People of Faith During COVID-19

Throughout both American and world history, the Church has arisen and become a much-needed leader in times of crisis. The COVID-19 pandemic provides us another such opportunity to be a shining light to people and communities. Gratefully, we have seen many churches across the nation rolling up their sleeves and taking the lead in extending God’s love to others and truly helping those in need during this difficult time.

We’ve compiled a list of actions that people of faith have taken to meet community needs in a practical way. Please use it to take action and serve others.

  1. Help those laid off from work.
    Some churches can financially bless workers who have been laid off by offering them jobs around the church, giving a one-time monetary gift, dropping off a load of groceries and paper-goods, bringing them a gas gift card, or helping them network within the church body to find and provide opportunities for those individuals to take on new jobs, even limited or part time opportunities, working from home. You can also provide them with lists of local resources like food pantries or places that offer free meals. Up to forty percent of all jobs are related to the service industry, and this area has been hit particularly hard in recent days, so this segment of the population may especially need help.
  2. Meet the needs of widows.
    Remember the widows, and especially elderly widows, within the community. Call them and ask how you can help meet their needs. Help limit the need for them to leave their homes and be exposed to the virus. Offer to drop off groceries, meals, medications, and so forth—or have groceries delivered. Have someone from the church mow their lawn or shovel snow from their driveway (weather dependent, of course). Have someone offer to drive them to any appointments they might have.
    If they have children, drop by a goodie bag for the kids that might have games or puzzles or things that they can do during this time off from school. If you have people in your church who are willing to babysit, consider asking if they would offer a day of babysitting services for these families for free.
  3.  Help the elderly.
    Consider setting up a hotline for the elderly to call if they need food or medications. Volunteers can deliver these essentials to their house or utilize grocery store delivery services. Check to see if assistance is needed in taking them to doctor appointments. Identify the needs of the elderly in your community and work together as a church body to meet them. While nursing homes are being extremely cautious, call your local nursing home and ask for the activity director and find out if you can bring them games or books or puzzle books.
  4. Sanitize and disinfect public spaces.
    If you have people with hazmat certifications, ask the city, governments, hospitals, schools, parks, if your church can assist cleaning a public space.
  5. Support small businesses.
    Due to the hysteria, countless businesses are suffering financially during this time – especially small businesses! Consider encouraging your congregation to buy gift cards to local restaurants or businesses right now that can be used later and help financially alleviate some of their current losses. If it’s a local restaurant, consider submitting a large order that can be delivered to families in need of help.
  6. Assist working parents.
    Many families have children who must now stay home from school while the parents are still working. Consider donating a day of babysitting or offering volunteers from the church to babysit for parents who cannot stay home with their children.
  7. Create Family Activity Kits.
    Consider putting together activities for families while they are home. Some ideas include boxes with Scripture readings, instructions for some fun games, worship songs, devotionals, snacks for the kids, and notecards to write encouraging notes to others that can be picked up from the church. Consider having the childrens’ pastor or leader create a special video lesson just for the kids that they can watch at some point during the week.
  8. Help the homeless.
    Consider purchasing food from restaurants and delivering it to homeless shelters or food banks, take them a bag of non-perishable food and toiletry items, or give them a gift card to a local grocery store.
  9. Donate blood!
    Many blood drives have been canceled because of the coronavirus and blood banks are in need of donation! Call your local blood bank and find out what they need and put the word out to your church members!
  10. Activate people to keep praying.
    Keep a running list of people and their specific needs and regularly distribute them to parishioners, encouraging your church to pray for them. People in your church could adopt a nursing home to pray for or those with weak immune systems, government officials who are making critical decisions, or someone suffering from COVID-19 in your community. While offering prayers are important, keeping them going is even more important.
  11. Serve healthcare workers.
    Many healthcare works will be very busy in the coming weeks, and many are placing themselves directly in harm’s way, giving tireless hours.  Consider how you could help healthcare workers you are already in relationship with while they work more during this time. You could offer to babysit their children, provide a meal, or simply send them a note of encouragement. Find out what their needs are and help meet them so they can in turn help those who are ill.
  12. Utilize the giftings in your church!
    Do you have someone who knows how to make homemade hand sanitizer? Ask them if they’d be willing to make some to pass out to those in need. Do you have people who babysit? Ask them if they’ll donate their services. Do you have mechanics? Ask if they can help with oil changes for those who have been laid off or for the widows/single parents/elderly. Do you have counselors? Ask if they’ll donate some sessions for those who need help or encouragement! Ask the youth group to write encouraging notes that can be passed out to first responders and medical workers, along with goodie baskets (with pre-packaged food or items like pens and highlighters and notepads so as not to cause concerns about germs!). This isn’t dependent on church leadership, but rather on the leadership involving those in their congregation who can and will help!

We will not fear during the time because we hold to the promises and truth found in the Word of God.

  • “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” – 2 Timothy 1:7
  • “Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for the Lord your God is with you wherever you go.” – Joshua 1:9
  • “Fear not, for I am with you; Be not dismayed, for I am your God. I will strengthen you, Yes, I will help you, I will uphold you with My righteous right hand.” – Isaiah 41:10

We encourage you to read what CS Lewis and Martin Luther said about panic and pandemics in their day.

If a brother or sister is naked and destitute of daily food, one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead. – James 2:15-17

The State of Judicial Selections: The Missouri Plan and How it Fails

Introduction

Since much public policy is now created by the judiciary, the federal judicial system in America receives increasingly more attention from politicos, pundits, and reporters. Federal judicial appointments are often closely watched, as are cases at the US Supreme Court. Yet despite the attention, the original intent of the judiciary is not well understood today. And ironically, although 90 percent of all cases are heard at the state rather than the federal level,[i] the role and operation of the state judicial system is almost completely overlooked. With so much resting on state courts, how those judges are selected is undeniably important. Texas has recently become a center of attention for this issue.

Texas currently selects its judges by a vote of citizens through popular elections, but some want this to change. Due to the rise of Democratic voters in the larger urban areas of the state (such as Dallas and Houston), some Republican-leaning groups are urging a move away from allowing the people to choose their judges. Instead they urge the adoption of what has become known as the “Missouri Plan” (also known as “Merit Selection” or “Assisted Selection”), which eliminates contested judicial elections. However, as will be documented below, this so-called “Merit Selection” is based on subjective personal opinions rather than any objective standard of measurement. Instead of advancing well-prepared constitutional judges to seats, the “Missouri Plan” consolidates power into the hands of an unelected and unaccountable group of administrators, making the state judiciary more partisan and polarized.

Before examining the results of Merit Selection in other states, how does the plan work? While there is some difference in the way various states employ this system, the overarching details are similar. A small group of undemocratically appointed commissioners of supposed elite legal “experts” choose a tiny handful of nominees for a particular judgeship. The governor then picks one of those privately-selected nominees to become judge, and that largely ends the process.

But who are these “experts” that choose a state’s judges for the people of that state? In some states, the members of that small nominating commission are appointed by the governor, but usually the private state bar, legal associations, the legislature, the governor, and sometimes sitting judges split the choice of commissioners. Nearly 75% of the board members end up being lawyers,[ii] which has become such a problem that some states have passed laws limiting the number of attorneys that may be appointed. Texas is now being urged to accept this system as a replacement for having voters choose the judges who will rule over them.

Texas, The Nation, And Various Other Methods

A prominent group arguing for this shift is Texans for Lawsuit Reform (TLR), an organization that has achieved many good things in the past, including major substantive tort reform. On its website, TLR explains why Texans should no longer be allowed to choose their judges:

Texas is one of only a few states that elects its judges.[1] Because there are often so many judges on the ballot and because these are often lower-profile election contests, many Texans simply don’t have enough knowledge about the candidates for judicial office to make informed decisions. Many voters cast their votes for judges based on party affiliation or name recognition, since they have no knowledge of the relative merits of the candidates. Historically, this has led to groups of long-serving, competent, experienced judges being swept out of office based on nothing other than partisan affiliation.[iii] (emphasis added)

Their aim is to prevent larger blue cities from electing an increasing number of Democrat judges rather than Republican ones by moving Texas away from democratically contested elections. But before examining whether adopting the Missouri Plan (or any of its derivatives) would be good for Texas, it is worthwhile to review the six different types of state judicial selection systems currently in use.

Nonpartisan Elections:

Used by 15 states, this is the most popular method. These are contested races in which judicial candidates do not formally identify with any official party—Democrat, Republican, or otherwise. This is done in hopes of encouraging voters to look deeper into the candidates’ actual record on issues and past a simple party designation. (The first non-partisan judicial election took place in 1873.[iv])

The Missouri Plan (Assisted Appointment, Merit System)

The second most popular system is the Missouri Plan, with a total of 14 states employing it at the State Supreme Court level. Begun in Missouri in 1940, it expanded rapidly, but since 1994 states have stopped adopting it, opting instead to retain their older systems.[v]

Gubernatorial Appointment

Also known as the federal model, the governor makes judicial appointments that then go before the legislative branch for confirmation. This method is currently used by 10 states, especially in the New England area. Originally, every new state that entered the Union after 1789 adopted the federal model but by the mid-to-late-1800s, most had moved to popular elections. In fact, since 1847, Hawaii has been the only state to enter the Union and select the federal model; the rest have opted for some form of citizen elections.[vi]

Partisan Elections

In 1832, Mississippi first moved away from the federal model and adopted partisan elections. New York followed suit in 1846, and then most of the rest of the nation.[vii] By the time the Civil War was fully underway, 70 percent of the states used contested partisan judicial elections,[viii] but some have since chosen other elections.

Hybrid

California, Maryland, and New Mexico use a hybrid system that merges the Missouri Plan with elements of the federal model—notably legislative confirmation. This retains at least a portion of the original constitutional checks and balances, but like the full-blown Missouri Plan, it often utilizes methods that keep the process of choosing judges excluded from the public.

Legislative Appointment

Used only in Virginia and South Carolina, this is the least common system. The legislature selects judges in a manner similar to the way Senators were chosen for the US Senate prior to the addition of the 17th Amendment to the Constitution in 1913, and has the option of reappointing those judges once their initial term has been completed.[ix] 

The Philosophy Behind the Missouri Plan

With the push to adopt the Missouri Plan/Merit Selection in Texas, it is important to examine whether it justifies abandoning longstanding citizen voting traditions. Supporters offer two primary reasons for adopting a new system.

The first argument was presented above by Texans for Lawsuit Reform (TLR): “Texans simply don’t have enough knowledge” to make “informed decisions.”[x] This premise leads them to conclude that an unelected body of supposed experts (on whom TLR hopes to have substantial influence) is more likely to choose the type of judges TLR would prefer to have on the bench. 

In one regard, TLR is absolutely right that an educated citizenry is vital for a healthy and vigorous political life. As Thomas Jefferson affirmed, “If a nation expects to be ignorant and free in a state of civilization, it expects what never was and never will be.”[xi]

Signer of the Declaration Samuel Huntington agreed, declaring:

While the great body of freeholders are acquainted with the duties which they owe to their God, to themselves, and to men, they will remain free. But if ignorance and depravity should prevail, they will inevitably lead to slavery and ruin.[xii]

But if the problem TLR is trying to solve is citizen ignorance, the solution is citizen education, not reducing their rights and increasing an already over-bloated and unaccountable government bureaucracy. Informing citizens may not be the shortest or easiest route to their objectives, but it is undoubtedly the best for preserving political freedom.

The second argument for the Missouri Plan is that Merit Selection will stop corruption. Supporters allege that judicial corruption occurs because elections not only invite special interest money but they make judges too accountable to the people. As one group explained, “justices should be freed from wondering if their rulings will affect their job security.”[xiii] Proponents believe that if both money and the people are removed from the process, there will be less corruption.

Of course, this argument ignores the fact that the appointing commissioners also have their own vested interests and personal opinions as to how things should go in the judiciary, and they will select candidates accordingly. And if the concern is that special interest groups are “buying off” judges through donations, giving more political power to an unelected body is not the solution. There is no direct accountability for that body, their biases are not transparent, and recourse is difficult if not impossible to achieve, which increases rather than reduces opportunities for political malfeasance.

At its base, the Missouri Plan violates three core constitutional principles originally set forth by the Framers of our documents.

Three Fundamental Constitutional Principles the Missouri Plan Violates

1. Accountability

The first question that should always be asked with any political decision is, “How does this measure affect our liberty? —does it increase or reduce the rights and power of the citizenry?” If any part of the government is made less accountable, that proposal will be destructive of constitutional integrity.

Revolutionary patriot and signer of the Declaration Elbridge Gerry affirmed, “The origin of all power is in the people, and they have an incontestable right to check the creatures of their own creation.”[xiv] Whenever the people lose their ability to hold governmental bodies accountable for the execution of their public trust, it is a fundamental infringement on the rights of the people.

Defenders of the Missouri Plan claim their system does provide methods of recourse for the people, but even a cursory glance shows that the committee selection process is perhaps the least accountable system of all. The logic is so backward that one of the groups actively promoting this plan strangely argues that it is good “because concentrating power in one decision maker promotes greater accountability”[xv]

The lessons of history are clear and its voices of experience unanimous: whenever power becomes more concentrated, it generates increased autonomy, decreased accountability, and diminished freedom.

2. Preserving Constitutional Checks and Balances

Proponents of the Missouri Plan claim that citizen accountability over the judiciary is retained through judicial retention elections. (A retention election is one in which only the name of the sitting judge is on the ballot. A citizen simply votes yes or no for that judge, and if enough citizens vote no, then that judge is removed and the commission will select someone else to be judge.)

Not surprisingly, under this system the incumbent is reelected more than 99 percent of the time.[xvi] The reason for this is simple: in a contested election there is an opponent to point out and publicize what the incumbent has done wrong; without this, citizens rarely know that a wrong has occurred. (By the way, if citizens are too uneducated to make the initial selection of a good judge, why do proponents believe they will make a wiser choice in a retention election?)

Despite claims to the contrary, Merit Selection is not a neutral system that chooses the best judges. To the contrary, it can be even more partisan and polarizing than popular elections. As an example, in Missouri from 1995 to 2008, Democrats received just over half of the general election vote, but of judges selected by the Merit System who made political contributions, 87 percent of them donated to the Democrat party.[xvii] Clearly, judges chosen by Merit Selection accurately reflects the beliefs of those who chose them, not the beliefs of the voters in the state they are to judge.

3. Maintaining Judicial Oversight

America’s concern with having judges not directly accountable to the people can be traced back to well before the American War for Independence. For example, in 1765, after years of living under British appointed judges, Founding Fathers like Samuel Adams began advocating for increased judicial accountability.[xviii] Consequently, when the Declaration of Independence was penned, four of its 27 grievances addressed judicial abuses, specifically lamenting that the King had “made judges dependent on his will alone for the tenure of their office and the amount and payment of their salaries.” This was Britain’s version of a “Merit Selection” system.

The Constitution sought to correct this by greatly limiting the power of the Judicial Branch. As Federalist 78 affirmed, the judiciary in America:

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.… [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.[xix] (emphasis added)

Jefferson explained why the Judiciary should never be independent from 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…. Independence can be trusted nowhere but with the people in mass.[xx]

In fact, he specifically argued that if the people were to be left out of any branch, it definitely should not be the judiciary:

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.[xxi]

Because the impact from an unaccountable judiciary can be so substantial, it was intentionally designed to be what the Federalist Papers had called “the weakest branch.” At the federal level, judges were to be kept in check by the threat of impeachment, and unlike today, that was not an empty threat during the Founding Era. A number of judges were impeached and removed due to improper judicial behavior, including offenses such as rudeness to witnesses, profanity in the courtroom, judicial high-handedness, and judicial activism.[xxii]

Joseph Hopper Nicholas (who served in the federal Congress under Presidents John Adams and Thomas Jefferson) led several of the judicial removal efforts. When some objected that the judiciary should be more independent, he warned:

Give them [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.…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.[xxiii]

Massachusetts understood this, and its state constitution made the point that all three branches—including the judiciary—were to be accountable to the people. (Ratified in 1780, the Massachusetts constitution is still in use today, making it the only active constitution in the world older than the US Constitution.) Written by notables such as John Adams, John Hancock, Sam Adams, and others, it declared:

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. [xxiv] (emphasis added)

Today an “independent judiciary” (meaning one unaccountable to the people or any other branch) has become the standard advanced by anti-constitutional Progressive groups such as Open Society (Soros funded), the Brennan Center for Justice, and the Equal Justice Initiative. Groups like these join TLR in their claim that the American people can’t be trusted to choose the right judge through regular elections and therefore a Merit Selection system such as the Missouri Plan is needed. (These groups fully understand that it is easier for them to influence or take over a small appointing commission than the full electorate of a state.) 

Conclusion

In summary, the primary arguments for “Merit Selection” are: (1) the people lack the capacity to “appoint for themselves judges and officers” (Deuteronomy 16:18), and (2) elections, which make judges accountable, cause judges to become too political. The Founding Fathers believed the opposite on both points.

Concerning the first, Thomas Jefferson pointed out that if voters are ill-informed, the remedy certainly is not to reduce their involvement with the judiciary:

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.[xxv]

Concerning the second point (that judges should not be directly accountability to the people), signer of the Constitution John Dickinson queried “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?”[xxvi] Abraham Lincoln likewise affirmed that if judges are given the final word without accountability to the people, then “the people will have ceased to be their own rulers, having…resigned their government into the hands of that eminent tribunal.”[xxvii]

If America is to remain a strong constitutional republic, we must protect the safeguards established by our forefathers to disperse power and authority. The safest repository was and always will be the citizens—and if the citizens lack proper knowledge, the correct solution is citizen education, not a return to the same authoritarian practices the British once employed against our colonial ancestors.

Thomas Jefferson reminded us of the fundamental principle of American government that should guide our considerations in the question of whether a system such as the Missouri Plan is worthy:

[T]he will of the majority—the natural law of every society—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. Let us then, my dear friends, forever bow down to the general reason of the society. We are safe with that, even in its deviations, for it soon returns again to the right way.[xxviii]

The American experiment rests upon the basic premise that we would rather suffer from the ignorant errors of the people than the deliberate machinations of a political elite. To voluntarily surrender the rights of the people for fear they might vote for the wrong party is to betray both today’s citizens as well as the great historical sacrifices made in order for Americans to make their own political choices.

The creation of a body of unelected bureaucrats deciding who will be the people’s judges weakens liberty, politicizes courts, and reduces accountability. In Texas (as well as the rest of America), the Missouri Plan/Merit Selection should be rejected.


Endnotes

[1] To the contrary, 21 states use the direct election of judges (both partisan and non-partisan), far more states than use any of the other five systems.

[i] Anisha Singh, “State or Federal Court,” Center for American Progress (August 8, 2016), here.

[ii] Douglas Keith, Judicial Nominating Commissions (New York: Brennen Center for Justice, 2019), 1, here.

[iii] “Courts and Judges,” Texans for Lawsuit Reform (accessed December 9, 2019), here.

[iv] Larry Berkson, “Judicial Selection in the United States: A Special Report,” American Judicial Society (April 2010), here.

[v] John Kowal, “Judicial Selection for the 21st Century,” The Brennan Center for Justice (June 6, 2016), here.

[vi] “Nonpartisan Election of Judges,” Ballotpedia (accessed December 17, 2019), here

[vii] Laura Zaccari, “Judicial Elections: Recent Developments, Historical Perspective, and Continued Viability,” Richmond Journal of Law and the Public Interest (Summer 2004), 139, here.

[viii] “Nonpartisan Election of Judges,” Ballotpedia (accessed December 17, 2019), here

[ix] Laura Zaccari, “Judicial Elections: Recent Developments, Historical Perspective, and Continued Viability,” Richmond Journal of Law and the Public Interest (Summer 2004), 143, here.

[x] “Courts and Judges,” Texans for Lawsuit Reform (accessed December 9, 2019), here.

[xi] Thomas Jefferson, “To Charles Yancey, January 6, 1816,” Writings of Thomas Jefferson, Albert Bergh, editor (Washington, DC: Thomas Jefferson Memorial Assoc., 1904), 14.384.

[xii] Jonathan Elliot, editor. Debates in the Several State Conventions on the Adoption of the Federal Constitution (Washington, DC: Printed for the Editor, 1836), 2.200, see Samuel Huntington, January 9, 1788.

[xiii] Alicia Bannon, Choosing State Judges: A Plan for Reform (New York: Brennan Center for Justice, 2018), 1, here.

[xiv] Elbridge Gerry, “Observations On the New Constitution, and on the Federal and State Conventions, By a Columbian Patriot,” Pamphlets on the Constitution of the United States (Brooklyn: 1888), 6, here.

[xv] Alicia Bannon, Choosing State Judges: A Plan for Reform (New York: Brennan Center for Justice, 2018), 9, here.

[xvi] Deborah O’Malley, “Defense of the Elected Judiciary,” The Heritage Foundation (September 9, 2010), here.

[xvii] Brian Fitzpatrick, “Politics of Merit Selection,” Missouri Law Review Volume 74 Issue 3 (Summer 2009), 698, here.

[xviii] See, Samuel Adams, “Instructions of the Town of Boston to its Representatives in the General Court. September 1765,” The Writings of Samuel Adams (New York: G. P. Putnam’s Sons, 1904), 1.9; Samuel Adams, “The House of Representatives of Massachusetts to Dennys De Berdt. January 12, 1768,” The Writings of Samuel Adams (New York: G. P. Putnam’s Sons, 1904), 144; Samuel Adams, “The House of Representatives of Massachusetts to the Marquis of Rockingham. January 22, 1768,” The Writings of Samuel Adams (New York: G. P. Putnam’s Sons, 1904), 172; “Samuel Adams to Joseph Warren, Dec. 9, 1772,” The Warren-Adams Correspondence (Boston: The Massachusetts Historical Society, 1915), 1.14-15.

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

[xx] Thomas Jefferson, Writings of Thomas Jefferson, Albert Ellery Bergh, editor (Washington D.C.: The Thomas Jefferson Memorial Association, 1904), Vol. XV, pp. 213-214, to Judge Spencer Roane on September 6, 1819.

[xxi] Thomas Jefferson, Writings of Thomas Jefferson, Albert Ellery Bergh, editor (Washington D.C.: The Thomas Jefferson Memorial Association, 1904), Vol. VII, pp. 422-423, to M. L’Abbe Arnoud on July 19, 1789.

[xxii] Debates and Proceedings, Fifth Congress, First Session, July 8, 1797, 499-502; Debates and Proceedings, Seventh Congress, Second Session, March 3, 1803, 645 (Congress voted not to print the actual articles of impeachment against Pickering; See Debates and Proceedings, Eight Congress, First Session, March 24, 1804, 298); Register of the Debates in Congress, Twenty0First Congress, First Session, April 26, 1830, 383, and May 4, 1830, 411-413.

[xxiii] The Debates and Proceedings in the Congress of the United States (Washington: Gales & Seaton, 1851), Seventh Congress, 1st Session, pp. 823-824, February 27, 1802.

[xxiv] 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.

[xxv] The Writings of Thomas Jefferson, Andrew A. Lipscomb, editor (Washington, DC: The Thomas Jefferson Memorial Association, 1904), Vol. XV, p. 278, to William Charles Jarvis, September 28, 1820.

[xxvi] John Dickinson, Letters from a Farmer in Pennsylvania, to the Inhabitants of the British Colonies (New York: The Outlook Company, 1903), p. 92, Letter IX.

[xxvii] The Works of Abraham Lincoln, John H. Clifford, editor (New York: The University Society Inc., 1908), Vol. V, pp. 142-143, “First Inaugural Address,” March 4, 1861.

[xxviii] Thomas Jefferson, “II. The Response, 12 February 1790,” Founders Online (accessed December 11, 2019), here.

The Christian Faith of President George H. W. Bush

George H. W. Bush—our nation’s 41st president—passed away on November 30, 2018. Some of his last words before he passed into eternity affirm his faith:

His longtime friend and former Secretary of State, James A. Baker III, arrived at his Houston home on Friday morning to check on him. Mr. Bush suddenly grew alert, his eyes wide open. “Where are we going, Bake?” he asked. “We’re going to heaven,” Mr. Baker answered. “That’s where I want to go,” Mr. Bush said.

Significantly, when Bush ran for president in 1988, a key issue he championed in his campaign was the return of prayer to schools. And throughout his presidency he delivered numerous speeches on the importance of prayer, frequently quoting the Bible on prayer and pointing to it as a critical factor in the building of America.

In the WallBuilders collection, we even have a handwritten note by him with a personal anecdote on prayer he delivered in one of his speeches.

To honor the faith of President George H. W. Bush, we wanted to share with you a few excerpts from some of his speeches on prayer, and some of his powerful pronouncements about Jesus Christ.

Throughout our Nation’s history, Americans have been a prayerful people….Calling for daily prayer at the Constitutional Convention, a number of delegates expressed their conviction that only with Divine guidance would the new democracy be true and successful… Immediately after his Inauguration, President Washington made his way with the Congress through the crowds of well-wishers from Federal Hall to Saint Paul’s chapel. There a prayer service was offered by the Chaplain of Congress for our new Nation. The great faith that led our Nation’s Founding Fathers to pursue this bold experiment in self-government has sustained us in uncertain and perilous times; it has given us strength and inspiration to this very day. Like them, we do well to recall our “firm reliance on the protection of Divine Providence,” to give thanks for the freedom and prosperity this Nation enjoys, and to pray for continued help and guidance from our wise and loving Creator. (“Proclamation 5942 – National Day of Prayer,” March 17, 1989)

Today, we continue to offer thanks and praise to our Creator, that “Great Author of every public and private good,” for the many blessings He has bestowed upon us. In so doing, we recall the timeless words of the 100th Psalm: “Serve the Lord with gladness: come before His presence with singing. Know ye that the Lord He is God: it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture. Enter into His gates with thanksgiving, and into His courts with praise: be thankful unto Him, and bless His name. For the Lord is good; His mercy is everlasting; and His truth endureth to all generations.” (“Proclamation 6073 – Thanksgiving Day, 1989,” November 17, 1989)

[O]ur hearts are filled with the same wonder, gratitude, and joy that led the psalmist of old to ask, “When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained; What is man, that Thou art mindful of him? And the son of man, that Thou visitest him?”…Our words and deeds, when guided by the example of Christ’s life, can help others share in the joy of man’s Redemption….[L]et us recall what our Savior’s life means to the world. (“Message on the Observance of Christmas,” December 18, 1989)

“More things are wrought by prayer than this world dreams of,” wrote Lord Tennyson more than a century ago. Today, we are deeply mindful of the truth of his words. Our Nation’s history and the lives of millions of men and women around the world provide compelling evidence of the power of faith and the efficacy of prayer. The Bible tells us what we have often seen for ourselves: that God answers the prayers of those who place their trust in Him….Today, we do well to place in God’s hands our hopes and concerns for our families and our communities, just as our Nation’s Founders entrusted their labors to Him. (“Proclamation 6104 – National Day of Prayer,” March 6, 1990)

Christ came to assume the role of a shepherd, thus fulfilling the words of the prophet Isaiah: “He shall feed His flock like a shepherd: He shall gather the lambs with His arm and carry them in His bosom.” Christ’s brief time on Earth was devoted to tending the physical and spiritual needs of His flock: healing the sick, feeding the hungry, and illuminating the path to eternal salvation. His Incarnation radically altered the course of human history by challenging men and women to live according to the will of our just and merciful Father in Heaven. (“Message on the Observance of Christmas,” December 18, 1990)

Religious Freedom Day

Religious Freedom Day is celebrated in America each year on January 16, the date of the 1786 passage of Thomas Jefferson’s Virginia Statute of Religious Freedom.

Thomas Jefferson was one of America’s strongest voices in support of public religious expressions and religious freedom, but today has been transformed by the media and ill-informed or ill-intentioned academics into someone who was hostile to public religious expressions. But the truth is just the opposite.

Jefferson’s documented record is that he openly promoted the use of the Bible in schools, religious meetings in public buildings, and the study of the Bible for all Americans. As he told a noted political leader, “I have always said, and always will say, that the studious perusal of the Sacred Volume will make better citizens, better fathers, and better husbands.”

(For an accurate view of Jefferson’s beliefs on faith and so many other areas, obtain the best-selling book The Jefferson Lies.)

Jefferson believed that one of the important aspects of religious freedom is to protect the right of religious conscience from government interference. Yet today, too many government officials and bureaucracies routinely attack this right, especially when it conflicts with their pro-homosexual, pro-abortion, pro-secular views about issues ranging from wedding bakers and florists to nurses who refuse to participate in abortions. But Jefferson pointedly declared, “It is inconsistent with the spirit of our laws and Constitution to force tender consciences.

Many other Founding Fathers also acknowledged the importance of the right of conscience:

The consciences of men are not the objects of human legislation. . . . For what business, in the name of common sense, has the magistrate. . . . with our religion? William Livingston (Signer of the Constitution)

Government is instituted to protect property of every sort. . . . Conscience is the most sacred of all property. James Madison (Signer of the Constitution, 4th President of the United States)

Let’s remember that the foundation of all of our religious liberties is the right of religious conscience — a right long protected in America’s governing documents.

Importance of Easter

Easter is celebrated across the world as one of the most significant Christian holy days. At Easter, we remember not only the great sacrifice of Jesus on the cross but especially that through His triumph over the power of sin and death we can have eternal life.

Across the centuries of American history, our leaders have reminded us of the importance of Easter. Noah Webster, author of America’s first English-language dictionary, defined Easter: “A festival of the Christian church observed in commemoration of our Savior’s resurrection.”

Benjamin Rush, signer of the Declaration, pointed out how Jesus’ resurrection not only redeemed man to God but also to each other, noting:

He forgave the crime of murder on His cross; and after His resurrection, He commanded His disciples to preach the gospel of forgiveness, first at Jerusalem, where He well knew His murderers still resided. These striking facts are recorded for our imitation and seem intended to show that the Son of God died, not only to reconcile God to man but to reconcile men to each other.

President Franklin Roosevelt saw in Easter a clear message for youth. Addressing a group of young people in 1936, he told them:

Yesterday, Christendom celebrated Easter—the anniversary of the Resurrection of Our Lord Who, at the beginning of His ministry was thirty years of age and at His death was only thirty-three. Christianity began with youth, and through the last two thousand years, the spirit of youth repeatedly has revitalized it.

Easter is a special day of joy and rejoicing. As early American clergyman Phillips Brooks accurately noted, because of Easter “Let every man and woman count himself immortal. Let him catch the revelation of Jesus in His resurrection. Let him say not merely, ‘Christ is risen,’ but ‘I shall rise’.” Indeed!

Early Black Political Leaders

The first black US Senator was Hiram Rhodes Revels. Revels (1827-1901) attended a seminary in Indiana before becoming a preacher in 1845. He was jailed in 1854 for preaching to slaves in St. Louis, even though he “sedulously refrained from doing anything that would incite slaves to run away from their masters.” During the Civil War, he helped in recruiting two black regiments and also served as a chaplain. Revels was in the Senate for a partial term, from February 1870 to March 1871, and spent the remainder of his life serving various religious and educational offices.

Blanche Kelso Bruce was the first black US Senator to serve a full term in office. Bruce (1841-1898) was born into slavery but fled to Kansas during the Civil War where he attempted to enlist. His enlistment was refused and he taught school for a time before moving to Mississippi where he was elected to various local political offices in the early 1870s. Bruce took his seat in the US Senate in 1875 and served until 1881, in this role he championed the rights of black war veterans and Native Americans. He was also the first black person to preside over a Senate session on February 14, 1879. Bruce spent the remainder of his life after the Senate in various other political offices.

Joseph Hayne Rainey was the first black person to serve in the US House of Representatives. Rainey (1832-1887) was born into slavery but his father was able to purchase freedom for his family. Rainey worked as a barber before being pressed into service by the Confederacy during the Civil War; in 1862 he escaped to Bermuda where he remained until the end of the war. He was a delegate to the 1868 South Carolina state constitutional convention. Rainey was elected to the US House of Representatives where he served from 1870-1879. He also has the distinction of being the first black person to preside over the House of Representatives in 1874.

We encourage you to take some time to learn more about these men and other black history heroes!

John & Abigail Adams

The story of John and Abigail Adams is an example of lasting love, affection, trust, and openness.

Abigail was born in 1744 to a Congregationalist minister; she had limited formal education, but her self-education was extensive. John Adams, born in 1735, was an attorney when he met Abigail in 1761. After an initial rocky start at their first meeting (John was not impressed with Abigail or her sisters, and Abigail’s mother was not impressed with him), they would court over the course of the next three years. During their courtship, John wrote this letter to Abigail:

Dear Miss Adorable, I hereby order you to give [me] as many kisses and as many hours of your company after 9 o’clock as [I] shall please to demand, and charge them to my account.

John and Abigail married on October 25, 1764. Throughout their 54 years of marriage (Abigail died in 1818 & John in 1826), they shared an extensive correspondence of over 1,100 letters. In this massive correspondence, they addressed topics from politics to everyday life, from their family to their love for each other. (These letters have been preserved and printed in various forms.)

Here are just a few examples of the many letters they exchanged:

I dare not express to you at 300 miles how ardently I long for your return. I have some very miserly wishes and cannot consent to your spending one hour in town till, at least, I have had you twelve. The idea plays about my heart, unnerves my hand whilst I write, [and] awakens all the tender sentiments that years have increased and matured. (Abigail to John: October 16, 1774 — written when John was serving in the Continental Congress)

[I] pray you to come on [as] soon as possible….As to money to bear your expenses, you must, if you can, borrow of some friend enough to bring you here. If you cannot borrow enough, you must sell horses, oxen, sheep, cows, anything at any rate rather than not come on. If no one will take the place, leave it to the birds of the air and the beasts of the field. (John to Abigail: May 14, 1789 — written when John was serving as the first Vice-President)

Take some time to learn about the loving relationships that existed between many of our Founding Father and Founding Mothers!

Celebrating America’s Military

Armed Forces Day — a day set aside to honor all those who are either currently serving or have served in all branches of our nation’s Armed Forces – occurs on the third Saturday of May.

In 1947 America’s military was combined under the Department of Defense. Two years later, the Secretary of Defense created Armed Forces Day to replace the separate celebrations of each military branch. The first celebration was held in 1950 and included parades in Washington DC, Berlin, and New York City. For this day, President Truman urged all Americans to:

display the flag of the United States at their homes…and to participate in exercises expressive of our recognition of the skill, gallantry, and uncompromising devotion to duty characteristic of the Armed Forces in the carrying out of their missions.

Other presidents and government officials since 1950 have issued proclamations and given speeches to celebrate Armed Forces Day, including General Dwight Eisenhower who reminded the nation:

It is fitting and proper that we devote one day each year to paying special tribute to those whose constancy and courage constitute one of the bulwarks guarding the freedom of this nation and the peace of the free world.

Armed Forces Day was set as the third Saturday of the month of May in 1961 with President Kennedy’s proclamation that encouraged Americans “as an expression of support for their armed forces and as a symbol of their unity in devotion to the preservation of our country, to display prominently the flag of the United States.”

For this special celebration day, you can show your support for our military by flying the US flag, thanking a military member you know, and sending messages of support to those serving.

Signers of the Declaration Resource Page

So many today know very little about the fifty-six men who signed the Declaration of Independence. They pledged their “lives, fortunes, and sacred honor” to preserve the important freedoms enshrined in that document. Their legacy, in the form of the Declaration, has lasted throughout the centuries as America has grown and prospered and that legacy deserves to be remembered! Below we’ve collected some resources so that you can become better acquainted with these brave men.

Biographical Websites

US History.org, Signers of the Declaration of Independence: http://www.ushistory.org/DECLARATION/signers/index.html

National Park Service, Signers of the Declaration Biographical Sketches: https://www.nps.gov/parkhistory/online_books/declaration/bioa.htm

Descendants of the Signers of the Declaration of Independence: https://www.dsdi1776.com/signer/

Biographical Books

John Sanderson, Biography of the Signers: https://catalog.hathitrust.org/Record/007911419

Lives of the Signershttps://shop.wallbuilders.com/index.php/lives-of-the-signers-of-the-declaration.html

Wives of the Signershttps://shop.wallbuilders.com/index.php/wives-of-the-signers-book.html

WallBuilders’ Articles

America’s Birthday Over the Centuries: https://wallbuilders.com/resource/happy-fourth-of-july/

Happy Independence Day!: https://wallbuilders.com/resource/happy-independence-day/

4th of July: https://wallbuilders.com/resource/4th-july-article

Dr. Benjamin Rush: https://wallbuilders.com/resource/dr-benjamin-rush

James Wilson: https://wallbuilders.com/resource/james-wilson

Secretary of the Continental Congress Charles Thomson: https://wallbuilders.com/resource/secretary-of-the-continental-congress-charles-thomson/

FAQ: Difficulties and Sacrifices of the Declaration Signers: https://wallbuilders.com/resource/faq-difficulties-and-sacrifices-of-the-declaration-signers

Their Lives, Fortunes and Sacred Honor: Richard Stockton: https://wallbuilders.com/resource/lives-fortunes-sacred-honor-richard-stockton

Who Was Charles Carroll?: https://wallbuilders.com/resource/who-was-charles-carroll

John Hart – Quiet Farmer. Selfless Patriot: https://wallbuilders.com/resource/the-cost-of-signing-the-declaration-of-independence/

Courageous Women During the American Revolution: https://wallbuilders.com/resource/women-heroes

Sacrifices of Wives of the Declaration Signers: https://wallbuilders.com/resource/sacrifices-of-wives-of-the-declaration-signers/

Other Articles & Websites

National Archives, The Signers’ Gallery: https://www.archives.gov/founding-docs/signers-gallery

National Archives, Signers of the Declaration of Independence: https://www.archives.gov/founding-docs/signers-factsheet

Library of Congress, Thomas Jefferson, June 1776, Rough Draft of the Declaration of Independence: https://www.loc.gov/resource/mtj1.001_0545_0548/?st=gallery

Architect of the Capitol, Declaration of Independence Painting: https://www.aoc.gov/explore-capitol-campus/art/declaration-independence

Architect of the Capitol, Key to the Declaration of Independence Painting: https://www.aoc.gov/sites/default/files/painting_key_declaration-of-independence_aoc.png

Columbus: God Over Gold

One of the tired old myths promoted by the anti-Columbians (as they might well be called) is that the lust for gold drove Columbus leading him to commit innumerable atrocities. Critics shout that all wickedness was done in Columbus’s “vain pursuit of his obsession for gold.”1 This accusation gets thrown in with all the others, painting Columbus as a heinous villain instead of the noble navigator (as he was largely known for centuries). For example, it is common to hear anti-Columbians boast how:

Recent years have brought us Columbus the Bumbling Idiot who bumped into America by accident, Columbus the Gold-Obsessed Slave Driver, and Columbus the Mass Murderer.2

Unlike many of the other accusations, Columbus’s relationship with gold has always been under the spotlight. One of Columbus’ crew members was even led to think that all Columbus cared for was gold. That man remarked on the second voyage:

After we had rested for several days in our settlement it seemed to the Lord Admiral that it was time to put into execution his desire to search for gold, which was the main reason he had started on so great a voyage full of so many dangers as we shall see more completely in the end.3

Often people point to this quote as definitive proof that the primary goal of Columbus was gold and wealth—Columbus only cared about getting rich and he enslaved, raped, pillaged, and destroyed anything that got in his way.

The Truth

However, this statement from Columbus’ ship mate, and the myths of the anti-Columbus critics, directly contradicts everything Columbus wrote about his motivations.

Based off the overwhelming primary source documentation Columbus was not an explorer driven by greed—much rather he was a discoverer who sought to restore a shattered world. The discovery of gold was important to him but not at all in the way critics represent it today.

First off, we must note that Columbus immediately instituted a policy of mutual free market exchange when it came to trading with the native tribes for gold. It is recorded that Columbus sought to:

Prevent the others from imposing upon the Indians. As the Indians are so simple, and the Spaniards so avaricious and grasping, it does not suffice that the Indians should give them all they want in exchange for a bead or a bit of glass, but the Spaniards would take everything without any return at all. The Admiral always prohibits this, although, with the exception of gold, the things given by the Indians are of little value. But the Admiral, seeing the simplicity of the Indians, and that they give a piece of gold in exchange for six beads, gave the order that nothing should be received from them unless something had been given in exchange.4

The Motivation

But ultimately, the most important question to ask is, “Why did Columbus search for gold?” What was his ultimate motivation? If it wasn’t for personal wealth, then what was it for? Thankfully, Columbus’ own journal answers this question by explaining that after the first voyage Columbus:

Trusted in God that, when he returned from Spain, according to his intention, he would find a ton of gold collected by barter by those he was to leave behind, and that they would have found the mine, and spices in such quantities that the Sovereigns would, in three years, be able to undertake and fit out an expedition to go and conquer the Holy Sepulcher. “Thus,” he says, “I protest to [ask] your Highnesses that all the profits of this my enterprise may be sent in the conquest of Jerusalem.”5

Note that Columbus writes to the King and Queen explicitly calling upon them to devote all of the profits to liberate Jerusalem from the grip of the Muslim conquerors. It may be shocking to someone who only knew that “in fourteen hundred ninety-two, Columbus sailed the ocean blue,” but Columbus actually considered himself someone called by God to help restore the lands conquered by Islamic Jihad in the previous centuries (see Dr. Warner’s video explaining the historical context). In another letter he writes to Ferdinand and Isabella explaining, “the argument I have for the restitution of the Holy Temple to the Holy Church.”6

In the same letter to the King and Queen, Columbus explains that going back to St. Augustine, many within the Church predicted that the world would end 7,000 years after creation. Based on the work of Augustine, Pierre d’Ailly, and others, Columbus concluded:

there are but 155 years left for the fulfillment of the seven thousand, at which time I said above, by the authorities cited, that the world will come to an end.7

Conclusion

Columbus seriously thought that he would have a pivotal role in preparing the world for receiving the returning Messiah at His triumphant return in Jerusalem. In one of the least discussed but most important documents for understanding Columbus—the Book of Prophecies—Columbus actually collects all the supposed evidence and prophecies for the discovery of the New World and his spiritual and religious motivations for sailing across the ocean. Therein he presents his argument again for using the discovery to push back the Islamic invasion of the Holy Land while they still had time. He writes:

Who doubts that this illumination was from the Holy Spirit? I attest that he [the Spirit], with marvelous rays of light consoled me through the holy sacred Scriptures, a strong and clear testimony, with forty-four books of the Old Testament, and four Gospels with twenty-three Epistles of those blessed Apostles, encouraging me to proceed, and, continually, without ceasing for a moment, they inflame me with a sense of great urgency. Our Lord wished to perform the clearest miracle in this [matter] of the voyage to the Indies, to console me and others in this other [matter] of the Holy Temple.8

Clearly, Columbus’s main motivation in seeking the New World was religiously motivated and not driven by personal greed for riches. Much rather, he advocated that all proceeds be directed by the King and Queen to the interests—at the time—of the Church. In fact, Columbus closes his letter to Ferdinand and Isabella by focusing on the fact that the discovery of the “Indies” meant that Christianity was being spread across the world:

And I say that the sign which convinces me that our Lord is hastening the end of the world is the preaching of the Gospel recently in so many lands.9

So, contrary to the anti-Columbus academics of today, Columbus cared more about God than gold.


Endnotes

1 Edward Stone, “Columbus and Genocide,” American Heritage (October 1975, Volume 26, Issue 6), at: https://www.americanheritage.com/content/columbus-and-genocide
2 Jason Gotts, “Beyond Columbus the Hero, the Slave Driver, or the Bumbling Idiot,” Big Think (October 6, 2011), at: https://bigthink.com/think-tank/beyond-columbus-the-hero-the-slave-driver-or-the-bumbling-idiot
3 Michele de Cuneo, “Michele de Cuneo’s Letter on the Second Voyage, 28 October 1495,” Journals and Other Documents on the Life and Voyages of Christopher Columbus, trans. Samuel Morrison (New York: Heritage Press, 1963), 214.
4 Clements Markham, “December 22, 1492,” Journal of Christopher Columbus (London: Hakluyt Society, 1893), p. 127-128.
5 Clements Markham, “December 26, 1492,” Journal of Christopher Columbus (London: Hakluyt Society, 1893), p. 139.
6 Christopher Columbus, “Letter from the Admiral to the King and Queen,” Christopher Columbus’s Book of Prophecies, trans. Kay Brigham (Fort Lauderdale: CLIE Publishers, 1992), 179.
7 Columbus, “Letter from the Admiral to the King and Queen,” Book of Prophecies, trans. Brigham (1992), 181.
8 Columbus, “Letter from the Admiral to the King and Queen,” Book of Prophecies, trans. Brigham (1992), 179.
9 Columbus, “Letter from the Admiral to the King and Queen,” Book of Prophecies, trans. Brigham (1992), 183.