and only stable support of all human laws (Updegraph..., 1824, emp. added).

In a case that went before the Supreme Court of Maryland in 1799, the justices delivered a unanimous opinion, including the following then-typical affirmations:

    Religion is of general and public concern, and on its support depend, in great measure, the peace and good order of government, the safety and happiness of the people. By our form of government, the Christian religion is the established religion; and all sects and denominations of Christians are placed upon the same equal footing, and are equally entitled to protection in their religious liberty. The principles of the Christian religion cannot be diffused, and its doctrines generally propagated, without places of public worship, and teachers and ministers, to explain the scriptures to the people, and to enforce an observance of the precepts of religion by their preaching and living. And the pastors, teachers and ministers, of every denomination of Christians, are equally entitled to the protection of the law, and to the enjoyment of their religious and temporal rights (Runkel..., emp. added).

In 1892, the United States Supreme Court issued a ruling in which the Court cited instance after instance, proof after proof, that from the very beginning America was closely aligned with the God of the Bible. They brought their review of America’s religious heritage to a close with this grand conclusion: “These, and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that this is a Christian nation” (Church of the..., emp. added). The U.S. Supreme Court reaffirmed the same in 1931: “We are a Christian people...according to one another the equal right of religious freedom, and acknowledging with reverence the duty of obedience to the will of God” (United States v..., emp. added). How many Americans today realize that the U.S. Supreme Court has declared that America is a Christian nation? Many additional instances of the judiciary’s support for the nation’s Christian origins could be cited.

In November of 1861, Salmon P. Chase, Secretary of the Treasury under Abraham Lincoln, issued the following directive to the Director of the Mint in Philadelphia:

    No nation can be strong except in the strength of God or safe except in His defense. The trust of our people in God should be declared on our national coins. You will cause a device to be prepared without unnecessary delay with a motto expressing in the fewest and tersest words possible this national recognition (“History of In...,” emp. added).

On April 22, 1864, by Act of Congress, the motto “In God we Trust” was approved for placement on American coins, beginning with the 1864 two-cent piece. Congress—a thoroughly political, governmental body—placed an unmitigated religious allusion on government-minted coinage! Apparently, the U.S. Government in 1864 understood neither the Constitution nor the so-called “separation of church and state.” It took the creation of the ACLU to correct such “egregious errors” and provide us with a correct understanding of our Constitution.

Prior to 1864, manifestations of America’s religious preference during the 18th century appeared on the Constellatio Nova copper coins. An eye emanating rays outward toward a surrounding circle of thirteen stars is historically identified as the Eye of Providence, symbolizing divine favor for the new nation (“The Nova...,” n.d.). The same symbolism is on currency notes from the 1770s (“Continental Currency: 1779 $40...”). Other indications of America’s religious heritage manifested on money include the $60 currency note from January 14, 1779. The emblem on the front shows a globe of the Earth with a motto from Psalm 97 in capital letters: “DEUS REGNAT EXULTET TERRA,” i.e., “God reigns, let the Earth rejoice” (“Continental Currency: 1778...”). The 1779 $30 note has an emblem on the front showing a wreath on a tomb, with the motto: “SI RECTE FACIES”—“If you act righteously” (“Continental Currency: 1779 $30...”). Hence, religious references have been on America’s money from the beginning.

Several national symbols provide evidence of America’s premiere attachment to the God of the Bible. Consider three. The Liberty Bell, cast in 1753, served as the official bell of the Pennsylvania State House. However, on July 8, 1776, it rang out to announce the first public reading of the Declaration of Independence. Since that day, it has served as a national symbol of liberty and is specially housed in Philadelphia near Independence Hall. Most Americans likely do not even realize that the words encircling the bell are taken from Leviticus 25:10—“Proclaim LIBERTY throughout all the land, unto all the inhabitants thereof” (“The Liberty...”).


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« Reply #7 on: November 26, 2006, 12:07:44 PM »

The Statue of Liberty stands on Bedloe’s Island in New York harbor. On the fourth level at the base of the grand lady are seven jade green carrara-like glass plaques, six of which have excerpts from works of great American statesmen (“Statue of Liberty...”). Inscribed on the seventh plaque is Leviticus 25:10—the same Bible verse that is on the Liberty Bell.

How many Americans are aware that we have a National Seal? On July 4, 1776, the Continental Congress assigned Benjamin Franklin, John Adams, and Thomas Jefferson the task of creating a seal for the United States of America. The seal was to embody the beliefs and values that the Founding Fathers wished to pass on to their descendents. Benjamin Franklin and Thomas Jefferson (again, two of the least religious of the Founders) proposed a thoroughly biblical design: Moses crossing the Red Sea, with Pharaoh in hot pursuit. It included the motto: “Rebellion to tyrants is obedience to God” (“The Great Seal...”). These two men were so familiar with the Bible, and so believed in the God of the Bible, that they were able to draw the parallel between the relationship of the Israelites to Pharaoh and the relationship of Americans to the King of England. Observe further that both men viewed the separation from England to be in accordance with the will of God. As it turned out, their proposal did not make the cut.

The Great Seal was finalized and approved six years later on June 20, 1782. It has two sides. One side is sometimes referred to as the spiritual side. It contains a 13-step, incomplete pyramid with the year 1776 in Roman numerals at the base. At the top of the pyramid is a triangle (as if finishing out the pyramid) containing the Eye of Providence. Above the Eye is the motto Annuit Coeptis, which is Latin for “He (i.e., God) favors our undertakings” (“Symbols of U.S....”). Both sides of the Great Seal can be seen on the back of a one-dollar bill (“FAQs...”). That means that every dollar bill in America contains three allusions to the God of the Bible: “In God We Trust,” the Eye of God, and “He favors our undertakings.” ACLU attorneys must be pulling their hair out—though they continue to use the currency.

Government buildings all over the country—from Washington, D.C. to the State capitols—are riddled with religious references, specifically to the God of the Bible and the Christian religion. Ironically, the United States Supreme Court building contains several allusions to the Ten Commandments. Directly above the Bench where the justices sit are two central figures, depicting Majesty of the Law and Power of Government. Between them is a tableau of the Ten Commandments (“Supreme Court...”). In three spots, as part of larger sculptural groups, Moses is depicted with tablets: in the North Courtroom frieze, on the exterior East Pediment, and in one of the Great Hall metopes. Other tablets with the Roman numerals I-X appear on the support frame of the Courtroom’s bronze gates as well as on the lower, interior panel of one of the oak doors that separate the Courtroom from the central hallway (“Symbols of Law”).

Moving to the Library of Congress, eight large statues can be seen above the giant marble columns that surround the main reading room. They represent eight categories of knowledge, each considered symbolic of civilized life and thought. Above the figure of History are words from Lord Tennyson’s In Memoriam: “ONE GOD, ONE LAW, ONE ELEMENT, AND ONE FAR-OFF DIVINE EVENT, TO WHICH THE WHOLE CREATION MOVES” (“On These Walls...”). Such words embody the Christian worldview and contradict atheism, Hinduism, Buddhism, and Native American religion. Above the figure of “Religion” are the words of Micah 6:8—“What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Above the figure of “Science” are the words of Psalm 19:1—“The heavens declare the glory of God; and the firmament sheweth His handiwork” (“On These Walls...”).

Sixteen bronze statues set along the balustrade of the galleries, each pair flanking one of the eight giant marble columns, represent men renowned for their accomplishments in knowledge. The names of the individual figures are inscribed on the wall directly behind the statue. Representing “Religion” are the statues of the apostle Paul and Moses. Among the murals in the dome of the Main Reading Room are the words: “Thou shalt love thy neighbor as thyself. (Holy Bible, Leviticus 19:18)” inscribed in Hebrew. In the north hall is a painting called “Knowledge.” The inscription reads: “Ignorance is the curse of God, knowledge the wing wherewith we fly to Heaven”—again, a clear expression of the Bible’s teaching. Also in the Library of Congress is the “Members of Congress Reading Room.” Along the center of the ceiling are panels that represent civilization through the Spectrum of Light. Each of the seven panels features a central figure that symbolizes some phase of achievement, human or divine. The first subject is the creation of light with the words of Genesis 1:3—“Let there be light” (“On These Walls...”).

In the White House is situated the Adams Prayer Mantel which dates from 1800. The inscription constitutes an appeal to God: “I pray Heaven to bestow the best of blessings on this house and all that shall hereafter inhabit it. May none but honest and wise men ever rule under this roof” (“State Dining Room...”). Images of the Ten Commandments are seen in a statue in front of the Ronald Reagan Building titled “Liberty of Worship,” a sculpture in front of the U.S. District Court building (along with a cross), as well as embedded in the floor of the National Archives (Devorah, 2004).

Moving to the U.S. Capitol complex, in the House Chamber, immediately above the American flag that is hung vertically on the wall behind the Speaker of the House, engraved in marble are the words: “In God We Trust” (“House of...,” 2005). Twenty-three marble relief portraits hang over the gallery doors of the House Chamber, depicting historical figures noted for their work in establishing the principles that underlie American law. Eleven profiles in the eastern half of the chamber face left and eleven in the western half face right, so that all 22 look towards the full-face relief of—Moses (“Relief Portraits...”).

The House Rotunda doors show depictions of Christopher Columbus and his party carrying a cross. Also in the Rotunda is a 360-degree painted panoramic frieze 58 feet above the floor with 19 scenes depicting significant events in American history, including Hernando DeSoto and Christopher Columbus, again, carrying crosses, the Protestant baptism of Pocahontas, and Protestant pilgrims on board ship headed for America. The latter depicts Protestant pilgrims on the deck of their ship headed for the New World on July 22, 1620. William Brewster is holding the Bible, and John Robinson is leading Governor Carver, William Bradford, Miles Standish, and their families in prayer. The rainbow at the left side of the painting symbolizes hope and divine protection (“Works of Art...”). Also in the Capitol is the Great Experiment Hall (the central east-west corridor) that chronicles in 16 murals three centuries of legislative milestones. The murals include George Washington and Abraham Lincoln taking the oath of office by placing their hands on the Bible, and a Protestant preacher symbolizing freedom of religion (“Works of Art...”).

A stained glass window of George Washington praying on one knee is in the chapel of the U.S. Capitol. Below him is “Psalm 16:1” with the words of the verse inscribed around him. “This Nation Under God” appears above him. At the top of the window is the Great Seal which, as noted previously, contains two allusions to God—the Providential Eye and annuit coeptis (Devorah, 2003).

The Lincoln Memorial houses engravings of some of Lincoln’s speeches. They, too, are punctuated with references to God and the Bible. For example, consider his second inaugural address in which he addresses both sides of the Civil War:

    Both read the same Bible, and pray to the same God; and each invokes his aid against the other. It may seem strange that any men should dare to ask a just God’s assistance in wringing their bread from the sweat of other men’s faces; but let us “judge not, that we be not judged” [Matthew 7:1—DM]. The prayers of both could not be answered—that of neither has been answered fully. The Almighty has his own purposes. “Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh” [Matthew 18:7—DM].

    If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through his appointed time, he now wills to remove, and that he gives to both North and South this terrible war, as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to him? Fondly do we hope—fervently do we pray—that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman’s two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn by the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said, “The judgments of the Lord are true and righteous altogether” [Psalm 19:9—DM].


Joh 9:4  I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
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« Reply #8 on: November 26, 2006, 12:08:30 PM »

    With malice toward none; with charity for all; with firmness in the right, as God gives us to see the right, let us strive on to finish the work we are in; to bind up the nation’s wounds; to care for him who shall have borne the battle, and for his widow, and his orphan—to do all which may achieve and cherish a just and lasting peace among ourselves, and with all nations (“Lincoln...,” emp. added).

Also inscribed within the Lincoln Memorial is the Gettysburg Address which speaks of “this nation under God.” Most Americans assume that it was Lincoln who coined the then historically apropos phrase: “A house divided against itself cannot stand.” Yet he was merely quoting the Bible—Mark 3:25.

The Jefferson Memorial contains engravings from some of Jefferson’s works, including numerous references to the God of the Bible:

    I have sworn upon the altar of God eternal hostility against every form of tyranny over the mind of man.

    Almighty God hath created the mind free...All attempts to influence it by temporal punishments or burthens...are a departure from the plan of the Holy Author of our religion... I know but one code of morality for men whether acting singly or collectively.

    God who gave us life gave us liberty. Can the liberties of a nation be secure when we have removed a conviction that these liberties are the gift of God? Indeed I tremble for my country when I reflect that God is just, that his justice cannot sleep forever (“Thomas Jefferson Memorial...,” emp. added).

Also located in the Jefferson Memorial are excerpts from the Declaration of Independence that include three of the four references to God found within that document.

The apex of the Washington Memorial is topped by a 100 ounce aluminum capstone that has on its east face two lone Latin words: Laus Deo, i.e., praise be to God (“The Washington...”; “Laus Deo”). Ascending the internal stairway, one can see 190 memorial stones donated by various states, cities, churches, and civic organizations during the nineteenth century phase of construction. The stones abound with references to God, the Bible, Christianity, and Christian morality. For example, the stone donated by the state of Kentucky reads: “Under the Auspices of Heaven and the Precepts of Washington.” The stone donated by the city of Baltimore reads: “May Heaven to This Union Continue Its Beneficence.” Using biblical imagery (i.e., “ark,” “covenant,” “dove”), one city in Maryland linked the religion of the Pilgrims with the birthright of America in the memorial stone they contributed:

    From the City of Frederick, Md. Civil and Religious Liberty first proclaimed in the Pilgrim Fathers of Maryland as emblemed in the Ark of the Covenant of Freedom, and the Dove, the Harbinger of Peace and fellowship that guided them though the danger of the deep, have been secured in the Birthright of the Nation by the enduring Seal of the Minister of Justice, George Washington (“Washington Monument...”).

In addition to the apex and these memorial stones, many artifacts were deposited in the recess of the cornerstone after completion, including 71 newspapers that ran articles commemorating Washington, and a host of other historical objects—a veritable treasure trove of history. However, only one is religious in nature: the Bible (“Appendix C: Members...”).

Adams, John Quincy (1821), Address Delivered at the Request of the Committee of Arrangements for Celebrating the Anniversary of Independence at the City of Washington on the Fourth of July 1821, Upon the Occasion of the Reading the Declaration of Independence (Cambridge: Hilliard and Metcalf).

Adams, John Quincy (1837), An Oration Delivered Before the Inhabitants of the Town of Newburyport, at Their Request, on the Sixty-first Anniversary of the Declaration of Independence, July 4th, 1837 (Newburyport: Charles Whipple).

“Appendix C: Members of the Joint Commission,” Washington Monument: A History, [On-line], URL: http://www.nps.gov/wamo/history/appc.htm.

Boudinot, Elias (1896), The Life, Public Services, Addresses, and Letters of Elias Boudinot, President of the Continental Congress, ed. J.J. Boudinot (Boston, MA: Houghton, Mifflin).

Church of the Holy Trinity v. United States, 143 U.S. 457; 12 S. Ct. 511; 36 L. Ed. 226; 1892 U.S. LEXIS 2036.

“Continental Currency: 1778 $60 Note,” Serial Number: 95,405, [On-line], URL: http://www.coins.nd.edu/ColCurrency/CurrencyIm ages/CC/CC-09-26-78-$60.obv.jpg.

“Continental Currency: 1779 $40 Note,” Serial Number: 171,449, [On-line], URL: http://www.coins.nd.edu/ColCurrency/CurrencyIm ages/CC/CC-01-14-79-$40.obv.jpg.

“Continental Currency: 1779 $30 Note,” Serial Number: 51,381, [On-line], URL: http://www.coins.nd.edu/ColCurrency/CurrencyIm ages/CC/CC-01-14-79-$30.obv.jpg.

Devorah, Carrie (2003), “God in the Temples of Government: Part I,” [On-line], URL: http://www.humaneventsonline.com/arti cle.php?id=2441.

Devorah, Carrie (2004), “God in the Temples of Government: Part II” [On-line], URL: http://www.papillonsartpalace.com/godinthe.htm.

“FAQs: Currency Portraits and Designs,” U.S. Department of the Treasury, [On-line], URL: http://www.ustreas.gov/education/faq/currency/portraits.shtml#q3.

Franklin, Benjamin (1787), “Constitutional Convention Address on Prayer,” [On-line], URL: http://www.americanrhetoric.com/speeches/benfranklin.htm.

“The Great Seal and the National Mottos of the United States of America,” U.S. Scouting Service Project, [On-line], URL: http://www.usscouts.org/flag/sealmotto.html.

Henry, Patrick (1775), “Give Me Liberty Or Give Me Death,” The Avalon Project at Yale Law School, [On-line], URL: http://www.yale.edu/lawweb/avalon/patrick.htm.

“History of In God We Trust,” United States Department of the Treasury, [On-line], URL: http://www.ustreas.gov/education/fact-sheets/currency/in-god-we-trust.html.

“House of Representatives Chamber” (2005), Wikipedia, [On-line], URL: http://en.wikipedia.org/wiki/Image:HouseofRepresen tatives.jpg.

“Laus Deo,” [On-line], URL: http://www.uc mpage.org/articles/laus_deo.html.

“The Liberty Bell,” National Park Service, [On-line], URL: http://www.nps.gov/inde/lib erty-bell.html.

“Lincoln: The Memorial,” [On-line], URL: http://www.nps.gov/linc/memorial/memorial.htm#.

“The Nova Constellatio Patterns of 1783: Introduction” (no date), [On-line], URL: http://www.coins.nd.edu/ColCoin/ColCoinIntros/NovaPatterns.intro.html.

“On These Walls: Inscriptions and Quotations in the Buildings of the Library of Congress,” Library of Congress, [On-line], URL: http://www.loc.gov/loc/walls/jeff1.html.

People v. Ruggles, 8 Johns. 290 (N.Y. 1811).

“Relief Portraits of Lawgivers,” The Architect of the Capitol, [On-line], URL: http://www.aoc.gov/cc/art/lawgivers/index.cfm.

Runkel v. Winemiller, 4 H. & McH. 429; 1799 Md. LEXIS 43.

Snyder, K. Alan (1990), Defining Noah Webster: Mind and Morals in the Early Republic (New York, NY: University Press of America).

“State Dining Room; Detail of Prayer Inscription of Fireplace Mantle, 376.118,” Library of Congress, [On-line], URL: http://memory.loc.gov/cgi-bin/displayPhoto.pl?path=/pnp/habshaer/dc/ dc0400/dc0402/photos&topImages=026527pr.jpg&topLinks=026527 pv.jpg,026527pu.tif&title=376.%20%20118%20State%20Dining%20Room;%20Detail %20of%20Prayer%20Inscription%20of%20Fire%20place%20Mantle%20%3Cbr%3EHABS %20DC,WASH,134-376&displ ayProfile=0.

“Statue of Liberty Inscriptions,” [On-line], URL: http://www.cr.nps.gov/history/online_books/hh/11/hh11q.htm.

“Supreme Court Building,” U.S. National Park Service, [On-line], URL: http://www.cr.nps.gov/history/online_books/butowsky2/constitution9.htm.

“Symbols of Law,” [On-line], URL: http://www.supremecourtus.gov/about/symbolsoflaw.pdf.

“Symbols of U.S. Government: The Great Seal of the United States,” [On-line], URL: http://bensguide.gpo.gov/3-5/symbols/seal.html.

“Thomas Jefferson Memorial: Statue Chamber Inscriptions,” [On-line], URL: http://www.nps.gov/thje/memorial/inscript.htm.

United States v. Macintosh, 283 U.S. 605; 51 S. Ct. 570; 75 L. Ed. 1302; 1931 U.S. LEXIS 170.

Updegraph v. the Commonwealth (1824), 11 Serg. & Rawle 394; 1824 Pa. LEXIS 85.

“Washington Monument Memorial Stones,” [On-line], URL: http://www.nps.gov/wamo/mem stone2.htm.

“The Washington Monument Was Completed,” [On-line], URL: http://www.americaslibrary. gov/cgi-bin/page.cgi/jb/gilded/monument_3.

Webster, Noah (1843), A Collection of Papers on Political, Literary, and Moral Subjects (New York, NY: Webster & Clark).

“Works of Art in the Capitol Complex,” The Architect of the Capitol, [On-line], URL: http://www.aoc.gov/cc/art/index.cfm.

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« Reply #9 on: November 26, 2006, 12:10:01 PM »

 America, Christianity, and the Culture War (Part III)
by Dave Miller, Ph.D.

Presidential Oath of Office

Article 2, Section 1 of the Constitution of the United States gives the precise wording of the oath of office to be taken by every individual who is elected to the presidency (“Presidential Oaths...”). Conspicuously absent from the oath are the closing words so familiar to our ears: “So help me God.” When did these final four words that affirm belief in the God of the Bible begin to be added to the presidential oath of office? The custom began on April 30, 1789 when the very first President sworn into office, George Washington, took it upon himself to add the words. Every President thereafter has followed Washington’s lead by adding the words “so help me God.” The oath mandated for the Vice President (and all other government employees), which is set out in the U.S. Code, actually mandates the phrase “so help me God” (2002, 5USC3331). What’s more, history records that after taking the oath, George Washington then leaned down and kissed the Bible (“President George...,” n.d.)! That tradition was followed by his successors until Benjamin Pierce broke the precedent in 1853, yet all have continued the traditions of placing their hand on the Bible and repeating “so help me God” at the conclusion of the oath (“Inaugurals of Presidents...”). Unconstitutional? Separation of church and state?
Public Education

The public school system of today differs radically from the public education that was in effect from America’s beginning. For all practical purposes, God and the Bible have now been banned from public schools and Christian connections have been largely purged. What a far cry from early American schools where the religious and moral education of youth was paramount. It is a historical fact that the Bible was the central focus of American education from the very beginning—the first book in the classroom. The Bible was used, not only to teach content, but to teach a child how to read, memorize, recite, and even write (“The Story of...,” 2001).
New England Primer

The first textbook in the American school room was the New England Primer, extremely popular throughout the 1700s and 1800s. It was replete with Christian and Bible content (New England..., 1805). For example, page two of the 1805 edition has “A Divine Song of Praise to God, for a Child.” Page eleven gives “Agur’s Prayer,” taken directly from Proverbs 30:8-9, and “Duty of Children towards their Parents,” which simply quotes Matthew 15:4 and Ephesians 6:1. Pages 12-16 teach the alphabet using rhymed references to the Bible, including: “B—Thy life to mend, this Book attend”; “P—Peter denies, his Lord and cries”; “Q—Queen Esther comes, in Royal State, to save the Jews, from dismal Fate”; “R—Rachel doth mourn, for her First-born”; “S—Samuel anoints, whom God appoints”; “Z—Zaccheus he, did climb the tree, his Lord to see.” Page 17 offers “Moral Precepts for Children” followed by “The Lord’s Prayer.” Pages 19-21 have “A Cradle Hymn, by Dr. Watts” with numerous references to Christ. Page 21 has the familiar bedtime rhyme: “Now I lay me down to sleep, I pray thee, Lord, my soul to keep; If I should die before I wake, I pray thee, Lord, my soul to take.” This rhyme is followed by: “Good Children must: Fear God all day, parents obey, no false thing say, by no sin stray, love Christ always, in secret pray, mind little play, make no delay, in doing good.” Pages 22-29 recount the death of John Rodgers, “minister of the gospel,” who “died courageously for the gospel of Jesus Christ” at the hands of a Catholic queen. Pages 30-56 offer “The Shorter Catechism” consisting of scores of questions and answers from the Bible, concluding with “Some short and easy Questions”:

    Q: Who made you? A: God

    Q: Who redeemed you? A: Jesus Christ

    Q: Who sanctifies and preserves you? A: The Holy Ghost

    Q: Of what are you made? A: Dust

    Q: What doth that teach you? A: To be humble and mindful of death.

    Q: For what end was [sic] you made? A: To serve God

    Q: How must you serve Him? A: In spirit and in truth

From pages 57-67, the student was treated to “A Dialogue Between Christ, a Youth, and the Devil” in which a child is encouraged to make the right decisions in life in preparation for death. Pages 68-70 consist of “Questions and Answers out of the Holy Scriptures.” Page 71 has “A short Prayer to be used every Morning” and “A short prayer to be used every Evening”—the very thing banned by the U.S. Supreme Court in the 1960s. The final page (p. 72) closes with a poem that concludes with 1 Corinthians 15:55. This premiere American public school textbook is so thoroughly saturated with Bible teaching that it could just as easily be used in a church’s Sunday morning Bible class!
Blue-Back Speller


Joh 9:4  I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
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« Reply #10 on: November 26, 2006, 12:10:25 PM »

The next significant American public school textbook, Noah Webster’s The American Spelling Book published in 1787, revised in 1829 and renamed The Elementary Spelling Book (nicknamed “Blue-Back Speller”), dominated public education from the late 1700s through the Civil War, “selling some 70 million copies into the 20th century” (Monaghan, 2002, 25[2]; cf. Monaghan, 1983). It, too, is literally laced with references to God, the Bible, Christianity, and Christian moral principles—all now deemed politically incorrect and unconstitutional. For example, the following sample sentences were designed to develop the student’s ability to read, pronounce, and build vocabulary [NOTE: Bold, bracketed material has been added to identify direct biblical citation]:

    A rude girl will romp in the street (p. 24).

    Good boys and girls will act well (p. 24).

    The Holy Bible is the book of God (p. 26).

    To filch is to steal. We must not filch (p. 27).

    Strong drink will debase a man (p. 28).

    Teachers like to see their pupils polite to each other (p. 28).

    Good men obey the laws of God (p. 29).

    We go to church on the first day of the week (p. 30).

    God will bless those who do his will (p. 32).

    The preacher is to preach the gospel (p. 41).

    Felony is a crime that may be punished with death (p. 42).

    That idle boy is a very lazy fellow (p. 44).

    God made the ear, and He can hear (p. 46).

    The gambler wishes to get money without earning it (p. 49).

    Men devoted to mere amusement misemploy their time (p. 50).

    Washington was not a selfish man. He labored for the good of his country more than for himself (p. 50).

    We punish bad men to prevent crimes (p. 51).

    The drunkard’s face will publish his vice and his disgrace (p. 51).

    The devil is the great adversary of man (p. 52). [1 Peter 5:8]

    Labor makes us strong and healthy (p. 58).

    A vagrant is a wandering, lazy fellow (p. 58).

    We are apt to live forgetful of our continual dependence on the will of God (p. 66).

    The drunkard’s course is progressive; he begins by drinking a little, and shortens his life by drinking to excess (p. 67).

    Children should answer questions politely (p. 68).

    God governs the world in infinite wisdom; the Bible teaches us that it is our duty to worship Him (p. 69).

    It is a solemn thing to die and appear before God (p. 69).

    Children should respect and obey their parents (p. 70).

    Satan afflicted Job with sore boils (p. 72). [Job 2:7]

    “If sinners entice thee, consent thou not,” [Proverbs 1:10] but withdraw from their company (p. 72).

    The chewing of tobacco is a useless habit (p. 74).

    We should be attentive and helpful to strangers (p. 75). [Hebrews 13:2]

    Parents deserve the kind treatment of children (p. 75).

    Prayer is a duty... (p. 75).

    Confess your sins and forsake them (p. 76). [Proverbs 23:10]

    The wicked transgress the laws of God (p. 76).

    Before you rise in the morning or retire at night, give thanks to God for his mercies, and implore the continuance of his protection (p. 79).

    The laws of nature are sustained by the immediate presence and agency of God (p. 80).

    The Heavens declare an Almighty power that made them (p. 80). [Psalm 19:1]

    How can a young man cleanse his way? (p. 82). [Psalm 119:9]

    Oh, how love I Thy law! (p. 82). [Psalm 119:97]

    Let us lay up for ourselves treasure in heaven, where neither moth nor rust can corrupt (p. 88). [Matthew 6:20]

    Humility is the prime ornament of the Christian (p. 91).

    A love of trifling amusements is derogatory to the Christian character (p. 92).

    God is the divine legislator... (p. 98).

    It is the duty of every good man to inspect the moral conduct of the man who is offered as a legislator at our yearly elections. If the people wish for good laws, they may have them, by electing good men (pp. 98-99).

    Noah and his family outlived all the people who lived before the flood (p. 101).

    God will forgive those who repent of their sins, and live a holy life (p. 101).

    Thy testimonies, O Lord, are very sure; holiness becometh thine house forever (p. 101). [Psalm 93:5]

    Do not attempt to deceive God; nor to mock him with solemn words whilst your heart is set to do evil (p. 101)

    A holy life will disarm death of its sting (p. 101). [1 Corinthians 15:56]

    God will impart grace to the humble penitent (p. 101). [1 Peter 5:5]

    Abusive words irritate the passions, but “a soft answer turneth away wrath” (p. 104). [Proverbs 15:1]

    Good manners are always becoming; ill manners are evidence of low breeding (p. 105).

    The heathen are those people who worship idols, or who know not the true God (p. 115).

    Those who enjoy the light of the gospel, and neglect to observe its precepts, are more criminal than the heathen (p. 115).

    It is every man’s duty to bequeath to his children a rich inheritance of pious precepts (p. 115).

    Bad boys sometimes know what a whip is by their feelings. This is a kind of knowledge which good boys dispense with (p. 120).

    “Take away your exactions from my people.” Ezek. xiv.9. (p. 121).

    Examine the Scriptures daily and carefully, and set an example of good works (p. 121). [Acts 17:11; Titus 2:7]

    The Bible, that is, the Old and the New Testament, contains the Holy Scriptures (p. 135).

    Whatever is wrong is a deviation from right, or from the just laws of God or man (p. 136).

    How happy men would be if they would always love what is right and hate what is wrong (p. 136). [Amos 5:15]


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« Reply #11 on: November 26, 2006, 12:11:01 PM »

This volume also contains several fables that teach a variety of lessons. Consider Fable 1, titled “Of the Boy that Stole Apples”:

    An old man found a rude boy upon one of his trees stealing apples, and desired him to come down; but the young saucebox told him plainly he would not. “Won’t you?” said the old man, “then I will fetch you down;” so he pulled up some turf or grass and threw at him; but this only made the youngster laugh, to think the old man should pretend to beat him down from the tree with grass only.

    “Well, well,” said the old man, “if neither words nor grass will do, I must try what virtue there is in stones;” so the old man pelted him heartily with stones, which soon made the young chap hasten down from the tree and beg the old man’s pardon (pp. 140-141).

By today’s standards, one would expect the outcome of this story to be that the police arrived on the scene, arrested and jailed the old man for injury to a child, followed by a civil suit filed by the boy’s parents for child abuse, thereby destroying the old man’s reputation and sending him into bankruptcy. In contrast, the book gives the following moral: “If good words and gentle means will not reclaim the wicked, they must be dealt with in a more severe manner” (p. 141).

Observe that a central purpose of the “Blue-Back Speller” was to instill in children proper conduct (i.e., what is courteous and polite vs. what is rude and socially unacceptable), moral integrity (evils of alcohol, lying, stealing, selfishness, etc.), and citizenship (patriotism, respect for the Founders, and love for God and country). Indeed, such truths and insights cultivate the soul, buoy the spirit, and prepare a child to lead a productive, disciplined, honorable life. In sharp contradistinction, the removal of these basic precepts from public education has had a catastrophic, deleterious effect on the moral sensibilities and social stability of the nation.
McGuffey’s Reader

A third prominent source of public education was the McGuffey’s Reader. First printed in 1836, the series consisted of six readers corresponding to six levels of difficulty. With some 120 million copies sold between 1836 and 1890, “[p]ractically every American who attended public schools during the second half of the nineteenth century learned moral and ethical lessons from McGuffey’s Reader” (“McGuffey’s Reader,” 2005). These volumes, like those already noted, were riddled with a biblical worldview and the essentiality of Christian morality. In fact, in the Publisher’s Preface to the “Parent/Teacher Guide,” the President of Mott Media made the following insightful assessment of the views of McGuffey and the corresponding impact on American civilization:

    How would McGuffey teach reading if he were here today? First, he would be concerned about the content of pupils’ reading. The content would promote moral growth and excellence of mind in habits, attitudes, and literary tastes. And morality, in McGuffey’s thinking, was closely aligned with the Christian religion; no other foundation could produce true morality (“McGuffey Readers...,” n.d., emp. added).

A quick perusal of the various tables of contents demonstrates the point. In the second reader (dated 1836), the readings include “Praise to God” (p. 77), “About Doing Good at Play” (p. 87), “The Honest Boy and the Thief” (p. 142), “The Lord’s Prayer” (p. 162), “The Disobedient Girl” (p. 166), “Story about Joseph” (p. 198), “The Ten Commandments” (p. 229), and “About Using Profane Language” (p. 233). In the third reader (dated 1837), the listing includes “The Goodness of God” (p. 157), “Touch not—Taste not—Handle not” [Colossians 2:21] (p. 208), and “Gospel Invitation” (p. 238). The fourth reader (dated 1838) includes “Divine Providence” (p. 168), “Scripture Lesson” (p. 182), “Thirsting after Righteousness” [Matthew 5:6] (p. 216), “Satan and Death at the Gate of Hell” (p. 232), “Christian Hymn of Triumph...” (p. 309), and “The Proverbs of Solomon” (p. 411). The revised edition of the fifth reader includes “The Bible the Best of Classics” (p. 350) and “My Mother’s Bible” (p. 351).
The University

Moving to higher education, what has become of our universities? Sadly, over the last half century, many of the state universities of America have been infiltrated, subverted, and thoroughly transformed into intellectual cesspools advocating every imaginable left-wing, anti-Christian, anti-American, socialistic ideology. The universities are now controlled by political and social liberalism, and many of the professors are atheistic, agnostic, and humanistic. The universities bear a large share of the blame for the silencing of God and the jettisoning of the Bible that has taken place among the last three generations.

But it was not always so. Indeed, from the very beginning of the nation—and before—the colleges were founded by ardent advocates of Christianity who designed these institutions of higher learning for a singular purpose: to promote the Christian religion among the inhabitants of America. Such a claim sounds preposterous. Yet, the historical facts are plain and undeniable. As one example, simply visit the official Web site for the Commonwealth of Massachusetts and see with one’s own eyes the wording of the original state constitution as it related to the establishment and ongoing purpose of Harvard. Part the Second, Chapter V, Section 1 pertains to “THE UNIVERSITY AT CAMBRIDGE, AND ENCOURAGEMENT OF LITERATURE, ETC.”:

    Article I. Whereas our wise and pious ancestors, so early as the year one thousand six hundred and thirty-six, laid the foundation of Harvard College, in which university many persons of great eminence have, by the blessing of God, been initiated in those arts and sciences, which qualified them for public employments, both in church and state: and whereas the encouragement of arts and sciences, and all good literature, tends to the honor of God, the advantage of the Christian religion, and the great benefit of this and the other United States of America—it is declared, that the President and Fellows of Harvard College...shall have, hold, use, exercise and enjoy, all the powers, authorities, rights, liberties, privileges, immunities and franchises, which they now have or are entitled to have (Constitution..., emp. added).



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« Reply #12 on: November 26, 2006, 12:12:30 PM »

What was the purpose of education? To encourage people to honor God and to demonstrate the “advantage,” i.e., superiority of, the Christian religion to the benefit of the entire country! Indeed, the 1636 rules of Harvard included the following declaration:

    Let every student be plainly instructed and earnestly pressed to consider well the main end of his life and studies is to know God and Jesus Christ which is eternal life (John 17.3) and therefore to lay Christ in the bottom as the only foundation of all sound knowledge and learning. And seeing the Lord only giveth wisdom, let every one seriously set himself by prayer in secret to seek it of Him (Prov. 2,3). Every one shall so exercise himself in reading the Scriptures twice a day that he shall be ready to give such an account of his proficiency therein (as quoted in Pierce, 1833, p. 5, emp. added).

The other universities at the beginning of America possessed the same orientation. So the facts are that from the 1700s to the middle of the twentieth century, American public schools were Bible-oriented. The textbooks immersed the children in the moral principles and religious doctrines of Christianity. What a tragic, heartbreaking, lethal transformation has come over American public education!
National Songs

Many songs and hymns have come to characterize our national consciousness. “God of our Fathers” was selected as the official hymn of the Centennial observance commemorating the adoption of the Constitution (Smith, 2000). The lyrics reaffirm national sentiments regarding the role of God and the one true religion in America’s history:

    God of our fathers, Whose almighty hand leads forth in beauty all the starry band

    Of shining worlds in splendor through the skies Our grateful songs before Thy throne arise.

    Thy love divine hath led us in the past, In this free land by Thee our lot is cast,

    Be Thou our Ruler, Guardian, Guide and Stay, Thy Word our law, Thy paths our chosen way.

    From war’s alarms, from deadly pestilence, Be Thy strong arm our ever sure defense;

    Thy true religion in our hearts increase, Thy bounteous goodness nourish us in peace.

    Refresh Thy people on their toilsome way, Lead us from night to never ending day;

    Fill all our lives with love and grace divine, And glory, laud, and praise be ever Thine.

Francis Scott Key, 35-year-old poet-lawyer, was aboard ship on September 13, 1814 eight miles away when he witnessed the valiant defense of Fort McHenry by American forces during the British bombardment in the war of 1812. The incident inspired him to write the words to “The Star-Spangled Banner.” He later stated: “Then, in that hour of deliverance, my heart spoke. Does not such a country, and such defenders of their country, deserve a song?” (“Fort McHenry...”). Though written in 1814, it was not until 1931 that the song was adopted by Congress as the official national anthem. Few Americans are aware that the fourth verse reaffirms the historic national attitude toward God:

    Oh! thus be it ever, when freemen shall stand

    Between their loved homes and the war’s desolation!

    Blest with victory and peace, may the heaven-rescued land

    Praise the Power that hath made and preserved us a nation.

    Then conquer we must, when our cause it is just,

    And this be our motto: “In God is our trust.”

    And the star-spangled banner in triumph shall wave

    O’er the land of the free and the home of the brave!

While studying at Andover Theological Seminary in 1831, Samuel Francis Smith wrote the song “My Country ‘Tis of Thee,” also known simply as “America” (“Patriotic Melodies”). Observe the fourth verse:

    Our fathers’ God, to thee, Author of liberty, to thee we sing;

    Long may our land be bright with freedom’s holy light.

    Protect us by thy might, Great God our King.

It was during the American Civil War in 1861, while visiting a Union Army camp on the Potomac River near Washington, D.C., that Julia Ward Howe received the inspiration to write the “Battle Hymn of the Republic” (“Battle Hymn...”). The song is replete with allusions to Christianity:

    Mine eyes have seen the glory of the coming of the Lord;

    He is trampling out the vintage where the grapes of wrath are stored;

    He hath loosed the fateful lightning of His terrible swift sword;

    His truth is marching on.

    I have seen Him in the watch fires of a hundred circling camps.

    They have builded Him an altar in the evening dews and damps;

    I can read His righteous sentence by the dim and flaring lamps;

    His day is marching on.

    I have read a fiery Gospel writ in burnished rows of steel;

    “As ye deal with My contemners, so with you My grace shall deal”;

    Let the Hero, born of woman, crush the serpent with His heel [Genesis 3:15],

    Since God is marching on.

    He has sounded forth the trumpet that shall never call retreat;

    He is sifting out the hearts of men before His judgment seat;

    Oh, be swift, my soul, to answer Him! be jubilant, my feet;

    Our God is marching on.

    In the beauty of the lilies Christ was born across the sea,

    With a glory in His bosom that transfigures you and me:

    As He died to make men holy, let us die to make men free;

    While God is marching on.

    He is coming like the glory of the morning on the wave,

    He is wisdom to the mighty, He is honor to the brave;

    So the world shall be His footstool, and the soul of wrong His slave,

    Our God is marching on.

    Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!

    Glory! Glory! Hallelujah! Our God is marching on.

Few today realize that “hallelujah” is Hebrew for “praise the Lord.”


Joh 9:4  I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
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« Reply #13 on: November 26, 2006, 12:13:21 PM »

The words to “America the Beautiful” were written by Katharine Lee Bates in 1893, after an inspiring trip to the top of Pikes Peak, Colorado (“America the...”). It, too, acknowledges the historic national belief in and commitment to God:

    O beautiful for spacious skies, for amber waves of grain,

    For purple mountain majesties above the fruited plain!

    America! America! God shed His grace on thee,

    And crown thy good with brotherhood from sea to shining sea.

    America! America! God mend thine ev’ry flaw,

    Confirm thy soul in self-control, thy liberty in law.

    America! America! May God thy gold refine

    Till all success be nobleness, and ev’ry gain divine.


What will the ACLU do about our cemeteries, in which graves are frequently marked with crosses and words from the Bible? Even our military (i.e, government) cemeteries are characterized by their connection to the Christian religion. In fact, in our military cemeteries in foreign lands (eight World War I and twelve World War II), with the occasional exception of a star of David, each constitutes a visually stunning sea of white, marble crosses (“Cemeteries”). The allusions to the Bible and the Christian religion in the cemeteries throughout America are legion.
Miscellaneous Indicators in Public Life

Other indications of the Christian religion characterizing public life in America thoroughly permeate history. For example, many Americans have some awareness of the famed Pony Express—a novel mail service that operated from April, 1860 to November, 1861, enabling letters sent from St. Joseph, Missouri to arrive in San Francisco in a phenomenal 10 days (as opposed to months later). But few know that every Pony Express rider was required to carry in his saddle bags a copy of the Bible (“The Bible,” n.d.)! Each rider was also required to take the following oath:

    I, ____, do hereby swear, before the Great and Living God, that during my engagement, and while I am an employee of Russell, Majors and Waddell, I will, under no circumstances, use profane language, that I will drink no intoxicating liquors, that I will not quarrel or fight with any other employee of the firm, and that in every respect I will conduct myself honestly, be faithful to my duties, and so direct all my acts as to win the confidence of my employers, so help me God (“Pony Express History,” n.d., emp. added).

What about the fact that a Bible (provided by the Gideons—see “History of the Association,” n.d.) is located in virtually every hotel and motel room in the country? Not a Quran or the Buddhist Patakis. Further, consider the so-called “Blue laws” that were in force nationwide from before the beginning of the nation in which most businesses were required to close on Sunday in observance of the day of Christian worship (“Blue law,” 2006). Yet, these, too, since the 1960s, have been nearly expunged by the systematic silencing of God in recent years (Miller, 2003). What about the placement of crosses on the nation’s highways commemorating those who have died in automobile accidents? What about the myriad of names for geographical locations across the country that have come straight from the Bible? Everything from Bethlehem (in 19 states!) and Antioch (in 20 states) to Corpus Christi (Body of Christ), Texas and Las Cruces (The Crosses), New Mexico. All names that begin with San (San Francisco, San Antonio, San Diego, etc.) or Santa (Santa Fe, Santa Monica, Santa Anita, etc.) are of Christian derivation.

Such manifestations of America’s intimate affiliation with the God of the Bible and the Christian religion are legion. They could be multiplied many times over. From the very beginning of the country, and extending for some 180+ years, this country claimed that the God of the Bible was the God of the nation. But in just 50 years, subversive forces have been working overtime to expel God from culture and American civilization. They have accomplished so much that the America of the 21st century is in many respects a different country from the America of the 18th, 19th, and 20th centuries. How so? Listen carefully to the words of Alexis de Tocqueville, French historian and politician, who visited America in 1831 and 1832, traveling the country, surveying American life. Upon his return to France, he penned his monumental Democracy in America (1835), which included the following astounding observations:

    [T]here is no country in the world where the Christian religion retains a greater influence over the souls of men than in America; and there can be no greater proof of its utility and of its conformity to human nature than that its influence is powerfully felt over the most enlightened and free nation of the earth.... Christianity, therefore, reigns without obstacle, by universal consent; the consequence is, as I have before observed, that every principle of the moral world is fixed and determinate.... [T]he revolutionists of America are obliged to profess an ostensible respect for Christian morality and equity, which does not permit them to violate wantonly the laws that oppose their designs.... [W]hile the law permits the Americans to do what they please, religion prevents them from conceiving, and forbids them to commit, what is rash or unjust.... I do not know whether all Americans have a sincere faith in their religion—for who can search the human heart?—but I am certain that they hold it to be indispensable to the maintenance of republican institutions. This opinion is not peculiar to a class of citizens or to a party, but it belongs to the whole nation and to every rank of society.... The Americans combine the notions of Christianity and of liberty so intimately in their minds that it is impossible to make them conceive the one without the other.... How is it possible that society should escape destruction if the moral tie is not strengthened in proportion as the political tie is relaxed? And what can be done with a people who are their own masters if they are not submissive to the Deity? (1835, 1:303-307, emp. added).

Haunting questions, indeed.

What can be done with Americans when they no longer acknowledge or submit to the God of the Bible, when they no longer believe that a nation is blessed only if its God is the Lord? On March 11, 1792, the father of our country made the following statement—particularly chilling in view of the specter of terrorism that hangs over the nation:

    I am sure there never was a people who had more reason to acknowledge a Divine interposition in their affairs than those of the United States; and I should be pained to believe that they have forgotten that Agency which was so often manifested during our revolution, or that they failed to consider the omnipotence of that God who is alone able to protect them (Washington, 1838, 10:222-223, emp. added).

In a speech delivered on February 23, 1852, second generation American, Daniel Webster, warned what would happen to America if she ever displaced God from His rightful position over the nation. His words were eerily prophetic in that they now describe America to a tee:

    f we and our posterity reject religious instruction and authority, violate the rules of eternal justice, trifle with the injunctions of morality, and recklessly destroy the political constitution which holds us together, no man can tell how sudden a catastrophe may overwhelm us that shall bury all our glory in profound obscurity (1903, 13:492-493, emp. added).


Joh 9:4  I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
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« Reply #14 on: November 26, 2006, 12:14:10 PM »

Ask yourself four questions: Are Americans—on a widespread scale—rejecting Christian instruction and authority? The polls show that fewer and fewer attend church service or follow the Bible. Are Americans violating the rules of eternal justice? Look at the unprecedented numbers of lawbreakers occupying overcrowded prisons, and the shift in the justice system that commenced in the 1960s favoring “criminal rights.” Are Americans trifling with the injunctions of morality? Unbelievably, we are actually having a national discussion on how to define marriage! Are Americans recklessly destroying the Constitution? Liberal Supreme Court justices are looking to the courts of the world for their opinions and federal judges are legislating from the bench—even overriding majority votes of the people. The haunting answer to these four questions is a resounding “Yes!” How, then, can we as a nation possibly escape catastrophe? We cannot.

Observe carefully how the words of Judges 2:10 so aptly describe the cataclysmic shift that has taken place in America between the World War II generation—“the greatest generation any society has ever produced” (“Tom Brokaw...”)—and those that have come after: “When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which He had done for Israel.” Since World War II, succeeding generations of Americans no longer acknowledge God and Christ and they are woefully ignorant of what God has done for America. A similar uncanny resemblance may be seen in the warning God issued to Solomon and the nation over which he served as king:

    f My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land. Now My eyes will be open and My ears attentive to prayer made in this place.... But if you turn away and forsake My statutes and My commandments which I have set before you, and go and serve other gods, and worship them, then I will uproot them from My land which I have given them; and this house which I have sanctified for My name I will cast out of My sight, and will make it a proverb and a byword among all peoples.... [E]veryone who passes by it will be astonished and say, “Why has the Lord done thus to this land and this house?” Then they will answer, “Because they forsook the Lord God of their fathers...and embraced other gods, and worshiped them and served them; therefore He has brought all this calamity on them (2 Chronicles 7:14-22, emp. added).

With the passing of the World War II generation, succeeding generations of Americans have come on the scene who have no interest in the higher, nobler aspects of human existence, cultivating moral excellence and the virtuous development of the human spirit. To show the extent to which Americans have degenerated in their sensibilities, who would have ever imagined that the day could ever come that an American Idol contestant would generate more votes than any U.S. President has received (August, et al., 2006, p. 23)? As the population of America continues its progressive entrenchment against God, the outcome is inevitable: “The wicked shall be turned into hell, and all nations that forget God” (Psalm 9:17, emp. added). Indeed, as Americans turn their back on the God of their fathers, so God will cease to bestow His protection and blessings. The only hope for America is to experience a nationwide spiritual awakening by returning to God and begging His forgiveness. Our only hope is for a sizeable percentage of Americans to rise up and act upon the factuality of the psalmist’s words: “Let all the earth fear the Lord; Let all the inhabitants of the world stand in awe of Him.... Blessed is the nation whose God is the Lord” (Psalm 33:8,12).

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