Electoral College: Preserve or Abolish?

The Call for Change

Although groups like the League of Women Voters have long supported the abolition of the electoral college,1 the protracted proceedings in Florida as well as the apparent disparity between the popular and the electoral college vote have further fueled calls to abolish the electoral college. Critics urge a replacement of the electoral college with a straightforward nationwide popular vote system; and if needed, a national run-off between the top two candidates so that the winner will always receive an absolute majority of the popular vote.2 An advocate of this plan, the Center for Voting and Democracy, explains:

[I]t’s time once again to consider replacing the electoral college with direct election. To assure a real majority winner, a much better solution than a simple plurality vote or keeping the electoral college would be to adopt instant runoff voting, a majority vote system.3

Another advocate for the abolition of the electoral college, Citizens for True Democracy, asserts:

  • The electoral college is outdated and anti-democratic. America deserves truly representative presidential elections, in which all votes have equivalent values. A constitutional amendment replacing the electoral college with a simple popular vote would be most effective.4
  • The electoral college is a disastrous institution. It. . . . is unfair, inaccurate, and unaccountable. Its abolition is the only path to a true American democracy.5

Others have joined this call,6 and, in sympathy with their view, Senator Hillary Clinton has promised to introduce in the Senate a constitutional amendment to abolish the electoral college — a movement already supported by Democrat Senator Dick Durbin and Republican Senators John Warner and Arlen Spector — and an action parallel to that already undertaken in the House of Representatives by Republicans Ray Lahood and Jim Leach and Democrats Robert Wise, Dick Gephardt, Rick Boucher, Virgil Goode, and Robert Underwood. Such an amendment would eliminate several extensive parts of the Constitution, including Article II, Section 1, ¶ 2, 4, and portions of the 12th, the 20th, and the 23rd Amendments.

The current rhetoric calling for an end to the electoral college frequently reveals a misunderstanding of the purpose of the college as well as the safeguards it provides and the interests it protects. Therefore, a brief review of the college is appropriate before any informed discussion about its abolition should proceed.

The Constitutional Basis for the Electoral College

The provisions originally established in the Constitution regarding the electoral college have been substantially altered three times in accordance with the provisions laid out in Article V of the Constitution providing for its own amendment. The first was in 1804 with the 12th Amendment, the second was in 1933 with the 20th Amendment, and the third was in 1961 with the 23th Amendment. Therefore, the current constitutional provisions on the electoral college stipulate:

Each State shall appoint, in such manner as the Legislature thereof may direct, a number of electors equal to the whole number of Senators and Representatives to which the State may be entitled in the Congress: but no Senator or Representative or person holding an office of trust or profit under the United States shall be appointed an elector. Article ii, Section 1, ¶ 2

The Congress may determine the time of choosing the electors and the day on which they shall give their votes; which day shall be the same throughout the United States. Article ii, Section 1, ¶ 4

The electors shall meet in their respective States and vote by ballot for President and Vice-President, one of whom, at least, shall not be an inhabitant of the same State with themselves; they shall name in their ballots the person voted for as President and in distinct ballots the person voted for a Vice-President, and they shall make distinct lists of all persons voted for as President and of all persons voted for as Vice-President and of the number of votes for each, which lists they shall sign and certify and transmit sealed to the seat of the government of the United States, directed to the President of the Senate; — The President of the Senate shall, in the presence of the Senate and House of Representatives, open all the certificates and the votes shall then be counted; — The person having the greatest number of votes for President shall be the President, if such number be a majority of the whole number of electors appointed; and if no person have such majority, then from the persons having the highest numbers not exceeding three on the list of those voted for as President, the House of Representatives shall choose immediately, by ballot, the President. But in choosing the President, the votes shall be taken by States, the representation from each State having one vote; a quorum for this purpose shall consist of a member or members from two-thirds of the States, and a majority of all the States shall be necessary to a choice. . . . [The section here deleted was superceded by provisions of the 20th Amendment]. . . . The person having the greatest number of votes as Vice-President shall be the Vice-President, if no such number be a majority of the whole number of electors appointed, and if no person have a majority, then from the two highest numbers on the list, the Senate shall choose the Vice-President; a quorum for the purpose shall consist of two-thirds of the whole number of Senators, and a majority of the whole number shall be necessary to a choice. But no person constitutionally ineligible to the office of President shall be eligible to that of Vice-President of the United States. Constitution, Amendment xii

If a President shall not have been chosen before the time fixed for the beginning of his term, or if the President-elect shall have failed to qualify, then the Vice-President-elect shall act as President until a President shall have qualified; and the Congress may by law provide for the case wherein neither a President-elect not a Vice-President-elect shall have qualified, declaring who shall then act as President, or the manner in which one who is to act shall be selected, and such person shall act according until a President or Vice-President shall have qualified. Constitution, Amendment xx

The District constituting the seat of government of the United States [Washington, D. C.] shall appoint in such manner as the Congress may direct: a number of electors of President and Vice-President equal to the whole number of Senators and Representatives in Congress to which the District would be entitled if it were a State, but in no event more than the least populous State; they shall be in addition to those appointed by the States, but they shall be considered, for the purposes of the election of President and Vice-President, to be electors appointed by a State; and they shall meet in the District and perform such duties as provided by the twelfth article of amendment. Constitution, Amendment xxiii

The Current Electoral College Procedure

With Article II directing that the number of electors correspond exactly with the numbers in the Congress (100 electors representing the Senate and 435 additional electors representing the House), and with the 23rd Amendment directing that the District of Columbia shall receive the same number of electors as the least populous State (3 electors), there are therefore a total of 538 presidential electors. These electors are distributed among the States according to the total number of U. S. Senators and U. S. Representatives in each State (e.g., California has 54 electors, Texas 32, Iowa 7, Wisconsin 11, etc.). A candidate for president must obtain an absolute majority of the electoral votes — 270 — in order to attain the presidency.

The popular vote in each State directs the electors of that State how to cast their vote for President. In most States, whichever candidate wins the popular vote in that State wins all of that State’s electors; but since the manner of choosing a State’s electors is left by the Constitution to each State, different States, not surprisingly, have different rules. For example, in Maine and Nebraska, the winner does not take all; rather, the candidate who wins the popular vote in each congressional district wins the electoral vote from that congressional district, and the candidate who wins the entire State receives the State’s two remaining electoral votes.

The presidential electors are usually selected in each State at the same time that each political party in that State determines its presidential candidate. That is, when a State party selects its presidential nominee it also designates a slate of electors. These electors, along with the party’s nominees for president and vice-president, are submitted to the chief election official in the State. Thus, in each State there is a slate of Republican electors, Democrat electors, Green Party electors, Reform Party electors, etc., and the candidate that wins the popular vote in that State will have the electors from his or her own political party cast the electoral votes for that State. As constitutional scholar William Rawle explained in his classic 1825 commentaries on the Constitution:

[T]he electors do not assemble in their several States for a free exercise of their own judgments, but for the purpose of electing the particular candidate who happens to be preferred by the predominant political party which has chosen those electors.7

Since the Constitution directs that Congress shall set the time that the electors shall meet to cast their votes, federal law currently stipulates that electors assemble following the presidential election on the first Monday after the second Wednesday in December. On that day, the electors for each State gather in their respective State capitols and each elector marks a ballot indicating his choice for president and his choice for vice-president. These ballots are certified by State authorities and are then transmitted to the President of the U. S. Senate (the Vice-President of the United States), who will open and tabulate the ballots before a joint session of Congress.

If a presidential candidate receives an absolute majority of electoral votes, that candidate becomes the President and will be sworn into office on noon, January 20th. If no candidate receives an absolute majority, as happened in the 1824 election when the electoral votes were split among four candidates, or if there should be a tie (if, for example, two candidates each received 269 votes), then the House of Representatives chooses the President from among the top three contenders, with each State being allotted only one vote on behalf of its State, regardless of the size of its congressional delegation. The Senate chooses the Vice-President in a similar manner.

What Led to the Formation of the Electoral College?

During the Constitutional Convention, three proposals were originally discussed by the framers on how the president could be elected. Interestingly, those three proposals were rejected. †

The first proposal was to allow Congress to select the president. This idea was rejected for three reasons: (1) rancorous partisanship would be encouraged in the Congress and the hard feelings residual for the losers of the contest would make any legislative progress following the election unlikely; (2) with Congress being such a relatively small body, and with it being assembled in one geographic location, the potential for foreign governments to affect the outcome of the election through bribery and corruption would be increased; and (3) if Congress selected the President, it would be virtually impossibility for the Executive branch to maintain its independence from the Legislative branch.

The second proposal was to allow the State legislatures to select the president. This idea was rejected for fear that the president might become so indebted to the States that he would permit the erosion of federal authority and thus undermine the federal republic.

The third proposal was that the president be elected by national popular vote. This idea was rejected not because the framers distrusted the people but rather because the larger populous States would have much greater influence than the smaller States and therefore the interests of those smaller States could be disregarded or trampled. Additionally, a nationwide election would encourage regionalism since the more populous areas of the country could form coalitions to elect president after president from their own region. With such regional preferentialism, lasting national unity would be nearly impossible.

The framers, dissatisfied with these three initial proposals, referred the issue of the selection of a president to the “Committee of Eleven” for further investigation. That Committee subsequently proposed an indirect election of the president on a State by State basis through a college of electors, a practice which had proved successful in ancient nations.

Why Was The Electoral College Method Chosen?

The electoral college synthesized two important philosophies established in the Constitution: (1) the maintenance of a republican, as opposed to a democratic, form of government (the explicit constitutional provisions on this issue, as well as the specific declarations of the Founders, will be examined later in this paper); and (2) the balancing of power between the smaller and the larger States and between the various diverse regions of the nation (this second point will be examined first).

When establishing our federal government, smaller States like Rhode Island had feared they would have no voice, and therefore no protection, against the more populous States like New York or Massachusetts. Similarly, the sparsely populated agricultural regions feared an inability to protect their interests against the fishing and shipping industries dominant in the more populous coastal States. These concerns on how to preserve individual State voices and diverse regional interests caused the framers to establish a bi-cameral rather than a uni-cameral legislative system.

In that wise plan, one body preserved the will of the majority as determined by population and the other preserved the will of the majority as determined by the States. As Constitution signer James Madison confirmed:

The Constitution is nicely balanced with the federative and popular principles; the Senate are the guardians of the former, and the House of Representatives of the latter; and any attempts to destroy this balance, under whatever specious names or pretences they may be presented, should be watched with a jealous eye.8

Consequently, in the Senate, Delaware has the same power as California with each State having two votes; but in the House, Delaware’s single vote often is completely negated by the fifty-two from California. Because of this different source of strength in each body, the votes in those two bodies on the same piece of legislation may be dramatically different. In such a case, before that legislation may become law there must be some compromise — some yielding of the Senate to the will of the population and some yielding of the House to the will of the States. As James Madison explained, the electoral college wisely synthesized both of these important interests:

As to the eventual voting by States, it has my approbation. The lesser States and some larger States will be generally pleased by that mode. The deputies from the small States argued, and there is some force in their reasoning, that, when the people voted, the large States evidently had the advantage over the rest, and, without varying the mode, the interests of the little States might be neglected or sacrificed. Here is a compromise.9

James Hillhouse (a soldier during the American Revolution and a U. S. Representative and Senator under Presidents George Washington, John Adams, Thomas Jefferson, and James Madison) also affirmed this principle, explaining:

The principle of the Constitution, of election by electors, is certainly preferable to all others. . . . [because] Pennsylvania, Virginia, Massachusetts, and New York, may combine; they may say to the other [smaller] States, we will not vote for your man. . . . [or] the agricultural will be arrayed against the mercantile; the South against the East; the seaboard against the inland. 10

Consequently, under the electoral college system, the smaller States receive a slightly greater voice, proportionally speaking. For example, California is the largest State and its 33 million inhabitants have 54 electors, each of whom represents 614,000 inhabitants. However, Wyoming is the smallest State and its less than one-half million inhabitants are represented by only 3 electors — one for every 160,000 inhabitants. This therefore gives Wyoming slightly more proportional strength. As Uriah Tracy (a Major-General during the Revolution and a U. S. Representative and Senator under Presidents George Washington, John Adams, and Thomas Jefferson) observed during debates on the electoral college:

He [the president] is to be chosen by electors appointed as the State legislatures shall direct, not according to numbers entirely, but adding two electors in each State as representatives of State sovereignty. Thus, Delaware obtains three votes for president, whereas she could have but one in right of numbers [population].11

So, on the one hand, the electoral college tends somewhat to overrepresent voters in smaller States; and no matter how small a State is, it is guaranteed at least 3 electors because, as explained by James Bayard (a U. S. Representative and U. S. Senator under Presidents John Adams, Thomas Jefferson, and James Madison), the electoral college supplied a “means of self protection” to “a small State without resources.” 12 In fact, the combined number of electors in the eight smallest States (Alaska, Delaware, North Dakota, South Dakota, Vermont, Wyoming, Montana, and Rhode Island) produce the same number of electors as the single State of Florida even though Florida has a population more than three times greater than those eight smaller States combined.

Yet, on the other hand, if a candidate wins California and its 54 electoral votes, then that candidate is one-fifth of the way to the 270 electoral votes needed to capture the presidency. Thus, while California accounts for only 11 percent of the nation’s population it can provide 20 percent of the electoral votes needed to obtain the presidency. The electoral college system therefore preserves a sound balance between population centers and between diverse State and regional interests, incorporating elements both of popular and of State representation in its operation.

Consider how this duality was demonstrated in the recent presidential election. If the national tally of the popular vote is transferred proportionally into a vote by the House of Representatives, the results would have been 210 Members voting for Gore, 209 for Bush, and 16 Members voting for others; Gore, therefore, would have narrowly won a vote in the House based on the will of the population. However, if the State by State votes are transferred to the Senate, since Bush won 30 States and Gore 20, the Senate vote would have been 60 for Bush and 40 for Gore; Bush, therefore, by a large margin, would have been the choice of the States. In short, Gore narrowly won the popular vote by winning heavily populated and narrowly concentrated urban parts of the nation (Gore carried only 676 counties, located primarily along both coasts and along the Mississippi River) while Bush was the overwhelming choice of the States and of the more geographically diverse regions of the country (Bush carried 2436 counties — nearly four times that of Gore — spreading virtually from coast to coast). The electoral college wisely weighs these competing interests in the selection for a President. In fact, John Taylor (an officer during the American Revolution and a U. S. Senator under Presidents George Washington and Thomas Jefferson) observed:

Two principles sustain our Constitution: one a majority of the people, the other a majority of the States; the first was necessary to preserve the liberty or sovereignty of the people; the last, to preserve the liberty or sovereignty of the States. But both are founded in the principle of majority; and the effort of the Constitution is to preserve this principle in relation both to the people and the States, so that neither species of sovereignty or independence should be able to destroy the other.13

James Madison agreed, affirming:

In our complex system of polity, the public will, as a source of authority, may be the will of the people as composing one nation, or the will of the States in their distinct and independent capacities; or the federal will as viewed, for example, through the presidential electors, representing in a certain proportion both the nation and the States.14

This blending of the will of the population and the will of the States is why it is possible — and has thrice occurred — that a President may win the popular vote but lose the electoral vote (on those previous occasions, the margin of victory in the popular vote was less than 1 percent). Usually, however, the electoral college tends to exaggerate the margin of victory of the popular vote rather than run counter to it.

The Benefits of the Electoral College System

There are three important benefits produced by the current electoral college system:

  • Because a candidate must win at least 270 electoral votes from across the nation, a candidate cannot become president without a significant widespread voter base. In fact, as has happened in three previous elections, the distribution of voter support may actually take precedence over the quantity of voter support. Therefore, the electoral college ensures a broad national consensus for a candidate that subsequently will allow him to govern once he takes office.
  • Since the electoral college operates on a State-by-State basis, this not only enhances the status of minorities by affording them a greater proportional influence within a smaller block of voters at the State level but it also ensures a geographically diverse population which makes regional domination, or domination of urban over suburban or rural areas, virtually impossible. In fact, since no one region of the country has 270 electoral votes, there is an incentive for a candidate to form coalitions of States and regions rather than to accentuate regional differences.
  • The electoral college system prioritizes the most important factors in selecting a president. If a candidate receives a substantial majority of the popular vote, then that candidate is almost certain to receive enough electoral votes to be president. However, if the popular vote is extremely close, then the candidate with the best distribution of popular votes will be elected. And if the country is so divided that no one candidate obtains an absolute majority of electoral votes, then the U. S. House of Representatives — the body closest to the people and which must face them in every election — will then choose the president.

Objections to the Electoral College System

A New System Would Prevent Recounts Like That Which Occurred in Florida

While pundits and opponents of the electoral college system assert that the prolonged recount in Florida would have been avoided if there had been a direct popular election of the president, the reality is that without the electoral college system, recounts likely would have increased.

Consider: the two major candidates were separated by a popular margin of less than one percent. Therefore, if a candidate needed to pick up an additional one percent in a national recount, there is no reason to confine the recount solely to the closely contested States; in fact, it would make sense to recount even the landslide States. Therefore, if Bush needed only 100,000 votes to take the popular lead, he could demand a recount in New York, Michigan, Pennsylvania, Washington, D. C., Massachusetts, etc. — States he lost by wide margins — not because he needed to win those States but because he might gain more votes to add to his national total. In fact, he could even demand a recount of the States that he won handily — States like Texas, Georgia, Virginia, Alabama, etc. — simply to accumulate additional voters.

Contrary, then, to what many currently assert, without the electoral college system, in a close election the possibility of recounts — and of recounts in numbers of States — would likely increase rather than decrease.

Abolishing the Current System Will Give the People a Better Voice and Better Representation

Various groups, claiming that the “electoral college system is fundamentally unfair to voters,” 15 urge “the abolition of the electoral college so that people’s votes count.” 16 They argue that “because many State constitutions award electoral votes on a winner-take-all basis, all individual votes become meaningless: each State gets a certain number of electoral votes; but for the Presidential election itself, individual votes are not even tallied.” 17

Interestingly, because of the electoral college, the opposite has been true. As the Florida situation has proved, individual votes are tallied — sometimes several times. Furthermore, without the electoral college, candidates would spend less time trying to win the votes of many individuals. As Curtis Gans, from the Committee for the Study of the American Electorate, points out:

The idea of getting rid of the electoral college . . . would be profoundly dangerous, particularly in the present way that we conduct our campaigns. Essentially what this would mean is that the totality of our campaigns would be a television advertising, tarmac kind of campaign. You would be handing the American presidential campaign to whatever media adviser could outslick the other. Different States in different regions have important interests to which the candidate should be subjected and to which the candidates should be required to speak. . . . [D]irect elections would insure that all monetary resources would be poured into [televised political] advertising. There would be virtually no incentive to try to mobilize constituencies, organize specific interests, or devote any resources to such things as voter registration and education. . . . What we would have is a political system that combines the worst of network television with the worst of the modern campaign.18

Indeed, without the electoral college system, candidates would logically spend their campaign courting voters in the most populous urban areas such as Chicago, San Francisco, New York City, Washington, D. C., Miami, Seattle, etc., rather than visiting cities in more rural areas — cities like Wichita, Birmingham, Amarillo, Cheyenne, Springfield, Tulsa, etc. Additionally, since larger urban areas tend to be more liberal than the rest of the nation, presidential campaigns would therefore cater predominately to liberal interests.

Under the electoral college system, it is possible that a candidate can win the presidency by carrying a majority of only the 11 most densely populated States (California, Texas, Florida, New York, Ohio, Pennsylvania, Illinois, Michigan, New Jersey, North Carolina and either Georgia or Virginia). However, under a system of direct elections, this number could be reduced to even fewer States, particularly if they happened to be the largest States and could deliver overwhelming margins of victory, such as Washington, D. C., did for Gore by the lopsided 86 to 9 percent margin. In fact, the margin of victory in a State would become more important than simply winning the State and thus could easily cause a candidate not to visit a close State but rather to spend time in a State in which he is already popular, simply to drive up the margin of the vote and add more to his national total.

Therefore, contrary to what is asserted, the electoral college system ensures, rather than prevents, the counting of each individual’s vote and actually enhances the opportunity for the votes of many more individuals to be courted.

The Current System Does Not Allow Third Parties an Opportunity to Participate

Opponents of the electoral college complain that a third-party president can never be elected so long as the present system remains in effect.19 They argue that, because of the electoral college system . . .

. . . none of these [third] parties have ever seriously contended with Republicans or Democrats in Presidential elections. In fact . . . . [i]n 1992, a Reform Party candidate, Texas billionaire Ross Perot, won nearly 12% of the popular vote. But the percentage of votes that he won in “official” tallies? Zero. For despite his significant victories in the popular vote, he failed to win a majority of a State and thus was not awarded a single electoral vote.20 Without the confines of the electoral college, a candidate could win 12% in a Presidential election without winning the majority of a single State, and could, quite fairly, still be credited with winning 12% of the vote.21

What these groups apparently fail to recognize is that even if a third party candidate should get 25 percent, or even an impressive 40 percent of the popular vote, such a percentage is still insufficient to attain the presidency. It is true that if there was no electoral college, then a third party candidate who received 12 percent of the popular vote would no longer show that he received zero electors; but is this a sufficient reason to abolish the electoral college — just so a candidate can perhaps feel better about himself and his effort, and because a 12 rather than a zero could appear by his name? A 12 still will not elect him to office since even the opponents of the electoral college system propose that no president should be elected with under 50 percent.

Furthermore, those who promote the cause of third parties are typically unwilling to invest the effort that it takes to actually build a third party, for the entirety of American political history shows that third parties must be built from the bottom up and not from the top down. In fact, not even a national hero as popular as two-time President Teddy Roosevelt with his Bull Moose Party was able to capture lasting support, and Founding Father Attorney General William Wirt of the Anti-Masonic Party, even in the wake of the anti-Masonic fervor that swept the nation in the mid 1820s, failed to achieve enduring popular support.

If a third party ever intends to have any lasting influence or widespread national support, it must invest time and resources in a 30 year plan that begins to build at the local level. That is, it must begin by running candidates for local races such as school boards and city councils, and after demonstrating that it has support at the local level, it can then run candidates for State Representative and for State Senator. If the public continues to support its ideas at the State level, it should then run candidates for U. S. Representatives and U. S. Senators, and then finally for President. But until an infrastructure is established with wide popular support, it is virtually impossible for any third party to break in at the top. And even if a third party candidate such as Ralph Nader, Ross Perot or Pat Buchanan were elected as president, could he govern without his supporters serving in the U. S. Congress and in State Houses across the nation? Abolishing the electoral college will not remove the other political hurdles that third parties must overcome if they ever expect to compete.

The Current System Discourages Minority Participation

While critics assert that the electoral college discourages minority participation. Curtis Gans, of the Committee for the Study of the American Electorate, explains why this assertion is inaccurate:

The success of American democracy has rested, in part, on achieving a balance between the will and desires of the majority of Americans and recognizing the rights and needs of various minorities. The electoral college serves to protect the latter in national politics. To take the most obvious example, the number of farmers in the Unites States has dwindled so precipitously that nationally they are no longer a serious numerical factor in electoral outcomes—despite the fact that most of the food we have on our tables is due to their individual and collective effort. In a system of direct elections, their concerns could easily be ignored. But because their votes are critical to winning electoral votes in several mid-western and western States, their needs must be addressed, their views must be solicited, and their allegiances must be competed for. The needs and aspirations of America’s African-American population could easily be ignored in a direct election. They comprise perhaps 12 percent of the eligible electorate. But in several southern States, they account for nearly a majority of eligible citizens and they comprise a significant and, perhaps on occasions, pivotal minorities in several northern States. The electoral college insures, in national elections, that their views must be taken into account. Union members, Christian fundamentalists, Latinos, rural denizens are but a few of the significant minorities whose views and needs might be ignored if campaigns were totally nationalized. 22

William C. Kimberling of the FEC concurs, explaining:

[F]ar from diminishing minority interests by depressing voter participation, the electoral college actually enhances the status of minority groups. This is so because the votes of even small minorities in a State may make the difference between winning all of that State’s electoral votes or none of that State’s electoral votes. And since ethnic minority groups in the United States happen to concentrate in those States with the most electoral votes, they assume an importance to presidential candidates well out of proportion to their number. The same principle applies to other special interest groups such as labor unions, farmers, environmentalists, and so forth. It is because of this “leverage effect” that the presidency, as an institution, tends to be more sensitive to ethnic minority and other special interest groups than does the Congress as an institution. Changing to a direct election of the president would therefore actually damage minority interests since their votes would be overwhelmed by a national popular majority.23

The Current System Creates Constitutional Crises

Opponents claim that the electoral college is “a constitutional accident waiting to happen,” 24 and often charge that, in close elections, the electoral college “warps national politics and could lead to a major constitutional crisis.” 25 Interestingly, the Florida controversy did not create a constitutional crisis based on the electoral college; rather, it demonstrated three other problems: (1) the ease with which voter fraud may occur, (2) the current tendency to resort to the judiciary for a solution when one disagrees either with the law or the outcome, and (3) the proclivity of the courts to rewrite the intent of the legislature and the explicit wording of State laws to reflect their own preferences. None of these problems so apparent in Florida will be solved by the abolition of the electoral college.

The Current System is Anti-Democratic

The charge is made that the electoral college is “blatantly distrustful and alarmingly paternalistic towards the American populace, not to mention being flat-out undemocratic. The electoral college . . . at least in part, was aimed at preventing the general public from having any direct power in Presidential or Senatorial elections, for fear of the ‘uneducated masses’ having any direct political power.” 26

Did the framers not trust the masses? Contrary to what is charged, they did — completely. This fact is easily demonstrable not only through a simple perusal of their writings but also by even a cursory examination of the numerous provisions in both the federal and State constitutions by which the framers repeatedly placed immense power into the hands of citizens.

Is the electoral college anti-democratic? Absolutely — as is the rest of the Constitution. In fact, the Constitution is so anti-democratic that it contains explicit provisions forbidding America from becoming a democracy, requiring instead that she maintain herself as a republic. To move toward democracy would therefore require not only an abolition of the electoral college but also a rewriting of several key provisions of the Constitution.

While many today errantly believe that there is no difference between a democracy and a republic, the framers knew that there was; and they specifically rejected a democracy and deliberately chose a republic. Notice some of their clear declarations on this subject:

[D]emocracies have ever been spectacles of turbulence and contention; have ever been found incompatible with personal security or the rights of property; and have, in general, been as short in their lives as they have been violent in their deaths.27 James Madison

Remember, democracy never lasts long. It soon wastes, exhausts, and murders itself. There never was a democracy yet that did not commit suicide.28 John Adams

A democracy is a volcano which conceals the fiery materials of its own destruction. These will produce an eruption and carry desolation in their way.29 The known propensity of a democracy is to licentiousness [excessive license] which the ambitious call, and ignorant believe to be, liberty.30 Fisher Ames, a framer of the bill of rights

We have seen the tumults of democracy terminate . . . as [it has] everywhere terminated, in despotism. . . . Democracy! savage and wild. Thou who wouldst bring down the virtuous and wise to thy level of folly and guilt.31 Gouverneur Morris, signer and penman of the constitution

[T]he experience of all former ages had shown that of all human governments, democracy was the most unstable, fluctuating, and short-lived.32 John Quincy Adams

A simple democracy . . . is one of the greatest of evils. 33 Benjamin Rush, signer of the declaration

In democracy . . . there are commonly tumults and disorders. . . . Therefore a pure democracy is generally a very bad government. It is often the most tyrannical government on earth.34 Noah Webster, responsible for article i, section i, ¶ 8 of the constitution

Pure democracy cannot subsist long nor be carried far into the departments of state — it is very subject to caprice and the madness of popular rage.35 John Witherspoon, signer of the declaration

It may generally be remarked that the more a government resembles a pure democracy the more they abound with disorder and confusion.36 Zephaniah Swift, author of America’s first legal text

Samuel White (a military general and a U. S. Senator under President Thomas Jefferson) summarized the framers convictions about the superiority of a republic over a democracy when he declared:

The people watch their servants with a jealous eye. If they err at all, it is on . . . the safe side. . . . [W]hat we have most to fear to our government and our liberties must come . . . from the licentiousness of democracy. This is what republican governments have forever to guard against; this is the vortex in which they are most likely to be swallowed up. God grant it may never be the case with ours; I fear nothing else.37

So convinced were the framers of the superiority of a republic over a democracy that Article IV of the Constitution requires that every State maintain a republican — as opposed to a democratic — form of government. The electoral college helps maintains a federal, republican system of government, for in the American federal structure, important political powers are reserved to the States as well as to the people. As William C. Kimberling of the FEC’s Office of Election Administration argues:

Indeed, if we become obsessed with government by popular majority as the only consideration, should we not then abolish the Senate which represents States regardless of population? Should we not correct the minor distortions in the House (caused by districting and by guaranteeing each State at least one Representative) by changing it to a system of proportional representation? This would accomplish “government by popular majority” and guarantee the representation of minority parties, but it would also demolish our federal system of government. If there are reasons to maintain State representation in the Senate and House as they exist today, then surely these same reasons apply to the choice of president.38

The direct election of a president would be a major rejection of and departure from the federal, republican character of our American republic.

The Current System is the Cause of Low Voter Turnout

Citizens for True Democracy, one of the more vocal groups in calling for the abolition of the electoral college, explains that it “was founded in the wake of the 1996 presidential elections, which boasted record-breaking low voter turnout.” They assert that abolishing the electoral college will cause “people [to] vote.” 39 Other opponents similarly complain about the role of the electoral college “in depressing voter turnout” arguing that, “since each State is entitled to the same number of electoral votes regardless of its voter turnout, there is no incentive in the States to encourage voter participation. Indeed, there may even be an incentive to discourage participation.” 40 However, William C. Kimberling of the FEC correctly points out:

While this argument has a certain surface plausibility, it fails to account for the fact that presidential elections do not occur in a vacuum. States also conduct other elections (for U. S. Senators, U. S. Representatives, State Governors, State legislators, and a host of local officials) in which these same incentives and disincentives are likely to operate, if at all, with an even greater force. It is hard to imagine what counter-incentive would be created by eliminating the electoral college.41

In fact, not only is evidence completely lacking that the electoral college suppresses voter turnout, but, to the contrary, the voter turnout this year — under the electoral college system — was impressively high with, for example, States like California and Florida reaching 70 percent in voter turnout, and Maryland attaining 75 percent, etc. Would abolishing the electoral college magically have raised the participation in these States to 100 percent? Hardly. Furthermore, previous generations of Americans — all under the electoral college system — consistently recorded high voter turnout in presidential elections. Only in the last half-century of this two-century old system has voter turnout begun to wane. The electoral college system, therefore, cannot properly be blamed since it has a demonstrated history of success.

Perhaps a more logical source for blame might be the current educational system. Consider, for example, the recent finding that, of the top 55 American colleges and universities as listed by U. S. News and World Report, not one requires a course in American history for graduation! 42 Indeed, other surveys over recent decades confirm that our education system now produces citizens who not only don’t know their own history43 but also who don’t even know the simplest facts about the most fundamental operations of their own government. For example:

  • Almost half of college students do not know the purpose of the Federalist Papers, and only 40 percent knew that the Constitution provides for a separation of powers;44
  • Over half wrongly thought that Thomas Jefferson was the “Father of the Constitution,” unaware that not only did Jefferson not sign the Constitution but that he was not even in America when it was written;45 and 93 percent of Americans did not even know that the Constitutional Convention was the group of individuals responsible for drafting the U. S. Constitution;46
  • In fact, 83 percent of Americans said that they did not know very much about the specifics of the Constitution; only 5 percent could correctly answer 10 rudimentary questions about the Constitution; more than half did not know the terms of office for U. S. Representatives or Senators; and 62 percent could not name the three branches of the federal government!47

When two out of three Americans cannot name the three branches of government, is it likely that they know what the electoral college is? And if they don’t know what it is, then how does it discourage them from voting? Our educational system, and not the electoral college, is arguably at fault for low voter turnout by producing citizens who have no understanding either of their own government or of their own civic duties and responsibilities.

The Current System Has Potential for Fraud Because of the “Faithless Elector”

It is argued that under the current system, an elector can change his vote and therefore a president might be elected whom the people did not choose. Professor Ellis Katz of Temple University’s Center for the Study of Federalism outlines this objection:

[T]he 1952 decision by the United States Supreme Court in Roy v. Blair [held] that a State cannot constitutionally require its electors to vote for the candidates to whom they are pledged. Consequently, critics of the electoral college suggest the possibility of some enormous mischief by which a significant number of electors would vote for some other candidate, thus frustrating the will of the voters.48

However, as Professor Katz properly notes, such instances are rare:

One occurred in 1820, when an elector pledged to James Monroe voted for John Quincy Adams instead. His rationale was that his vote would have made the election of Monroe unanimous and that no President other than George Washington was deserving of unanimous support. The other three instances — one in 1956, one in 1960 and one in 1968 — were equally peculiar to the individual elector. None affected an election’s outcome.49

The FEC’s William Kimberling provides further examples of the “faithless elector”:

There have been 7 such electors in this century and as recently as 1988 when a Democrat elector in the State of West Virginia cast his votes for Lloyd Bentsen for president and Michael Dukakkis for vice president instead of the other way around.50

Kimberling concludes, however:

Faithless electors have never changed the outcome of an election . . . because most often their purpose is to make a statement rather than make a difference. That is to say, when the electoral vote outcome is so obviously going to be for one candidate or the other, an occasional elector casts a vote for some personal favorite knowing full well that it will not make a difference in the result. Still, if the prospect of a faithless elector is so fearsome . . . then it is possible to solve the problem without abolishing the electoral college.51

Curtis Gans, of the Committee for the Study of the American Electorate, recommends a targeted solution for this problem rather than completely abolishing the entire electoral college. Gans explains:

[W]hile it has never happened and may never happen, there remains the possibility of a close electoral college vote in which one or a few electors casting ballots against the wishes of the electorate can vitiate the popular result in a State and nationally and undermine public faith in American democracy. An Amendment which would eliminate the human elector in favor of the counting of State electoral votes would be desirable.52

Conclusion: Is The Present System Outdated?

Some believe that it is. For example, Yale Law School constitutional law professor Akhil Amar argues that the electoral college is ill-suited for modern America, explaining:

I consider the so-called electoral college a brilliant 18th-century device that cleverly solved a cluster of 18th-century problems . . . [A]s we approach the 21st century, we confront a different cluster of problems, and our constitutional machinery of presidential selection does not look so brilliant.53

However, as Judy Cresanta, president of the Nevada Policy Research Institute, counters:

The electoral college has performed its function for over 200 years and in over 50 presidential elections by ensuring that the president has both sufficient popular support to govern and that his popular support is sufficiently distributed throughout the country to enable him to govern effectively. Although there were a few anomalies in its early history [i.e., the popular vote being different from the electoral vote, or the House selecting the President] none have occurred in the past century. Proposals to abolish the electoral college, although frequently put forward, have failed largely because alternatives appear more problematical than the college in its present form. The fact that the electoral college was originally designed to solve one set of problems is a tribute to the genius of the Founding Fathers.54

And Kimberling similarly observes:

For the past hundred years, the electoral college has functioned without incident in every presidential election, through two world wars, a major economic depression, and several periods of acute civil unrest. Only twice in this century (the States’ Rights Democrats in 1948 and George Wallace’s American Independents in 1968) have there been attempts to block an electoral college victory and thus either force a negotiation for the presidency or else force the decision into the Congress. Neither attempt came close to succeeding. Such stability, rare in human history, should not be lightly dismissed.55

Indeed, under our Constitution, America has become the longest on-going constitutional republic in the history of the world. In fact, the longer America continues successfully to operate under the principles established in the Constitution, the more there is to commend the preservation of those fundamental principles unaltered. As Senator Samuel White correctly observed in 1803:

[T]he older it [the Constitution] grows, the higher veneration will every American entertain for it; the man born to its blessings will respect it more than him who saw its birth; he will regard it not only as the great bulwark of his liberties but as the price of the blood of his ancestors — as a sacred legacy from his father, deposited with him for the benefit of himself and in trust for his posterity.56

One is hard pressed to show why a fundamental component forming the basis of our successful system of government should now suddenly be abolished. To the contrary, every argument currently raised against the electoral college can be shown not only to be fallacious but also to be more problematic than the alleged problems that it claims to solve. The electoral college should be preserved.


Endnotes

1. Subcommittee on the Constitution, Committee on the Judiciary, U. S. House of Representatives, Hearing on H. J. Res. 28 and H. J. Res. 43, Proposals for Electoral College Reform, September 4, 1997, Testimony of Becky Cain, President, League of Women Voters.

2. Groups like the League of Women Voters hold a modification of this view, urging that “if no candidate receives more than 40 percent of the popular vote, then a national run-off election should be held.” Subcommittee on the Constitution Hearings, supra note 1, Becky Cain, President, League of Women Voters.

3. Rob Richie (October 29, 1999). Electoral College. Center for Voting and Democracy.

4. David Enrich (October 23, 2000). 2000 Presidential Campaign Showcases Electoral College Problems.Citizens for True Democracy.

5. David Enrich.Citizens for True Democracy.

6. David Enrich. Support for Abolishing Electoral College Continues to Grow.Citizens for True Democracy.

7. William Rawle,A View of the Constitution of the United States of America (Philadelphia: Philip H. Nicklin, 1829), 57.

8.The Debates and Proceedings in the Congress of the United States, 1803-1805 (Boston: Gales and Seaton, 1852), 163, James Madison, December 1803.

9. The Debates in the Several State Conventions on the Adoption of the Federal Constitution, Jonathan Elliot, editor (Washington, D. C.: Jonathan Elliot, 1836), III:494-495, James Madison, June 18, 1788.

10. The Debates and Proceedings in Congress, supra note 8, 130, James Hillhouse, December, 1803.

11. The Debates and Proceedings in Congress, supra note 8, 162, Uriah Tracy, December, 1803.

12. Alexander Hamilton,The Papers of Alexander Hamilton, 1800-1802, ed. Harold C. Syrett (New York: Columbia University Press, 1977), XXV: 345, to Alexander Hamilton from James A. Bayard on March 8, 1801.

13.The Debates and Proceedings in Congress, supra note 8, 181, John Taylor, December, 1803.

14. James Madison,The Writings of James Madison, ed. Gaillard Hunt (New York: The Knickerbocker Press, 1910), IX:216-217, to Henry Lee on January 14, 1825.

15. Subcommittee on the Constitution Hearings, supra note 1, Becky Cain, President, League of Women Voters.

16. David Enrich. About Citizens for True Democracy. Supra note 8.

17. David Enrich. Electoral College Problems.Citizens for True Democracy.

18. Ellen Sung (July 27, 2000). Time to Reform the Electoral College? Policy.com. Quoting Curtis Gans of the Committee for the Study of the American Electorate.

19. Devvy Kidd (February 2, 2000). Why A Third Party Presidential Candidate Can’t Get Elected. Media Bypass Magazine, March 2000.

20. David Enrich. Electoral College Problems. Supra note 17.

21. David Enrich. Citizens for True Democracy. Supra note 5.

22. Subcommittee on the Constitution Hearings, supra note 1, Curtis Gans of the Committee for the Study of the American Electorate.

23. William C. Kimberling, (August 10, 2000). Origins and History of the Electoral College.Truth in Media.

24. Subcommittee on the Constitution Hearings,supra note 1, Professor Akhil Amar, Yale College Professor.

25. David Enrich (October 23, 2000). 2000 Presidential Campaign Showcases Electoral College Problems. Supra note 4.

26. David Enrich.Citizens for True Democracy. Supra note 5.

27. Alexander Hamilton, John Jay, James Madison,The Federalist on the New Constitution, #10, James Madison.

28. John Adams,The Works of John Adams, Second President of the United States, ed. Charles Francis Adams (Boston: Charles C. Little and James Brown, 1851), VI:484, to John Taylor on April 15, 1814.

29. Fisher Ames,Works of Fisher Ames (Boston: T. B. Wait & Co., 1809), 24, Speech on Biennial Elections, delivered January, 1788.

30. Ames,Works, 384, “The Dangers of American Liberty,” February 1805.

31. Gouverneur Morris,An Oration Delivered on Wednesday, June 29, 1814, at the Request of a Number of Citizens of New-York, in Celebration of the Recent Deliverance of Europe from the Yoke of Military Despotism (New York: Van Winkle and Wiley, 1814), 10, 22.

32. John Quincy Adams,The Jubilee of the Constitution. A Discourse Delivered at the Request of the New York Historical Society, in the City of New York, on Tuesday, the 30th of April, 1839; Being the Fiftieth Anniversary of the Inauguration of George Washington as President of the United States, on Thursday, the 30th of April, 1789 (New York: Samuel Colman, 1839), 53.

33. Benjamin Rush,The Letters of Benjamin Rush, L. H. Butterfield, editor (Princeton: Princeton University Press for the American Philosophical Society, 1951), I:523, to John Adams on July 21, 1789.

34. Noah Webster, The American Spelling Book: Containing an Easy Standard of Pronunciation: Being the First Part of a Grammatical Institute of the English Language, To Which is Added, an Appendix, Containing a Moral Catechism and a Federal Catechism (Boston: Isaiah Thomas and Ebenezer T. Andrews, 1801), 103-104.

35. John Witherspoon,The Works of John Witherspoon (Edinburgh: J. Ogle 1815), VII:101, Lecture 12 on Civil Society.

36. Zephaniah Swift,A System of the Laws of the State of Connecticut (Windham: John Byrne, 1795), I:19.

37. The Debates and Proceedings in Congress, supra note 8, 151, Samuel White, December 1803.

38. William C. Kimberling (August 10, 2000). Origins and History of the Electoral College. Supra note 23.

39. David Enrich. About Citizens for True Democracy.Supra note 5.

40. William C. Kimberling (August 10, 2000). Origins and History of the Electoral College. Supra note 23.

41. William C. Kimberling (August 10, 2000). Origins and History of the Electoral College.Supra note 23.

42. Elite College History Survey Conducted for The American Council of Trustees and Alumni by the Center for Survey Research & Analysis at the University of Connecticut, February 21, 2000, “Losing America’s Memory: Historical Illiteracy in the 21st Century,” Introduction, 2.

43. See, for example,American Education: Making It Work (Washington: U. S. Government Printing Office, 1998), 13, quoting Mark Krug, The Melting of Ethics: Education of the Immigrants, 1880-1914 (Bloomington, IN: Phi Delta Kappa Educational Foundation, 1976), 87; The Washington Times, October 9, 1989, Section A-1, “Reforms sought as college seniors stumble on history and literature,” by Joyce Price.

44. Elite College History Survey,supra note 42, Appendix A, 3.

45. Elite College History Survey,supra note 42, Appendix A, 2.

46. National Constitution Center. (1999) Constitution Poll.

47. National Constitution Center. (1999) Constitution Poll. Supra note 46.

48. Ellis Katz. The American Electoral College.

49. Ellis Katz. The American Electoral College.Supra note 48.

50. William C. Kimberling (August 10, 2000). Origins and History of the Electoral College.Supra note 23.

51. William C. Kimberling (August 10, 2000). Origins and History of the Electoral College.Supra note 23.

52. Subcommittee on the Constitution Hearings,supra note 1, Curtis Gans of the Committee for the Study of the American Electorate.

53. Subcommittee on the Constitution Hearings,supra note 1, Professor Akhil Amar, Yale Law School.

54. Judy Cresanta. The Electoral College: Crisis Avoided. Nevada Journal, Volume 4, Number 6, November/December 1996.

55. William C. Kimberling, (August 10, 2000). Origins and History of the Electoral College.Supra note 23.

56.The Debates and Proceedings in Congress, supra note 8, p. 141, Samuel White, December, 1803.

* This article concerns a historical issue and may not have updated information.

God: Missing in Action from American History

(First published in the June 2005 issue of The NRB Magazine magazine)

American history today has become a dreary academic subject. Yet, most who are bored by American history view Bible history quite differently: they love the stories of David and Goliath, Daniel and the lion’s den, and Peter walking on the water. So it’s not that people don’t enjoy history, it’s just that they don’t respond favorably to the way American history is currently being taught.

One reason Bible history is interesting and American history is not is that the Bible (as well as American education during its first three centuries) utilizes biographical history – that is, it presents history through the eyes and life experiences of those involved (i.e., the biographies) rather than through the recitation of a string of dates and places. It is the difference between reading the stories in Guideposts and the numbers in a phone book.

Looking at history the way God presents it is exciting and informative; and in numerous verses, God even commends its study: “Remember the former things of old: for I am God” (Isaiah 46:9); and “Call to remembrance the former days” (Hebrews 10:32); etc. But why would God want us to know history? The Apostle Paul answers that question in 1 Corinthians 10:1: “All these things happened unto them for example; and they are written for our admonition” (see also Romans 15:4: “Those things written aforetime were written for our learning”). In short, we learn from history; and what we learn affects our behavior.

American leaders long understood this Biblical truth. For example, Thomas Jefferson noted: “History, by apprizing them [students] of the past, will enable them to judge of the future.” And what can be learned by being “apprized of the past”? According to Benjamin Franklin: History will afford frequent opportunities of showing the necessity of a public religion from its usefulness to the public; the advantage of a religious character among private persons; the mischiefs of superstition; and the excellency of the Christian religion above all others, ancient or modern.

Franklin understood that history, when accurately presented, would demonstrate the need for Christianity because of both the societal and the individual benefits it produces. In fact, the presenting of an uncensored and unrevised history actually causes a recognition of the hand of God – for, in the words of the great statesman Daniel Webster: “History is God’s providence in human affairs.”

Today, however, history is presented in such an edited, revised, and politically-correct manner that God’s hand is rarely visible – and even the historic role of famous Godly leaders in education, business, politics, and the military is now virtually unacknowledged.

An obvious example of the secularization of history occurs each year around the Fourth of July. Americans are taught that “taxation without representation” was the reason America separated from Great Britain; yet “taxation without representation” was only reason number seventeen out of the twenty-seven reasons given in the Declaration of Independence – it was not even in the top half, yet it’s all that most ever hear. Never mentioned today are the numerous grievances condemning judicial activism – or those addressing moral or religious or other issues.

What religious issues? In 1762, the king vetoed the charter for America’s first missionary society; he also suppressed other religious freedoms and even prevented Americans from printing an English language Bible.

How did Americans respond? They took action; and almost unknown today is the fact that Declaration signers such as Samuel Adams and Charles Carroll cited religious freedom as the reason they became involved in the American Revolution. And significantly, even though Thomas Jefferson and Ben Franklin (two of the least religious signers) are typically the only signers studied today, almost half of the signers of the Declaration (24 of 56) held what today would be considered seminary or Bible school degrees. Clearly, for many Founders, religious issues were an important motivation behind their separation from Great Britain; but that motivation is largely ignored today.

Moral issues are accorded the same silence. The greatest moral issue of that day was slavery; and after several of the American colonies moved toward abolishing slavery in 1773, the King, in 1774, vetoed those anti-slavery laws and continued slavery in America. Soon-to-be signers of the Declaration Benjamin Franklin and Benjamin Rush promptly founded America’s first abolition society as a direct response against the king’s order. The desire to end slavery in America was a significant motivation not only for Franklin and Rush but also for a number of others; but the end of slavery in America could be achieved only if they separated from Great Britain – which they were willing to do (and six of the thirteen colonies began abolishing slavery following the separation).

There were many other significant issues that led to our original Fourth of July; so why aren’t Americans familiar with the rest? Because in the 1920s, 30s, and 40s, a group of secular-minded writers (including Charles and Mary Beard, W. E. Woodward, Fairfax Downey, and others) began penning works on American history that introduced a new paradigm. For this group, economics was the only issue of importance, so they began to write texts accordingly (their approach is now described as “the economic view of American history” and since the 1960s has been widely embraced throughout the education community). Consequently, since “taxation without representation” was the economic grievance in the Declaration, it became the sole clause that Americans studied.

As a result, God is no longer visible in American history; and His absence is now construed as a mandate for secularism. Texts now forcefully assert that the American founding produced the first intentionally secular government in history – even though the Declaration officially acknowledges God in four separate clauses. (But who still teaches the Declaration – or even reads it?) Similarly, leaders such as John Hancock and John Adams receive credit as being the source of our independence, even though John Adams himself declared that the Rev. Dr. Jonathan Mayhew and the Rev. Dr. Samuel Cooper were two of the individuals “most conspicuous, the most ardent, and influential” in the “awakening and revival of American principles and feelings” that led to American independence. Regrettably, God (and His servants) have largely disappeared from the presentation of American history in general and America’s founding in particular.

As a further example, consider the legendary Minutemen: even though they are still honored in many texts, their leader, the Rev. Jonas Clark, is no longer mentioned – nor the fact that many of the Minutemen were deacons in his church. And the Rev. James Caldwell is no longer acknowledged as a key leader of military forces in New Jersey – nor the Rev. John Peter Gabriel Muhlenberg (who led 300 men from his church against the British) as one of Washington’s most trusted generals.

Regrettably, we no longer know much about the indispensable role of pastors and Christian leaders in the founding of our civil government. Americans have been subjected to “revisionism” defined by the dictionary as “the revision of an accepted, usually long-standing view; especially a revision of historical events and movements.” Revisionism attempts to alter the way a people sees its history in order to cause a change in public policy.

Consider how successful this has been. Under the economic view of American history, Americans now believe that the early colonists came to America seeking land and gold rather than for the reason most cited by the colonists: evangelization. And most now accept that the colonies were founded for trade, fishing, and other economic enterprises, even though more than half were founded by Gospel ministers for religious purposes (e.g., Massachusetts, New Hampshire, Connecticut, Rhode Island, Georgia, etc.). And if religion is discussed in a text, it will be to present the 21 deaths during the Salem Witch Trials rather than the Great Awakenings, the Civil War revivals, or the turn-of-the-century revivals that led to widespread urban renewal and the end of child labor.

Having now come to believe that economics is what created and made America great, it is not surprising that few Americans commented on the fact that, during the 2004 presidential debates, “jobs” and “economy” were mentioned hundreds of times but “marriage” less than a dozen. Nor is it surprising that over the past decade, 45 percent of evangelical Christians say that economic issues are more important than moral issues when it comes to voting.

There is so much of our wholesome, God-centered American history that we no longer know today. This is especially true when it comes to the average American’s knowledge of African American history.

Consider, for example, African American achievements during the American Revolution. Few today know that almost 5,000 of the patriots in the fledgling Continental Army were African Americans – that, for example, a hero of the Battle of Bunker Hill was African American Peter Salem. His heroic actions saved the lives of scores of Americans, and he was honored before General Washington for his courage.

And Pastor Lemuel Haynes was involved in several major Revolutionary battles and became an ardent admirer of George Washington, regularly preaching sermons on Washington’s birthday. This patriot preacher was the first African American to be ordained by a mainstream Christian denomination (the Congregationalists, in 1785), to pastor a white congregation (a congregation in Connecticut), and to be awarded an honorary Master’s Degree (by Middlebury College, in 1804). Yet who today has heard of Lemuel Haynes?

Or who has heard of James Armistead, the courageous spy at Yorktown whose remarkable service considerably shortened the War? Or Oliver Cromwell and Prince Whipple (depicted in several famous Revolutionary War paintings) who served directly under General Washington and the general staff? Or Jordan Freeman, the gallant soldier to whom a monument was erected for his heroic service at the Battle of Groton Heights?

Then there is also African American church history – including the amazing story of the Rev. John Marrant, the first African American to evangelize successfully among American Indians; the Rev. Richard Allen, who gained his freedom from slavery, served in the American Revolution, became a preacher in a church of 2000 whites, and founded America’s first black denomination; and the Rev. Harry Hoosier, who delivered the first recorded Methodist sermon by an African American and drew crowds larger than the great Methodist Bishop Francis Asbury.

And consider African American political history. Who today knows the story of the Rev. Hiram Rhodes Revels, the African American missionary who became the first black U. S. Senator? Or the Rev. Henry Highland Garnet, the first African American to deliver a sermon in Congress? Or Joseph Hayne Rainey, who overcame slavery to become the first African American elected to the U. S. Congress, even presiding over the U. S. House? (In the picture of the first seven African Americans elected to the federal Congress – all as Republicans – the Rev. Revels is the first from the left, and Rainey is second from the right.) Or who today has learned that nearly every southern Republican Party was started by African Americans – or that the first 190 African Americans elected to office in South Carolina (and the first 112 in Mississippi, the first 42 in Texas, the first 127 in Louisiana, etc.) were all Republicans, and many were ministers?

I have spent years collecting thousands of original and priceless documents from American history in general and black history in particular; God’s fingerprints are evident throughout. I have been asked why I, as an Anglo, would spend so much time in the study of African American political history. The answer is simple: I am an American; and since the story of African American history is part of American history, it therefore is part of my own history. Furthermore, I am inspired by all stories of sacrifice, courage, and Godly character – regardless of skin color. The stories of African American heroes such as Phillis Wheatley, Francis Grimke, and John Roy Lynch are as thrilling to me as are the stories of Lewis & Clark, Helen Keller, and Alvin York.

The reintroduction of a truthful and complete telling of American history is long overdue. Daniel Webster was right: “History is God’s providence in human affairs,” and it is time for Americans once again to become aware of the remarkable hand of God throughout our history.

* This article concerns a historical issue and may not have updated information.

united states flag

How You Can Be Involved

The Book of Nehemiah is particularly pertinent to America because it is the only book in the Bible which shows how to take something once great, which since has been torn down, and then shows how to rebuild it,”the situation America finds itself in today. Therefore, what guidance for involvement does Nehemiah offer to the American Christian citizen?

Nehemiah sets forth three lessons to enhance our understanding of how to be involved in reforming society: (1) understanding the differing types of calling, (2) understanding the differing levels of involvement, and (3) understanding the differing spheres of involvement.

1. Differing types of calling: the book of Nehemiah, “to the surprise of many,”does not have a distinct hero; rather it has two co-heroes: Nehemiah and Ezra. These co-heroes have different ministries: Nehemiah is an activist involved in “cutting-edge” activities in the social/public arena; and Ezra is an intercessor, spending his time at the temple emphasizing spiritual activities; however, both are invaluable to the restoration effort. In recent years, these two types of Christians often confront each other, with the activists (the “Nehemiahs’) demanding that the intercessors (the “Ezras”) get involved in public arenas, or vice versa. Such demands are inappropriate, for both are needed: activists need intercessors and intercessors need to find activists for whom they can pray.

2. Differing levels of involvement: in Nehemiah, the men of Tekoa rebuilt two large sections of the wall, while others rebuilt only the section adjoining their own homes. In other words, not all will commit the same amount of energy to rebuilding. The standard of measurement should not be the quantity, but involvement; only then did the rebuilding effort succeed.

3. Differing spheres of involvement: in Nehemiah, there was much latitude for involvement. Individuals were assigned different locations to rebuild different sections. Today, some workers may labor on pro-family issues, pro-life issues, anti-porn issues, educational issues, or anti-sodomy issues, etc. It is improper for one to expect all others to join him at his location or “issue”; there is too much to rebuild for all to work on the same section or “issue.”

Understanding these principles will enhance cooperation among workers. The suggestions for involvement offered below are general because involvement will vary significantly depending upon the available time one has, and upon the particular arena into which he/she may feel “called.” However, before suggesting any activities, several correct attitudes should first be embraced.

Attitudes

All correct actions are proceeded by correct attitudes, and there are four correct attitudes which help prepare individuals for either as “Nehemiahs” or “Ezras.”

1. Learn to examine governmental actions in light of the Biblical principle of national accountability. (Deuteronomy 28; I Chronicles 21; I Kings 18) Our Founding Fathers recognized that not only does God cause nations to account for their actions, He causes them to account immediately, “not in the future:

As nations cannot be rewarded or punished in the next world, so they must be in this. By an inevitable chain of causes and effects, Providence punishes national sins by national calamities. GEORGE MASON

Indeed, I tremble for my country when I reflect that God is just and that His justice cannot sleep forever. THOMAS JEFFERSON

ABRAHAM LINCOLN once rebuffed a man who had expressed his hope that “the Lord was on our side” in the Civil War. As Lincoln correctly pointed out:

I am not at all concerned about that, for I know that the Lord is always on the side of the right. But it is my constant anxiety and prayer that I and this nation should be on the Lord’s side.

When we understand that not only does God hold America accountable for its leaders, but that His judgment on a nation affects everyone, “whether righteous or unrighteous,”we then find motivation to monitor the positions of our leaders and to become involved in national affairs.

2. We must learn about the values on which our nation was established, being convinced that this nation’s institutions must return to their Biblical foundations if we are to remain a world leader (see principles in Deuteronomy 28; Joshua 1:8; Psalm 1:1-3 for keeping God’s precepts as the foundation).

3. We must recognize that national reform occurs over a long-term period (see Deuteronomy 7:22 and Exodus 23:29-30). The current negative philosophies were introduced and strengthened across a period of decades; reversal of those changes may also require decades; and we must therefore remain faithful in our labors, not becoming impatient or discouraged. As nineteenth century historian, Elbridge Brooks stated, “Duty is ours; results are God’s.”

4. We must understand that any positive changes in national policies must be led by the church. 2 Chronicles 7:14 makes it clear that if healing comes to a nation, it comes only through the actions of God’s people. Charles Finney, “a famous American minister and revivalist of the Second Great Awakening,”stated:

The Church must take right ground in regard to politics. . . . The time has come that Christians must vote for honest men, and take consistent ground in politics or the Lord will curse them. . . . God cannot sustain this free and blessed country, which we love and pray for, unless the Church will take right ground. Politics are part of a religion in such a country as this, and Christians must do their duty to the country as a part of their duty to God. . . . [God] will bless or curse this nation, according to the course [Christians] take [in politics].

Actions for “Nehemiahs” and “Ezras”

Beyond the development of positive attitudes, here are some simple activities which can help facilitate change and should be engaged in by all Christian citizens:

Read the Constitution. Most Christian citizens are unaware and unfamiliar with the scope of the Constitution and need to see for themselves what it contains and what it doesn’t (e.g., the total lack of the phrase “separation of church and state,” the lack of any specific or implied “right of privacy” which “protects” abortions and homosexual activities, impeachment as a control on the judiciary, etc.). Develop the attitude the Bereans demonstrated in Acts 17:11: when you hear something the Constitution supposedly says or means, investigate for yourself to see if it is true.

Educate yourself on the intent of our Founders to maintain Biblical principles as the basis for public policy. Our WallBuilders website contains a wealth of information on this topic, specifically the “Resources” section. In addition, the book Original Intent, along with our DVDs are excellent tools for this purpose. For those who want to study primary sources, our Helpful Links page will assist you.

Once you begin to learn this information, share it with others. Song of Solomon 8:13 reminds us that our friends do hear our voice, and that we are therefore to speak. Educate others and pass on the information, either in one-on-one conversation or by using other methods like the letters-to-the-editor section in your local newspaper.

Stay informed about current issues of importance to Christians. Subscribe to one or more magazines/newsletters/email alerts which report on issues pertinent to Christians (e.g., Citizen Magazine, Education Reporter, American Family Journal, Washington Update, etc.). Many of these publications give in a step-by-step and timely manner what a citizen can do to make a difference on an issue or bill.

You may find it productive to recruit several of your friends or members of your Sunday School class, etc., to each sign up for a different newsletter in order to keep abreast of current issues (the abundance of legislation often makes it necessary to subscribe to more than one publication). If several individuals subscribe to different newsletters, each can glean the items of importance and report back to the group either for action or prayer.

*In addition to tithing to your local church, financially support a Christian action group, even if you are able to only give a small gift. Many Christian legal groups,”because of the financial support they receive from the Christian community-at-large,”provide their services free to Christians who stand and fight in the legal system for Christian values. Examples include: Alliance Defense Fund, American Center for Law and Justice, National Legal Foundation, Liberty Counsel, Pacific Justice Institute, First Liberty etc. These groups argue cases at the U. S. Supreme Court for the Christian community,”very expensive cases. This is why a financial gift is so important. When a Christian issue wins in the Courts, the entire American Christian community wins.

Become an active and informed voter.

An effective Christian citizen must investigate beyond the secular information which is generally broadcast to the public about an issue or a candidate. Many organizations provide voter’s guides with the candidates’ stands on issues (e.g., voter’s guides are provided by Christian Coalition, Concerned Women for America, Eagle Forum, etc.).

Sites like Project Vote Smart and iVoteValues provide a wealth of non-partisan information on voting and candidates,”including biographies, issue positions, voting records, campaign finances and interest group ratings. (Another way to access voter information for your state is to use a search engine like google or yahoo and type in “voter guide” or “voter information” along with key words like “pro-family” or “Christian” and the name of your state.)

When there are no Biblical candidates on the ballot for a specific position, determine which candidate would do the most damage, then vote against him/her. Additionally, being diligent in examining candidates will eventually improve the composition of the federal courts since federal representatives and senators first recommend and then confirm the appointment of federal judges.

Actions for “Nehemiahs”

Join one or more pro-family groups (e.g., American Family Association, Christian Coalition, Concerned Women for America, etc.) and become an active member, participating in their state and local activities.

Become active in helping good, quality candidates for public office. Although the candidate who stands for Godly values is often belittled, attacked, or ignored by the mainstream media, this is not an insurmountable problem. A candidate can overcome the media with a strong grass-roots effort. When you find a good candidate, get involved: offer whatever financial support you can, and call his/her office to volunteer some of your time, even if it is only an hour or two.

Become involved in political movements at the grass-roots level. However, recognize two things about a political party: (1) Although we may dislike them, they are necessary, for they are the mechanisms by which potential candidates are selected and offered to the public; (2) a political party is value-neutral,” it has no value of its own, but simply reflects the values of those who are involved in it and thus can change as its members change. Understanding this, choose a political party and become involved: attend the precinct meetings, become a worker, and advance in the party structure.

It is the active party workers who determine the party’s platform and who select, recruit, and provide funding for candidates. If Christians are not active at this level, then they only have the option of voting for those on the general ballot (often a case of the ungodly running against the more ungodly). By first helping recruit candidates for the party, and then by voting in the party primaries, Biblical candidates are able to advance to the general ballot, thus providing a clear choice.

However, when working for a political party, never develop a loyalty for the party itself; maintain a loyalty to proper principles, no matter in which party they appear. Benjamin Rush,” a signer of the Declaration of Independence and one of the most influential Founding Fathers,” worked for several different political parties, but held a loyalty to none. As he explained:

I have alternately been called an aristocrat and a democrat. I am neither. I am a Christocrat. I believe that all power will fail of producing order and happiness in the hands of man. He alone who created and redeemed man is qualified to govern him.

Become involved as an active worker within a party structure, but always labor for the proper principles.

Become a resource person for an elected official. Apply yourself to the study and mastery of information on an issue which an elected official may face (e.g., the effectiveness of abstinence based sex-education, the ineffectiveness of comprehensive sex-education and condom distribution, the positive benefits of obscenity enforcement, the health risks associated with homosexual behavior, etc.) and then develop a friendship with an elected official (whether on the city council, school board, state or federal legislature) so that you may become a resource for that official. This is a position of positive influence, much as Mordecai exercised with Esther.

Always be patient in such a relationship; just because you may have “seen the light” on an issue, don’t expect that official to always agree with you, even if you provided him/her with clear statistics. Always remember how much you studied, how many sermons you heard, and the number of tapes you listened to before arriving at your convictions. We often forget how long it took God to help us arrive at and form our own convictions and we unreasonably expect others to change their positions more rapidly than we ourselves changed.

Write your elected officials. Unfortunately, too few Christians communicate directly with those elected to represent them. A well-written letter can have more impact than you would imagine, and letter writing is easy and often takes much less time than imagined. Most elected officials indicate that they prefer a letter of three or so paragraphs: begin with a short, friendly greeting, then explain why you are writing and what you would like him/her to do, then offer a statement of appreciation (for his/her service, for his/her consideration of your request, etc.), and then close and ask for a response to your letter.

When writing a letter, don’t be long-winded or wordy, don’t get preachy, don’t threaten, and don’t be antagonistic, provoking, rude, or abusive. A personal letter has much more impact than a petition, form letter, or mass mailing (most Congressmen, “including those who embrace our views,”indicate that typically they discard petitions and form letters, but immediately open personal letters); for this reason, many are organizing letter writing groups (Sunday School classes, civic groups, friends, etc.).

Once you have become active as an individual, then become active in leading community change. Gather others who believe as you do and start a local group in your community. Effective change most often comes through well-organized and well-led groups representing a body of the electorate who show the ability to muster that collective strength for or against an issue or a candidate. As one Christian statesman in Washington explained, “If you want politicians to ‘see the light’ on an issue, let them feel the heat.” Well organized, reputable groups can produce a lot of heat and help many “see the light.”

Actions for “Ezras”

Pray! (see I Thessalonians 5:17, Proverbs 15:8, Colossians 4:2)

Become active in praying for leaders and officials at all levels as instructed in I Timothy 2:1-4. The first Friday of each month is a nationally designated day of prayer and fasting; on that day, groups meet together in churches across the country to intercede for the nation. Intercessors for America publishes a monthly newsletter listing specific prayer focuses involving the nation and its leaders, and this newsletter is used by many groups.

Become active in praying together as a family. In previous generations, children were exposed to prayer almost every day, not only at home, but at school. Today, students are exposed to much less prayer, and there is less impression upon them of the importance of prayer. Take time to reinforce its importance, both by example and by instruction on prayer from the Scriptures. Pray with them daily, or if you have no children or if they have already left home, develop the daily habit of praying together with the immediate family.

Pray regularly for issues, elected officials, potential candidates, court cases, the “Nehemiahs” in public arenas, pastors, spiritual leaders, other “Ezras,” etc. Much information for prayer may be gleaned from subscriptions to the newsletters/magazines suggested under “Actions for ‘Nehemiahs’ and ‘Ezras,'” and groups like Concerned Women for America even list specific prayer requests in their newsletter.

Become active in praying with others. Enlarge your sphere of influence by organizing small groups for prayer. For example, our former WallBuilders’ prayer coordinator organized and coordinated on-site prayer coverage during state legislative sessions,”prayer efforts involving scores of churches and intercessory prayer groups. She also coordinated on-site prayer at the Supreme Court during periods when significant cases involving Christian issues were being argued. While this may be more ambitious than many intercessors may desire to undertake, the same concept of prayer coordination can be applied on a local level: arrange for prayer with others to focus on or to occur during school board meetings, city council meetings, etc. The “Ezras” can be as creative in prayer as the “Nehemiahs” in action.

Further information on specific areas of action may be obtained from the article “Ten Steps To Change America” and Chapter 18 of the book Original Intent by David Barton.

Ensuring Judicial Accountability For State Judges

The Constitution originally organized the judiciary in a manner providing for appointed judges, serving for the duration of “good behavior” (Art. III, Sec. 1, Par. 1). That appointed system performed admirably while a common value system was embraced by the nation. (For example, even though Declaration signers Benjamin Franklin and the Rev. Dr. John Witherspoon held divergent religious views, there were few differences in their governmental philosophy or approach to common cultural values.) The success of the appointed system was further enhanced by the fact that the judiciary did not view itself as a super-legislature; policy-making was anathema to that branch, and it was extremely unusual for the judiciary to strike down any act of the legislature. As a supreme court explained in 1838:

The Court, therefore, from its respect for the Legislature – the immediate representation of that sovereign power [the people] whose will created and can at pleasure change the Constitution itself – will ever strive to sustain and not annul its [the Legislature’s] expressed determination. . . . [A]nd whenever the people become dissatisfied with its operation, they have only to will its abrogation or modification and let their voice be heard through the legitimate channel, and it will be done. But until they wish it, let no branch of the government – and least of all the Judiciary – undertake to interfere with it. [1] (emphasis added)

Most judges today no longer embrace this view. Consequently, State policies on issues from education to criminal justice, from religious expressions to moral legislation, from financing to health now stem more frequently from judicial decisions than legislative acts. In fact, in recent years, even the federal court has described itself as “a super board of education for every school district in the nation,” [2] “a national theology board,” [3] and amateur psychologists on a “psycho-journey.” [4] Judges now endorse the declaration of Supreme Court Justice Benjamin Cardozo that:

I take judge-made law as one of the existing realities of life. [5]

As a result, there are now two constitutions for most states: the ratified constitution with its explicitly written language, and the unratified living constitution that evolves from decision to decision (or, as explained by Supreme Court Chief-Justice Charles Evans Hughes: “We are under a Constitution – but the Constitution is what the judges say it is.” [6]) And unfortunately, just as there are now two constitutions, there are also now two public policy-making bodies: the elected legislature and the appointed judiciary.

With two such radically different constitutions and distinctively different public policy bodies, citizens should have the choice of the constitution and public policies under which they must live. Otherwise (as Samuel Adams wisely observed):

[I]f the public are bound to yield obedience to [policies] to which they cannot give their approbation, they are slaves to those who make such laws and enforce them. [7]

While defenders of an activist judiciary often assert that an independent appointed judiciary does not hold political views, such claims are specious and are not confirmed by contemporary experience. As Thomas Jefferson long ago observed, it is naive to assume that judges do not have political views on most issues before them:

Our judges are as honest as other men and not more so. They have, with others, the same passions for party, for power, and the privilege of their corps. . . . and their power the more dangerous as they are in office for life and
not responsible – as the other functionaries are – to the elective control.[8]

Recent months have provided numerous examples of the people expressing a clear will on an issue and the judiciary then abrogating that will.

Most recently, a state judge struck down California’s Prop 22 (enacted in 2000) declaring that marriage is only between a man and a woman. That judge unilaterally took the definition of marriage out of the hands of the people and substituted his own – as did judges in Hawaii, Vermont, and Massachusetts.

In Kansas, the legislature recently passed a death penalty statute at the behest of the people but the state supreme court struck it down, chiding both the legislature and the people. And despite the constitutional requirement that all spending originate and reside solely in the legislature, the court ordered additional spending on education lest the court take control of educational funding.

And in Nevada, even though the state constitution requires a 2/3rds majority of the legislature to increase taxes, its supreme court ordered that clause to be ignored and instead directed a tax increase to boost spending on education. Unbelievably, the state court ruled that part of the state constitution was unconstitutional!

Then in New Jersey, a 2002 candidate for U. S. Senate fell far behind in the polls; with 35 days left before the election, that candidate withdrew his name from the ballot. His party sought to place a new name on the ballot but State law stipulated that a candidate’s name could be replaced only if the “vacancy shall occur not later than the 51st day before the general election.” Despite the clear wording of the law, the appointed court ordered a new name to be placed on the ballot. That candidate surged in the polls and because the court ignored the law in order to advance a political agenda and gives one party two choices rather than one, his party won a U. S. Senate seat they were destined to lose.

And recall the Florida Supreme Court in the 2000 presidential election? State law explicitly declared that all election vote tallies were to be submitted to the Secretary of State’s office by 5 PM on the 7th day following the election, and that results turned in past that time were to be ignored; yet those judges ruled that 5 PM on the 7th day really meant 5 PM on the 19th day, and that the word “ignored” really meant just the opposite – that the Secretary of State must accept all results, even those that did not comply with the law.

There are many other similar examples demonstrating that in States with an appointed judiciary, judges are quite comfortable in exerting political influence rather than simply upholding and applying State laws.

Given the growing proclivities now evident throughout appointed judiciaries, it is time for States with appointed judges to move toward elected judges – as Texas, New York, Louisiana, Pennsylvania, Alabama and more than half the States already have. And any argument that what occurred in New Jersey, California, Nevada, et. al, will not occur in other States ignores the fact that the current trend is not the result of demographics; rather, it is the result of what has been taught in law schools in recent decades. Consequently, the instances of judges acting as super-legislators will continue to increase.

The election of judges can now help preserve America’s two fundamental government principles: government by “the consent of the governed,” as authorized and approved by “We the people.” Additionally, there are three fundamental historic principles that further buttress the current efforts to move toward elected judges.

Principle #1: Under American Government as Originally Established, the People are Ultimately in Charge of All Three Branches

The same Framers who established the three separate branches also established the principle that none of the branches was to be beyond the reach of the people. For example, the early State constitutions written by those who also framed the national government contain declarations such as:

All power residing originally in the people and being derived from them, the several magistrates and officers of government vested with authority – whether legislative, executive, or judicial – are their substitutes and agents and are at all times accountable to them [the people]. (emphasis added) [9]

Thomas Jefferson reiterated this important principle on numerous occasions. For example, when setting forth to the French the most important aspects of American government, he explained:

We think, in America, that it is necessary to introduce the people into every department of government. . . . Were I called upon to decide whether the people had best be omitted in the legislative or judiciary department, I would say it is better to leave them out of the legislative. The execution of the laws is more important than the making them. [10]

Since judges often have the final word, it is important that the people have a voice in that branch. In fact, if the “execution of the laws” by the judiciary regularly counters the will of the legislature (and thus uncorrectable by the people), then citizens will lose respect for government. As Luther Martin accurately warned at the Constitutional Convention:

It is necessary that the supreme judiciary should have the confidence of the people. This will soon be lost if they are employed in the task of remonstrating against [opposing and striking down] popular measures of the legislature. [11]

Supreme Court Justice Joseph Story (a “Father of American Jurisprudence,” appointed to the Court by James Madison) further warned that an unaccountable judiciary would create a general dislike and distrust of the judiciary by the citizenry:

[An] accumulation of power in the judicial department would not only furnish pretexts for [complaint] against it but might create a general dread of its influence. [12]

It is an established principle of American government that the judiciary is to be accountable to the people, and judicial elections safeguard this principle.

Principle #2: The Independence of the Judiciary is Not Violated by the Election of Judges

Today, the term “independent” as applied to the judiciary has largely become a euphemism for “unaccountable”; and not surprisingly, many judges, when given increased levels of protection from the public, feel freer to advance personal agendas. Thomas Jefferson wisely observed that no official was to be so “independent” as to be beyond the reach of the people:

It should be remembered as an axiom of eternal truth in politics that whatever power in any government is independent is absolute also; in theory only, at first, while the spirit of the people is up, but in practice as fast as that relaxes. Independence can be trusted nowhere but with the people in mass.[13]

Only the people – and not the judiciary – can be safely trusted with complete independence. The term “independent” as currently used in relation to the judiciary is incorrectly applied – as pointed out by William Giles (1762-1830), a member of the first federal Congress:

With respect to the word “independent” as applicable to the Judiciary, it is not correct nor justified by the Constitution. This term is borrowed from Great Britain – and by some incorrect apprehension of its meaning there – . . . is applied here. [14]

In fact, when some clamored that the judiciary should be “independent,” judge and U. S. Rep. Joseph Nicholson (1770-1817) forcefully reminded them:

By what authority are the judges to be raised above the law and above the Constitution? Where is the charter which places the sovereignty of this country in their hands? Give them the powers and the independence now contended for and they will require nothing more, for your government becomes a despotism and they become your rulers. They are to decide upon the lives, the liberties, and the property of your citizens; they have an absolute veto upon your laws by declaring them null and void at pleasure; they are to introduce at will the laws of a foreign country, differing essentially with us upon the great principles of government; and after being clothed with this arbitrary power, they are beyond the control of the nation, as they are not to be affected by any laws which the people by their representatives can pass. If all this be true – if this doctrine be established in the extent which is now contended for – the Constitution is not worth the time we are now spending on it. It is, as its enemies have called it, mere parchment. For these judges, thus rendered omnipotent, may overleap the Constitution and trample on your laws; they may laugh the legislature to scorn and set the nation at defiance. [15]

The notion of independence as now applied to the judiciary was repugnant to the Framers of American government – as confirmed by Constitution signer John Dickinson:

What innumerable acts of injustice may be committed, and how fatally may the principles of liberty be sapped, by a succession of judges utterly independent of the people? [16]

In short, the modern notions of judicial independence are glaringly absent from the constitutional organization of the branches. No branch is to be unaccountable to the people, and judicial elections ensure accountability.

Principle #3: The Judiciary is to be Accountable to the People, and Election of Judges Currently Accomplishes what Impeachment Did During the First Century of American Government

Originally, every appointed judge was made accountable to the people through impeachment; and literally dozens of impeachment proceedings were conducted during the first century of the nation. [17]

Judges were removed from the bench for everything from cursing in the courtroom to rudeness to witnesses, from drunkenness in private life to any other conduct or behavior that was unacceptable to the public at large. (Only in the past half century has the level for an impeachable offense been erroneously redefined to be the commission of a major felony; with this incorrect standard, the people’s ability to hold judges accountable has been greatly diminished.) The election of judges will now ensure a level of judicial accountability that impeachments once provided. It is instructive to examine the original grounds for removal of judges through impeachment and to note that these would be the very same grounds used today for removal of judges through elections.

What were the offenses that allowed for the removal of judges during America’s early years? According to Justice Joseph Story, those offenses included “political offenses growing out of personal misconduct, or gross neglect, or usurpation, or habitual disregard of the public interests.” [18]

And Alexander Hamilton explained that judges could be removed for “the abuse or violation of some public trust. . . . [or for] injuries done immediately to the society itself.” [19]

Constitutional Convention delegate Elbridge Gerry considered “mal-administration”[20] as grounds for a judge’s removal, and early constitutional scholar William Rawle also included “the inordinate extension of power, the influence of party and of prejudice” [21] as well as attempts to “infringe the rights of the people.” [22]

Very simply, judges could be removed whenever they disregarded public interests, affronted the will of the people, or introduced arbitrary power by seizing the role of policy-maker.

But would not a system of judicial elections be unfair to judges, or become a deterrent to good judges serving? Certainly not. As explained by Justice Story:

If he [a judge] should choose to accept office, he would voluntarily incur all the additional responsibility growing out of it. If [removed] for his conduct while in office, he could not justly complain since he was placed in that predicament by his own choice; and in accepting office he submitted to all the consequences. [23]

In fact, rather than keeping good judges from serving, the election of judges would do just the opposite: it would will help remove the most incompetent from office and – in the words of John Randolph Tucker (a constitutional law professor and early president of the American Bar Association) – it would “protect the government from the present or future incumbency of a man whose conduct has proved him unworthy to fill it.” [24]

Very simply, judicial elections guard the principle of judicial accountability set forth by Justice James Iredell (placed on the U. S. Supreme Court by George Washington), who asserted:

Every man ought to be amenable for his conduct. . . . It will be not only the means of punishing misconduct but it will prevent misconduct. A man in public office who knows that there is no tribunal to punish him may be ready to deviate from his duty; but if he knows there is a tribunal for that purpose, although he may be a man of no principle, the very terror of punishment will perhaps deter him. [25]

Election of judges is nothing more than a tool to protect the rights of the people collectively. It once again makes the judiciary an accountable branch (as was originally intended), holding individual judges responsible for their decisions and thus preventing their usurping, misusing, or abusing power.

Summary

In this day of rampant judicial agendas, proposals that judges should be protected from citizens are untenable. History is too instructive on the necessity of direct judicial accountability for its lessons to be ignored today; and while judicial accountability through the use of impeachment on the federal level appears to be a thing of the past, judicial accountability through the direct election of State judges should not be. Elected judges should know that if they make agenda-driven decisions, they not only may face a plethora of opponents in their next race who will remind voters of their demonstrated contempt for State law but they will also have to face the voters themselves. Election of judges restores the original vision that:

All power residing originally in the people and being derived from them, the several magistrates and officers of government vested with authority – whether legislative, executive, or judicial – are their substitutes and agents and are at all times accountable to them [the people]. [26]


Endnotes

[1]Commonwealth v. Abner Kneeland, 37 Mass. (20 Pick) 206, 227, 232 (Sup. Ct. Mass. 1838).

[2]McCollum v. Board of Education; 333 U. S. 203, 237 (1948).

[3]County of Allegheny v. ACLU; 106 L. Ed. 2d 472, 550 (1989), Kennedy, J., concurring in part and dissenting in part.

[4]Lee v. Weisman; 120 L. Ed. 2d 467, 516 (1992), Scalia, J., dissenting.

[5]Benjamin Cardozo, The Nature of the Judicial Process (New Haven: Yale University Press, 1921), p. 10.

[6]Charles Evans Hughes, The Autobiographical Notes of Charles Evans Hughes, David J. Danelski and Joseph S. Tulchin, editors (Cambridge: Harvard University Press, 1973), p. 144, speech at Elmira on May 3, 1907.

[7]Boston Gazette, January 20, 1772, Samuel Adams writing as “Candidus.”

[8]Thomas Jefferson, The Writings of Thomas Jefferson (Washington, D. C.: The Thomas Jefferson Memorial Association, 1904), Vol. XV, p. 277, to William Charles Jarvis on September 28, 1820.

[9]A Constitution or Frame of Government Agreed Upon by the Delegates of the People of the State of Massachusetts-Bay (Boston: Benjamin Edes & Sons, 1780), p. 9, Massachusetts, 1780, Part I, Article V.

[10]Jefferson, Writings, Vol. VII, pp. 422-423, to M. L’Abbe Arnoud on July 19, 1789.

[11]James Madison, The Papers of James Madison, Henry D. Gilpin, editor (Washington: Langtree & O’Sullivan, 1840), Vol. II, pp. 1161-1171, Luther Martin at the Constitutional Convention on July 21, 1787.

[12]Joseph Story, Commentaries on the Constitution of the United States (Boston: Hilliard, Gray, and Company, 1833), Vol. II, p. 233, § 760.

[13]Jefferson, Writings, Vol. XV, pp. 213-214, to Judge Spencer Roane on September 6, 1819.

[14]Charles S. Hyneman and George W. Carey, A Second Federalist (1967) supra note 91 at 183-84 (quoting Senator William Giles.

[15]Debates In the Congress of the United States on the Bill for Repealing The Law For the More Convenient Organization of the Courts of the United States; During the First Session of the Seventh Congress (Albany: Collier and Stockwell, 1802), pp. 658-659.

[16]Empire and Nation, Forrest McDonald, editor (Indianapolis, Liberty Fund, 1999), John Dickinson, Letters From a Farmer in Pennsylvania, Letter IX, p.53.

[17]David Barton, Restraining Judicial Activism (Aledo: WallBuilder Press, 2003), p. 10, n. 25, 26.

[18]Story, Commentaries, Vol. II, pp. 233-234, § 762.

[19]The Federalist Papers, #65 by Alexander Hamilton.

[20]Madison, Papers, Vol. III, p. 1528, Elbridge Gerry at the Constitutional Convention on Saturday, September 8, 1787.

[21]William Rawle, A View of the Constitution of the United States of America (Philadelphia: Philip H. Nicklin, 1829), p. 211.

[22]Rawle, View of the Constitution, p. 210.

[23]Story, Commentaries, Vol. II, pp. 256-257, § 788.

[24]John Randolph Tucker, The Constitution of the United States: A Critical Discussion of its Genesis, Development, and Interpretation, Henry St. George Tucker, editor (Chicago: Callaghan & Co., 1899), Vol. I, pp. 411-412, § 199 (f ), p. 415, § 199 (o).

[25]Debates in the Several State Conventions on the Adoption of the Federal Constitution, Jonathan Elliot, editor (Washington: Printed for the Editor, 1836), Vol. IV, p. 32, James Iredell at North Carolina’s Ratification Convention on July 24, 1788.

[26]A Constitution . . . of Massachusetts-Bay, p. 9, Massachusetts, 1780, Part I, Article V.

A Tale of Two Constitutions

(First published in the October 2004 issue of The American Legion magazine)

The subject of constitutional interpretation may seem like a topic best fitted for an ivory-tower debate, but it actually has a very real and dramatic impact on daily life (as will be demonstrated shortly). In recent years, two competing viewpoints have emerged.

Probably the first exposure most citizens had to the two views came during the 2000 presidential debates. When asked what type of judges should be placed on the bench, candidate Bush responded: “I believe that the judges ought not to take the place of the legislative branch of government . . . and that they ought to look at the Constitution as sacred. . . . I don’t believe in liberal, activist judges; I believe in strict constructionists.”1 Candidate Gore countered, “The Constitution ought to be interpreted as a document that grows.”2 Gore later stated, “I believe the Constitution is a living and breathing document. . . . We have interpreted our founding charter over the years, and found deeper meanings in it in light of the subsequent experience in American life.”3 So, the two choices are . . . follow original intent, or construct a living constitution.

Proponents of a living constitution believe that we should not be bound by what dead white guys wrote two centuries ago when slavery was legal, women could not vote, and horses were the fastest means of transportation. Instead, we should live under a constitution that is alive and vibrant, reflecting today’s values and beliefs.

Such rhetoric makes a living constitution sound appealing, but it is actually a complete misportrayal of the difference between the two philosophies. In reality, both accommodate an evolving society; in fact, under the strict construction (or originalist) viewpoint, Article V of the Constitution requires that the Constitution be a living document. The real difference between the two approaches is not whether the Constitution should evolve,
but rather how those changes should occur – and whoshould make them.

Under the living constitution approach, history and precedent are largely irrelevant; instead, unelected judges create policy to reflect modern needs through the constitution they themselves write. As explained by Chief Justice Charles Evans Hughes:

We are under a constitution, but the constitution is what the judges say it is.4

Ironically, under this modern approach, judicial policy-makers are regularly out of step with modern society. For example, although 80 percent of the nation currently opposes flag desecration, living constitution judges have ruled that the people are wrong on this issue and that the flag cannot be protected. Similarly, 90 percent of citizens in the federal Ninth Circuit supported keeping “under God” in the Pledge of Allegiance, but their living constitution judges pronounced them wrong.

Equally striking is the number of recent occasions in which living constitution judges have overturned statewide votes wherein the People clearly expressed their will (e.g., striking down votes in New York and Washington that banned physician-assisted suicides; in Arkansas and Washington that enacted term limits; in Missouri that rejected a tax increase; etc.).

Each of these popular votes would be valid under original intent because in that approach, the People — not unelected judges — determine their policies and values. And whenever the People want a change, they do not rely on a judge to make it; instead, they update their Constitution to reflect their views — as they have done on over two-dozen occasions. Samuel Adams pointed out the strength of this approach:

[T]he people alone have an incontestable, unalienable, and indefeasible right to institute government and to reform, alter, or totally change the same when their protection, safety, prosperity, and happiness require it. And the federal Constitution — according to the mode prescribed therein [Article V] – has already undergone such amendments in several parts of it as from experience has been judged necessary.5(emphasis added)

This unique American guiding principle made its appearance in the Declaration of Independence as “the consent of the governed.” The State constitutions penned after the Declaration reiterated this precept — as, for example, in Massachusetts in 1780:

All power residing originally in the people and being derived from them, the several magistrates and officers of government vested with authority — whether Legislative, Executive, or Judicial — are their substitutes and agents and are at all times accountable to them.6

The same axiom was then established in the Constitution through the three-word phrase that begins its text: “We The People.”

Today’s living document proponents decry this approach as majoritarianism – the so-called “tyranny of the majority.” Perhaps, but what is the alternative? Minoritarism? That a small group should be able to annul the will of the People and enforce its own desires upon the masses? Such an option is unacceptable under original intent. As explained by George Washington:

The fundamental principle of our Constitution . . . enjoins [requires] that the will of the majority shall prevail.7

Thomas Jefferson agreed:

The will of the majority [is] the natural law of every society [and] is the only sure guardian of the rights of man. Perhaps even this may sometimes err. But its errors are honest, solitary and short-lived.8

Does this original principle therefore mean that minorities are to be disregarded or trodden upon? Of course not. As Jefferson further explained:

Though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable — the minority possess their equal rights which equal law must protect.9

While the minority is not to prevail, with its constitutional guarantee of “free speech,” it does have the “equal right” to attempt to persuade the majority to its point of view. The minority does have equal rights, but equal right is not the same as equal power; the minority is never the equivalent of the majority and should never exercise control over it.

Living constitution judges, however, view the majority as inherently wicked and depraved — always seeking deliberately to violate the rights of the minority with only judges standing between the minority and total annihilation. Therefore, under this anti-majoritarian view, the greater the public support for a position, the more likely a living constitution judge is to strike it down.

Yet American history has proven that the best protector of minority rights is not the courts but rather the People. For example, former slaves received their constitutional rights not from the courts but by the majority consent of non-slaves; women were similarly accorded the constitutional right to vote not by the courts but by the majority approval of men; the constitutional rights accorded to the poor by the abolition of the poll tax came at the majority approval of those who were not poor; and the constitutional right allowing eighteen-year-olds to vote was given by the majority approval of voters not eighteen-years-old.

Additionally, all of the constitutional protections for individuals and minorities established in the original Bill of Rights (e.g., speech, religion, petition, assembly, bearing of arms, etc.) were also enacted by majority consent. In other words, all minority rights in the Constitution have in all cases been established by majority consent.

In fact, the courts have a very poor record of protecting minority rights. Although living constitution proponents love to point to the 1954 Brown v. Board of Education decision that ended segregation as proof that the courts protects minority rights, they conveniently forget to tell the rest of the story. In 1875, Congress — by majority vote — banned racial segregation, but in 1882, the unelected Supreme Court struck down that anti-segregation law; in 1896, the Supreme Court reaffirmed its pro-segregation position; but in 1954, the Court finally reversed itself and struck down segregation – eighty years after “We The People” had abolished segregation.

It is not surprising that judges are fallible, for as Jefferson pointed out:

Our judges are as honest as other men, and not more so. They have — with others — the same passions for party, for power, and the privilege of their corps. . . . And their power the more dangerous as they are in office for life and not responsible — as the other functionaries are — to the elective control.10

Certainly, the majority will sometimes err, but as Jefferson observed, “its errors are honest, solitary, and short-lived” and can be remedied by “elective control.” However, the errors created by judicial decisions are more severe and long-lasting.

While living document enthusiasts disparage strict constructionists as being narrow or restrictive, Justice Antonin Scalia counters:

Don’t think the originalist interpretation constrains you. To the contrary, my [originalist] Constitution is a very flexible Constitution. You want a right to abortion? Create it the way all rights are created in a democracy: pass a law. The death penalty? Pass a law. That’s flexibility. 11

Scalia points out that it is just the opposite with living constitution judges:

They want the whole country to do it their way, from coast to coast. They want to drive one issue after another off the stage of political debate. 12

In short, then, the living constitution approach empowers an unaccountable elite to make decisions on behalf of the People; original intent empowers the People themselves.


Endnotes

1 Commission on Presidential Debates, “October 3, 2000 Debate Transcript,” https://www.debates.org/index.php?page=october-3-2000-transcript.
2 Commission on Presidential Debates, “October 3, 2000 Debate Transcript,” https://www.debates.org/index.php?page=october-3-2000-transcript.
3 PBS.org, “Online News Hour: Al Gore,” March 14, 2000.
4 Charles Evans Hughes, speech at Elmira on May 3, 1907, The Autobiographical Notes of Charles Evans Hughes, eds. David J. Danelski and Joseph S. Tulchin (Cambridge: Harvard University Press, 1973), 144.
5 Samuel Adams to the Legislature of Massachusetts, January 19, 1796, The Writings of Samuel Adams, ed. Harry Alonzo Cushing (New York: G. P. Putnam’s Sons, 1904), IV:388.
6 A Constitution or Frame of Government Agreed Upon by the Delegates of the People of the State of Massachusetts-Bay (Boston: Benjamin Edes & Sons, 1780), 9, Part I, Article V.
7 George Washington, “Sixth Annual Address,” November 19, 1794, A Compilation of the Messages and Papers of the Presidents, 1789-1897, ed. James D. Richardson (Published by Authority of Congress, 1899), I:164.
8 Thomas Jefferson, “Response to the Citizens of Albermarle,” February 12, 1790, The Papers of Thomas Jefferson, ed. Julian P. Boyd (NJ: Princeton University Press, 1961), XVI:179.
9 Thomas Jefferson, “First Inaugural Address,” March 11, 1801, A Compilation of the Messages and Papers of the Presidents, 1789-1897, ed. James D. Richardson (Published by Authority of Congress, 1899), I:322.
10 Thomas Jefferson to William Charles Jarvis, September 28, 1820, Writings of Thomas Jefferson, ed. Albert Ellery Bergh (Washington D. C.: Thomas Jefferson Memorial Association, 1904), XV:277.
11 “Justice Scalia speaks on constitutional interpretation,” Princeton, February 24, 2001, https://www.princeton.edu/news/2001/02/24/justice-scalia-speaks-constitutional-interpretation.
12 “Justice Scalia speaks on constitutional interpretation,” Princeton, February 24, 2001, https://www.princeton.edu/news/2001/02/24/justice-scalia-speaks-constitutional-interpretation.

* This article concerns a historical issue and may not have updated information.

Five Judicial Myths

Talking Points About the Judiciary

Despite what we hear today . . .

1. THE JUDICIARY IS NOT A CO-EQUAL BRANCH OF GOVERNMENT

  • A. Federalist #51: “the legislative authority necessarily predominates.1
  • B. Federalist #78: “The judiciary, on the contrary, has no influence over either the sword or the purse; no direction either of the strength or of the wealth of the society; and can take no active resolution whatever. It may truly be said to have neither force nor will. . . . The judiciary, from the nature of its functions, will always be the least dangerous to the political rights of the Constitution. . . . [T]he judiciary is, beyond comparison, the weakest of the three departments of power. . . . [and] the general liberty of the people can never be endangered from that quarter.2
  • C. Congress determines the operation of the Judiciary, not vice versa (Congress sets the number of judges and courts; what issues may come before the courts; judges’ salary and compensation; how often the courts meet and the length of their sessions; and just as Congress can establish and set the number of lowers courts, so, too, can Congress also abolish them; etc.)
  • D. Robert Wright, officer in the Revolution, Maryland judge, early U. S. Senator: “[C]ongress can establish legislatively a court, and thereby create a judge; so they can legislatively abolish the court and eventually annihilate the officer…the inferior courts are creatures of the legislature, and that the creature must always be in the power of the creator – that he who createth can destroy.3
  • E. William Giles, member of the first federal Congress under the Constitution: “Is that [the Judiciary department] formed by the Constitution? It is not…It is only declared that there shall be such a department, and it is directed to be formed by the two other departments, who owe a responsibility to the people….The number of judges, the assignation of duties, the fixing of compensations, the fixing the times when, and the places where, the courts shall exercise the functions, &c., are left to the entire discretion of Congress. The spirit as well as the words of the Constitution are completely satisfied, provided one Supreme Court be established….Congress may postpone the sessions of the courts for eight or ten years, and establish others to whom they could transfer all the powers of the existing courts.4
  • F. As Rep. Steve King correctly explains, “Constitutionally, Congress can reduce the Supreme Court to nothing more than Chief Justice Roberts sitting at a card table with a candle” – a power that the Judiciary cannot reciprocally exercise over Congress.

2. THE JUDICIARY IS NOT TO BE AN INDEPENDENT BRANCH OF GOVERNMENT

  • A. John Dickinson, signer of the Constitution: “[W]hat innumerable acts of injustice may be committed – and how fatally may the principles of liberty be sapped – by a succession of judges utterly independent of the people?5
  • B. Thomas Jefferson: “It should be remembered as an axiom of eternal truth in politics that whatever power in any government is independent is absolute also; in theory only, at first, while the spirit of the people is up, but in practice as fast as that relaxes. Independence can be trusted nowhere but with the people in mass.6
  • C. Nathaniel Chipman, office in the Revolution, early Member of Congress, U. S. federal judge, Chief Justice of Vermont Supreme Court: “If the judges are made thus independent . . . they will become a dangerous body.7
  • D. Jonathan Mason, law student trained by John Adams and an early Member of Congress: “The independence of the judiciary so much desired will – if tolerated – soon become something like supremacy. They will, indeed, form the main pillar of this goodly fabric; they will soon become the only remaining pillar, and they will presently be so strong as to crush and absorb the others into their solid mass.8
  • E. Thomas Jefferson: “We think, in America, that it is necessary to introduce the people into every department of government. . . Were I called upon to decide whether the people had best be omitted in the legislative or judiciary department, I would say it is better to leave them out of the legislative. The execution of the laws is more important than the making them.9
  • F. Joseph Nicholson, early Member of Congress, successfully managed the impeachment of multiple early federal judges: “Give [judges] the powers and the independence now contended for and . . . your government becomes a despotism and they become your rulers. They are to decide upon the lives, the liberties, and the property of your citizens; they have an absolute veto upon your laws by declaring them null and void at pleasure; they are to introduce at will the laws of a foreign country…after being clothed with this arbitrary power, they are beyond the control of the nation. . . . If all this be true – if this doctrine be established in the extent which is now contended for – the Constitution is not worth the time we are now spending on it. It is – as it has been called by its enemies – mere parchment. For these judges, thus rendered omnipotent, may overleap the Constitution and trample on your laws.10

3. THE JUDICIARY IS NOT THE SOLE BRANCH CAPABLE OF DETERMINING CONSTITUTIONALITY

  • A. James Madison: “But the great objection . . . is that the Legislature itself has no right to expound the Constitution – that wherever its meaning is doubtful, you must leave it to take its course until the Judiciary is called upon the declare its meaning. . . . I beg to know upon what principle it can be contended that any one department draws from the Constitution greater powers than another in marking out the limits.11
  • B. Elbridge Gerry, signer of the Declaration and a framer of the Bill of Rights: “It was quite foreign from the nature of [the judiciary’s] office to make them judges of the policy of public measures.12
  • C. Luther Martin, framer of the Constitution and Attorney General of Maryland: “A knowledge of mankind and of legislative affairs cannot be presumed to belong in a higher degree to the Judges than to the Legislature.13
  • D. John Randolph of Roanoke: “[I]f you pass the law, the judges are to put their veto upon it by declaring it unconstitutional. Here is a new power of a dangerous and uncontrollable nature contended for…The power which has the right of passing – without appeal – on the validity of laws is your sovereign.14
  • E. Thomas Jefferson: “O]ur Constitution. . . . has given – according to this opinion – to one of [the three Branches] alone the right to prescribe rules for the government of the others – and to that one, too, which is unelected by and independent of the nation. . . . The Constitution, on this hypothesis, is a mere thing of wax in the hands of the Judiciary which they may twist and shape into any form they please.15
  • F. Rufus King, signer of the Constitution, framer of the Bill of Rights: “The judges must interpret the laws; they ought not to be legislators.16
  • G. John Randolph of Roanoke: “The decision of a constitutional question must rest somewhere. Shall it be confided to men immediately responsible to the people – the Congress, or to those who are irresponsible…the judges?….[a]re we [Congress] not as deeply interested in the true exposition of the Constitution as the judges can be? With all the deference to their talents, is not Congress as capable of forming a correct opinion as they are? Are not its members acting under a responsibility to public opinion which can, and will, check their aberrations from duty?17
  • H. Thomas Jefferson: “[T]he opinion which gives to the judges the right to decide what laws are constitutional and what not, not only for themselves in their own sphere of action, but for the Legislature and Executive also in their spheres, would make the Judiciary a despotic branch.18
  • I. James Madison: “[R]efusing or not refusing to execute a law, to stamp it with its final character. . . . makes the Judiciary department paramount in fact to the Legislature, which was never intended and can never be proper.19
  • J. Federalist #81: “[T]here is not a syllable in the plan [the Constitution] which directly empowers the national courts to construe the laws according to the spirit of the Constitution.20
  • K. Thomas Jefferson: “You seem . . . to consider the judges as the ultimate arbiters of all constitutional questions – a very dangerous doctrine indeed, and one which would place us under the despotism of an oligarchy. Our judges are as honest as other men and not more so. They have, with others, the same passions for party, for power, and the privilege of their corps. . . . [A]nd their power the more dangerous as they are in office for life and not responsible, as the other functionaries are, to the elective.21
  • L. President Andrew Jackson: “Each public officer who takes an oath to support the Constitution swears that he will support it as he understands it, and not as it is understood by others. . . . The authority of the Supreme Court must not, therefore, be permitted to control the Congress or the Executive.22
  • M. Abraham Lincoln: “I do not forget the position assumed by some that constitutional questions are to be decided by the Supreme Court. . . . At the same time, the candid citizen must confess that if the policy of the government upon vital questions affecting the whole people is to be irrevocably fixed by decisions of the Supreme Court, the instant they are made . . . the people will have ceased to be their own rulers, having . . . resigned their government into the hands of that eminent tribunal.23

4. FEDERAL JUDGES DO NOT HOLD LIFETIME APPOINTMENTS

  • A. The Constitution says that judges hold their office only during “good behavior” (Art. III, Sec. 1).
  • B. Federal judges may be removed by Congress for misbehavior, which, historically, did not include only criminal behavior but also other misbehavior.
  • C. Historically, federal judges have been removed from the bench by Congress for contradicting an order of Congress, for profanity, for rude treatment of witness in a courtroom, for drunkenness, for judicial high-handedness and a variety of other reasons.24
  • D. The Constitution provides six clauses on impeachment – the most often-mentioned subject in the Constitution.25
  • E. The Founding Fathers and early legal authorities were clear about the ground for impeachment:
    • 1. James Wilson, signer of the Constitution, original Justice on the U. S. Supreme Court: “[I]mpeachments are confined to political characters, to political crimes and misdemeanors, and to political punishments.26
    • 2. Justice Joseph Story, a “Father of American Jurisprudence” appointed to the Supreme Court by President James Madison: “The offenses to which the power of impeachment has been and is ordinarily applied as a remedy. . . . are aptly termed political offences, growing out of personal misconduct, or gross neglect, or usurpation, or habitual disregard of the public interests.27
    • 3. John Marshall, Chief Justice of the U. S. Supreme Court: “[T]he present doctrine seems to be that a Judge giving a legal opinion contrary to the opinion of the legislature is liable to impeachment.28
    • 4. George Mason, the “Father of the Bill of Rights”: “attempts to subvert the Constitution.29
    • 5. Alexander Hamilton: “the abuse or violation of some public trust. . . . [or for] injuries done immediately to the society itself.30
    • 6. George Mason, “Father of the Bill of Rights,” and Elbridge, signer of the Declaration and Framer of the Bill of Rights: “mal-administration.31
    • 7. William Rawle, legal authority and author of early constitutional commentary: “the inordinate extension of power, the influence of party and of prejudice32 as well as attempts to “infringe the rights of the people.33
    • 8. Justice Joseph Story, a “Father of American Jurisprudence” appointed to the Supreme Court by President James Madison: “unconstitutional opinions” and “attempts to subvert the fundamental laws and introduce arbitrary power.34
  • F. Federalist #65: “[T]he practice of impeachments [is] a bridle in the hands of the Legislative body.35
  • G. Justice James Iredell, a ratifier of the Constitution, placed on the Supreme Court by President Washington: “Every government requires it [impeachment]. Every man ought to be amenable for his conduct. . . . It will be not only the means of punishing misconduct but it will prevent misconduct. A man in public office who knows that there is no tribunal to punish him may be ready to deviate from his duty; but if he knows there is a tribunal for that purpose although he may be a man of no principle, the very terror of punishment will perhaps deter him.36

5. THE PURPOSE OF THE SUPREME COURT IS NOT TO PROTECT THE MINORITY FROM THE MAJORITY, AND CONGRESS IS A BETTER PROTECTOR OF MINORITY RIGHTS THAN IS THE JUDICIARY

  • A. George Washington: “[T]he fundamental principle of our Constitution… enjoins [requires] that the will of the majority shall prevail.37
  • B. Thomas Jefferson: “[T]he will of the majority [is] the natural law of every society [and] is the only sure guardian of the rights of man. Perhaps even this may sometimes err. But its errors are honest, solitary and short-lived.38
  • C. The Judiciary is now regularly anti-majoritarian.
  • D. The primary purpose of the Supreme Court is not to protect the minority from the majority.
  • E. The primary purpose of the Bill of Rights is not to protect the minority from the majority; the purpose of the Bill of Rights is to protect every citizen, whether in the minority or the majority, from the intrusion upon their rights by government.
  • F. Congress is a better guardian of the people and the minority than are the courts.
  • G. Federalist #51: “The members of the Legislative department . . . are numerous. They are distributed and dwell among the people at large. Their connections of blood, of friendship, and of acquaintance embrace a great proportion of the most influential part of the society. . . . they are more immediately the confidential guardians of their rights and liberties.39>
  • H. In 1875, Congress banned all segregation,40 but in 1882, the Supreme Court struck down that law.41 While the Court is often praised today for ending segregation in Brown v. Board of Education in 1954, what the Court actually did in that case was only to reverse its own position that had kept segregation alive 70 longer than Congress’ ban.
  • I. Thomas Jefferson: “When the Legislative or Executive functionaries act unconstitutionally, they are responsible to the people in their elective capacity. The exemption of the judges from that is quite dangerous enough. I know no safe depository of the ultimate powers of the society but the people themselves; and if we think them [the people] not enlightened enough to exercise their control with a wholesome discretion, the remedy is not to take it from them, but to inform their discretion by education. This is the true corrective of abuses of constitutional power.42

Endnotes

1 James Madison, John Jay & Alexander Hamilton, The Federalist (Philadelphia: Benjamin Warner, 1818), 281.

2 James Madison, John Jay & Alexander Hamilton, The Federalist (Philadelphia: Benjamin Warner, 1818), 419-420.

3 The Debates and Proceedings in the Congress of the United States (Washington: Gales & Seaton, 1851), 7th Cong., 1st Session, 114, January 15, 1802.

4 Debates and Proceedings (1851), 7th Cong., 1st Sess., 585-586, 593, February 18, 1802.

5 John Dickinsonn, Leters from a Farmer in Pennsylvania, to the Inhabitants of the British Colonies (New York: The Outlook Company, 1903), 92, Letter IX.

6 The Writings of Thomas Jefferson, ed. Andrew A. Lipscomb (Washington DC: The Thomas Jefferson Memorial Association, 1904), XV:137, to Spencer Roane, September 6, 1819.

7 Debates and Proceedings (1851), 7th Cong., 1st Sess., 131, January 19, 1802.

8 Debates and Proceedings (1851), 7th Cong., 1st Sess., 63, January 13, 1802.

9 The Papers of Thomas Jefferson, ed. Julian P. Boyd (Princeton: Princeton University Press, 1958), 15:283, to the Abbe Arnoux, July 19, 1789.

10 Debates and Proceedings (1851), 7th Cong., 1st Sess., 823-824, February 27, 1802.

11 Debates and Proceedings ( 1834), 1st Cong., 1st Sess., 520, June 17, 1789.

12 The Papers of James Madison, ed. Henry D. Gilpin (Washington: Langtree & O’Sullivan, 1840), II:783, “Debates in the Federal Convention,” June 4, 1787.

13 Papers of James Madison, ed. Gilpin (1840), II:1166, “Debates in the Federal Convention,” July 21, 1787.

14 Debates and Proceedings (1851), 7th Cong., 1st Sess., 661, February 20, 1802.

15 Writings of Thomas Jefferson, ed. Lipscomb (1904), XV:213, to Spencer Roane, September 6, 1819.

16 The Records of the Federal Convention of 1787, ed. Max Farrand (New Haven: Yale University Press, 1911), I:108, from Rufus King’s records of the Convention from Monday, June 4, 1787.

17 Debates and Proceedings (1851), 7th Cong., 1st Sess., 661, February 20, 1802.

18 Writings of Thomas Jefferson, ed. Lipscomb (1904), XI:51, to Mrs. John Adams, September 11, 1804.

19 James Madison, Letters and Other Writings of James Madison (New York: R. Worthington, 1884), 1:194, “Remarks on Mr. Jefferson’s Draught of a Constitution for Virginia,” October 1788.

20 James Madison, John Jay & Alexander Hamilton, The Federalist (Philadelphia: Benjamin Warner, 1818), 436.

21 Writings of Thomas Jefferson, ed. Andrew A. Lipscomb (Washington DC: The Thomas Jefferson Memorial Association, 1904), XV:277, to William Charles Jarvis, September 28, 1820.

22 James D. Richardson, A Compilation of the Messages and Papers of the Presidents (Published by Authority of Congress, 1899), III:1145, “Veto Message,” July 10, 1832.

23 The Works of Abraham Lincoln, ed. John H. Clifford (New York: The University Society Inc., 1908), V:142-143, “First Inaugural Address,” March 4, 1861.

24 Congressional Record (Washington: Government Printing Office, 1933), 76:4914-4916, Impeachment articles against Harold Louderback, district judge for northern California, February 24, 1933; Congressional Record ( 1905), XXXIX:1281-1283, Impeachment articles against Charles Swayne, district judge for northern Florida, Junary 24, 1905; Congressional Record (1912), XLVIII:9051-9053, Impeachment articles against Robert W. Archbald, third circuit judge, July 15, 1912; Congressional Record (Washington: Government Printing Office, 1926), LXVII:6585-6589, Impeachment articles against George W. English, district judge for eastern Illinois, March 30, 1926; Floyd Riddick, Procedure and Guidelines for Impeachment Trials in the United States Senate (Washington: Government Printing Office, 1974), 10-13.

25 See The Constitution of the United States of America, available online at https://www.archives.gov/national-archives-experience/charters/constitution.html; Impeachment is mentioned in the following clauses: Article I, Section 2 and Section 3, Article II, Section 2 and Section 4, Article III, Section 2.

26 The Works of the Honorable James Wilson, ed. Bird Wilson (Philadelphia: Bronson and Chauncey, 1804), II:166, “Of the Constitution of the United States and of Pennsylvania—of the Legislative Department.”

27 Joseph Story, Commentaries on the Constitution of the United States (Boston: Hilliard, Gray & Co, 1833), II:233-234, Sec. 762.

28 The Papers of John Marshall, ed. Charles F. Hobson (Chapel Hill, VA: The University of North Carolina Press, 1990), VI:347, to Samuel Chase, January 23, 1805.

29 The Papers of James Madison, ed. Henry D. Gilpin (Washington: Langtree & O’Sullivan, 1840), III:1528, “Debates in the Federal Convention, 1787.”

30 Madison, Jay & Hamilton, The Federalist (1818), 352.

31 Papers of James Madison, ed. Gilpin (1840), III:1528, “Debates in the Federal Convention, 1787.”

32 William Rawle, A View of the Constitution of the United States of America (Philadelphia: Philip H. Nicklin, 1829), 211.

33 Rawle, A View of the Constitution (1829), 210.

34 Joseph Story, Commentaries on the Constitution of the United States (Boston: Hilliard, Gray & Co, 1833), Vol. II, p. 268,

35 Madison, Jay & Hamilton, The Federalist (1818), p. 353,

36 The Debates in the Several State Conventions on the Adoption of the Federal Constitution, as Recommended by the General Convention at Philadelphia in 1787, Jonathan Elliot, editor (Washington: Printed for the Editor, 1836), IV:32, July 24, 1788.

37 Richardson, Messages and Papers of the Presidents (1899), I:156, from the “Sixth Annual Address” of November 19, 1794.

38 Papers of Thomas Jefferson, ed. Boyd (1961), XVI:179, “Response to the Citizens of Albermarle,” February 12, 1790.

39 Madison, Jay & Hamilton, The Federalist (1818), p. 275.

40 The Statutes at Large (Washington: Government Printing Office, 1875), XVIII:3:335-337, “An Act to protect all citizens in their civil and legal rights,” March 1, 1875.

41 The Civil Rights Cases, 109 U.S. 3 (1883).

42 Writings of Thomas Jefferson, ed.. Lipscomb (1904), XV:278, to William Charles Jarvis, September 28, 1820.

H.RES. 888

110th
CONGRESS

1st
Session

H.
RES. 888

Affirming the rich spiritual and religious history of our Nation’s founding and subsequent history and expressing support for designation of the first week in May as `American Religious History Week’ for the appreciation of and education on America’s history of religious faith.

IN
THE HOUSE OF REPRESENTATIVES

December 18, 2007

Mr. FORBES (for himself, Mr. MCINTYRE, Mr. AKIN, Mr. BARRETT of South Carolina, Mr. CULBERSON, Mr. DOOLITTLE, Mr. FEENEY, Mr. GINGREY, Mr. GOHMERT, Mr. HAYES, Mr. HENSARLING, Mr. HERGER, Mr. JONES of North Carolina, Mr. MCHENRY, Mrs. MUSGRAVE, Mr. PEARCE, Mr. PENCE, Mr. PITTS, Mr. RYAN of Wisconsin, Mrs. SCHMIDT, Mr. WALBERG, Mr. WILSON of South Carolina, Mr. WOLF, and Mr. YOUNG of Florida) submitted the following resolution; which was referred to the Committee on Oversight and Government Reform

RESOLUTION

Affirming the rich spiritual and religious history of our Nation’s founding and subsequent history and expressing support for designation of the first week in May as `American Religious History Week’ for the appreciation of and education on America’s history of religious faith.

Whereas religious faith was not only important in official American life during the periods of discovery, exploration, colonization, and growth but has also been acknowledged and incorporated into all 3 branches of American Federal government from their very
beginning;

Whereas the Supreme Court of the United States affirmed this self-evident fact in a unanimous ruling declaring `This is a religious people … From the discovery of this continent to the present hour, there is a single voice making this affirmation’;

Whereas political scientists have documented that the most frequently-cited source in the political period known as The Founding Era was the Bible;

Whereas the first act of America’s first Congress in 1774 was to ask a minister to open with prayer and to lead Congress in the reading of 4 chapters of the Bible;

Whereas Congress regularly attended church and Divine service together en masse;

Whereas throughout the American Founding, Congress frequently appropriated money for missionaries and for religious instruction, a practice that Congress repeated for decades after the passage of the Constitution and the First Amendment;

Whereas in 1776, Congress approved the Declaration of Independence with its 4 direct religious acknowledgments referring to God as the Creator (`All people are endowed by their Creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness’), the Lawgiver (`the laws of nature and nature’s God’), the Judge (`appealing to the Supreme Judge of the world’), and the Protector (`with a firm reliance on the protection of Divine Providence’);

Whereas upon approving the Declaration of Independence, John Adams declared that the Fourth of July `ought to be commemorated as the day of deliverance by solemn acts of devotion to God Almighty’;

Whereas 4 days after approving the Declaration, the Liberty Bell was rung;

Whereas the Liberty Bell was named for the Biblical inscription from Leviticus 25:10 emblazoned around it: `Proclaim liberty throughout the land, to all the inhabitants thereof’;

Whereas in 1777, Congress, facing a National shortage of `Bibles for our schools, and families, and for the public worship of God in our churches,’ announced that they `desired to have a Bible printed under their care & by their encouragement’ and therefore ordered 20,000 copies of the Bible to be imported `into the different ports of the States of the Union’;

Whereas in 1782, Congress pursued a plan to print a Bible that would be `a neat edition of the Holy Scriptures for the use of schools’ and therefore approved the production of the first English language Bible printed in America that contained the congressional endorsement that `the United States in Congress assembled … recommend this edition of the Bible to the inhabitants of the United States’;

Whereas in 1782, Congress adopted (and has reaffirmed on numerous subsequent occasions) the National Seal with its Latin motto `Annuit Coeptis,’ meaning `God has favored our undertakings,’ along with the eye of Providence in a triangle over a pyramid, the eye and the motto `allude to the many signal interpositions of Providence in favor of the American cause’;

Whereas the 1783 Treaty of Paris that officially ended the Revolution and established America as an independent begins with the appellation `In the name of the most holy and undivided Trinity’;

Whereas in 1787 at the Constitutional Convention in Philadelphia, Benjamin Franklin declared, `God governs in the affairs of men. And if a sparrow cannot fall to the ground without His notice, is it probable that an empire can rise without His aid? … Without His concurring aid, we shall succeed in this political building no better than the builders of Babel’;

Whereas the delegates to the Constitutional Convention concluded their work by in effect placing a religious punctuation mark at the end of the Constitution in the Attestation Clause, noting not only that they had completed the work with `the unanimous consent of the States present’ but they had done so `in the Year of our Lord one thousand seven hundred and eighty seven’;

Whereas James Madison declared that he saw the finished Constitution as a product of `the finger of that Almighty Hand which has been so frequently and signally extended to our relief in the critical stages of the Revolution,’ and George Washington viewed it as `little short of a miracle,’ and Benjamin Franklin believed that its writing had been `influenced, guided, and governed by that omnipotent, omnipresent, and beneficent Ruler, in Whom all inferior spirits live, and move, and have their being’;

Whereas from 1787 to 1788, State conventions to ratify the United States Constitution not only began with prayer but even met in church buildings;

Whereas in 1795 during construction of the Capitol, a practice was instituted whereby `public worship is now regularly administered at the Capitol, every Sunday morning, at 11 o’clock’;

Whereas in 1789, the first Federal Congress, the Congress that framed the Bill of Rights, including the First Amendment, appropriated Federal funds to pay chaplains to pray at the opening of all sessions, a practice that has continued to this day, with Congress not only funding its congressional chaplains but also the salaries and operations of more than 4,500 military chaplains;

Whereas in 1789, Congress, in the midst of framing the Bill of Rights and the First Amendment, passed the first Federal law touching education, declaring that `Religion, morality, and knowledge, being necessary to good government and the happiness of mankind, schools and the means of education shall forever be encouraged’;

Whereas in 1789, on the same day that Congress finished drafting the First Amendment, it requested President Washington to declare a National day of prayer and thanksgiving, resulting in the first Federal official Thanksgiving proclamation that declared `it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor’;

Whereas in 1800, Congress enacted naval regulations requiring that Divine service be performed twice every day aboard `all ships and vessels in the navy,’ with a sermon preached each Sunday;

Whereas in 1800, Congress approved the use of the just-completed Capitol structure as a church building, with Divine services to be held each Sunday in the Hall of the House, alternately administered by the House and Senate chaplains;

Whereas in 1853 Congress declared that congressional chaplains have a `duty … to conduct religious services weekly in the Hall of the House of Representatives’;

Whereas by 1867, the church at the Capitol was the largest church in Washington, DC, with up to 2,000 people a week attending Sunday service in the Hall of the House;

Whereas by 1815, over 2,000 official governmental calls to prayer had been issued at both the State and the Federal levels, with thousands more issued since 1815;

Whereas in 1853 the United States Senate declared that the Founding Fathers `had no fear or jealousy of religion itself, nor did they wish to see us an irreligious people … they did not intend to spread over all the public authorities and the whole public action of the nation the dead and revolting spectacle of atheistical apathy’;

Whereas in 1854 the United States House of Representatives declared `It [religion] must be considered as the foundation on which the whole structure rests … Christianity; in its general principles, is the great conservative element on which we must rely for the purity and permanence of free institutions’;

Whereas, in 1864, by law Congress added `In God We Trust’ to American coinage;

Whereas in 1864, Congress passed an act authorizing each State to display statues of 2 of its heroes in the United States Capitol, resulting in numerous statues of noted Christian clergymen and leaders at the Capitol, including Gospel ministers such as the Revs. James A. Garfield, John Peter Muhlenberg, Jonathan Trumbull, Roger Williams, Jason Lee, Marcus Whitman, and Martin Luther King Jr.; Gospel theologians such as Roger Sherman; Catholic priests such as Father Damien, Jacques Marquette, Eusebio Kino, and Junipero Serra; Catholic nuns such as Mother Joseph; and numerous other religious leaders;

Whereas in 1870, the Federal government made Christmas (a recognition of the birth of Christ, an event described by the U.S. Supreme Court as `acknowledged in the Western World for 20 centuries, and in this country by the people, the Executive Branch, Congress, and the courts for 2 centuries’) and Thanksgiving as official holidays;

Whereas beginning in 1904 and continuing for the next half-century, the Federal government printed and distributed The Life and Morals of Jesus of Nazareth for the use of Members of Congress because of the important teachings it contained;

Whereas in 1931, Congress by law adopted the Star-Spangled Banner as theofficial National Anthem, with its phrases such as `may the Heav’n-rescued land Praise the Power that hath made and preserved us a nation,’ and `this be our motto, `In God is our trust!’;

Whereas in 1954, Congress by law added the phrase `one nation under God’ to the Pledge of Allegiance;

Whereas in 1954 a special Congressional Prayer Room was added to the Capitol with a kneeling bench, an altar, an open Bible, an inspiring stained-glass window with George Washington kneeling in prayer, the declaration of Psalm 16:1: `Preserve me, O God, for in Thee do I put my trust,’ and the phrase `This Nation Under God’ displayed above the kneeling, prayerful Washington;

Whereas in 1956, Congress by law made `In God We Trust’ the National Motto, and added the phrase to American currency;

Whereas the constitutions of each of the 50 states, either in the preamble or body, explicitly recognize or express gratitude to God;

Whereas America’s first Presidential Inauguration incorporated 7 specific religious activities, including–

(1) the use of the Bible to administer the oath;

(2) affirming the religious nature of the oath by the adding the prayer `So help me God!’ to the oath;

(3) inaugural prayers offered by the President;

(4) religious content in the inaugural address;

(5) civil leaders calling the people to prayer or acknowledgement of God;

(6) inaugural worship services attended en masse by Congress as an official part of congressional activities; and

(7) clergy-led inaugural prayers, activities which have been replicated in whole or part by every subsequent President;

Whereas President George Washington declared `Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports’;

Whereas President John Adams, one of only 2 signers of the Bill of Rights and First Amendment, declared `As the safety and prosperity of nations ultimately and essentially depend on the protection and the blessing of Almighty God, and the national acknowledgment of this truth is not only an indispensable duty which the people owe to Him’;

Whereas President Jefferson not only attended Divine services at the Capitol throughout his presidency and had the Marine Band play at the services, but during his administration church services were also begun in the War Department and the Treasury Department, thus allowing worshippers on any given Sunday the choice to attend church at either the United States Capitol, the War Department, or the Treasury Department if they so desired;

Whereas Thomas Jefferson urged local governments to make land available specifically for Christian purposes, provided Federal funding for missionary work among Indian tribes, and declared that religious schools would receive `the patronage of the government’;

Whereas President Andrew Jackson declared that the Bible `is the rock on which our Republic rests’;

Whereas President Abraham Lincoln declared that the Bible `is the best gift God has given to men … But for it, we could not know right from wrong’

Whereas President William McKinley declared that `Our faith teaches us that there is no safer reliance than upon the God of our fathers, Who has so singularly favored the American people in every national trial and Who will not forsake us so long as we obey His commandments and walk humbly in His footsteps’;

Whereas President Teddy Roosevelt declared `The Decalogue and the Golden Rule must stand as the foundation of every successful effort to better either our social or our political life’;

Whereas President Woodrow Wilson declared that `America was born to exemplify that devotion to the elements of righteousness which are derived from the revelations of Holy Scripture’;

Whereas President Herbert Hoover declared that `American life is builded, and can alone survive, upon … [the] fundamental philosophy announced by the Savior nineteen centuries ago’;

Whereas President Franklin D. Roosevelt not only led the Nation in a 6 minute prayer during D-Day on June 6, 1944, but he also declared that `If we will not prepare to give all that we have and all that we are to preserve Christian civilization in our land, we shall go to destruction’;

Whereas President Harry S. Truman declared that `The fundamental basis of this Nation’s law was given to Moses on the Mount. The fundamental basis of our Bill of Rights comes from the teachings which we get from Exodus and St. Matthew, from Isaiah and St. Paul’;

Whereas President Harry S. Truman told a group touring Washington, DC, that `You will see, as you make your rounds, that this Nation was established by men who believed in God. … You will see the evidence of this deep religious faith on every hand’;

Whereas President Dwight D. Eisenhower declared that `Without God there could be no American form of government, nor an American way of life. Recognition of the Supreme Being is the first, the most basic, expression of Americanism. Thus, the founding fathers of America saw it, and thus with God’s help, it will continue to be’ in a declaration later repeated with approval by President Gerald Ford;

Whereas President John F. Kennedy declared that `The rights of man come not from the generosity of the state but from the hand of God’;

Whereas President Ronald Reagan, after noting `The Congress of the United States, in recognition of the unique contribution of the Bible in shaping the history and character of this Nation and so many of its citizens, has … requested the President to designate the year 1983 as the `Year of the Bible’,’ officially declared 1983 as `The Year of the Bible’;

Whereas every other President has similarly recognized the role of God and religious faith in the public life of America;

Whereas all sessions of the United States Supreme Court begin with the Court’s Marshal announcing, `God save the United States and this honorable court’;

Whereas a regular and integral part of official activities in the Federal courts, including the United States Supreme Court, was the inclusion of prayer by a minister of the Gospel;

Whereas the United States Supreme Court has declared throughout the course of our Nation’s history that the United States is `a Christian country’, `a Christian nation’, `a Christian people’, `a religious people whose institutions presuppose a Supreme Being’, and that `we cannot read into the Bill of Rights a philosophy of hostility to religion’;

Whereas Justice John Jay, an author of the Federalist Papers and original Justice of the United States Supreme Court, urged `The most effectual means of securing the continuance of our civil and religious liberties is always to remember with reverence and gratitude the Source from which they flow’;

Whereas Justice James Wilson, a signer of the Constitution, declared that `Human law must rest its authority ultimately upon the authority of that law which is Divine … Far from being rivals or enemies, religion and law are twin sisters, friends, and mutual assistants’;

Whereas Justice William Paterson, a signer of the Constitution, declared that `Religion and morality … [are] necessary to good government, good order, and good laws’;

Whereas President George Washington, who passed into law the first legal acts organizing the Federal judiciary, asked, `where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths in the courts of justice?’;

Whereas some of the most important monuments, buildings, and landmarks in Washington, DC, include religious words, symbols, and imagery;

Whereas in the United States Capitol the declaration `In God We Trust’ is prominently displayed in both the United States House and Senate Chambers;

Whereas around the top of the walls in the House Chamber appear images of 23 great lawgivers from across the centuries, but Moses (the lawgiver, who–according to the Bible–originally received the law from God,) is the only lawgiver honored with a full face view, looking down on the proceedings of the House;

Whereas religious artwork is found throughout the United States Capitol, including in the Rotunda where the prayer service of Christopher Columbus, the Baptism of Pocahontas, and the prayer and Bible study of the Pilgrims are all prominently displayed; in the Cox Corridor of the Capitol where the words `America! God shed His grace on thee’ are inscribed; at the east Senate entrance with the words `Annuit Coeptis’ which is Latin for `God has favored our undertakings’; and in numerous other locations;

Whereas images of the Ten Commandments are found in many Federal buildings across Washington, DC, including in bronze in the floor of the National Archives; in a bronze statue of Moses in the Main Reading Room of the Library of Congress; in numerous locations at the U.S. Supreme Court, including in the frieze above the Justices, the oak door at the rear of the Chamber, the gable apex, and in dozens of locations on the bronze latticework surrounding the Supreme Court Bar seating;

Whereas in the Washington Monument not only are numerous Bible verses and religious acknowledgements carved on memorial blocks in the walls, including the phrases: `Holiness to the Lord’ (Exodus 28:26, 30:30, Isaiah 23:18, Zechariah 14:20), `Search the Scriptures’ (John 5:39), `The memory of the just is blessed’ (Proverbs 10:7), `May Heaven to this Union continue its beneficence’, and `In God We Trust’, but the Latin inscription Laus Deo meaning `Praise be to God’ is engraved on the monument’s capstone;

Whereas of the 5 areas inside the Jefferson Memorial into which Jefferson’s words have been carved, 4 are God-centered, including Jefferson’s declaration that `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’;

Whereas the Lincoln Memorial contains numerous acknowledgments of God and citations of Bible verses, including the declarations that `we here highly resolve that … this nation under God … shall not perish from the earth’; `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); `as was said three thousand years ago, so still it must be said `the judgments of the Lord are true and righteous altogether’ (Psalms 19:9); `one day every valley shall be exalted and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight and the glory of the Lord shall be revealed and all flesh see it together (Dr. Martin Luther KingÌs speech, based on Isaiah 40:4-5);

Whereas in the Library of Congress, The Giant Bible of Mainz, and The Gutenberg Bible are on prominent permanent display and etched on the walls are Bible verses, including: `The light shineth in darkness, and the darkness comprehendeth it not’ (John 1:5); `Wisdom is the principal thing; therefore, get wisdom and with all thy getting, get understanding’ (Proverbs 4:7); `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); and `The heavens declare the Glory of God, and the firmament showeth His handiwork’ (Psalm 19:1);

Whereas numerous other of the most important American government leaders, institutions, monuments, buildings, and landmarks both openly acknowledge and incorporate religious words, symbols, and imagery into official venues;

Whereas such acknowledgments are even more frequent at the State and local level than at the Federal level, where thousands of such acknowledgments exist; and

Whereas the first week in May each year would be an appropriate week to designate as `American Religious History Week’: Now, therefore, be it

Resolved, That
the United States House of Representatives—-

(1) affirms the rich spiritual and diverse religious history of our Nation’s founding and subsequent history, including up to the current day;

(2) recognizes that the religious foundations of faith on which America was built are critical underpinnings of our Nation’s most valuable institutions and form the inseparable foundation for America’s representative processes, legal systems, and societal structures;

(3) rejects, in the strongest possible terms, any effort to remove, obscure, or purposely omit such history from our Nation’s public buildings and educational resources; and

(4) expresses support for designation of a `American Religious History Week’ every year for the appreciation of and education on America’s history of religious faith.

 

* This article concerns a historical issue and may not have updated information.

American Voters and the Abortion Issue

Some may be surprised to learn that a 2008 Fox News poll found that abortion was an important issue to 45 percent of voters,1 yet, that number is consistent with what other polls have been documenting since 2002. And statistics further affirm that when voters not only identify abortion as an important issue but when those voters — especially Christian voters — actually vote accordingly, there is a direct impact on election results. (Although many pro-life voters are not Christians, and many Christians who are not pro-life, Christians nevertheless tend to be more pro-life in percentage than any other group, therefore, for the sake of simplifying the correlation and the statistics in the following summary, “Christian voters” will be considered likely pro-life voters.)

Significantly, in the four elections from 1992-2002, Christian voter turnout steadily declined. In 2002, however, that trend reversed and there was actually a 2 percent increase over the 2000 numbers (which is actually fairly sizable since 2002 was a non-presidential year, when voter turnout is traditionally much smaller). Exit polling in 2002 demonstrated that 41 percent of those who voted said that abortion was an important issue affecting their vote.2 The total effect was that 23 percent of all voters said they voted a pro-life ticket, and 16 percent said they voted a pro-abortion ticket,3 thus giving a 7 percent generic advantage to those running as a pro-life candidate. The result was evident: of the 54 freshmen elected to the U. S. House in 2002, 36 were pro-life4 (67 percent), and of the 10 freshmen elected to the U. S. Senate, 8 were pro-life5 (80 percent).

In 2004, Christian voter turnout increased 93 percent over the 2002 numbers6 (part of this surge was due to the fact that it was a presidential year, when turnout typically rises, and part to the fact that the percentage of Christian voters actually increased). In that election, 42 percent of voters identified abortion as an important issue,7 with the total effect being that 25 percent of voters said they voted pro-life, and 13 percent said they voted pro-abortion,8 resulting in a 12 percent generic advantage for pro-life candidates. The 2004 elections sent 40 new freshmen to the U. S. House, of whom 25 were pro-life9 (63 percent), and 9 new freshmen to the U. S. Senate, of whom 7 were pro-life10 (77 percent).

In those two elections in which Christian voter turnout rose, a total of 94 freshmen were sent to the House, of whom 61 were pro-life (65 percent), and 19 freshmen were sent to the Senate, of whom 15 were pro-life (79 percent). The result was the congressional enactment of the first four major stand-alone pro-life laws since Roe v. Wade: the Infants Born Alive Protection Act, the Unborn Victims of Violence Act, the Partial-Birth Abortion Ban, and the Fetal Farming Ban.11 (Prior pro-life congressional activity typically addressed funding measures, such as the Hyde, Kemp-Casten, Dickey, etc. amendments, and the Mexico City policy.12 Furthermore, the addition of so many new pro-life Senators resulted in the confirmation of two new pro-life Supreme Court Justices13 and dozens of pro-life court of appeals and federal district court judges.14

In 2006, however, the trend reversed: Christian voter turnout fell by 30 percent.15 Of the 54 new freshmen sent to the U. S. House in the last election, only 17 were pro-life16 (31 percent), and of the ten freshmen elected to the U. S. Senate,17 only 1 was pro-life (10 percent). The Baltimore Sun identified this as “the most pro-choice Congress in the history of the Republic.”18

Not surprisingly, given the 30 percent drop in Christian voter turnout, the exit polling indicating the percentage of voters who considered abortion as an important issue showed a commensurate drop, plummeting from 42 percent in 2004 to only about 30 percent in 2006. (In the last election, most exit polling did not separate out abortion as a single issue but instead combined it with marriage and other issues to call it “values”; in that exit polling, the “values” numbers ranged from 27 to 36 percent.19 For polls that did break abortion out as a single issue, it was the driving issue for only 6 to 12 percent of voters.20

Significantly, polling reveals that liberals are much more focused on abortion as a single issue than are Christians. A 2005 survey affirmed that among liberals, “no other issue rivals abortion in importance,” but that among Evangelicals, “three-quarters . . . view abortion as very important, [and] nearly as many place great importance on court rulings on the rights of detained terrorist suspects (69%) and whether to permit religious displays on government property (68%).”21 Therefore, while the 45 percent identified by a Fox News poll is a significant number, that high number really has no meaning unless those who hold pro-life values vote in high percentages .

By the way, for those who wonder why the 2008 Congress was so aggressively pro-homosexual, actually pushing through two stand-alone pro-homosexual bills,22> it might be instructive to note that at the same time that Christian voters experienced a 30 percent decline in the last election, 92.5 percent of homosexual men and 91 percent of lesbian women voted in that same election.23 As President James A. Garfield so accurately pointed out a century ago:

Now, more than ever before, the people are responsible for the character of their Congress. If that body be ignorant, reckless, and corrupt, it is because the people tolerate ignorance, recklessness, and corruption. If it be intelligent, brave, and pure, it is because the people demand these high qualities to represent them in the national legislature. . . . [I]f the next centennial does not find us a great nation . . . it will be because those who represent the enterprise, the culture, and the morality of the nation do not aid in controlling the political forces.24

In short, Congress never reflects the values of the nation; rather, it only reflects the values of those who voted in the last election.


Endnotes

1 FoxNews.com, “FOX News Poll: Half of Voters Eye Candidates Abortion Stance”, October 26, 2007.

2 National Right to Life, “The Pro-Life Advantage for Candidates”.

3 National Right to Life, “The Pro-Life Advantage for Candidates”.

4 Numbers provided by the House Pro-Life Caucus.

5 National Right to Life, “Senate Results Cause for Rejoicing,” November 2002.

6 In the 2004 elections, a total of 125,736,000 votes were cast; twenty-three percent of voters were “Evangelicals,” thus translating into 28.9 million votes. See sources at New York Times,“Religious Voting Data Show Some Shift, Observers Say,”; and U. S. Census Bureau, “Voting and Registration in the Election of November 2004”.

7 National Right to Life, “Statement by Carol Tobias: National Right to Life Political Director, November 4, 2004.”

8 National Right to Life, “Statement by Carol Tobias: National Right to Life Political Director, November 4, 2004.”

9 Numbers provided by the House Pro-Life Caucus.

10 National Right to Life, “Statement by Carol Tobias: National Right to Life Political Director, November 4, 2004;” Library of Congress, “CRS Report for
Congress: Freshmen in the House of Representatives and Senate by Political Party: 1913-2005”.

11 National Right to Life, “President Bush Signs Born Alive Infants Protection Act in Pittsburgh Ceremony Attended by NRLC Officials”; National Right to Life, “President Bush Signs Unborn Victims of Violence Act into Law, After Dramatic One-vote Win in Senate,” April 6, 2004; Office of the Press Secretary, “President Signs Partial-Birth Abortion Ban Act of 2003,” November 5, 2003; GovTrack.us, “S. 3504: Fetal Farming Prohibition Act of 2006” (at https://www.govtrack.us/congress/bill.xpd?bill=s109-3504).

12 American Family Association, “Loretta Sanchez of California Amendment; National Defense Authorization Act for Fiscal Year 2004”; University of Maryland, “CRS
Report for Congress: Abortion Services and Military Medical Facilities”, pp. 17-18; National Women’s Health Network, “The Women’s Health Activist: The Hyde Amendment’s Prohibition of Federal Funding for Abortion — 30 Years is Enough”; National Committee for a Human Life Amendment, “The Hyde Amendment: Fact Sheet”; Ontario Consultants on Religious Tolerance, “US ‘Mexico City’ Policy: Abortion funding in foreign countries,” last updated April 27, 2007 .

13 United States Senate, “U.S. Senate Roll Call Votes 109th Congress-2nd Session” (at https://www.senate.gov/legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=109&session=2&vote=00002); United States Senate, “U.S. Senate Roll Call Votes 109th Congress-1st Session” (at https://www.senate.gov/
legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=109&session=1&vote=00245
).

14 See for example: Christian Life Resources, “President Bush Will Nominate 20 Pro-Life Judges, Democrat Fight Looms”; Lifenews.com, “President Bush Renominates Pro-Life Judges, Senate Abortion Battle Begins”, etc.

15 In the 2006 elections, a total of 85,251,089 votes were cast; twenty-four percent of voters were “Evangelicals,” thus translating into 20.5 million votes. See sources at George Mason University, “United States Elections Project: 2006 Voting-Age and Voting- Eligible Population Estimates”; New York Times, “Religious Voting Data Show Some Shift, Observers Say”.

16 Numbers provided by the House Pro-Life Caucus.

17 See for example: Wikipedia.com, “List of Freshmen Class Members of the 110th United States Congress” (at https://en.wikipedia.org/wiki/List_
of_freshman_class_members_of_the_110th_United_States_Congress
).

18 Thomas F. Shaller, Baltimore Sun, February 28, 2007.

19 See for example: The Pew Forum, “Religion and the 2006 Elections: Exit Poll Results — The ‘God Gap’ Widens”; FoxNews.com, “National Exit Poll: Midterms Come Down to Iraq, Bush”, November 8, 2006.

20 See for example: Faith in Public Life, “Exit Poll Shows Shift in Religious Vote Driven By ‘Kitchen Table’ Moral Issues”, November 15, 2006; People for the American Way, “The American Values Survey”, August 2006.

21 The Pew Research Center, “Abortion and Rights of Terror Suspects Top Court Issues” (at https://people-press.org/reports/display.php3?ReportID=253), August 3, 2005.

22 GovTrack.us, “Local Law Enforcement Hate Crimes Prevention Act of 2007” (at https://www.govtrack.us/congress/bill.xpd?bill=h110-1592); Library of Congress, “S. 1284: Summary”.

23 Numbers from a study by San Francisco-based Community Marketing Inc. reported in the Los Angeles Times online blog on August 8, 2007 (at https://latimesblogs.latimes.com/washington/2007/08/
gay-power.html
).

24 John M. Taylor, Garfield of Ohio: The Available Man (New York: W. W. Norton and Company, Inc., 1970), 180, quoted from “A Century of Congress,” by James A. Garfield, July 1877.

The Founding Fathers on Creation and Evolution

David Barton 2008

While uninformed laymen erroneously believe the theory of evolution to be a product of Charles Darwin in his first major work of 1859 (The Origin of Species), the historical records are exceedingly clear that the evolution-creation-intelligent design debate was largely formulated well before the birth of Christ. Numerous famous writings have appeared on the topic for almost two thousand years; in fact, our Founding Fathers were well-acquainted with these writings and therefore the principle theories and teachings of evolution – as well as the science and philosophy both for and against that thesis – well before Darwin synthesized those centuries-old teachings in his writings.

Nobel-Prize winner Bertrand Russell (1872-1970) explains: “The general idea of evolution is very old; it is already to be found in Anaximander (sixth century B.C.). . . . [and] Descartes [1596-1650], Kant [1724-1804], and Laplace [1749-1827] had advocated a gradual origin for the solar system in place of sudden creation.”1 Professor Henry Fairfield Osborn (1857-1935), a zoologist and paleontologist, agrees, declaring that there are “ancient pedigrees for all that we are apt to consider modern. Evolution has reached its present fullness by slow additions in twenty-four centuries.”2 He continues, “Evolution as a natural explanation of the origin of the higher forms of life . . . developed from the teaching of Thales [624-546 B.C.] and Anaximander [610-546 B.C.] into those of Aristotle [384-322 B.C.]. . . . and it is startling to find him, over two thousand years ago, clearly stating, and then rejecting, the theory of the survival of the fittest as an explanation of the evolution of adaptive structures.”3 And British anthropologist Edward Clodd (1840-1930) similarly affirms that, “The pioneers of evolution – the first on record to doubt the truth of the theory of special creation, whether as the work of departmental gods or of one Supreme Deity, matters not – lived in Greece about the time already mentioned: six centuries before Christ.”4

For example, Anaximander (610-546 B.C.) introduced the theory of spontaneous generation; Diogenes (412-323 B.C.) introduced the concept of the primordial slime; Empedocles (495-455 B.C.) introduced the theory of the survival of the fittest and of natural selection; Deomocritus (460-370 B.C.) advocated the mutability and adaptation of species; the writings of Lucretius (99-55 B.C.) announced that all life sprang from “mother earth” rather than from any specific deity; Bruno (1548-1600) published works arguing against creation and for evolution in 1584-85; Leibnitz (1646-1716) taught the theory of intermedial species; Buffon (1707-1788) taught that man was a quadruped ascended from the apes, about which Helvetius also wrote in 1758; Swedenborg (1688-1772) advocated and wrote on the nebular hypothesis (the early “big bang”) in 1734, as did Kant in 1755; etc. It is a simple fact that countless works for (and against) evolution had been written for over two millennia prior to the drafting of our governing documents and that much of today’s current phraseology surrounding the evolution debate was familiar rhetoric at the time our documents were framed.

In fact, Dr. Henry Osborn (1857-1935), curator of the American Museum of Natural History in New York City, identifies four periods of evolution: I. Greek Evolution – 640 B.C. to 1600 A.D.; II. Modern Evolution – 1600-1800 A.D.; III. Modern Inductive Evolution – 1730-1850 A.D.; and IV. Modern Inductive Evolution – 1858 to the present.5 He describes the third period in the history of evolution – the period in which our Framers lived – as a period which produced the pro-evolution writings of “Linnaeus, Buffon, E[rasmus] Darwin, Lamarck, Goethe, Treviranus, Geof. St. Hilaire, St. Vincent, Is. St. Hilaire. Miscellaneous writers: Grant, Rafinesque, Virey, Dujardin, d’Halloy, Chevreul, Godron, Leidy, Unger, Carus, Lecoq, Schaafhausen, Wolff, Meckel, Von Baer, Serres, Herbert, Buch, Wells, Matthew, Naudin, Haldeman, Spencer, Chambers, Owen.”6

The debate over the origins of man has always been between a theistic and a non-theistic approach; and among those who embrace the theistic approach have been found (and still are found) three distinct sub-approaches: (1) intelligent-design (that which exists came into being by divine guidance, but the period of time required or the specifics of the process are unsettled, possibly unprovable, and therefore remain debatable); (2) theistic evolution (that which exists came into being over a long, slow passing of time through natural laws and processes but under divine guidance); and (3) special creation (that which exists came into being in six literal days). This, then, makes four separate historic approaches to the origins of man: three theistic, and one non-theistic.

In the non-theistic camp, Empedocles (495-435 B.C.) was the father and original proponent of the evolution theory, followed by advocates such as Democritus (460-370 B.C. ), Epicurus (342-270 B.C.), Lucretius (98-55 B.C.), Abubacer (1107-1185 A.D.), Bruno (1548-1600), Buffon (1707-1788), Helvetius (1715-1771), Erasmus Darwin (1731-1802), Lamarck (1744-1829), Goethe (1749-1832), Lyell (1797-1875), etc.

In the theistic camp, Anaxigoras (500-428 B.C.) was the father of intelligent design; that same belief was also expounded by such distinguished scientists and philosophers Descartes (1596-1650), Harvey (1578-1657), Newton (1642-1727), Kant (1729-1804), Mendel (1822-1884), Cuvier (1769-1827), Agassiz (1807-1873), etc. Significantly, even Charles Darwin (1809-1882), strongly influenced by the writings of Paley (1743- 1805),7 embraced the intelligent design position at the time that he wrote his celebrated word, explaining:

Another source of conviction in the existence of God, connected with the reason and not with the feelings, impresses me as having much more weight. This follows from the extreme difficulty, or rather impossibility, of conceiving this immense and wonderful universe, including man with his capacity of looking far backwards and far into futurity, as the result of blind chance or necessity. When thus reflecting I feel compelled to look to a First Cause having an intelligent mind in some degree analogous to that of man; and I deserve to be called a Theist. This conclusion was strong in my mind about the time, as far as I can remember, when I wrote the Origin of Species.8

John Dewey, an ardent 20th century proponent of Darwinism, explained why the intelligent design position – scientifically speaking – was reasonable:

The marvelous adaptation of organisms to their environment, of organs to the organism, of unlike parts of a complex organ (like the eye) to the organ itself; the foreshadowing by lower forms of the higher; the preparation in earlier stages of growth for organs that only later had their functioning – these things are increasingly recognized with the progress of botany, zoology, paleontology, and embryology. Together, they added such prestige to the design argument that by the later eighteenth century it was, as approved by the sciences of organic life, the central point of theistic and idealistic philosophy.9

(This position of intelligent design, also called the anthropic or teleological view, is now embraced by an increasing number of contemporary distinguished scientists, non-religious though many of them claim to be.10)

The second camp within the theistic approach is theistic evolution, which was first propounded by Aristotle (384-322 B.C.). Other prominent expositors of this view included Gregory of Nyssa (331-396 A.D.), Augustine of Hippo (354-430 A.D.), St. Gregory the First (540-604 A.D.), St. Thomas Aquinas (1225-1274), Leibnitz (1646-1716), Swedenborg (1688-1772), Bonnet (1720-1793), and numerous contemporary scientists. In fact, many of Darwin’s contemporaries embraced this view, believing that “natural selection could be the means by which God has chosen to make man.”11

As confirmed by Dr. James Rachels, professor at the University of Alabama at Birmingham: Mivart [1827-1900, a professor in Belgium] became the leader of a group of dissident evolutionists who held that although man’s body might have evolved by natural selection, his rational and spiritual soul did not. At some point God had interrupted the course of human history to implant man’s soul in him, making him something more than merely a former ape. . . . Wallace [1823-1913, who advocated natural selection prior to Darwin] took a view very similar to that of Mivart: he held that the theory of natural selection applies to humans, but only up to a point. Our bodies can be explained in this way, but not our brains. Our brains, he said, have powers that far outstrip anything that could have been produced by natural selection. Thus he concluded that God had intervened in the course of human history to give man the “extra push” that would enable him to reach the pinnacle on which he now stands. . . . Natural selection, while it explained much, could not explain everything; in the end God must be brought in to complete the picture.12

In fact, Clarence Darrow himself (the lead attorney during the famous Scopes Monkey Trial in 192513), admitted during the trial that this was a prominent position of many in that day;14 and Dudley Malone, Darrow’s co-counsel, even declared:

We shall show by the testimony of men learned in science and theology that there are millions of people who believe in evolution and in the stories of creation as set forth in the Bible and who find no conflict between the two.15

Interestingly, writers who chronicle the centuries-long history of the evolution debate16 confirm that there have always been numerous evolutionists in both the theistic and the non-theistic camps, and much of the proceedings in the Scopes trial reaffirmed that a belief in evolution was not incompatible with teaching theistic origins and a belief in a divine creator.

The third camp, special (or literal) creation, was championed by Francisco Suarez (1548-1617) and later by Pasteur (1822-1895) as well as by subsequent contemporary scientists.

Significantly, then, the history of this controversy through recent years and even previous centuries makes clear that subsequent scientific discovery across the centuries has not yet significantly altered any of these four views. Therefore, it was not in the absence of knowledge about the debate over evolution but rather in its presence, that our Framers made the decision to incorporate in our governing documents the principle of a creator.

One example affirming the Framers’ view on this subject is provided by Thomas Paine.

Thomas Paine

Although Paine was the most openly and aggressively anti-religious of the Founders, in his 1787 “Discourse at the Society of Theophilanthropists in Paris,” Paine nevertheless forcefully denounced the French educational system which taught students that man was the result of prehistoric cosmic accidents, or had developed from some other species:

It has been the error of schools to teach astronomy, and all the other sciences and subjects of natural philosophy, as accomplishments only; whereas they should be taught theologically, or with reference to the Being who is the Author of them: for all the principles of science are of divine origin. Man cannot make, or invent, or contrive principles; he can only discover them, and he ought to look through the discovery to the Author.
When we examine an extraordinary piece of machinery, an astonishing pile of architecture, a well-executed statue, or a highly-finished painting where life and action are imitated, and habit only prevents our mistaking a surface of light and shade for cubical solidity, our ideas are naturally led to think of the extensive genius and talent of the artist.

When we study the elements of geometry, we think of Euclid. When we speak of gravitation, we think of Newton. How, then, is it that when we study the works of God in creation, we stop short and do not think of God? It is from the error of the schools in having taught those subjects as accomplishments only and thereby separated the study of them from the Being who is the Author of them. . . .

The evil that has resulted from the error of the schools in teaching natural philosophy as an accomplishment only has been that of generating in the pupils a species of atheism. Instead of looking through the works of creation to the Creator Himself, they stop short and employ the knowledge they acquire to create doubts of His existence. They labor with studied ingenuity to ascribe everything they behold to innate properties of matter and jump over all the rest by saying that matter is eternal.

And when we speak of looking through nature up to nature’s God, we speak philosophically the same rational language as when we speak of looking through human laws up to the power that ordained them.

God is the power of first cause, nature is the law, and matter is the subject acted upon.

But infidelity, by ascribing every phenomenon to properties of matter, conceives a system for which it cannot account and yet it pretends to demonstrate.17

Paine certainly did not advocate this position as a result of religious beliefs or of any teaching in the Bible, for he believed that “the Bible is spurious” and “a book of lies, wickedness, and blasphemy.”18 Yet, this anti-Bible founder was nevertheless a strong supporter of teaching the theistic origins of man. Many other Founding Fathers also held clear positions on this issue.

John Quincy Adams

It is so obvious to every reasonable being, that he did not make himself; and the world which he inhabits could as little make itself that the moment we begin to exercise the power of reflection, it seems impossible to escape the conviction that there is a Creator. It is equally evident that the Creator must be a spiritual and not a material being; there is also a consciousness that the thinking part of our nature is not material but spiritual – that it is not subject to the laws of matter nor perishable with it. Hence arises the belief, that we have an immortal soul; and pursuing the train of thought which the visible creation and observation upon ourselves suggest, we must soon discover that the Creator must also he the Governor of the universe – that His wisdom and His goodness must be without bounds – that He is a righteous God and loves righteousness – that mankind are bound by the laws of righteousness and are accountable to Him for their obedience to them in this life, according to their good or evil deeds.19

But the first words of the Bible are, “In the beginning God created the heavens and the earth.” The blessed and sublime idea of God as the creator of the universe – the Source of all human happiness for which all the sages and philosophers of Greece and Rome groped in darkness and never found – is recalled in the first verse of the book of Genesis. I call it the source of all human virtue and happiness because when we have attained the conception of a Being Who by the mere act of His will created the world, it would follow as an irresistible consequence (even if we were not told that the same Being must also be the governor of his own creation) that man, with all other things, was also created by Him, and must hold his felicity and virtue on the condition of obedience to His will.20

Benjamin Franklin

It might be judged an affront to your understandings should I go about to prove this first principle: the existence of a Deity and that He is the Creator of the universe; for that would suppose you ignorant of what all mankind in all ages have agreed in. I shall therefore proceed to observe that He must be a being of infinite wisdom (as appears in His admirable order and disposition of things), whether we consider the heavenly bodies, the stars and planets and their wonderful regular motions; or this earth, compounded of such an excellent mixture of all the elements; or the admirable structure of animate bodies of such infinite variety and yet every one adapted to its nature and the way of life is to be placed in, whether on earth, in the air, or in the water, and so exactly that the highest and most exquisite human reason cannot find a fault; and say this would have been better so, or in such a manner which whoever considers attentively and thoroughly will be astonished and swallowed up in admiration.21

That the Deity is a being of great goodness appears in His giving life to so many creatures, each of which acknowledges it a benefit by its unwillingness to leave it; in His providing plentiful sustenance for them all and making those things that are most useful, most common and easy to be had, such as water (necessary for almost every creature to drink); air (without which few could subsist); the inexpressible benefits of light and sunshine to almost all animals in general; and to men, the most useful vegetables, such as corn, the most useful of metals, as iron, & c.; the most useful animals as horses, oxen, and sheep, He has made easiest to raise or procure in quantity or numbers; each of which particulars, if considered seriously and carefully, would fill us with the highest love and affection. That He is a being of infinite power appears in His being able to form and compound such vast masses of matter (as this earth, and the sun, and innumerable stars and planets), and give them such prodigious motion and yet so to govern them in their greatest velocity as that they shall not fly out of their appointed bounds not dash one against another for their mutual destruction. But it is easy to conceive His power, when we are convinced of His infinite knowledge and wisdom. For, if weak and foolish creatures as we are, but knowing the nature of a few things, can produce such wonderful effects, . . . what power must He possess, Who not only knows the nature of everything in the universe but can make things of new natures with the greatest ease and at His pleasure! Agreeing, then, that the world was a first made by a Being of infinite wisdom, goodness, and power, which Being we call God.22

John Adams

When I was in England from 1785 to 1788, I may say I was intimate with Dr. Price [Richard Price was a theologian and a strong British supporter of American rights and independence, with Congress bestowing on him an American citizenship in 1778]. I had much conversation with him at his own house, at my houses, and at the house and tables of many friends. In some of our most unreserved conversations when we have been alone, he has repeatedly said to me, “I am inclined to believe that the Universe is eternal and infinite. It seems to me that an eternal and infinite effect must necessarily flow from an eternal and infinite Cause; and an infinite Wisdom, Goodness, and Power that could have been induced to produce a Universe in time must have produced it from eternity.” “It seems to me, the effect must flow from the Cause”… It has been long – very long – a settled opinion in my mind that there is now, never will be, and never was but one Being who can understand the universe, and that it is not only vain but wicked for insects [like us] to pretend to comprehend it.23

James Wilson

When we view the inanimate and irrational creation around and above us, and contemplate the beautiful order observed in all its motions and appearances, is not the supposition unnatural and improbable that the rational and moral world should be abandoned to the frolics of chance or to the ravage of disorder? What would be the fate of man and of society was every one at full liberty to do as he listed without any fixed rule or principle of conduct – without a helm to steer him, a sport of the fierce gusts of passion and the fluctuating billows of caprice?24

Daniel Webster

The belief that this globe existed from all eternity (or never had a beginning), never obtained a foothold in any part of the world or in any age. Even the infidel writer of modern times, however, in the pride of argument they may have asserted it but believed it not, for they could not help perceiving that if mankind, with their inherently intellectual powers and natural capacities for improvement, had inhabited this earth for millions of years, the present inhabitants would not only be vastly more intelligent than we now find them but there would be vestiges of the former races to be found in every inhabitable part of the globe, floods and earthquakes notwithstanding. Unless we adopt Lord Monboddo’s [1714-1799, a Scottish legal scholar and pioneer anthropologist who advocated evolution through natural selection and man’s ascent from chimps] supposition that mankind were originally monkeys, it is impossible to admit the idea that they could have existed millions of years without making more discoveries and improvements than the early histories of nations warrant us to believe they had done. The belief in an uncreated, self-existent intelligent First Cause takes possession of our minds whether we will or not, because if man could not create himself, nothing else could; and matter, if it were not external, could produce nothing but matter; it could never produce thought nor free will nor consciousness. There must have been, therefore, a time when this globe and its inhabitants did not exist. The question then arises, what gave it existence? We answer God, the great First Cause of all things. What is God? We know not. We know Him only through His creation and His revelation. What do these teach us? They teach us, first this; incomprehensible power, next His infinite mind, and lastly His universal benevolence or goodness. These terms express all that we can know or believe of Him.25

Thomas Jefferson

[W]hen we take a view of the universe in its parts, general or particular, it is impossible for the human mind not to perceive and feel a conviction of design, consummate skill, and indefinite power in every atom of its composition. The movements of the heavenly bodies, so exactly held in their course by the balance of centrifugal and centripetal forces; the structure of our earth itself, with its distribution of lands, waters, and atmosphere; animal and vegetable bodies, examined in all their minutest particles; insects, mere atoms of life, yet as perfectly organized as man or mammoth; the mineral substances, their generation and uses – it is impossible, I say, for the human mind not to believe that there is, in all this, design, cause, and effect, up to an ultimate cause, a Fabricator of all things from matter and motion, their Preserver and Regulator while permitted to exist in their present forms, and their regeneration into new and other forms. We see, too, evident proofs of the necessity of a superintending power, to maintain the universe in its course and order.26

(A longer and more extensive piece on the history of evolution and the Founding Fathers can be read in David Barton’s law review article published for Regent Lawschool on the 75th anniversary of the 1925 Scopes Monkey Trial. That piece, entitled “Evolution and the Law: A Death Struggle Between Two Civilizations,” is accessible here.)


Endnotes

1 Bertrand Russell, Human Knowledge: Its Scope and Limits (New York: Simon and Schuster, 1948), 33-34.

2 Henry Fairfield Osborn, From the Greeks to Darwin (New York: Charles Scribner’s Sons, 1924), 1.

3 Osborn, From the Greeks to Darwin (New York: Charles Scribner’s Sons, 1924), 6.

4 Edward Clodd, Pioneers of Evolution From Thales to Huxley (New York: Books for Libraries Press), 3.

5 Osborn, From the Greeks (1924), 10-11.

6 Osborn, From the Greeks (1924), 11.

7 James Rachels, Created From Animals: The Moral Implications of Darwinism (New York: Oxford University Press, 1990), 10.

8 Charles Darwin, The Autobiography of Charles Darwin, 1809-1882, ed. Nora Barlow (London: Collins, 1958), 92-93.

9 John Dewey, The Influence of Darwin on Philosophy, and Other Essays on Contemporary Thought (New York: Henry Holt and Company, 1910), p. 11.

10 Some of the contemporary academics and researchers embracing this position include Dr. Mike Behe of Lehigh University, Dr. Walter Bradley of Texas A & M, Dr. Sigrid Hartwig-Scherer of Ludwig-Maximilian University in Munich, Phillip Johnson and Dr. Jonathan Wells of the University of California at Berkeley, Dr. Robert Kaita of Princeton, Dr. Steven Meyer of Whitworth, Dr. Heinz Oberhummer of Vienna University, Dr. Siegfried Scherer of the Technical University of Munich, Dr. Jeff Schloss of Westmont, etc. There are numerous others that, to varying degrees, embrace the anthropic position, including Dr. Brandon Carter of Cambridge, Dr. Frank Tipler of Tulane, Dr. Peter Berticci of Michigan State, Dr. George Gale of University of Missouri Kansas City, Dr. John Barrow of Sussux University, Dr. John Leslie of the University of Guelph, Dr. Heinz Pagels of Rockefeller University, Dr. John Earman of University of Pittsburgh, and many others.

11 Rachels, Created From Animals (1990), 3.

12 Rachels, Created From Animals (1990),57-58.

13 Scopes v. State, 289 S. W. 363 (1927).

14 The World’s Most Famous Court Trial: Tennessee Evolution Case; A Word for Word Report of the Famous Court Test of the Tennessee Anti-Evolution Act, at Dayton, July 10 to 21, 1925 . . . (Cincinnati: National Book Company, 1925), 83-84, Clarence Darrow, July 13, 1925.

15 The World’s Most Famous Court Trial (1925), 113, Dudley Malone, July 15, 1925.

16 See Osborn, From the Greek (1924); Peter J. Bowler, Evolution: The History of an Idea (Berkeley: University of California Press, 1984); Edward Clodd, Pioneers of Evolution From Thales to Huxley (New York: Books for Libraries Press); Robert Clark, Darwin: Before and After, and Examination and Assessment (London: The Paternoster Press, 1958),

17 Thomas Paine, Life and Writings of Thomas Paine, ed. Daniel Edwin Wheeler (New York: Printed by Vincent Parke and Company, 1908), 7:2-8, “The Existence of God,” A Discourse at the Society of Theophilanthropists, Paris.

18 Paine, Life and Writings, ed. Wheeler (1908), 6:132, from his “Age of Reason Part Second,” January 27, 1794.

19 John Quincy Adams, Letters of John Quincy Adams to His Son on the Bible and Its Teachings (Auburn: James M. Alden, 1850), Letter II, 23-24.

20 Adams, Letters of John Quincy Adams (1850), Letter II, 27-28.

21 Benjamin Franklin, The Works of Benjamin Franklin, ed. Jared Sparks (Boston: Tappan, Whittemore, and Mason, 1836), II:526, “A Lecture on the Providence of God in the Government of the World.”

22 Franklin, Works, ed. Jared Sparks (1836), II:526-527, “A Lecture on the Providence of God in the Government of the World.”

23 John Adams, The Adams-Jefferson Letters, ed. Lester Cappon (North Carolina: University of North Carolina, 1959) 374-375, to Thomas Jefferson, September 14, 1813.

24 James Wilson, The Works of the Honorable James Wilson, ed. Bird Wilson (Philadelphia: Lorenzo Press, 1804), I:113-114.

25 From Daniel Webster’s 1801 Senior Oration at Dartmouth, translated from the Latin by John Andrew Murray, received by the author from the translator on February 21, 2008. The oration is titled “On the Goodness of God as manifested in His work, 1801.”

26 Thomas Jefferson, The Writings of Thomas Jefferson, ed. Andrew A. Lipscomb (Washington, D.C.: The Thomas Jefferson Memorial Association, 1904), XV:426-427, letter to John Adams, April 11, 1823.

Congress, the Culture, and Christian Voting

(1992-2006)
On many current cultural and pro-family issues, polling numbers show that public support is high, but voting numbers show that the support in Congress is much lower. For example:

Prohibiting federal courts from removing “Under God” in the Pledge

  • Public support: 91%,1 thereby giving it public bi-partisan support (approximately 28% of the nation identifies as Republican, 33% as Democrat, and 38% as third-party or independent2)
  • In the vote on HR 2389 (Pledge Protection Act of 2006, introduced by Rep. Todd Akin of Missouri), only 60% of House Members voted for it3– certainly much lower than the 91% of the nation that supports it
  • In that vote, 96% of Republicans voted to preserve “under God” from the hands of activist judges, but only 19% of Democrats did so4
  • The measure passed the House but was not taken up by Senate5

Permitting public displays of the Ten Commandments

  • Public support is at 76%,6 thereby giving it public bi-partisan support
  • In the vote on The Aderholt Amendment in which Rep. Robert Aderholt’s (of Alabama) bill, HR 1501, “The Ten Commandments Defense Act,” was inserted as language within another bill, only 57% of House Members voted for it7
  • 93% of Republicans voted for the Ten Commandments amendment but only 27% of Democrats8
  • That measure passed the House but was not taken up by Senate9

Authorizing faith-based programs

  • Currently, in government-run prisons (state or federal), the average recidivism rate is 68%10 (meaning that 68% of inmates, within three years of their release from prison, will commit a crime that will place them back in prison); however, in faith-based prisons (currently operating in about a dozen states11) such as the ones in Texas, the recidivism rate is only 8%12 (a rate that is 88% lower than government-run prisons). Consider the effect of this not only in reduced spending and crime but also in strengthening the family, since an estimated 1.5 million children presently have at least one parent in prison13
  • Currently, in government-run drug rehab programs (state or federal), the average cure rate is under 20%;14 however, in faith-based drug rehab programs such as Teen Challenge, the cure rate is over 70%15
  • Public support for faith-based programs is at 75%,16 thereby giving it public bi-partisan support
  • In the vote on HR 7 (Community Solutions Act), only 54% of House Members voted for that measure17
  • 98% of Republicans voted for it but only 7% of Democrats18
  • The measure passed the House but was not taken up by the Senate19

Permitting voluntary school prayer

  • Public support is at 76%,20 thereby giving it public bi-partisan support
  • The vote on HJ Res 78 (Community Life Amendment): only 52% of House Members voted for it21
  • 87% of Republicans voted for it but only 13% of Democrats22

Defining marriage as being one man and one woman

  • Opposition to same sex marriage is at 66%,23 thereby giving public bi-partisan support in support of traditional marriage
  • In the Senate, on the vote to address The Federal Marriage Amendment (SJ Res 1) to define marriage as the union of a man and a woman, only 49% of Senators voted in support of that definition24
  • 85% of Republican Senators voted for it but only 5% of Democratic Senators25
  • In the House vote on HJ Res 88 (The Federal Marriage Amendment), only 55% of House Members voted for it26
  • 87% of House Republicans voted for it but only 16% of Democrats27

Repealing the anti-family Death Tax (also called the Estate Tax, or Inheritance Tax) (see Proverbs 13:22, Ezekiel 46:18, Proverbs 19:14, I Chronicles 28:8, Ezra 9:12, etc.)

  • Public opposition to the tax is 68%, thereby giving public bi-partisan support for its repeal
  • In the vote on HR 8 (Estate Tax Repeal Act), only 57% of voted for its repeal28
  • 96% of Republicans voted to repeal it but only 9% of Democrats29
  • The measure passed the House but30 failed in the Senate31

Repealing the Marriage Penalty Tax

  • Public support to repeal that anti-family policy is 80%,32 thereby giving public bi-partisan support to rid the nation of this onerous measure
  • In the vote on HR 4810 (Marriage Tax Penalty Relief Act), 87% of Republicans voted for it but only 16% of Democrats voted to stop penalizing marriage33

Controlling the Supreme Court

  • The Supreme Court and the federal courts in general are the primary cause for the culture war. Consider: while no legislature has passed a law permitting abortion-on-demand, it has become national policy via a Supreme Court decision;34 similarly, no legislature has prohibited voluntary school prayer but that prohibition has become national policy via Supreme Court decisions;35 the same is true on numerous other cultural issues.
  • The Supreme Court’s own Justices have described the Court as “a super board of education for every school district in the nation,”36 “a national theology board,”37 and amateur psychologists on a “psycho-journey.”38 Far too many of the nation’s current policies on criminal justice, education, morality, etc., are not the result of legislative action but rather of judicial decrees.
  • 77% of the nation thinks that courts have overreached in driving religion out of public life, and 59% believe that they have singled out Christianity for attack,39 thereby giving public bi-partisan support to efforts to restrain judicial activism
  • Two strict-constructionists, John Roberts and Samuel Alito, were nominated to the Supreme Court as part of the effort to restrain judicial activism
  • Public support for Alito’s confirmation was 54%40 and for Roberts’ was 60%,41 thereby giving them public bi-partisan support
  • The vote on Alito’s confirmation was 98% of Republicans, 9% of Democrats;42 and the vote on the Roberts confirmation was 100% of Republicans, 50% of Democrats43
  • Why is Congress so far out of step with the people on so many cultural issues, frequently demonstrating a level for those issues that is 20 to 30% lower than the public support?

President James A. Garfield (the 20th President, and a minister of the Gospel during the Second Great Awakening) answered this question in 1876:

“Now, more than ever before, the people are responsible for the character of their Congress. If that body be ignorant, reckless, and corrupt, it is because the people tolerate ignorance, recklessness, and corruption. If it be intelligent, brave, and pure, it is because the people demand these high qualities to represent them in the national legislature. . . . [I]f the next centennial does not find us a great nation . . . it will be because those who represent the enterprise, the culture, and the morality of the nation do not aid in controlling the political forces.”44

The Church probably better represents the “enterprise, the culture, and the morality of the nation” than any other group, but it has not “aided in controlling the political forces”

Christian voting

  • There are three types of Christian voters in polling
  • Christian voters – largest group; this is the group that simply self-identifies as (i.e., calls themselves) Christians
  • Born-again voters – a Christian voter who says he has had a life-changing experience with Jesus Christ;45 a smaller group than that of Christian voters
  • Evangelical voters – a born-again voter who also believes the Bible is important and who attends church, prays, and reads the Bible at least once a week;46 this is the group of Christians that take their faith most seriously

Christian voting patterns

  • 1992-1996: a 17% decrease in Christians who voted
  • 1996-2000: an additional 23% decrease in Christians who voted
  • 1992-2000: a 40% total decrease in Christians who voted
  • There are 60 million evangelicals in America47
  • Only 15 million evangelicals voted in 200048
  • Some 24 million (40%) evangelicals are not even registered to vote49

2002 efforts

  • In the 2002 election, following the dramatic drop in 1992-2000, national evangelical leaders widely urged Christians to register, vote, and vote their values
  • The national efforts resulted in 2% increase in Christian voter turnout
  • Even that percentage resulted in dramatic improvements, which were visible in exit polling on the abortion issue
  • 41% of all voters said the abortion issue impacted their vote
  • 23% said they voted a straight pro-life ticket
  • 16% said they voted a straight pro-abortion ticket
  • This resulted in a 7% advantage for a pro-life candidate (it had been some years since most federal candidates had an advantage by being openly pro-life50)
  • The results were visible in those elected to Congress
  • Of the 54 Freshmen elected to the U. S. House, 36 were pro-life – a 67% pro-life class51 (anything over 50.1% is moving forward)
  • Of 10 Freshmen elected to the U. S. Senate, 8 were pro-life – an 80% pro-life class52 (the Senate is where the help is most needed)

Legislative impact

  • Based on the logic of President Garfield (as well as that of Proverbs 29:2), if pro-life voters elect pro-life legislators, the logical result would be that they would begin to get pro-life legislation
  • Since the Roe v. Wade Court decision in 1973, Congress had not reduced the scope of abortions or the type of abortions performed but instead restricted only money
  • Congress regularly defeats the Sanchez Amendment that would fund abortions on military bases53
  • Congress regularly enacts the Hyde Amendment that prohibits federal funds from being used for abortions54
  • Congress regularly enacts the Mexico City policy that prohibits foreign aid monies from going to groups that perform abortions overseas55
  • The 2002 Congress became the first to pass not just one but three bills that protected unborn human life; all three were signed by President Bush
  • Infant Born-Alive Protection Act56
  • Unborn Victims of Violence Act57
  • Partial-Birth Abortion Ban58

2004 efforts

  • National evangelical leaders continued to widely urge voter registration, voter turnout, and Christians voting their values59
  • Those efforts resulted in a 93% increase in Christian voter turnout (28.9 million evangelicals voted,60 up 93% from the 15 million that voted in 2000; of course, 28.9 million of the 60 million still means that under half of evangelicals are voting, but this still is a dramatic increase over 2000)
  • The effect was reflected in exit polling on the abortion issue
  • 42% of all voters said the abortion issue impacted their vote61
  • 25% said they voted a straight pro-life ticket62
  • 13% said they voted a straight pro-abortion ticket63
  • This resulted in a 12% advantage for pro-life candidates
  • The results were visible in those elected to Congress
  • Of 40 Freshmen elected to the U. S. House, 25 were pro-life64 (a 63% pro-life class)
  • Of 9 Freshmen elected to the U. S. Senate, 7 were pro-life65 (a 77% pro-life class)

Overall effects of these two elections

  • Not only have a number of pro-life, pro-faith, and pro-family legislators been elected to Congress, but the change has been especially visible in the Senate
  • Over these two elections, of the 19 Freshman Senators elected, 15 have been pro-life – a 79% pro-life group
  • It has been the addition of these new pro-life Senators that has allowed the confirmation of two new pro-life Justices to the U. S. Supreme Court – something that likely would not have happened had not Christians showed up in the past two election cycles and voted their values
  • Those two new Justices have already had a significant impact on a number of Biblical and pro-family issues, including a pro-life Court ruling that ended a 1981 policy wrongly used to prosecute pro-life protestors,66 upholding the ban on partial-birth abortions,67 a refusal to hear a challenge to the Defense of Marriage Act (a federal law defining marriage as being the union of a man and a woman for federal purpose),68 and a decision to uphold a public display of the Ten Commandments69– the Court’s first favorable ruling on such displays in 27 years
  • Only one more such Justice is needed to place five solid votes on the Court, thus potentially ending the federal control of the culture war and returning it back to the people, where they can direct it through their elected officials

2006 voting efforts

  • There was a 30% decrease in Christian voter turnout, falling from 28.9 million evangelicals down to 20.5 million70
  • The result was clearly visible in the philosophy of those elected to Congress
  • Of 54 Freshmen elected to the U. S. House, only 17 were pro-life71 (a 31% pro-life class)
  • Of 10 Freshmen elected to the U. S. Senate,72 only 1 was pro-life (a 10% pro-life class), and one of those two will not vote for marriage as being only between a man and a woman
  • The Baltimore Sun described this Congress as “the most pro-choice Congress in the history of the Republic”73
  • Just as Christian voter turnout directly affects policies on life issues, so, too, on issues related to slowing the promotion of the homosexual agenda
  • The 2006 Congress has been active in promoting the homosexual agenda through its onerous homosexual hate-crimes bill as well as the Employment Non-Discrimination Act that would force employers, including churches, to hire homosexuals
  • While Evangelical voting turnout reaches only at 50% when at its highest, homosexual men vote at a rate of 92.5% and lesbian women at a rate of 91%74
  • Clearly, there is a direct correlation between Christian voter turnout and the percentage of elected leaders who embrace and reflect basic Biblical values

Challenges for Christian voter involvement

  1. The Rev. Matthias Burnet (1803)

    Finally, ye . . . whose high prerogative it is to . . . invest with office an authority or to withhold them and in whose power it is to save or destroy your country, consider well the important trust . . . which God . . . [has] put into your hands. To God and posterity you are accountable for them. . . . Let not your children have reason to curse you for giving up those rights and prostrating those institutions which your fathers delivered to you.75

  2. The Rev. Charles Finney (1830s)

    The Church must take right ground in regard to politics. . . . [T]he time has come that Christians must vote for honest men and take consistent ground in politics. . . . Christians have been exceedingly guilty in this matter. But the time has come when they must act differently. . . . God cannot sustain this free and blessed country which we love and pray for unless the Church will take right ground. . . . It seems sometimes as if the foundations of the nation are becoming rotten, and Christians seem to act as if they think God does not see what they do in politics. But I tell you He does see it, and He will bless or curse this nation according to the course [Christians] take [in politics].76

  3. The Rev. Frederick Douglass (1852)

    [I] have one great political idea. . . . That idea is an old one. It is widely and generally assented to; nevertheless, it is very generally trampled upon and disregarded. The best expression of it, I have found in the Bible. It is in substance, “Righteousness exalteth a nation; sin is a reproach to any people” [Proverbs 14:34]. . . This constitutes my politics – the negative and positive of my politics, and the whole of my politics. . . . I feel it my duty to do all in my power to infuse this idea into the public mind, that it may speedily be recognized and practiced upon by our people.77

  4. The Rev. Francis Grimke (1909)

    The Stars and Stripes – the old flag – will float . . . over all these States. . . If the time ever comes when we shall go to pieces, it will . . . be . . . from inward corruption – from the disregard of right principles . . . from losing sight of the fact that “Righteousness exalteth a nation, but that sin is a reproach to any people” [Proverbs 14:34]. . . . [T]he secession of the Southern States in 1860 was a small matter compared with the secession of the Union itself from the great principles enunciated in the Declaration of Independence, in the Golden Rule, in the Ten Commandments, in the Sermon on the Mount. Unless we hold, and hold firmly to these great fundamental principles of righteousness, . . . our Union . . . will be “only a covenant with death and an agreement with hell.” If it continues to exist, it will be a curse and not a blessing.78

– – – ◊ ◊ ◊ – – –
Many of the above statistics (and their documentation) as well as the historical quotations can be found in several articles on the WallBuilders website (www.wallbuilders.com) as well as in WallBuilders resources available from the store on our website.

WallBuilders Resources


Endnotes

1 Gallup, “Americans Indivisible on Pledge of Allegiance” (at: https://www.gallup.com/poll/11551/Americans-Indivisible-Pledge-Allegiance.aspx).

2 Gallup, “Party Affiliation” (at https://www.gallup.com/poll/15370/Party-Affiliation.aspx).

3 Library of Congress, “Final Vote Results for Roll Call 385” (at: https://clerk.house.gov/evs/2006/roll385.xml), GovTrack.us, “H.R. 2389 [109th]: Pledge Protection Act of 2005” (at https://www.govtrack.us/congress/vote.xpd?vote=h2006-385).

4 Library of Congress, “Final Vote Results for Roll Call 385” (at: https://clerk.house.gov/evs/2006/roll385.xml), GovTrack.us, “H.R. 2389 [109th]: Pledge Protection Act of 2005” (at: https://www.govtrack.us/congress/vote.xpd?vote=h2006-385).

5 Library of Congress, “H.R. 2389” (at: https://thomas.loc.gov/cgi-bin/bdquery/z?d109:HR02389:@@@L&summ2=m&), GovTrack.us, “H.R. 2389 [109th]: Pledge Protection Act of 2005” (at: https://www.govtrack.us/congress/bill.xpd?bill=h109-2389).

6 See for example: Gallup, “Americans: Thou Shalt Not Remove the Ten Commandments” (at: https://www.gallup.com/poll/15817/Americans-Thou-Shalt-Remove-Ten-Commandments.aspx).

7 Library of Congress, “Final Vote Results for Roll Call 221: Aderholt of Alabama Amendment” (at: https://clerk.house.gov/evs/1999/roll221.xml).

8 Library of Congress, “Final Vote Results for Roll Call 221: Aderholt of Alabama Amendment” (at: https://clerk.house.gov/evs/1999/roll221.xml).

9 Library of Congress, “H.R. 1501: H.AMDT.200” (at: https://thomas.loc.gov/cgi-bin/bdquery/z?d106:HR01501:@@@S).

10 U.S. Department of Justice, “Criminal Offenders Statistics” (at: https://www.ojp.usdoj.gov/bjs/crimoff.htm#recidivism).

11 FoxNews.com, “Faith-Based Prisons Multiply Across U.S.” (at: https://www.foxnews.com/story/0,2933,301600,00.html).

12 The Roundtable on Religion & Social Welfare Policy, “Unresolved Problem- Interview with Rob Boston, Mark Earley” (at: https://www.religionandsocialpolicy.org/news/article.cfm?id=423).

13 University of Pennsylvania, “Fathers in Prison: A Review of the Data” (at: https://www.ncoff.gse.upenn.edu/briefs/brennerbrief.pdf), California State Library, “Children of Incarcerated Parents” (at: https://www.library.ca.gov/crb/00/notes/V7N2.pdf).

14 Mackinac Center for Public Policy, “Teen Challenge: Kicking Two Bad Habits” (at: https://www.mackinac.org/article.asp?ID=56).

15 “Statement of the Dave Batty, Executive Director, Teen Challenge, Inc., Brooklyn, New York. Testimony Before the Subcommittee on Human Resources of the House Committee on Ways and Means,” 3.

16 PewForum, “Report: Faith-Based Funding Backed, but Church-State Doubt Abound” (at: https://pewforum.org/events/0410/report/).

17 Library of Congress, “Final Vote Results for Roll Call 254: HR 7” (at: https://clerk.house.gov/evs/2001/roll254.xml).

18 Library of Congress, “Final Vote Results for Roll Call 254: HR 7” (at: https://clerk.house.gov/evs/2001/roll254.xml).

19 Library of Congress, “HR 7: All Actions” (at: https://thomas.loc.gov/cgi-bin/bdquery/z?d107:HR00007:@@@X).

20 Gallup, “Public Favors Voluntary Prayer for Schools” (at: https://www.gallup.com/poll/18136/Public-Favors-Voluntary-Prayer-Public-Schools.aspx), August 26, 2005; Gallup, “Education: Topics A to Z” (at: https://www.gallup.com/poll/1612/Education.aspx).

21 Library of Congress, “HJ Res 78” (at: https://thomas.loc.gov/cgi-bin/bdquery/z?d105:HJ00078:@@@X), Library of Congress, “Final Results for Roll Call 201: HJ Res 78” (at: https://clerk.house.gov/evs/1998/roll201.xml).

22 Library of Congress, “Final Vote Results for Roll Call 201: HJ Res 78” (at: https://clerk.house.gov/evs/1998/roll201.xml).

23 Fox News Poll, June 18, 2004 (at: https://www.foxnews.com/story/0,2933,103756,00.html).

24 Library of Congress, “S.J. Res. 1” (at: https://thomas.loc.gov/cgi-bin/bdquery/z?d109:SJ00001:@@@X), GovTrack.us, “S.J. Res. 1 [109th]: Marriage Protection Amendment” (at: https://www.govtrack.us/congress/bill.xpd?bill=sj109-1).

25 Library of Congress, “U.S. Senate Roll Call Votes 109th Congress- 2nd Session” (at: https://www.senate.gov/legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=109&session=2&vote=00163), GovTrack.us, “Senate Vote #163 (Jun 7, 2006)” (at: https://www.govtrack.us/congress/vote.xpd?vote=s2006-163).

26 Library of Congress, “H.J. Res. 88” (at: https://thomas.loc.gov/cgi-bin/bdquery/z?d109:HJ00088:@@@X), GovTrack.us, “H.J. Res. 88 [109th]: Marriage Protection Amendment” (at: https://www.govtrack.us/congress/bill.xpd?bill=hj109-88).

27 Library of Congress, “Final Vote Results for Roll Call 378” (at: https://clerk.house.gov/evs/2006/roll378.xml), GovTrack.us, “H.J. Res. 88 [109th]: Marriage Protection Amendment (Vote on Passage)” (at: https://www.govtrack.us/congress/vote.xpd?vote=h2006-378).

28 Library of Congress, “H.R. 8” (at https://thomas.loc.gov/cgi-bin/bdquery/z?d109:HR00008:@@@X), Library of Congress, “U.S. Senate Roll Call Votes 109th Congress-2nd Session: H.R. 8” (at: https://www.senate.gov/legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=109&session=2&vote=00164).

29 Library of Congress, “U.S. Senate Roll Call Votes 109th Congress-2nd Session: H.R. 8” (at: https://www.senate.gov/legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=109&session=2&vote=00164).

30 Library of Congress, “H.R. 8” (at: https://thomas.loc.gov/cgi-bin/bdquery/z?d109:HR00008:@@@X).

31 Library of Congress, “H.R. 8” (at: https://thomas.loc.gov/cgi-bin/bdquery/z?d109:HR00008:@@@X), Library of Congress, “U.S. Senate Roll Call Votes 109th Congress-2nd Session: H.R. 8” (at: https://www.senate.gov/legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=109&session=2&vote=00164).

32 Gallup, “Broad Public Support for Variety of Economic Stimulus Proposals” (at: https://www.gallup.com/poll/7549/Broad-Public-Support-Variety-Economic-Stimulus-Proposals.aspx), January 8, 2003; see also Pew Research Center, “Public Votes for Continuity and Change in 2000” (at: https://people-press.org/reports/print.php3?PageID=330), February 25, 1999.

33 Library of Congress, “U.S. Senate Roll Call Votes 106th Congress- 2nd Session” (at: https://www.senate.gov/legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=106&session=2&vote=00226).

34 Roe v. Wade, 410 U.S. 113 (1973).

35 See for example Engel v. Vitale, 370 U.S. 421 (1962), Wallace v. Jaffree, 472 U.S. 38 (1985).

36 McCollum v. Board of Education, 333 U. S. 203, 237 (1948).

37 County of Allegheny v. American Civil Liberties Union, 106 L. Ed. 2d 472, 550 (1989), Kennedy, J. (concurring in the judgment in part and dissenting in part).

38 Lee et al. v. Weisman, 505 U.S. 577, 643 (1992).

39 Foxnews.com, “Courts Driving Religion Out of Public Life; Christianity Under Attack” (at: https://www.foxnews.com/story/0,2933,177355,00.html); see also CNSNews.com, “Most Americans Feel Religion Is ‘Under Attack,’ Poll Shows” (at: https://www.csnews.com/ViewCulture.asp?Page=Culturearchive200511CUL20051121a.html).

40 CNN-USA Today-Gallup Poll reported on January 23, 2006 (at: https://www.usatoday.com/news/washington/2006-01-23-alito-senate_x.htm).

41 CNN-USA Today-Gallup Poll reported on January 19, 2005 (at: https://www.cnn.com/2005/POLITICS/09/19/bush.poll/index.html).

42 United States Senate, “U.S. Senate Roll Call Votes 109th Congress-2nd Session” (at: https://www.senate.gov/legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=109&session=2&vote=00002).

43 United States Senate, “U.S. Senate Roll Call Votes 109th Congress-1st Session” (at: https://www.senate.gov/legislative/LIS/roll_call_lists/roll_call_vote_cfm.cfm?congress=109&session=1&vote=00245).

44 John M. Taylor, Garfield of Ohio: The Available Man (New York: W. W. Norton and Company, Inc., 1970), p. 180, quoted from “A Century of Congress,” by James A. Garfield, Atlantic, July 1877.

45 Barna Group, “Born Again Christians” (at: https://www.barna.org/FlexPage.aspx?Page=Topic&TopicID=8).

46 Wheaton College, “Defining Evangelicalism” (at: https://www.wheaton.edu/isae/defining_evangelicalism.html).

47 The Boston Globe, “Apocalyptic President?” (at: https://www.boston.com/news/globe/ideas/articles/2004/04/04/apocalyptic_president/?page=3); Reuters, “U.S. Evangelicals Eye Renewed Domestic Drive” (at: https://www.reuters.com/article/domesticNews/idUSN0741145420070207);

48 Focus on the Family, Citizen Magazine, September 2003, “Believers at the ballot box: Election 2000 by the numbers.”

49 Operation Vote.com, “More Ways Churches Can Get Involved” (at: www.kintera.org/atf/cf/%7BBA59548B-F8D6-416E-86A7-3BF0226F8467%7D/AF104-%20Planning%20Points.pdf); Summit Ministries, “Why Christians Should Vote” (at: https://summit.org/resource/tc/archive/1004/).

50 National Right to Life, “The Pro-Life Advantage for Candidates” (at: https://www.nrlc.org/EandP/profileadvantage.html).

51 Numbers provided by the House Pro-Life Caucus.

52 Statement of Carol Tobias, National Right to Life PAC Director, Post Election Press Conference, November 13, 2002, (at: http//www.nrlc.org/Election2002/tobiaspressconference111302.html).

53 American Family Association, “Loretta Sanchez of California Amendment; National Defense Authorization Act for Fiscal Year 2004,” (at: ); University of Maryland, “CRS Report for Congress: Abortion Services and Military Medical Facilities” (at: https:// www.law.umaryland.edu/marshall/crsreports/crsdocuments/95-387_F.pdf), 17-18.

54 National Women’s Health Network, “The Women’s Health Activist: The Hyde Amendment’s Prohibition of Federal Funding for Abortion- 30 Years is Enough!”; National Committee for a Human Life Amendment, “The Hyde Amendment: Fact Sheet” (at: www.nchla.org/datasource/ifactsheets/hyde8b.00.PDF).

55 Ontario Consultants on Religious Tolerance, “US ‘Mexico’ policy: Abortion funding in foreign countries,” last updated April 27, 2007 (at: https://www.religioustolerance.org/abo_wrld.htm).

56 National Right to Life, “President Bush Signs Born Alive Infants Protection Act in Pittsburgh Ceremony Attended by NRLC Officials,” (at: https://www.nrlc.org/Federal/Born_Alive_Infants/BAIPAsigned.html).

57 National Right to Life, “ President Bush Signs Unborn Victims of Violence Act into Law, After Dramatic One-vote Win in Senate,” April 6, 2004 (at: https://ww.nrlc.org/Unborn_Victims/BshsignsUVVA.html).

58 Office of the Press Secretary, “President Signs Partial-Birth Abortion Ban Act of 2003,” November 5, 2003 (at: https://www.whitehouse.gov/news/releases/2003/11/20031105-1.html).

59 Washington Post, “Evangelical Leaders Appeal to Followers to Go to Polls,” October 15, 2004, p. A06; see also Washington Post, “Evangelicals Say They Led Charge for the GOP” (at: https://www.washingtonpost.com/wp-dyn/articles/A32793-2004Nov7.html).

60 In the 2004 elections, a total of 125,736,000 votes were cast; twenty-three percent of voters were “Evangelicals,” thus translating into 28.9 million votes. See sources at New York Times, “Religious Voting Data Show Some Shift, Observers Say,” (at: https://select.nytimes.com/gst/abstract.html?res=F50F17F7355B0C7A8CDDA80994DE404482&n=Top%2fReference%2fTimes%20Topics%2fSubjects%2fE%2fEvangelical%20Movement); and U. S. Census Bureau, “Voting and Registration in the Election of November 2004” (at: https://www.census.gov/prod/2006pubs/p20-556.pdf).

61 National Right to Life, “Statement by Carol Tobias: National Right to Life Political Director, November 4, 2004” (at: https://www.nrlc.org/Post/Tobias110404.html).

62 National Right to Life, “Statement by Carol Tobias: National Right to Life Political Director, November 4, 2004” (at: https://www.nrlc.org/Post/Tobias110404.html).

63 National Right to Life, “Statement by Carol Tobias: National Right to Life Political Director, November 4, 2004” (at: https://www.nrlc.org/Post/Tobias110404.html).

64 Numbers provided by the House Pro-Life Caucus.

65 National Right to Life, “Statement by Carol Tobias: National Right to Life Political Director, November 4, 2004” (at: https://www.nrlc.org/Post/Tobias110404.html), Library of Congress, “CRS Report for Congress: Freshmen in the House of Representatives and Senate by Political Party: 1913-2005” (at: www.llsdc.org/sourcebook/docs/CRS-RS20723.pdf).

66 NOW v. Scheidler, 547 U.S. ___ (2006).

67 Gonzales v. Carhart, 550 U.S. ___ (2007).

68 Smelt v. County of Orange, 374 F. Supp. 2d 861 (C.D. Cal., 2005), aff’d in part and rev’d in part, 447 F.3d 673 (9th Cir. 2006), cert. denied, 127 S. Ct. 396 (2006).

69 Van Orden v. Perry, 545 U.S. 677 (2005).

70 In the 2006 elections, a total of 85,251,089 votes were cast; twenty-four percent of voters were “Evangelicals,” thus translating into 20.5 million votes. See sources at George Mason University, “United States Elections Project: 2006 Voting-Age and Voting-Eligible Population Estimates” (at: https://elections.gmu.edu/Voter_Turnout_2006.htm); New York Times, “Religious Voting Data Show Some Shift, Observers Say” (at: https://select.nytimes.com/gst/abstract.html?res=F50F17F7355B0C7A8CDDA80994DE404482&n=Top%2fReference%2fTimes%20Topics%2fSubjects%2fE%2fEvangelical%20Movement).

71 Numbers provided by the House Pro-Life Caucus.

72 See for example: Wikipedia.com, “List of Freshmen Class Members of the 110th United States Congress” (at: https://en.wikipedia.org/wiki/List_of_freshman_class_members_of_the_110th_United_States_Congress).

73 Thomas F. Shaller, Baltimore Sun, February 28, 2007 (at: https://www.sba-list.org/newsitems.aspx).

74 Numbers from a study by San Francisco-based Community Marketing, Inc. reported in the Los Angeles Times online blog on August 8, 2007 (at: https://latimesblogs.latimes.com/washington/2007/08/gay-power.html).

75 Matthias Burnet, An Election Sermon, Preached at Hartford, on the Day of the Anniversary Election, May 12, 1803 (Hartford: Hudson and Goodwin, 1803), 26-27.

76 Charles G. Finney, Lectures on Revivals of Religion (New York: Fleming H. Revell Company, 1868, first published in 1835), Lecture XV, 281-282.

77 Douglass, The Frederick Douglass Papers, (New Haven: Yale University Press, 1982), 2:397, from a speech delivered at Ithaca, New York, October 14, 1852.

78 Francis J. Grimke, from “Equality of Right for All Citizens, Black and White, Alike,” March 7, 1909, published in Masterpieces of Negro Eloquence, Alice Moore Dunbar, editor (New York: Dover Publications, Inc., 2000), 246-247.