John Adams: Was He Really an Enemy of Christians? Addressing Modern Academic Shallownes

At WallBuilders, we are truly blessed by God, owning tens of thousands of original documents from the American Founding – documents clearly demonstrating the Christian and Biblical foundations both of America and of so many of her Founding Fathers and early statesmen. We frequently post original documents on our website so that others may enjoy them and learn more about many important aspects of America’s rich moral, religious, and constitutional heritage that are widely unknown or misportrayed today.

Posted in the “Historical Documents” section of our website is a, letter from John Adams to Dr. Benjamin Rush (a close friend of Adams and a co-signer of the Declaration of Independence). That letter was Adams’ reply to a remarkable letter written him by Dr. Rush on October 17, 1809, describing a dream Rush believed God had given him about Adams. WallBuilders providentially obtained this original letter from an amazing presidential collection of a 100+ year old Floridian woman.

We often use quotes from that letter, including Adams’ bold declaration that:

The Holy Ghost carries on the whole Christian system in this Earth. Not a baptism, not a marriage, not a sacrament can be administered but by the Holy Ghost. . . . There is no authority, civil or religious – there can be no legitimate government – but that which is administered by this Holy Ghost. There can be no salvation without it. All without it is rebellion and perdition, or in more orthodox words, damnation.1

This letter certainly contains profound Christian content, but that is not particularly surprising, for Adams wrote dozens of letters with similarly powerful Christian declarations. Also not surprising is the fact that liberals and atheists have attacked this letter and its content; they dismiss it with the excuse that Adams didn’t really mean what he said in the letter, or that it was code for something different from what he actually said. But what was surprising and unexpected is that this letter and its remarkable content did not set well with some Christians, especially Chris Pinto. Pinto has produced videos claiming not only that America does not have a Biblical foundation but specifically asserting that the Founding Fathers were largely pagans who represented the spirit of the Anti-Christ. He believes that Christians should not be involved in the political arena or similar areas of culture.2

Pinto seems to have developed a fixation with WallBuilders, joining with liberals and atheists to demean it and the Founding Fathers. For example, in one video he prepared against me and the Founding Fathers, he specifically addressed the John Adams letter we posted, claiming:

Barton makes it appear as if John Adams was speaking favorably about the Holy Ghost in a letter he wrote to Benjamin Rush. In reality, Adams was mocking the idea of “Holy Ghost authority” and called Christians “dupes” for believing in it.3

Pinto concludes:

In truth, the letter Barton is presenting provides some of the most damning evidence found anywhere, and is consistent with many of the writings of the Revolutionaries, proving their contempt for Bible-based Christianity. In this letter, John Adams was not speaking in approval of the Holy Ghost, but was rather mocking the idea of it and of the faith of true Christians. . . . Adams did not believe the Holy Ghost was real, and he spoke about it in what can only be called insulting and irreverent terms.4

Normally, we simply ignore these types of absurd claims, for we believe that the truth speaks for itself and that it will always eventually prevail. In fact, this is why we post so many original and hand-written Founding documents and letters online – we want individuals to see and read them for themselves to be personally aware of what is and is not true. It is important to follow the model praised by the Apostle Paul in Acts 17:11: always check original sources to establish truth. This is why we heavily document quotes and facts back to original sources – such as our best-selling book Original Intent: it contains some 1,700 footnotes, the vast majority of which are dated to primary-source documents published while the Founders were still alive.

(By the way, a notable ACLU attorney decided he would disprove our thesis that the Founding Fathers were largely Christian. He therefore took Original Intent and undertook a project to expose what he considered to be its falsehoods; he went back and checked our quotes against the original sources cited in the book. At the end of his research, he concluded that we had understated the faith of the Founders – that there was actually much more evidence to support their Christian faith than even what we had cited. This ACLU attorney was completely converted and went on to become an eminent court of appeals judge – all because he followed Paul’s model of Acts 17:11 and checked the evidence for himself. We have numerous similar testimonials of the dramatic change that has occurred in individuals who investigated the original facts for themselves.)

So although we typically do not respond to critics such as Pinto, in this case, his videos have confused many Christians who have respectfully asked us to help them sort out the facts and discern the truth. Hence we have chosen to address Pinto’s patently false claims about John Adams.

Significantly, Pinto reached his conclusions that John Adams was mocking the Holy Spirit only by ignoring, omitting, or not understanding lengthy and important segments of Adams’ letter (which is why we posted the complete letter online: to make it much harder for individuals to twist and distort its true meaning). When the segments that Pinto ignored or did not understand are returned to the letter, it becomes obvious that his premises have been infected with three of the five historical malpractices that characterize the current study of history: Modernism, Minimalism, and Deconstructionism (the other two of the five are Poststructuralism and Academic Collectivism, which Pinto also uses in other areas of his videos).

Modernism is the practice of analyzing historical incidents and persons as if they lived now rather than in the past. Modernism separates history from its context and setting – a practice that regularly produces flawed conclusions.

An illustration of Modernism is the manner in which today’s textbooks uniformly portray the colonial Puritans as intolerant Christians because of the witch trials in which twenty-seven individuals died.5 But universally ignored is the fact that witch trials were occurring across the world at that time, not just in America; and in Europe alone, 500,000 were put to death,6 including 30,000 in England, 75,000 in France, and 100,000 in Germany.7 Additionally, the American witch trials lasted two months, but the European trials lasted for years.8 Furthermore, the Massachusetts witch trials were brought to a close when Christian leaders such as the Rev. John Wise, the Rev. Increase Mather, and Thomas Brattle challenged the trials because Biblical rules of evidence and Due Process were not being followed in the courts.9 Consequently:

The trials were stopped by Governor Phipps in October, 1692, and five years later the Massachusetts Court publicly repented and set apart a special day of fasting and prayer, that prayers might be offered, asking for forgiveness for “the late tragedy raised amongst us by Satan,” while the twelve jurors published a declaration of sorrow for accepting insufficient evidence against the accused, and Judge Sewall rose in his pew in the South Church and made public confession of his sense of guilt.10

This is no attempt to defend the inexcusable twenty-seven deaths, but it is undeniable that the so-called “intolerant” conduct of the Puritans was light-years ahead of their “enlightened” contemporaries throughout the rest of the “civilized” Old World of Europe. As early church historian Charles Galloway affirmed, when the Puritans “are compared to their brothers in England and all Europe, they stand out as reformers of the most advanced and majestic type.”11 To accurately portray historic events and individuals (whether it is the Puritans or John Adams), their words and actions must be measured not by today’s thinking and customs but rather in light of what was occurring in their own times – which is what Pinto does not do.

Let’s begin by looking at the extended portion of the letter that Pinto claims contains Adams’ alleged blasphemy against the Holy Spirit:

The Holy Ghost carries on the whole Christian system in this Earth. Not a baptism, not a marriage, not a sacrament can be administered but by the Holy Ghost, Who is transmitted from age to age by laying the hands of the Bishop on the heads of candidates for the ministry. In the same manner, as the Holy Ghost is transmitted from monarch to monarch by the holy oil in the vial at Rheims which was brought down from Heaven by a dove and by that other phial [vial] which I have seen in the Tower of London. There is no authority civil or religious, there can be no legitimate government but what is administered by this Holy Ghost. There can be no salvation without it. All without it is rebellion and perdition, or in more orthodox words, damnation. Although this is all artifice and cunning in the sacred original in the heart, yet they all believe it so sincerely that they would lay down their lives under the ax or the fiery fagot [bundle of wood used for burning individuals at the stake] for it. Alas, the poor weak ignorant dupe, human nature. There is so much king craft, priest craft, gentlemens craft, peoples craft, doctors craft, lawyers craft, merchants craft, tradesmens craft, laborers craft, and Devils craft in the world that it seems a desperate [hopeless] and impractical project to undeceive it. Do you wonder that Voltaire and Paine have made proselytes [converts]? Yet there [is] near as much subtlety, craft, and hypocrisy in Voltaire and Paine, and more, too, than in Ignatius Loyola [a Spanish knight who was a founder of the Jesuits].12

Recall from above that in Pinto’s analysis of this section he claims that Adams . . .

was mocking the idea of “Holy Ghost authority” and called Christians “dupes” for believing in it. . . . Adams was not speaking in approval of the Holy Ghost, but was rather mocking the idea of it and of the faith of true Christians. . . . Adams did not believe the Holy Ghost was real, and he spoke about it in what can only be called insulting and irreverent terms.13

Is Pinto correct? Was Adams mocking Christians and the Holy Ghost? Absolutely not – which will be irrefutably proved below. But the fact that Pinto believes that Adams is insulting Christians and the Holy Spirit demonstrates not only that he employed Modernism but also the second device of historical malpractice: Minimalism.

Minimalism is an unreasonable insistence on over-simplicity – on using simplistic platitudes to reduce everything to monolithic causes and linear effects. As an example, citizens today are regularly taught that America separated from Great Britain because of “taxation without representation,” yet that issue was only one of twenty-seven grievances listed in the Declaration of Independence – and it was actually one of the lesser complaints. While only one grievance in the Declaration addressed taxation without representation, eleven addressed the abuse of representative powers; seven the abuse of military powers; four the abuse of judicial powers; and two the stirring up of domestic insurrection. Taxation without representation was only grievance number seventeen out of the twenty-seven, listed alongside Great Britain’s suppression of immigration and her interference with our foreign trade. While the taxation issue was given little emphasis in the Declaration, Minimalism causes it to virtually be the only issue covered today, thus giving citizens a skewed view of the American Revolution and what caused it.

Minimalism is what Pinto practices in his analysis of Adams’ letter. Rather than delving into the complex areas of church history that Adams directly references several times in the letter, Pinto just dismisses them out of hand, rashly claiming that Adams was being irreverent.

Six key phrases Adams used in the letter unequivocally prove that he was not mocking the Holy Spirit or Christianity:

  • “monarch to monarch”
  • “the holy oil in the vial at Rheims”
  • “brought down from Heaven by a dove”
  • “that other phial which I have seen in the Tower of London”
  • “king craft”
  • “priest craft”

Each of these phrases is a direct reference to a particular period and a definite incident in church history – a history early set forth and ably expounded by the Rev. John Wise (1652-1725) of Massachusetts, considered by prominent historians as one of the six greatest intellectual leaders responsible for shaping American thinking.14 Wise’s works and sermons were read and widely studied across early America, including by the leading patriots and Founding Fathers. Wise divided the general history of Christianity into three epochs, and all six of Adams’ phrases refer to specific occurrences in one of those periods.

Period I includes the three centuries of Christianity immediately following the life of Christ. According to Wise, this was “the most refined and purest time, both as to faith and manners, that the Christian church has been honored with.”15 Period I is the “Period of Purity,” and Jesus’ followers throughout that time largely did just what He had taught them to do.

Period II spans the next twelve centuries, and according to Wise, it was a period that “openly proclaimed itself to the scandal of the Christian religion.”16 The State took control of the Church, with the State decreeing Christianity to be the official religion of the State and all other religions illegal.17 This was a time of “the secularization of the Church and the depravation of Christianity”18– a time when the State seized and corrupted the Church and its doctrines, wrongly asserting “that one of the chief duties of an imperial ruler was to place his sword at the service of the Church and orthodoxy.”19 Christianity became coercive through brutal civil laws attempting to enforce theological orthodoxy.

This age was characterized by autocratic leaders in both State and Church, with monarchies and theocracies (usually oppressive ones) as the primary forms of governance. The Founders frequently described Period II as a time of “kingcraft” and “priestcraft” – a time when kings and priests joined together against the people, using selfish ambition to gain personal wealth and power.20

Period II is called the “Period of Apostasy” or “Period of Corruption,” and during this time, the Church was no longer a collection of individuals joined together in a voluntary association; instead it became a civil hierarchy overseeing a massive organization and numerous facilities. The individual follower of Christ was no longer of consequence; the common man was forbidden access to the Scriptures and education; tyrannical leaders became the pinnacle of consideration. The emphasis shifted from the personal to the structural, from the individual to the institutional – an anti-Biblical paradigm that prevailed for the next twelve centuries. Nearly all the negative incidents in world history associated with Christianity (e.g., the Inquisition, wholesale murder of Jews, tortures, etc.) are almost exclusively from this period of Christian corruption.

Period III, according to Wise, is that which “began a glorious reformation.” Wise explains: “Many famous persons, memorable in ecclesiastical history, being moved by the Spirit of God and according to Holy Writ, led the way in the face of all danger . . . for the good of Christendom.”21 Early seeds of this change began with the efforts of numerous Christian leaders, including John Wycliffe (1320-1384), called the “Morning Star of the Reformation.” Nearly two dozen other Christian leaders also worked to spread Bible teachings across their respective countries, including Englishmen such as Thomas Cranmer, William Tyndale, John Rogers, and Miles Coverdale; Czechs such as John Huss and Jerome of Prague; Germans Martin Luther, Thomas Münzer, Andreas Carlstadt, and Kaspar von Schwenkfeld; Swiss Ulrich Zwingli; Frenchmen William Farel and John Calvin; Scotsmen John Knox and George Wishart; Dutchmen Jacobus Arminius, Desiderius Erasmus, and Menno Simons; and others.

This third era, called the “Period of Reformation,” emphasized a return to the Bible as the guidebook for all aspects of life and living. It therefore rekindled many of Christianity’s original teachings, including the Priesthood of the Believer (emphasizing that the individual had direct access to God without need of assistance from any official in Church or State) and Justification by Faith (emphasizing the importance of personal faith and an individual’s personal relationship with the Savior). The renewed Period III Biblical emphasis on the individual altered the way that both Church and State were viewed, thus resulting in new demands and expectations being placed upon each. Self-government and freedom of conscience were advocated for both institutions.

But such Bible teachings were not embraced by all, for they threatened the previously uncontested power of tyrants. Consequently, ruthless leaders in both State and Church initiated bloody purges, utilizing the most cruel tortures and barbaric persecutions to suppress the followers of the renewed Biblical teachings. For example, French leaders conducted the famous St. Bartholomew’s Day Massacre of September 17, 1585, eventually killing 110,000 French Reformation followers (i.e., Huguenots). Some 400,000 others fled France to avoid death and persecution, with many coming to America, especially South Carolina and New York.

Similarly, English leaders such as King Henry VIII attempted to suppress the Reformation’s individualistic teachings by public executions and burnings at the stake; and Edward VI, Mary, Elizabeth I, and subsequent monarchs continued those efforts. In fact, King James I even concocted two revolutionary new government-church “doctrines” to help him suppress the growing influence of Reformation teachings in England: the Divine Right of Kings, and Complete Submission and Non-Resistance to Authority.

Not surprisingly, Reformation followers (often known as “Dissenters” for opposing, or dissenting against, the autocratic and tyrannical practices of both State and Church) openly opposed James’ “irrational and unscriptural doctrines,”22 thus prompting him to level additional brutal persecutions against them, including mutilation, hanging, and disemboweling. The Pilgrims came to Massachusetts in 1620 to escape the hounding persecution of King James, and a decade later, 20,000 Puritans also fled England after many received life sentences (or had their noses slit, ears cut off, or a brand placed on their foreheads) for adhering to Reformation teachings.

Despite the brutal worldwide persecution, the Reformation eventually prevailed, resulting in massive changes in both State and Church, finally bringing to an end the corrupt practices of Period II Christianity. The impact of Reformation Christianity upon nations during this period was almost exclusively positive, especially in America, where Reformation teachings took root and grew more quickly than in the rest of the world, having been planted in virgin soil completely uncontaminated by the apostasy of the previous twelve centuries.

American Founding Fathers and leaders (including John Adams) made a clear distinction between America’s Period III Christianity and Europe’s Period II Christianity. For example, Noah Webster emphatically declared:

The ecclesiastical establishments of Europe which serve to support tyrannical governments are not the Christian religion, but abuses and corruptions of it.23

Daniel Webster agreed, rejoicing that American Christianity was . . .

Christianity to which the sword and the fagot [bundles of wood for burning individuals at the stake] are unknown – general tolerant Christianity is the law of the land!24

Other Founding Fathers made similar distinctions, including John Jay (the original Chief Justice of the U. S. Supreme Court and a co-author of the Federalist Papers), who declared that the Period III Christianity practiced in America was “wise and virtuous,”25 and John Quincy Adams described it as “civilized”26– terms certainly not associated with Period II Christianity.

Significantly, the six phrases identified above from Adams’ letter all refer to specific Period II perversions of orthodox Biblical teachings regarding the Holy Spirit; but Pinto, in his practice of Modernism and Minimalism, ignored all of Adams’ references to this. Consider what Pinto missed by disregarding Adams’ first three aforementioned phrases: “monarch to monarch,” “the holy oil in the vial at Rheims,” and “brought down from Heaven by a dove.”

In 496 AD in the city of Reims, Clovis was converted to Christianity and anointed King of France. Four centuries later, the Archbishop of Reims, attempting to convince the people that kings were the sovereign choice of God to rule the nation, claimed that when Clovis was about to be made king, the anointing oil could not be found. Perplexed as to what to do, the Archbishop claimed that God Himself miraculously sent from Heaven a dove (which church leaders believed to be the Holy Spirit) that carried down to earth a vial of special anointing oil.

This oil was kept in the Cathedral of Reims, and over the next millennia was used to anoint every French king (except one). Whenever the oil was moved or utilized in a coronation, it was accompanied by fifty guards, led by a high priest adorned in golden garb and jewels – reminiscent of the high priest in the Bible moving the Ark of the Covenant.

French tyrants in Church and State used this so-called “doctrine” that holy oil was carried from Heaven by the Holy Spirit to keep the people subjugated to the deplorable heresy of the Divine Right of Kings – a doctrine hated by every Reformation follower and student of the Bible. Thus Adams’ statement that “the Holy Ghost is transmitted from monarch to monarch by the holy oil in the vial at Rheims which was brought down from Heaven by a dove” is a direct reference to very specific and corrupt church doctrines of Period II.

Given the power that the oil of Reims exercised over the minds of the people, it is not surprising that monarchs in other nations, including England, wanted something similar for their own use. English king Edward II (1284-1327 AD) therefore claimed that the anointing oil he used for his coronation was given by the Virgin Mary directly to St. Thomas of Canterbury, who performed the ceremony. This vial of oil was kept safely sequestered under lock and key, to be used only for anointing new kings. This is what Adams described as “that other phial [vial] which I have seen in the Tower of London.” Adams had been America’s diplomat to France and to England, and he had first-hand knowledge of how their “holy” oil and its accompanying doctrine was used in both countries to subjugate the people under the influence of “kingcraft” and “priestcraft” – two more key phrases that Pinto also disregarded.

Adams despised the claim that either the French and British vials of oil had been brought from Heaven by the Holy Spirit. He believed that this false doctrine had caused incomparable suffering in the world. The French people finally came to the same conclusion, for following the French Revolution, they entered the Cathedral at Reims and broke the vial of oil so that it could never again be used to anoint another French tyrant to rule their nation.

Now having a general grasp of this period of both church and world history to which Adams specifically refers in his letter, reexamine his words with this background in mind.

Adams begins by first establishing the accepted doctrine of the Holy Spirit according to Period III Reformation Christianity, telling Rush:

But my friend there is something very serious in this business. The Holy Ghost carries on the whole Christian system in this Earth. Not a baptism, not a marriage, not a sacrament can be administered but by the Holy Ghost, Who is transmitted from age to age by laying the hands of the bishop on the heads of candidates for the ministry.27

This statement is sound, solid, orthodox Christian doctrine. But Adams then contrasts that positive statement about the Holy Spirit with the perverted doctrine from Period II:

In the same manner, as the Holy Ghost is transmitted from monarch to monarch by the holy oil in the vial at Rheims which was brought down from Heaven by a dove and by that other phial [vial] which I have seen in the Tower of London.28

Notice his use of the very important phrase: “In the same manner, as . . .” That is, having stated the right doctrine of the Holy Ghost, he now looks at the distortion of it – at how it was presented falsely “in the same manner,” but this time not in regards to “candidates for the ministry” (i.e., the Church, which is the proper use), but rather by wrongly teaching that the Holy Ghost is transferred from king to king (i.e., the State, which is not the proper use) by way of the oil brought from Heaven. Concerning this perverted view of the Holy Spirit from Period II, Adams laments:

Although this is all artifice and cunning in the sacred original in the heart, yet they all believe it so sincerely that they would lay down their lives under the ax or the fiery fagot [bundle of wood used for burning individuals at the stake] for it. Alas, the poor weak ignorant dupe, human nature. There is so much king craft, priest craft, gentlemens craft, peoples craft, doctors craft, lawyers craft, merchants craft, tradesmens craft, laborers craft, and Devils craft in the world that it seems a desperate [hopeless] and impractical project to undeceive it.29

Adams clearly is not condemning Christianity or Biblical doctrine regarding the Holy Ghost, but is rather reproaching its twisting during Period II, noting that those who follow the Divine Right of Kings maldoctrine are willing to die for their belief “under the ax or the fiery fagots,” and thus suffer from that “poor weak ignorant dupe, human nature” – that is, human depravity is on full display, and so thoroughly convinced of the truth of this maldoctrine were its followers that it even seemed a waste of time to Adams to try to convince them otherwise.

By the way, many today do not understand the historical use of the term “priestcraft”; it is not a derogatory term used against ministers of the Gospel. As explained by one of the most famous evangelical Christian preachers of the Founding Era, Baptist minister John Leland:

By Priest-Craft, no contempt is designed to be cast upon any of the Lord’s priest’s, from Melchizedeck to Zecharias, nor upon any of the ministers of Christ, either those who have been remarkably endowed with power from on high to work miracles, &c. or those of ordinary endowments, who have been governed by supreme love to the Savior and benevolence to mankind. These, to the world, have been like the stars of night. But by priest-craft is intended the rushing into the sacred work for the sake of ease, wealth, honor, and ecclesiastical dignity. Whether they plead lineal succession or Divine impulse, their course is directed for self-advantage. By good words and fair speeches, they deceive the simple; and [use] solemn threatening of fines, gibbets [the gallows], or the flames of hell to those who do not adhere to their institutes.30

But to Americans such as John Leland and John Adams, the possibility of government officials placing church officials over America (i.e., “kingcraft” and “priestcraft”) was not something of the ancient past – it was still a potential imminent danger to be feared and fiercely repelled. In fact, John Adams repeatedly avowed that one of the principal causes behind the American Revolution had been the possibility of having the king appoint a bishop over America.31

Adams letter to Rush merely reinforces the contempt that he and most Americans had for the autocratic Divine Right of Kings doctrine – a doctrine still believed by many at that time to have been delivered directly from Heaven by the Holy Spirit Himself. Adams saw this as a complete perversion of true Bible teachings regarding the role of the Holy Spirit. He therefore queried of Rush:

Do you wonder that Voltaire and Paine have made proselytes [converts]? Yet there [is] near as much subtlety, craft, and hypocrisy in Voltaire and Paine, and more, too, than in Ignatious Loyola [a Spanish knight who was a founder of the Jesuits].32

That is, given the bad “Christian” teachings that caused so much misery and suffering across Europe, it was not surprising that atheists and anti-religionists such as Voltaire and Paine had such a strong following. It remains an unfortunate fact to this day that non-Biblical Christianity and non-Biblical Christians still drive people away from the Christian faith rather than to it. As affirmed by the Apostle Paul in Romans 2:24, “God’s name is blasphemed among the Gentiles because of you” – that is, it is God’s people who often give God a bad name among non-believers. (The prophet Nathan stated the same message in 2 Samuel 12:24 when he said to David, “By this deed, you have given great occasion to the enemies of the Lord to blaspheme.”)

The final evidence that Adams was not being disrespectful to the Holy Ghost or Christians in his letter is seen in his closing statement to Rush that:
Your prophecy, my dear friend, has not become history as yet.33

This is a very respectful reference to the dream Rush believed that God had given him. There is nothing derogatory or scornful in Adams’ reference to “prophecy” – a direct and positive product of the Holy Spirit (2 Peter 1:21).

Chris Pinto, in his analysis of Adams letter, has managed to ignore more than a millennia of church and world history in his unreasonable attempt to brand John Adams a heretic and blasphemer of the Holy Spirit. And adding insult to his malpractice injury, he also ignored more than thirty volumes of Adams’ published writings, containing hundreds of positive letters and repeated favorable references to religion and Christianity. Thus, Pinto’s claim about Adams’ irreligion is directly refuted not only by the context of the letter itself but also by the powerful evidence of the lifelong proven faith and character of John Adams.

In fact, in the very next letter Adams wrote Rush following letter that Pinto attacks, Adams vigorously defended Christianity against the attack made upon it by Thomas Paine, telling Rush:

He [Thomas Paine] understood neither government nor religion. . . . His billingsgate [vile and vulgar attack] . . . will never discredit Christianity, which will hold its ground in some degree as long as human nature shall have anything moral or intellectual left in it. The Christian religion. . . . will last as long as the world. Neither savage nor civilized man without a revelation could ever have discovered or invented it. Ask me not, then, whether I am a Catholic or Protestant, Calvinist or Arminian. As far as they are Christians, I wish to be a fellow-disciple with them all.34

This letter certainly does not reflect either the tone or the attitude of an heretic who would attack and blaspheme the Holy Spirit. Consider some of the scores of other quotes by John Adams, and contrast them with the anti-religious image that Pinto wrongly attempts to draw of Adams:

Suppose a nation in some distant region should take the Bible for their only law book and every member should regulate his conduct by the precepts there exhibited. . . . What a Eutopia – what a Paradise would this region be!35 1756
I sat next to John Adams in Congress, and upon my whispering to him and asking him if he thought we should succeed in our struggle with Great Britain, he answered me, “Yes – if we fear God and repent of our sins.” This anecdote will, I hope, teach my boys that it is not necessary to disbelieve Christianity or to renounce morality in order to arrive at the highest political usefulness or fame.36 1777, Benjamin Rush, Reporting His Conversation with Adams

The idea of infidelity [a disbelief in the inspiration of the Scriptures or the Divine origin of Christianity37] cannot be treated with too much resentment or too much horror. The man who can think of it with patience is a traitor in his heart and ought to be execrated [denounced] as one who adds the deepest hypocrisy to the blackest treason.38 1778

[All persons elected must] make and subscribe the following declaration, viz. “I do declare that I believe the Christian religion and have firm persuasion of its truth.”39 1780, Constitution of Massachusetts (Adams wan an Author of this Clause)

On motion of the Hon. Mr. [John] Adams, Voted, That the Convention will attend morning prayers daily, and that the gentlemen of the clergy of every denomination be requested to officiate in turn.40 1788, Massachusetts Convention to Ratify the U. S. Constitution

The Christian religion is, above all the religions that ever prevailed or existed in ancient or modern times, the religion of wisdom, virtue, equity and humanity, let the blackguard [scoundrel, rogue] Paine say what he will.41 1796

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. . . . I have therefore thought fit to recommend . . . a day of solemn humiliation, fasting, and prayer that the citizens of these States . . . offer their devout addresses to the Father of Mercies.42 1798

[W]e have no government armed with power capable of contending with human passions unbridled by morality and religion. . . . Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.43 1798

The Bible contains the most profound philosophy, the most perfect morality, and the most refined policy that ever was conceived upon earth. . . .The curses against fornication and adultery, and the prohibition of every wanton glance or libidinous ogle at a woman, I believe to be the only system that ever did or ever will preserve a republic in the world. . . . I say then that national morality never was and never can be preserved without the utmost purity and chastity in women; and without national morality a republican government cannot be maintained.44 1807

I think there is nothing upon this earth more sublime and affecting than the idea of a great nation all on their knees at once before their God, acknowledging their faults and imploring His blessing and protection.45 1809

[I]t is notorious enough that I have been a church-going animal for seventy-six years from the cradle.46 1811
The general principles on which the fathers achieved independence were . . . . the general principles of Christianity. . . . I will avow that I then believed (and now believe) that those general principles of Christianity are as eternal and immutable as the existence and attributes of God.47 1813

I have examined all [religions], . . . and the result is that the Bible is the best book in the world.48 1813

Without religion, this world would be something not fit to be mentioned in polite company: I mean hell.49 1817

There are numerous similar quotes by Adams. This certainly is not the profile of an individual who would blaspheme the Holy Spirit, Christianity, or religion.

One other point that illustrates the absurd results which occur under Modernism is John Adams’ request that Rush burn the letter after he reads it:

This letter is so much in the tone of my friend the Abbe Raynal [a French writer] and the grumblers of the last age, that I pray you to burn it.50

Critics also point to this phrase as yet another proof that Adams was blaspheming Christians – that he did not want his true sacrilegious opinions to be known, so he asked Rush to burn the letter. But just as Pinto apparently had no idea what Adams meant when he referenced the oil at Reims or in the Tower of London, apparently critics did not know that a request to burn letters was a common practice in that era (especially for former presidents), regardless of the topic covered in the letter.

For example, after the death of George Washington in 1799, Martha burned all of the letters that had passed between them (only three remain today).51 George also asked friends to burn letters he sent them.52

It was the same with Thomas Jefferson. Even with individuals whom he completely trusted, he would often ask his friends to return the letter after they read it,53 or else burn, destroy, or keep its contents private.54

James Madison also destroyed much of his correspondence, and Dolly Madison did the same with hers. In fact, in much of her correspondence that did survive, she often asked her recipients to burn her letter after reading it.55 Even individuals who wrote to Madison asked that he burn their letter.56

John Adams had the same practice.57

Pinto’s preposterous analysis of Adams’ letter is based on the flawed practices of Modernism and Minimalism. Unfortunately, he repeats these same practices throughout his other videos, frequently taking deep multi-faceted issues, failing to recognize or acknowledge crucial references to historical events or practices, and presenting an especially negative view of history. It is for this reason that Pinto is also a Deconstructionist.

Deconstructionism (another of the five malpractices in the modern study of history) is an approach that “tends to deemphasize or even efface the subject” – that is, to malign or smear the subject by posing “a continuous critique” to “lay low what was once high.”58 It is a steady flow of belittling and malicious portrayals of traditional heroes, beliefs, values, and institutions. Deconstructionists happily point out everything that can possibly be portrayed as a flaw, even if they have to distort information to do it; yet they remain ominously silent about the multitude of reasons to be proud of America, her many heroes, and her many successes. As a result of the work of Deconstructionists, most Americans today can recite more of what’s wrong with America and the Founding Fathers than what’s right.

It is time for Americans, and especially Christians, to become better informed about America’s remarkable moral, religious, and constitutional foundations and to reject the efforts of Deconstructionists who attempt to undermine so many positive aspects of America’s extraordinary heritage – a heritage that has provided unprecedented blessings, and a heritage for which we should be humbly grateful to Almighty God.


Endnotes

1 John Adams letter to Dr. Benjamin Rush on December 21, 1809, from an original in WallBuilders’ Collection.

2 See, for example, a series of podcasts “The Hidden Faith of the Founding Fathers,” Waking Jonah, accessed June 13, 2011.

3 Chris Pinto, “David Barton Approves of Sharia Law in America and Misleads Jon Stewart?,” Worldview Times, April 10, 2011.

4 Chris Pinto, “David Barton Approves of Sharia Law in America and Misleads Jon Stewart?,” Worldview Times, April 10, 2011.

5 Of the 27, 14 women and 5 men were tried, found guilty and hung; 1 man was tortured to death by crushing because he refused to cooperate with the court and answer their questions. To persuade him to talk they took him to a field and put a board on him with rocks, they increased the number of rocks until he would cooperate but he continued to refuse and was crushed to death. He was therefore never convicted but he is considered the 20th victim as he was on trial for being a wizard. And 7 individuals died in prison awaiting trial; one was a baby in prison with her mother, who was awaiting trial as a witch. Salem Witch Museum, January 13, 2011, per the museum’s Department of Education.

6 William Warren Sweet, The Story of Religion in America (New York: Harper & Brothers, 1950), 61.

7 Charles B. Galloway, Christianity and the American Commonwealth (Nashville: Publishing House Methodist Episcopal Church, 1898), 110.

8 Galloway, Christianity and American (1898), 110.

9 Dictionary of American Biography, s.v. “Mather, Increase” and “Brattle, Thomas.” See also “The Salem Witch Trials: Reason Returns,” Court TV: Crime Library, accessed February 3, 2011.

10 Sweet, Story of Religion (1950), 62.

11 Galloway, Christianity and American (1898), 90.

12 John Adams letter to Dr. Benjamin Rush on December 21, 1809, from an original in WallBuilders’ Collection.

13 Chris Pinto, “David Barton Approves of Sharia Law in America and Misleads Jon Stewart?,” Worldview Times, April 10, 2011.

14 Clinton Rossiter, Seedtime of the Republic: Origin of the American Tradition of Political Liberty (New York: Harcourt, Brace & Co., 1953),  2.

15 John Wise, A Vindication of the Government of New-England Churches (Boston: John Boyles, 1772), 3.

16 Wise, Vindication of the Government (1772), 5.

17 “Medieval Sourcebook: Banning of Other Religions, Theodosian Code XVI.1.2,” Fordham University.

18 Samuel Smith Harris, The Relation of Christianity to Civil Society (New York: Thomas Whittaker, 1883), 62.

19 Joseph Blötzer, transcribed by Matt Dean, “Inquisition,” The Catholic Encyclopedia (New York: Robert Appleton Company. Nihil Obstat, October 1, 1910), VIII, Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

20 Noah Webster, An American Dictionary of the English Language (New Haven, 1828), s.v., “kingcraft” and “priestcraft.”

21 Wise, Vindication of the Government (1772), 6.

22 J. M. Mathews, The Bible and Civil Government, in a Course of Lectures (New York: Robert Carter & Brothers, 1851), 231.

23 Noah Webster, History of the United States (New Haven: Durrie & Peck, 1832), 339.

24 Daniel Webster, Mr. Webster’s Speech in Defense of the Christian Ministry and In favor of the Religious Instruction of the Young. Delivered in the Supreme Court of the United States, February 10, 1844, in the Case of Stephen Girard’s Will (Washington: Gales and Seaton, 1844), 52.

25 John Jay, “Charge to the Grand Jury of Ulster County,” September 9,1777, William Jay, The Life of John Jay (New York:J. &J. Harper, 1833), 80.

26 John Quincy Adams, An Oration Delivered Before the Inhabitants of the Town of Newburyport at Their Request on the Sixty-First Anniversary of the Declaration of Independence (Newburyport: Charles Whipple, 1837), 17.

27 John Adams letter to Dr. Benjamin Rush on December 21, 1809, from an original in WallBuilders’ Collection.

28 John Adams letter to Dr. Benjamin Rush on December 21, 1809, from an original in WallBuilders’ Collection.

29 John Adams letter to Dr. Benjamin Rush on December 21, 1809, from an original in WallBuilders’ Collection.

30 John Leland, The Writings of the Late Elder John Leland, Including Some Events in His Life (New York: G. W. Wood, 1845), 484.

31 John Adams to Dr. Jedediah Morse, December 2, 1815, The Works of John Adams, Second President of the United States, ed. Charles Francis Adams (Boston: Little, Brown and Company, 1856), X:185. See also letter from John Adams to Jonathan Mason, August 31, 1820, National Archives.

32 John Adams letter to Dr. Benjamin Rush on December 21, 1809, from an original in WallBuilders’ Collection.

33 John Adams letter to Dr. Benjamin Rush on December 21, 1809, from an original in WallBuilders’ Collection.

34 Adams to Benjamin Rush, January 21,1810, Works of John Adams, ed. Adams (1854), IX:626- 267.

35 Adams, diary entry for February 22, 1756, Works of John Adams, ed. Adams (1850), II:6-7.

36 Benjamin Rush to John Adams on February 24, 1790, Letters of Benjamin Rush, ed. L. H. Butterfield (NJ: American Philosophical Society, 1951), I:534.

37 Noah Webster, An American Dictionary of the English Language (1828), s.v. “infidelity.”

38 John Adams to James Warren, August 4, 1778, Papers of John Adams, ed. Robert J. Taylor (Cambridge: The Belknap Press, 1983), 6:348.

39 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), 44, Chapter VI, Article I.

40 The Debates in the Several Conventions, on the Adoption of the Federal Constitution, ed. Jonathan Elliot (Washington: Printed for the Editor, 1836), II:2, Massachusetts Convention, January 9, 1788.

41 John Adams diary entry for July 26, 1796, Works of John Adams, ed. Adams (1856), III:421.

42 Adams, “Proclamation for a National Fast on March 23, 1798,” Works of John Adams, ed. Adams (1854), IX:169.

43 Adams to the Officers of the First Brigade of the Third Division of the Militia of Massachusetts, October 11, 1798, Works of John Adams, ed. Adams (1854), IX:229.

44 John Adams to Benjamin Rush, February 2, 1807, Old Family Letters, ed. Alexander Biddle (Philadelphia: J. B. Lippincott Company, 1892), 127-128.

45 John Adams, Works of John Adams, ed. Adams (1854), IX:291, originally published in the Boston Patriot, 1809, Letter XIII.

46 Adams to Benjamin Rush, August 28, 1811, Works of John Adams, ed. Adams, editor (1854), IX:637.

47 John Adams to Thomas Jefferson, June 28, 1813, The Writings of Thomas Jefferson, ed. Andrew A. Lipscomb (Washington, D. C.: The Thomas Jefferson Memorial Association, 1904), XIII:293.

48 John Adams to Thomas Jefferson, December 25, 1813, Works of John Adams, ed. Adams (1856), X:85.

49 Adams to Thomas Jefferson, April 19, 1817, Works of John Adams, ed. Adams (1856), X:254.

50 John Adams letter to Dr. Benjamin Rush on December 21, 1809, from an original in WallBuilders’ Collection.

51 “Slide Four—A Family Man: A Letter to Martha,” The University of Virginia, accessed June 6, 2011.

52 See, for example, George Washington to Arthur Young, December 12, 1793, Letters from His Excellency General Washington to Arthur Young (London: B. McMillan, 1801), 159; George Washington to Clement Biddle, July 20, 1790, The Writings of George Washington, ed. Worthington Chauncey Ford (New York: G. P. Putnam’s Sons, 1891), XI:490; George Washington to George William Fairfax, June 25, 1786, The Writings of George Washington, ed. Jared Sparks (Boston: Russell, Odiorne, and Metcalf, and Hilliard, Gray, and Co., 1835), IX:175.

53 Thomas Jefferson to John Adams, August 22, 1813, Memoir, Correspondence, and Miscellanies, ed. Thomas Jefferson Randolph (Charlottesville: F. Carr, and Co., 1829), IV:206; Jefferson to F. A. Van Der Kemp, April 25, 1816, Writings of Jefferson, ed. Lipscomb (1903), XV:1.

54 See, for example, Thomas Jefferson, The Works of Thomas Jefferson, ed. Paul Leicester Ford (New York: G. P. Putnam’s Sons, 1905), IX:459, note. See also Jefferson to William Short, April 13, 1820, Memoir, ed. Randolph (1830), IV:320; Benjamin Rush to Thomas Jefferson, May 5, 1803, Letters, ed. Butterfield (1951), II:863-864; Thomas Jefferson to James Madison, May 11, 1785, The Works of Thomas Jefferson, ed. Paul Leicester Ford (New York: G. P. Putnam’s Sons, 1904), IV:413; Jefferson to Elbridge Gerry, January 26, 1799, Works of Jefferson, ed. Ford (1905), IX; Jefferson to Horatio Gates Spafford, January 10, 1816, Works of Jefferson, ed. Ford (1905), Vol. XI; Jefferson to James Cheetham, January 17, 1802, Works of Jefferson, ed. Ford (1905), IX.

55 “James Madison’s Nieces and Nephews,” University of Virginia Press, accessed June 8, 2011.

56 See, for example, James Madison to Joseph C. Cabell, September 7, 1829, The Writings of James Madison, ed. Gaillard Hunt (New York: G.P. Putnam’s Sons, 1900), IX.

57 See, for example, John Adams to John Tudor, July 23, 1774, Works of John Adams, ed. Adams (856), IX.

58 Jack M. Balkin, “Tradition, Betrayal, and the Politics of Deconstruction – Part II,” Yale University, 1998.

Tea Parties- Same Song, Second Verse

History of Tea Parties

America’s first Tea Party in 1773 was not an act of wanton lawlessness but rather a deliberate protest against heavy-handed government and excessive taxation.1 Its leaders took great care to ensure that nothing but tea was thrown overboard – no other items were damaged. The “Indians” even swept the decks of the ships before they left.2

Tea Parties occurred not only in Boston but also in numerous other locales.3 And those who participated were just ordinary citizens expressing their frustration over a government that had refused to listen to them for almost a decade. Their reasonable requests had fallen on deaf ears. Of course, the out-of-touch British claimed that the Tea Parties were lawless and violent,4 but such was not the case.

Tea Party Today

Interestingly, in many ways, today’s Tea Parties parallel those of long ago. But rather than protesting a tax on tea, today they are protesting dozens of taxes represented by what they call the Porkulus/Generational Theft Act of 2009 (officially called the “American Economic Recovery and Reinvestment Act”). For Tea Party members (and for most Americans), that act and the way it was passed epitomizes a broken system whose arrogant leaders often scorn the concerns of the citizens they purport to represent.

Tea Party folks agree with the economic logic of our Founders.

  • “To contract new debts is not the way to pay off old ones.”5 “Avoid occasions of expense…and avoid likewise the accumulation of debt not only by shunning occasions of expense but by vigorous exertions…to discharge the debts.”6 GEORGE WASHINGTON
  • “Nothing can more [affect] national credit and prosperity than a constant and systematic attention to…extinguish the present debt and to avoid as much as possible the incurring of any new debt.”7 ALEXANDER HAMILTON
  • “The maxim of buying nothing but what we have money in our pockets to pay for lays the broadest foundation for happiness.”8 “The principle of spending money to be paid by posterity, under the name of funding, is but swindling futurity on a large scale.”9 THOMAS JEFFERSON

These are not radical positions – nor are the others set forth in the Tea Party platform – that Congress should: (1) provide the constitutional basis for the bills it passes; (2) reduce intrusive government regulations; (3) balance the budget; (4) limit the increase of government spending to the rate of population growth; (5) and eliminate earmarks unless approved by 2/3rds of Congress.10 Are these positions dangerous or extreme? Certainly not. In fact, polling shows that Americans support these Tea Party goals by a margin of two-to-one.11

Citizens are angry about the current direction of government. As John Zubly, a member of the Continental Congress in 1775, reminded the British: “My Lord, the Americans are no idiots, and they appear determined not to be slaves. Oppression will make wise men mad.12 But does that anger automatically equate to violence? Of course not. It does equate to action, however; but instead of throwing tea overboard, modern Tea Parties are throwing out-of-touch politicians from both parties overboard.

The Tea Parties represent much of what is right in America – citizens reacquainting themselves with the Constitution and holding their elected officials accountable to its standards. Two centuries ago, Daniel Webster could have been talking to today’s Tea Party rallies when he said: “Hold on, my friends, to the Constitution and to the Republic for which it stands. Miracles do not cluster and what has happened once in 6,000 years may not happen again. Hold on to the Constitution!13


Endnotes

1 George Bancroft, History of the United States of America (New York: D. Appleton and Company, 1888), III:443-447.

2 Bancroft, History (1888), III:456-457; “Facts You May Not Know about the Tea Party,” Boston Tea Party Historical Society (accessed on July 21, 2010).

3 Bancroft, History (1888), III:457 (Philadelphia, NY, SC).

4 Bancroft, History (1888), III:460.

5 George Washington, The Writings of George Washington, ed. John C. Fitzpatrick (Washington, D.C.: United States Government Printing Office, 1940), 37:177, letter to James Welch, April 7, 1799.

6 Washington, Writings, ed. Fitzpatrick (1939), 35:230, Farewell Address, September 19, 1796.

7 Alexander Hamilton, The Papers of Alexander Hamilton, ed. Harold C. Syrett (New York: Columbia University Press, 1966), XI:140-141.

8 Thomas Jefferson, Writings of Thomas Jefferson, ed. Andrew A. Lipscomb (Washington, D.C.: The Thomas Jefferson Memorial Association, 1904), VI:188, letter to Mr. Skipwith, July 28, 1787.

9 Jefferson, Writings, ed. Lipscomb (1904), XV:23, letter to John Taylor, May 28, 1816.

10 “Contract From America,” TeaParty365.com, April 10, 2010.

11 See, for example, “Tea Party 48%, Obama 44%,” Rasmussen Reports, April 5, 2010 (at: https://www.rasmussenreports.com/public_content/politics/general_politics/april_2010/tea_party_48_obama_44); “Most Say Tea Party Has Better Understanding of Issues than Congress,” Rasmussen Reports, March 28, 2010 (at: https://www.rasmussenreports.com/public_content/politics/general_politics/march_2010/most_say_tea_party_has_better_understanding_of_issues_than_congress).

12 William B. Sprague, Annals of the American Pulpit; or Commemorative Notices of Distinguished American Clergymen or Various Denominations (New York: Robert Carter & Brothers, 1858), 3:221.

13 Congressional Record: Proceedings and Debates of the 108th Congress, Second Session (Washington, D.C.: United States Government Printing Office, 2004), 150:17247, Representative Franks quoting Daniel Webster, July 22, 2004.

Calling Muslims to the Capitol?

 

As nations such as Canada, Great Britain, the Netherlands (and many others in Europe) have become more secular, they have demonstrated a willingness to embrace virtually anything – anything except their traditional Christian foundations. In fact, they now regularly repudiate those foundations, promoting abortion, legalizing homosexual marriage, and changing their traditional legal codes. And accepting the falsehood that all beliefs are equal and that truth is relative, they have even been willing to incorporate Islamic Sharia law into their legal codes in order to protect the special practices of some Muslims living among them. This has energized many Muslims in those countries and they are displaying a new boldness that is vocal, visible, and demonstrably assertive.

Each year, nearly 5,000 Muslim “honor killings” occur across the world (a practice whereby parents kill children who allegedly bring “dishonor” on Islam by dating non-Muslims, wearing western garb, converting to another religion, etc.).

Dozens of those murders are committed in Europe, but in many of these formerly Christian nations, those who commit the “honor killings” (i.e., the murder of their own children) often go unpunished since the death of their child was “required” by Islamic law (now included in the legal law of the land). Additionally, many public personalities across Europe who criticized Islam have been murdered, causing Parliaments in the Netherlands and other European countries to forbid criticism of Islam in an effort to prevent further murders. These nations, having given up precious ground, are now having difficulty retaking it.

Historically, on this continent Christian America adopted an open free-market approach to all religions from the beginning. American Christians then (and now) were not fearful of other religions. They were confident that Christianity would prevail on its own merits and they therefore followed the Biblical precedent set forth in both the Old and New Testaments of simply presenting God’s word in a straightforward manner, expecting that the Holy Spirit will confirm His word in the hearts of hearers. Christians believe that on a level playing field, Christianity will always prevail through the voluntary choice of the people.

As a result, Christian America welcomed all religions, with Muslims arriving here by 1619, Jews establishing their first synagogue in 1654, and Buddhists, Hindus, and others also being present from the early days. Significantly, only America extended (and continues to extend) a free-market religious tolerance to others while still preserving the core societal values of our Christian heritage. But the culture has begun to shift. The level playing field is being eroded. As in Europe, Christianity is being knocked down and Islam elevated.

For example, a federal court of appeals ruled that public schools in nine western states can require a three week indoctrination to the Islamic faith
in which all junior high students must pretend they are Muslims and offer prayers to Allah (students are further encouraged to take Islamic names, call each other by those names, wear Islamic garb, participate in Jihad games, and read the Koran during those three weeks). Yet that very court also ruled that it was unconstitutional for those same students to voluntarily mention “under God” in the Pledge of Allegiance. Likewise, a federal court on the east coast ruled that public schools may display Islamic holiday symbols but not Christian ones. And the University of Michigan recently spent $25,000 of taxpayer money to install foot-washing facilities to accommodate the religious practices of Muslim students but made no similar expenditure on behalf of students from any other religion.

As a result of such actions, many Muslims are exercising a new boldness in America. In fact, Muslim “honor killings” have now arrived in the United States (most recently in Texas); and just a few weeks ago, direct action was taken to prevent the honor-killing of a 17-year old Muslim girl in Ohio who converted to Christianity and, in fear of her life, fled from her parents to Florida.

American Muslims have also enjoyed the direct support of President Obama. In April of 2010, he traveled to Egypt where he told the Muslim world that America no longer considers itself a Christian nation. He later traveled to Turkey and announced that America was one of the largest Muslim nations in the world (despite the fact that 78% of Americans claim to be Christians but only 1% claim to be Muslims). Then in May 2010, President Obama refused to invite Christian and Jewish leaders to the White House to participate in the National Day of Prayer (as former presidents have done), but in September, he did invite Muslim leaders to the White House for a special Muslim Ramadan celebration to commemorate Allah delivering the Koran to his prophet Mohammed.

Heartened by this new encouragement, Muslim leaders called 50,000 observant Muslims to come to the Capitol on Friday, September 25, 2010 for a day of Jummah (Friday congregational prayer). The sponsors promised that from 4 a.m. to 7 p.m., “the Athan [the call given five times each day for Muslims to participate in mandatory prayer] would be chanted on Capitol Hill, echoing off of the Lincoln Memorial, the Washington Monument and other great edifices that surround Capitol Hill.” The goal of this event was that “the peace, beauty and solidarity of Islam will shine through America’s capitol.” In fact, the website for this unprecedented event proudly and unabashedly declared, “Our Time Has Come!”

As Bible-believing people, let’s pray – and please encourage others to participate with you, that America’s heart will turn back to God. We know that our contest is with spiritual forces (Ephesians 6:12), and we firmly believe that He Who is within us is greater than any other god or force (1 John 4:4), so I encourage you to fill America with prayer to the True God this coming Friday.

God Bless!

David Barton

P. S. This call for Christians to pray this Friday is not a prayer “competition” between Christianity and Islam, nor is it a spiritual Christian “jihad” or “holy war” (what an oxymoronic term – a holy war!). After all, in I Kings 18, Elijah encouraged the prophets of the god Baal to take more time in their praying; he didn’t object to their prayers, he just wanted to make sure that he was able to make his own prayers to the True God. This Friday offers a similar opportunity for those who fear God and believe His Scriptures to offer up their own prayers to Him.

The American Revolution: Was it an Act of Biblical Rebellion?

Was the American Revolution an act of rebellion against God and the Bible? Many today claim that it was. For example, John McArthur (Pastor of Grace Community Church and host of the national radio program “Grace to You”) asserts:

People have mistakenly linked democracy and political freedom to Christianity. That’s why many contemporary evangelicals believe the American Revolution was completely justified, both politically and scripturally. They follow the arguments of the Declaration of Independence, which declares that life, liberty, and the pursuit of happiness are Divinely endowed rights. . . . But such a position is contrary to the clear teachings and commands of Romans 13:1-7. So the United States was actually born out of a violation of New Testament principles, and any blessings God has bestowed on America have come in spite of that disobedience by the Founding Fathers.1

Oklahoma church leader Albert Soto similarly claims:

The Colonists’ act of rebellion flies in the face of [Romans 13:1,2]. Did they overlook this verse? No, these were not men ignorant of Scripture. In fact, they used Scripture to support their cause in the most devious of ways. The deception that prevailed during this period of history was immense. God and Scripture was the vehicle of mobilization that unified the cause, gave it credence, and allowed the Deist leaders at the top to move the masses toward rebellion. Scripture was the Forefathers’ most useful tool of propaganda.2

Others hold the same position.3 In fact, Dr. Daryl Cornett of Mid-America Theological Seminary maintains that the American Revolution occurred because . . .

Deistic and Unitarian tendencies in regards to religion. . . . were of such strength that even orthodox Christians were swept up into rebellion against their governing authorities. . . . Those Christians who supported physical resistance against the tyranny of Britain generally turned to Enlightenment rhetoric for validation, propped up by poor exegesis and application of the Bible.

While such charges certainly reflect the personal views of these critics, they definitely do not accurately reflect the extended theological debates that occurred at the time of the American Revolution. In fact, contrary to Dr. Cornett’s claim that the Founding Fathers “turned to Enlightenment rhetoric for validation” of the American Revolution, the topic of civil disobedience and resistance to governing authorities had been a subject of serious theological inquiries for centuries before the Enlightenment. This was especially true during the Reformation, when the subject was directly addressed by theologians such as Frenchman John Calvin,4 German Martin Luther,5 Swiss Reformation leader Huldreich Zwingli,6 and numerous others.7

It was not strange that such Biblical discussions should have arisen in that period, for many tyrannical civil leaders who felt personally threatened by Biblical Reformation teachings attempted to suppress the spread of those teachings through bloody purges, brutal tortures, and barbaric persecutions – such as when French leaders conducted the famous St. Bartholomew’s Day Massacre in 1572, resulting in 110,000 Reformation followers being killed, or when Henry VIII (1491-1547) similarly utilized public executions and burnings at the stake (a practice continued by Edward VI, Mary, Elizabeth I, and subsequent monarchs). In fact, those civil leaders even deliberately enacted laws specifically prohibiting Reformation adherents from practicing their Scriptural beliefs.

Facing such civil opposition, Reformation leaders turned to the Bible and found much guidance on the subject of civil disobedience and resistance to tyrannical civil authority. In fact, numerous famous heroes of the Bible – including many of those listed in the “Faith Hall of Fame” in Hebrews 11 as well as in other passages – were accorded their special position of honor because they committed civil disobedience (e.g., Daniel, the Three Hebrew Children, the Hebrew midwives, Rahab, Moses, etc.; and the Apostles in Acts 4-5 also declared their willingness to be civilly disobedient against tyrannical commands of civil and religious rulers).

Some of the important theological works on the subject of civil disobedience and resistance published during that time included the 1556 Short Treatise of Politic Power and of the True Obedience which Subjects Owe to Kings and Other Civil Governors by Bishop John Poynet (1516-1566), and the 1579 Vindiciae Contra Tyrannos (A Defense Of Liberty Against Tyrants), published by French Reformation theologian Philippe Duplessis-Mornay (1549-1623) and French Reformation leader Hubert Languet (1518-1581) in response to the horrific St. Bartholomew Day Massacre. Both works undertook an in-depth Biblical examination of how God’s people throughout the Scriptures had responded to civil rulers, including both good and bad rulers. Those theological discussions continued in England during the brutal reign of Henry VIII (1491-1547), the repressive abuses of James I (1566-1625), and the ruthless rule of the Tudor monarchs, including that of Bloody Mary (1516-1558).

In fact, James I, in addition to using brutal persecutions and murders to help combat the theological teachings and writings leveled against him, even ordered Church leaders (recall that James I was the official head of the English Church) to concoct two new “church” doctrines: (1) the Divine Right of Kings (that kings stand in the place of God, representing Him to the people), and (2) Complete Submission and Non-Resistance to Authority (that because kings have an allegedly Divine position, they are not to be resisted – ever, for any reason). Not surprisingly, Reformation followers openly opposed James’ “irrational and unscriptural doctrines,”8 thus prompting him to level even harsher persecutions against them, including mutilation, hanging, and disemboweling.

In 1644, at a time of unlimited monarchies wherein the king was the absolute law, Scottish theologian Samuel Rutherford penned the important theological work Lex Rex, demonstrating that the law is king rather than vice versa. For asserting that Biblical position, Rutherford was eventually charged by British monarchy with high treason but died before he could be tried. Not surprisingly, Lex Rex was banned by the Crown and every person who had a copy was ordered to turn it in to a king’s official.
James II continued the persecution of believers, and not surprisingly, the theological debates also continued. For example, when clergyman Abednego Seller penned a defense of James’ reign, urging complete obedience to the Crown in his Passive Obedience Prov’d to be the Doctrine of the Church of England, from the Reformation to These Times (London, 1689), clergyman Samuel Johnson responded with An Answer to the History of Passive Obedience (London, 1689).

Significantly, the many theological writings penned during these brutal and tyrannical reigns provided the underpinning for the Glorious Revolution of 1688 in which: (1) tyrannical monarchs were set aside; (2) England made its first attempts to separate State from Church and thus end religious tyranny and murders wrongly committed in the name of Christ; and (3) representative government was instituted under William of Orange (1650-1702).

When British autocratic tyranny began to increase toward America preceding the Revolution, those ancient theological debates were renewed. The Quakers and Anglicans adopted the position set forth by King James I (and subsequently embraced by Dr. Cornett, Rev. MacArthur, and others of today’s critics), but the Presbyterians, Lutherans, Baptists, Congregationalists, and most other denominations of that day adopted the theological viewpoint presented by Luther, Calvin, Zwingli, Rutherford, Poynet, Mornay, Languet, Johnson, and other theologians across the centuries. In fact, John Adams specifically recommended the theological works of Poynet (A Short Treatise of Politic Power, 1556) and Duplessis-Mornay and (A Defense Of Liberty Against Tyrants, 1579) to readers who wanted to understand the theological thinking in the American founding.9

On the basis of those numerous historic theological writings (which, significantly, had also been regularly preached from American pulpits for decades prior to the American Revolution10), Americans embraced two specific theological positions that guided their thinking and conduct in the conflict with Great Britain.

The first was that most Christian denominations during the Founding Era held that while they were forbidden to overthrow the institution of government and live in anarchy, they were not required blindly to submit to every law and policy. Those in the Founding Era understood that the general institution of government was unequivocally ordained by God and was not to be overthrown, but that did not mean that God approved every specific government; God had ordained government in lieu of anarchy – He opposed anarchy, rebellion, lawlessness, and wickedness and wanted civil government in society. Therefore, a crucial determination in the colonists’ Biblical exegesis was whether opposition to authority was simply to resist the general institution of government (an institution ordained by God Himself), or whether it was instead to resist tyrannical leaders who had themselves rebelled against God. (The Scriptural model for this position was repeatedly validated when God Himself raised up leaders such as Gideon, Ehud, Jepthah, Samson, and Deborah to throw off tyrannical governments – leaders subsequently praised in Hebrews 11:32 for those acts of faith.) That the Founders held the view that the institution of government is not to be opposed but that tyranny is, is a position clearly evident in their writings.
For example, Founding Father James Otis explained that the only king who had a “Divine right” was God Himself; beyond that, God had ordained that power should rest with the people (c.f., Exodus 18:21, Deuteronomy 1:15-16, etc.):

Has it [government] any solid foundation? – any chief cornerstone. . . ? I think it has an everlasting foundation in the unchangeable will of God. . . . Government. . . . is by no means an arbitrary thing depending merely on compact or human will for its existence. . . . There can be no prescription old enough to supersede the law of nature and the grant of God Almighty, Who has given to all men a natural right to be free; and they have it ordinarily in their power to make themselves so if they please….If both those powers are retained in the hands of the many (where nature seems to have placed them originally), the government is a simple democracy, or a government of all over all. . . . [God is] the only monarch in the universe Who has a clear and indisputable right to absolute power because He is the only one Who is omniscient as well as omnipotent.11

Founding Father John Dickinson (a signer of the Constitution) also affirmed that spiritual view:

Kings or parliaments could not give the rights essential to happiness. . . . We claim them from a higher source – from the King of kings and Lord of all the earth. They are not annexed to us by parchments and seals. They are created in us by the decrees of Providence, which establish the laws of our nature. They are born with us, exist with us, and cannot be taken from us by any human power without taking our lives.12

In fact, Samuel Adams (the “Father of the American Revolution” and a signer of the Declaration of Independence) specifically recommended a study of the Scriptures in order to understand the basis of America’s struggle against a tyrannical king, explaining that:

The Rights of the Colonists as Christians. . . . may be best understood by reading and carefully studying the institutes of the great Law Giver and Head of the Christian Church, which are to be found clearly written and promulgated in the New Testament.13

The Founders clearly believed that they were not in rebellion to God’s ordained institution of civil government; they were only resisting tyranny and not the institution itself. In fact, Rev. Jacob Duché (a supporter of the British) argued from the Bible in favor of the American position, explaining:

Inasmuch as all rulers are in fact the servants of the public and appointed for no other purpose than to be “a terror to evil-doers and a praise to them that do well” [c.f., Rom. 13:3], whenever this Divine order is inverted – whenever these rulers abuse their sacred trust by unrighteous attempts to injure, oppress, and enslave those very persons from whom alone, under God, their power is derived – does not humanity, does not reason, does not Scripture, call upon the man, the citizen, the Christian of such a community to “stand fast in that liberty wherewith Christ….hath made them free!” [Galatians 5:1] The Apostle enjoins us to “submit to every ordinance of man for the Lord’s sake,” but surely a submission to the unrighteous ordinances of unrighteous men, cannot be “for the Lord’s sake,” for “He loveth righteousness and His countenance beholds the things that are just.”14

Despite the Americans embracing what they believed to be a fully-supported Biblical position, some British leaders nevertheless specifically accused the Americans of anarchy and rebellion – a charge to which John Quincy Adams forcefully responded:

[T]here was no anarchy. . . . [T]he people of the North American union and of its constituent states were associated bodies of civilized men and Christians in a state of nature but not of anarchy. They were bound by the laws of God (which they all) and by the laws of the Gospel (which they nearly all) acknowledged as the rules of their conduct.15 (emphasis added)

Declaration signer Francis Hopkinson (also a church musician and choir leader) agreed:

Q. It has often been said, that America is in a state of rebellion. Tell me, therefore, what is Rebellion?
A. It is when a great number of people, headed by one or more factious leaders, aim at deposing their lawful prince without any just cause of complaint in order to place another on his throne.

Q. Is this the case of the Americans?
A. Far otherwise.16

Reflective of the Founding Father’s belief that they were not rebelling against God or resisting ordained government but only tyranny was the fact that the first national motto proposed for America in August 1776 was “Rebellion to tyrants is obedience to God”17 – a summation of the famous 1750 sermon18 preached by the Rev. Dr. Jonathan Mayhew (a principle figure in the Great Awakening).

The second Scriptural viewpoint overwhelmingly embraced by most Americans during the Revolutionary Era was that God would not honor an offensive war, but that He did permit civil self-defense (e.g., Nehemiah 4:13-14 & 20-21, Zechariah 9:8, 2 Samuel 10:12, etc.). The fact that the American Revolution was an act of self-defense and was not an offensive war undertaken by the Americans remained a point of frequent spiritual appeal for the Founding Fathers. After all, Great Britain had attacked America, not vice versa; the Americans had never fired the first shot – not in the Boston Massacre of 1770, the bombing of Boston and burning of Charlestown in 1774, or in the attacks on Williamsburg, Concord, or Lexington in 1775.

Illustrative of this belief was the famous command to the Lexington Minutemen, “Don’t fire unless fired upon!” Yet, having been fired upon without having broken any law, the Americans believed they had a Biblical right to self-defense. In fact, the Rev. Peter Powers, in a famous sermon he preached in front of the Vermont Legislature in 1778,19 specifically noted that America had “taken up arms in its own defense”20 – that she had no initiated the conflict but was only defending herself after being attacked.

The Framers’ writings repeatedly emphasized this point of spiritual appeal. For example, Founding Father Francis Hopkinson made this clear in his 1777 work “A Political Catechism”:

Q. What is war?
A. The curse of mankind; the mother of famine and pestilence; the source of complicated miseries; and the undistinguishing destroyer of the human species.

Q. How is war divided?
A. Into offensive and defensive.

Q. What is the general object of an offensive war? . . .
A. [F]or the most part, it is undertaken to gratify the ambition of a prince, who wishes to subject to his arbitrary will a people whom God created free, and to gain an uncontrolled dominion over their rights and property. . . .

Q. What is defensive war?
A. It is to take up arms in opposition to the invasions of usurped power and bravely suffer present hardships and encounter present dangers, to secure the rights of humanity and the blessings of freedom to generations yet unborn.

Q. Is even defensive war justifiable in a religious view?
A. The foundation of war is laid in the wickedness of mankind . . . . God has given man wit to contrive, power to execute, and freedom of will to direct his conduct. It cannot be but that some, from a depravity of will, will abuse these privileges and exert these powers to the injury of others; and the oppressed would have no safety nor redress but by exerting the same powers in their defense and it is our duty to set a proper value upon and defend to the utmost our just rights and the blessings of life, otherwise a few miscreants [unprincipled individuals] would tyrannize over the rest of mankind, and make the passive multitude the slaves of their power. Thus it is that defensive is not only justifiable but an indispensable duty.

Q. Is it upon these principles that the people of America are resisting the arms of Great Britain, and opposing force with force?
A. Strictly so. . . . And may Heaven prosper their virtuous undertaking!21

Founding Father James Wilson (a signer of both the Declaration and the Constitution, and an original Justice on the U. S. Supreme Court) affirmed:

The defense of one’s self . . . is not, nor can it be, abrogated by any regulation of municipal law. This principle of defense is not confined merely to the person; it extends to the liberty and the property of a man. It is not confined merely to his own person; it extends to the persons of all those to whom he bears a peculiar relation – of his wife, of his parent, of his child. . . . As a man is justified in defending, so he is justified in retaking his property. . . . Man does not exist for the sake of government, but government is instituted for the sake of man.22

According to the Founders’ Biblical understanding, the fact that they were engaged in a defensive action made all the difference – they believed that they could boldly approach God and sincerely seek His aid and blessing in such a situation. In fact, so cognizant were American leaders they that they would account to God for their actions – and so convinced were they that they would be held innocent before Him – that the flag of the Massachusetts Army proclaimed “An Appeal to God,” and the flag of the Massachusetts Navy likewise declared an “Appeal to Heaven.”23

The Continental Congress also issued a manifesto reflecting a similar tone of submission to God:

We, therefore, the Congress of the United States of America, do solemnly declare and proclaim that. . . . [w]e appeal to the God Who searcheth the hearts of men for the rectitude of our intentions; and in His holy presence declare that, as we are not moved by any light or hasty suggestions of anger or revenge, so through every possible change of fortune we will adhere to this our determination.24

Believing that they were thus operating under fundamental Biblical principles, Founding Father Samuel Adams therefore boldly warned British officials:

There is One above us Who will take exemplary vengeance for every insult upon His majesty. You know that the cause of America is just. You know that she contends for that freedom to which all men are entitled – that she contends against oppression, rapine, and more than savage barbarity. The blood of the innocent is upon your hands, and all the waters of the ocean will not wash it away. We again make our solemn appeal to the God of heaven to decide between you and us. And we pray that, in the doubtful scale of battle, we may be successful as we have justice on our side, and that the merciful Savior of the world may forgive our oppressors.25

Significantly, the Americans had been militarily attacked for well over two years before they finally announced a separation; and for eleven years preceding that announcement (from 1765 to 1776), they had diligently pursued reconciliation and not conflict, offering documents such as their famous appeal of 1775 and the May 1776 “Olive Branch Petition,” each of which was submitted in a completely submissive and conciliatory tone. Reflective of this tone was the writing of Founding Father Stephen Hopkins (a signer of the Declaration and Governor of Rhode Island) in which he explained to the British:

We finally beg leave to assert that the first planters of these colonies were pious Christians – were faithful [British] subjects who, with a fortitude and perseverance little known and less considered, settled these wild countries by God’s goodness and their own amazing labors [and] thereby added a most valuable dependence to the crown of Great-Britain; were ever dutifully subservient to her interests; so taught their children that not one has been disaffected to this day but all have honestly obeyed every royal command and cheerfully submitted to every constitutional law; . . . have carefully avoided every offensive measure . . . have never been troublesome or expensive to the mother country; have kept due order and supported a regular government; have maintained peace and practiced Christianity; and in all conditions and in every relation have demeaned themselves as loyal, as dutiful, and as faithful subjects ought; and that no kingdom or state hath, or ever had, colonies more quiet, more obedient, or more profitable than these have ever been.26

The Rev. Dr. John Witherspoon (also a signer of the Declaration) also affirmed:

On the part of America, there was not the most distant thought of subverting the government or of hurting the interest of the people of Great Britain, but of defending their own privileges from unjust encroachment; there was not the least desire of withdrawing their allegiance from the common sovereign [King George III] till it became absolutely necessary – and indeed, it was his own choice.27

Significantly, as Dr. Witherspoon had correctly noted, it was Great Britain who had terminated the entreaties; in fact, during the last two years of America’s appeals, her peaceful pleas were directly met by armed military force. King George III dispatched 25,000 British troops to invade his own Colonies, enter the homes of his own citizens to take their private possessions and goods, and imprison them without trials – all in violation of his own British Common Law, English Bill of Rights, and Magna Carta (centuries old documents that formed the basis of the covenant between British rulers and citizens). Only when those governmental covenants had been broken by their rulers and America had been directly attacked did the Americans respond in self-defense.

On the basis of these two theological understandings (that God Himself had ordained the institution of civil government, and that God had explicitly authorized civil self-defense) the Founding Fathers and the majority of American Christians in that day believed that they were conducting themselves in a manner that was not in rebellion to God or the Scriptures.

Consequently, Dr. Cornett’s claim, as well as those of John MacArthur and other critics, that the Founders “generally turned to Enlightenment rhetoric for validation, propped up by poor exegesis and application of the Bible” merely reflects the side that they have taken in the historic theological debate – the same as if they had been 1776 Quakers arguing against Presbyterians, or Anglicans against Congregationalists. However, just because these modern critics may disagree with the theology of Calvin, Luther, Zwingli, Mornay, Rutherford, and other theologians does not mean that from an historical viewpoint the Americans’ approach was “propped up by poor exegesis and application of the Bible,” or that the Founders “generally turned to Enlightenment rhetoric for validation.” It simply means that today’s critics are either uninformed about the actual historical and theological writings from the Reformation through the Revolution, or that they disagree with the theological positions held by the Founding Fathers, theologians, and ministers of that era, but it does not mean that there was no Biblical basis for the American Revolution.

In fact, the spiritual nature of America’s resistance was so clear even to the British that in the British Parliament:

Sir Richard Sutton read a copy of a letter relative to the government of America from a [Crown-appointed] governor in America to the Board of Trade [in Great Britain] showing that. . . . If you ask an American, “Who is his master?” He will tell you he has none – nor any governor but Jesus Christ.28

Such spiritual declarations – confirming what was readily evident even to America’s opponents – certainly are not consistent with what critics inaccurately claim is the Unitarian, Deistic, and Secular Enlightenment rebellion basis of the American Revolution.


Endnotes

1 Dr. John MacArthur, see his declaration that “the truth of the matter is that our own nation was borne out of a violation of this biblical text.” “The Christian and Government: The Christian’s Responsibility to Government – Part 1,” January 6, 1985, Grace to You, https://www.gty.org/library/sermons-library/45-97/the-christians-responsibility-to-government-part-1.

2 Albert Soto, “The American Revolution Rebellion” A True Church

3 For example, see Dr. Jack Arnold, “Dare You Resist Your Government? Romans 13: 2-4,”IIIM [Third Millennium] Magazine Online, April 16-April 22, 2001, Vol. 3, No. 16, http://cleartheology.com/expo/45Romans/NT.Arnold.Rom.59.html; Dr. John Brug, “The Christian’s Dual Citizenship: Concerning the American Revolution”; Pastor Robert L. Deffinbaugh, “Was the American Revolution Biblically Supported?” August 8, 2008, https://www.bible.org/page.php?page_id=6084; etc.

4 John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (Edinburgh: Calvin Translation Society, 1845, the first English translation by Thomas Norton was published in London: 1561, the original Latin version was published in 1536), 4:Ch. 20, https://www.ccel.org/ccel/calvin/institutes.vi.xxi.html.

5 Martin Luther, Temporal Authority: To What Extent Should it be Obeyed? (1523), https://www.uoregon.edu/~sshoemak/323/texts/luther~1.htm.

6 Americanized Encyclopedia Britannica (Chicago: Belford-Clarke Co., 1890), 6456-6457, s.v. “Huldreich Zwingli.”

7 John Harty, The Catholic Encyclopedia. (New York: Robert Appleton Company, 1912), “Tyrannicide,” https://www.newadvent.org/cathen/15108a.htm; Rev. John C. Rager, “Catholic Sources and the Declaration of Independence,” The Catholic Mind, Vol. XXVIII, No. 13, July 8, 1930, https://www.catholiceducation.org/en/controversy/common-misconceptions/catholic-sources-and-the-declaration-of-independence.html.

8 J. M. Mathews, The Bible and Civil Government, in a Course of Lectures (New York: Robert Carter & Brothers, 1851), 231.

9 John Adams, A Defense of the Constitutions of Government of the United States of America (Philadelphia: William Young, 1797), III:210-211.

10 See, for example, numerous sermons cited in Alice M. Baldwin, The New England Clergy and the American Revolution (New York: Frederick Ungar, 1958), 22-23, 26, 27-28, 34-37, 65-68, 86-87, 89-95,101-104; sermons by Jonathan Mayhew, A Discourse Concerning the Unlimited Submission and Non-Resistance to the Higher Powers (Boston: 1750), 37-41, Jonathan Ellis, The Justice of the Present War against the French in America, and the Principles that Should Influence us in the Undertaking Asserted: A Sermon Preached to the Soldiers, Sept 22, A.D. 1755. from I Sam. Xviii. 17 (Newport: J. Franklin, 1755), John A. Lidenius, The Lawfulness of Defensive War. A Sermon Preached before the Members of the Church; at Chiechester, in the County of Chester, and Province of Pennsylvania, upon their Association for Defense, February 14, 1756 (Philadelphia: James Chattin, 1756), etc.

11 James Otis, The Rights of the British Colonies Asserted and Proved (Boston: J. Williams 1766), 11, 13, 16-18,

12 John Dickinson, The Political Writings of John Dickinson (Wilmington: Bonsal and Niles, 1801), I:111.

13 Samuel Adams, The Life and Public Services of Samuel Adams, ed. William V. Wells (Boston: Little, Brown, and Company, 1865), I:504.

14 Jacob Duche, The Duty of Standing Fast in our Spiritual and Temporal Liberties, A Sermon Preached in Christ Church, July 7, 1775. Before the First Battalion of the City and Liberties of Philadelphia (Philadelphia: James Humphreys, Jr., 1775), 13-14.

15 John Quincy Adams, An Address Delivered at the Request of the Committee of Arrangements for the Celebrating the Anniversary of Independence at the City of Washington on the Fourth of July 1821 upon the Occasion of Reading The Declaration of Independence (Cambridge: Hilliard and Metcalf, 1821), 28.

16 Francis Hopkinson, The Miscellaneous Essays and Occasional Writings of Francis Hopkinson, Esq. (Philadelphia: T. Dobson, 1792), I:115-116.

17 John Adams, Letters of John Adams, Addressed to His Wife, ed. Charles Francis Adams (Boston: Charles C. Little and James Brown, 1841), I:152, letter to Abigail Adams, August 14, 1776.

18 Jonathan Mayhew, A Discourse Concerning the Unlimited Submission and Non-Resistance to the Higher Powers (New York: Arno Press & The New York Times, 1968, originally printed in Boston: 1750), 37-41.

19 The Rev. Peter Powers, Jesus Christ the true King and Head of Government; A Sermon Preached before the General Assembly of the State of Vermont, on the Day of Their First Election, March 12, 1778 at Windsor (Newbury-Port: Printed by John Michael, 1778).

20 The Rev. Peter Powers, Jesus Christ the true King and Head of Government…..March 12, 1778, 18.

21 Francis Hopkinson, Miscellaneous Essays and Occasional Writings (1792), I:111-115.

22 James Wilson, The Works of the Honorable James Wilson, ed. Bird Wilson (Philadelphia: Bronson and Chuncey, 1804), II:496-497.

23 Journals of the House of Representatives of Massachusetts. 1776 (Watertown, MA: 1776), 51:III:196-197, April 29, 1776.

24 Samuel Adams, The Writings of Samuel Adams, ed. Harry Alonzo Cushing (New York: G. P. Putnam’s Sons, 1904), IV:86, “Manifesto of the Continental Congress,” October 30, 1778.

25 Samuel Adams, Writings, ed. Cushing (1904),  IV:38, to the Earl of Carlisle and Others, July 16, 1778.

26 Stephen Hopkins, The Grievances of the American Colonies Candidly Examined (London: J. Almon, 1766), 45-48.

27 John Witherspoon, The Works of John Witherspoon (Edinburgh: J. Ogle, 1815), IX:250, “The Druid,” Number III.

28 Hezekiah Niles, Principles and Acts of the Revolution in America (Baltimore: William Ogden Niles, 1822), 198.

Confronting Civil War Revisionism: Why The South Went To War

The rewriting of history in any area is possible only if: (1) the public does not know enough about specific events to object when a wrong view is introduced; or (2) the discovery of previously unknown historical material brings to light new facts that require a correction of the previous view. However, historical revisionism – the rewriting “of an accepted, usually long-standing view especially a revision of historical events and movements” 1 – is successful only through the first means.

Over the past sixty years, many groups, exploiting a general lack of public knowledge about particular movements or events, have urged upon the public various revisionist views in order to justify their particular agenda. For example, those who use activist courts to advance policies they are unable to pass through the normal legislative process defend judicial abuse by asserting three historically unfounded doctrines: (1) the judiciary is to protect the minority from the majority; (2) the judiciary exists to review and correct the acts of elective bodies; and (3) the judiciary is best equipped to “evolve” the culture to the needs of an ever-changing society. These claims are directly refuted by original constitutional writings, especially The Federalist Papers. (See also the WallBuilders’ book, Restraining Judicial Activism.)

Likewise, those who pursue a secular public square seek to justify their agenda by asserting that the Founding Fathers: (1) were atheists, agnostics, and deists, and (2) wrote into the Constitution a strict separation of church and state requiring the exclusion of religious expressions from the public arena. These claims are also easily rebuttable through the Founders’ own writings and public acts. (See also the WallBuilders’ book, Original Intent.)

A third example of historical revisionism involves the claim that the 1860-1861 secession of the Southern States which caused the Civil War was not a result of the slavery issue but rather of oppressive federal economic policies. For example, a plaque in the Texas State Capitol declares:

confronting-civil-war-revisionism-why-the-south-went-to-war

Because we desire to perpetuate, in love and honor, the heroic deeds of those who enlisted in the Confederate Army and upheld its flag through four years of war, we, the children of the South, have united together in an organization called “Children of the Confederacy,” in which our strength, enthusiasm, and love of justice can exert its influence. We therefore pledge ourselves to preserve pure ideals; to honor our veterans; to study and teach the truths of history (one of the most important of which is that the war between the states was not a rebellion nor was its underlying cause to sustain slavery), and to always act in a manner that will reflect honor upon our noble and patriotic ancestors. (emphasis added)

Other sources make the same false claim, 2 but four notable categories of Confederate records disprove these claims and indisputably show that the South’s desire to preserve slavery was indisputably the driving reason for the formation of the Confederacy.

1. Southern Secession Documents

From December 1860 through August 1861, the southern states met individually in their respective state conventions to decide whether to secede from the Union. On December 20, 1860, South Carolina became the first state to decide in the affirmative, and its secession document repeatedly declared that it was leaving the Union to preserve slavery:

[A]n increasing hostility on the part of the non-slaveholding [i.e., northern] states to the institution of slavery has led to a disregard of their obligations. . . . [T]hey have denounced as sinful the institution of slavery. . . . They have encouraged and assisted thousands of our slaves to leave their homes [through the Underground Railroad]. . . . A geographical line has been drawn across the Union, and all the states north of that line have united in the election of a man to the high office of President of the United States [Abraham Lincoln] whose opinions and purposes are hostile to slavery. He is to be entrusted with the administration of the common government because he has declared that “Government cannot endure permanently half slave, half free,” and that the public mind must rest in the belief that slavery is in the course of ultimate extinction. . . . The slaveholding states will no longer have the power of self-government or self-protection [over the issue of slavery] . . . 3

Following its secession, South Carolina requested the other southern states to join them in forming a southern Confederacy, explaining:

We . . . [are] dissolving a union with non-slaveholding confederates and seeking a confederation with slaveholding states. Experience has proved that slaveholding states cannot be safe in subjection to non-slaveholding states. . . . The people of the North have not left us in doubt as to their designs and policy. United as a section in the late presidential election, they have elected as the exponent of their policy one [Abraham Lincoln] who has openly declared that all the states of the United States must be made Free States or Slave States. . . . In spite of all disclaimers and professions [i.e., measures such as the Corwin Amendment, written to assure the southern states that Congress would not abolish slavery], there can be but one end by the submission by the South to the rule of a sectional anti-slavery government at Washington; and that end, directly or indirectly, must be the emancipation of the slaves of the South. . . . The people of the non-slaveholding North are not, and cannot be safe associates of the slaveholding South under a common government. . . . Citizens of the slaveholding states of the United States! . . . South Carolina desires no destiny separate from yours. . . . We ask you to join us in forming a Confederacy of Slaveholding States. 4

On January 9, 1861, Mississippi became the second state to secede, announcing:

Our position is thoroughly identified with the institution of slavery – the greatest material interest of the world. . . . [A] blow at slavery is a blow at commerce and civilization. That blow has been long aimed at the institution and was at the point of reaching its consummation. There was no choice left us but submission to the mandates of abolition or a dissolution of the Union, whose principles had been subverted to work out our ruin. That we do not overstate the dangers to our institution [slavery], a reference to a few facts will sufficiently prove. The hostility to this institution commenced before the adoption of the Constitution and was manifested in the well-known Ordinance of 1787. [On July 13, 1787, when the nation still governed itself under the Articles of Confederation, the Continental Congress passed the Northwest Ordinance (which Mississippi here calls the “well-known Ordinance of 1787”). That Ordinance set forth provisions whereby the Northwest Territory could become states in the United States, and eventually the states of Ohio, Indiana, Illinois, Michigan, Wisconsin, and Minnesota were formed from that Territory. As a requirement for statehood and entry into the United States, Article 6 of that Ordinance stipulated: “There shall be neither slavery nor involuntary servitude in the said territory.”

When the Constitution replaced the Articles of Confederation, the Founding Fathers re-passed the “Northwest Ordinance” to ensure its continued effectiveness under the new Constitution. Signed into law by President George Washington on August 7, 1789, it retained the prohibition against slavery.
As more territory was gradually ceded to the United States (the Southern Territory – Mississippi and Alabama; the Missouri Territory – Missouri and Arkansas; etc.), Congress applied the requirements of the Ordinance to those new territories. Mississippi had originally entered the United States under the requirement that it not allow slavery, and it is here objecting not only to that requirement of its own admission to the United States but also to that requirement for the admission of other states.]. . . It has grown until it denies the right of property in slaves and refuses protection to that right on the high seas [Congress banned the importation of slaves into America in 1808], in the territories [in the Northwest Ordinance of 1789, the Missouri Compromise of 1820, the Compromise of 1850, and the Kansas-Nebraska Act of 1854], and wherever the government of the United States had jurisdiction. . . . It advocates Negro equality, socially and politically. . . . We must either submit to degradation and to the loss of property [i.e., slaves] worth four billions of money, or we must secede from the Union framed by our fathers to secure this as well as every other species of property. 5

(Notice that the Union’s claim that blacks and whites were equal both “socially and politically” was a claim too offensive for southern Democrat states to tolerate.)

Following its secession, Mississippi sent Fulton Anderson to the Virginia secession convention, where he told its delegates that Mississippi had seceded because they had unanimously approved a document “setting forth the grievances of the Southern people on the slavery question.” 6

On January 10, 1861, Florida became the third state to secede. In its preliminary resolutions setting forth reasons for secession, it acknowledged:

All hope of preserving the Union upon terms consistent with the safety and honor of the Slaveholding States has been finally dissipated by the recent indications of the strength of the anti-slavery sentiment in the Free States. 7

On January 11, 1861, Alabama became the fourth state to secede. Like the three states before her, Alabama’s document cited slavery; and it also cited the 1860 election victory of the Republicans as a further reason for secession, specifically condemning . . .

. . . the election of Abraham Lincoln and Hannibal Hamlin to the offices of President and Vice-President of the United States of America by a sectional party [the Republicans], avowedly hostile to the domestic institutions [slavery] and to the peace and security of the people of the State of Alabama . . . 8

Georgia similarly invoked the 1860 Republican victory as a cause for secession, explaining:

A brief history of the rise, progress, and policy of anti-slavery and the political organization into whose hands the administration of the federal government has been committed [i.e., the Republican Party] will fully justify the pronounced verdict of the people of Georgia [in favor of secession]. The party of Lincoln, called the Republican Party under its present name and organization, is of recent origin. It is admitted to be an anti-slavery party. . . . The prohibition of slavery in the territories, hostility to it everywhere, the equality of the black and white races, disregard of all constitutional guarantees in its favor, were boldly proclaimed by its [Republican] leaders and applauded by its followers. . . . [T]he abolitionists and their allies in the northern states have been engaged in constant efforts to subvert our institutions [i.e., slavery]. 9

Why was the Republican election victory a cause for secession? Because the Republican Party had been formed in May of 1854 on the almost singular issue of opposition to slavery (see WallBuilders’ work, American History in Black and White). Only six years later (in the election of 1860), voters gave Republicans control of the federal government, awarding them the presidency, the House, and the Senate.

The Republican agenda was clear, for every platform since its inception had boldly denounced slavery. In fact, when the U. S. Supreme Court delivered the 1857 Dred Scott ruling protecting slavery and declaring that Congress could not prohibit it even in federal territories, 10 the Republican platform strongly condemned that ruling and reaffirmed the right of Congress to ban slavery in the territories. 11 But setting forth an opposite view, the Democrat platform praised the Dred Scott ruling 12 and the continuation of slavery 13 and also loudly denounced all anti-slavery and abolition efforts. 14

The antagonistic position between the two parties over the slavery issue was clear; so when voters gave Republicans control of the federal government in 1860, southern slave-holding Democrat states saw the proverbial “handwriting on the wall” and promptly left the United States before Republicans could make good on their anti-slavery promises. It was for this reason that so many of the seceded states referenced the Republican victory in their secession documents.

It was not just southern Democrats who viewed the election of Lincoln and the Republicans as the death knell for slavery; many northern Democrats held the same view. In fact, New York City Democrat Mayor Fernando Wood not only attacked the Republican position on slavery but he also urged New York City to join with the South and secede, explaining:

With our aggrieved brethren of the Slave States, we have friendly relations and a common sympathy. We have not participated in the warfare upon their constitutional rights [of slaveholding] or their domestic institutions [slavery]. . . . It is certain that a dissolution [secession of the State of New York from the Union] cannot be peacefully accomplished except by the consent of the [Republican New York] Legislature itself. . . . [and] it is not probable that a partisan [Republican] majority will consent to a separation. . . . [So] why should not New York City, instead of supporting by her contributions in revenue two-thirds of the expenses of the United States, become also equally independent [i.e., secede]? . . . In this she would have the whole and united support of the southern states. 15

Other northern Democrats also assailed the anti-slavery positions of the Republicans – including Samuel Tilden (a New York state assemblyman and later the chair of the state Democrat Party, state governor, and then presidential candidate). Tilden affirmed that southern secession be could halted only if Republicans publicly abandoned their anti-slavery positions:

[T]he southern states will not by any possibility accept the avowed creed of the Republican Party as the permanent policy of the federative government as to slavery. . . . Nothing short of the recession [drawing back] of the Republican Party to the point of total and absolute non-action on the subject of slavery in the states and territories could enable it to reconcile to itself the people of the South. 16

Even the editorial page of the New York World endorsed the Democrats’ pro-slavery positions and condemned Republicans:

We cannot ask the South – we will not ask anybody – to live contentedly under a government . . . which burdens white men with oppressive debt and grinding taxation to try an unconstitutional experiment of giving freedom to Negroes. . . . A proposal for an abolition peace can never gain a hearing in the South. If the Abolition Party [Republicans] continues in power, the separation is final, [both] in feeling and in fact. 17

However, returning to an examination of southern secession documents, on January 19, 1861, Georgia became the fifth state to secede. Georgia then dispatched Henry Benning to Virginia to encourage its secession. At the Virginia convention, Benning explained to the delegates:

What was the reason that induced George to take the step of secession? That reason may be summed up in one single proposition: it was a conviction – a deep conviction on the part of Georgia – that a separation from the North was the only thing that could prevent the abolition of her slavery. This conviction was the main cause. 18

On January 26, 1861, Louisiana became the sixth state to secede. Days later, Texas was scheduled to hold its secession convention, and Louisiana sent Commissioner George Williamson to urge Texas to secede. Williamson told the Texas delegates:

Louisiana looks to the formation of a Southern Confederacy to preserve the blessings of African slavery. . . . Louisiana and Texas have the same language, laws, and institutions. . . . and they are both so deeply interested in African slavery that it may be said to be absolutely necessary to their existence and is the keystone to the arch of their prosperity. . . . The people of Louisiana would consider it a most fatal blow to African slavery if Texas either did not secede or, having seceded, should not join her destinies to theirs in a Southern Confederacy. . . . As a separate republic, Louisiana remembers too well the whisperings of European diplomacy for the abolition of slavery in the times of annexation [Great Britain abolished slavery in 1833; by 1843, southern statesmen were alleging – without evidence – that Great Britain was involved in a plot to abolish slavery in America. Southern voices therefore called for the immediate annexation of pro-slavery Texas into the United States in order to increase pro-slavery territory, but anti-slavery leaders in Congress – including John Quincy Adams and Daniel Webster – opposed that annexation. Their opposition was initially successful; and in his diary entry for June 10 & 17, 1844, John Quincy Adams enthused: “The vote in the United States Senate on the question of [admitting Texas] was, yeas, 16; nays, 35. I record this vote as a deliverance, I trust, by the special interposition of Almighty God. . . . The first shock of slave democracy is over. Moloch [a pagan god requiring human sacrifices] and Mammon [the god of riches] have sunk into momentary slumber. The Texas treason is blasted for the hour.” That victory, however, was only temporary; in 1845, Texas was eventually admitted as a slaveholding state.] not to be apprehensive of bolder demonstrations from the same quarter and the North in this country. The people of the slaveholding states are bound together by the same necessity and determination to preserve African slavery. The isolation of any one of them from the others would make her a theatre for abolition emissaries from the North and from Europe. Her existence would be one of constant peril to herself and of imminent danger to other neighboring slave-holding communities. . . . and taking it as the basis of our new government, we hope to form a slave-holding confederacy . . . 19

Williamson’s encouragement to the Texans turned out to be unnecessary, for on February 1, 1861, even before he arrived from Louisiana, Texas had already become the seventh state to secede. In its secession document, Texas announced:

[Texas] was received as a commonwealth, holding, maintaining, and protecting the institution known as Negro slavery – the servitude of the African to the white race within [Texas] – a relation that had existed from the first settlement of her wilderness by the white race and which her people intended should exist in all future time. Her institutions and geographical position established the strongest ties between her and other slaveholding states of the Confederacy. . . . In all the non-slave-holding states . . . the people have formed themselves into a great sectional party [i.e., the Republican Party] . . . based upon an unnatural feeling of hostility to these southern states and their beneficent and patriarchal system of African slavery, proclaiming the debasing doctrine of equality of all men irrespective of race or color – a doctrine at war with nature, in opposition to the experience of mankind, and in violation of the plainest revelations of divine law. They demand the abolition of Negro slavery throughout the Confederacy, the recognition of political equality between the white and Negro races, and avow their determination to press on their crusade against us so long as a Negro slave remains in these states. . . . By the secession of six of the slave-holding states, and the certainty that others will speedily do likewise, Texas has no alternative but to remain in an isolated connection with the North or unite her destinies with the South. 20

On April 17, 1861, Virginia became the eighth state to secede. It, too, acknowledged that the “oppression of the southern slave-holding states” (among which it numbered itself) had motivated its decision. 21

On May 8, 1861, Arkansas became the ninth state to join the Confederacy. Albert Pike (a prominent Arkansas newspaper owner and author of numerous legal works who became a Confederate general) explained why secession was unavoidable:

No concessions would now satisfy (and none ought now to satisfy) the South but such as would amount to a surrender of the distinctive principles by which the Republican Party coheres [exists], because none other or less would give the South peace and security. That Party would have to agree that in the view of the Constitution, slaves are property – that slavery might exist and should be legalized and protected in territory hereafter to be acquired to the southwest [e.g., New Mexico, Arizona, etc.], and that Negroes and mulattoes cannot be citizens of the United States nor vote at general elections in the states. . . . For that Party to make these concessions would simply be to commit suicide and therefore it is idle to expect from the North – so long as it [the Republican Party] rules there – a single concession of any value. 22

As Pike knew, the federal government under the Republicans was unwilling to abandon its anti-slavery positions; therefore the only recourse for the guarantee of continued slavery in Arkansas was secession – which Arkansas did.

Eventually, North Carolina and Tennessee became the tenth and eleventh states to secede, thus finishing the formation of the new nation that titled itself the Slave-Holding Confederate States of America. Southern secession documents indisputably affirm that the South’s desire to preserve slavery was the driving force in its secession and thus a primary cause of the Civil War.

2. The Declarations of Congressmen who left Congress to Join the Confederacy

Beginning on January 21, 1861, southern Democrats serving in Congress began resigning en masse to join the Confederacy. During this time, many stood in their respective federal legislative chambers and delivered their farewell statements unequivocally affirming what the secession documents clearly declared.

For example, Democrat U. S. Senator Alfred Iverson of Georgia bluntly told his peers:

I may safely say, however, that nothing will satisfy them [the seceded states] or bring them back short of a full and explicit recognition and guarantee of the safety of their institution of domestic slavery. 23

Democrat U. S. Senator Robert Toombs of Georgia (soon to become the Secretary of State for the Confederacy, and then a general in the Confederate Army) declared that the seceded South would return to the Union only if their pro-slavery demands were agreed to:

What do these Rebels demand? First, that the people of the United States shall have an equal right to emigrate and settle in the present or an future acquired territories with whatever property they may possess (including slaves). . . . The second proposition is that property in slaves shall be entitled to the same protection from the government of the United States, in all of its departments, everywhere, which the Constitution confers the power upon it to extend to any other property. . . . We demand in the next place . . . that a fugitive slave shall be surrendered under the provisions of the Fugitive Slave Act of 1850 without being entitled either to a writ of habeas corpus or trial by jury or other similar obstructions of legislation. . . . Slaves – black “people,” you say – are entitled to trial by jury. . . . You seek to outlaw $4,000,000,000 of property [slaves] of our people in the territories of the United States. Is not that a cause of war? . . . My distinguished friend from Mississippi [Mr. Jefferson Davis], another moderate gentleman like myself, proposed simply to get a recognition that we had the right to our own – that man could have property in man – and it met with the unanimous refusal even of the most moderate, Union-saving, compromising portion of the Republican party. . . . Mr. Lincoln thus accepts every cardinal principle of the Abolitionists; yet he ignorantly puts his authority for abolition upon the Declaration of Independence, which was never made any part of the public law of the United States. . . . Very well; you not only want to break down our constitutional rights – you not only want to upturn our social system – your people not only steal our slaves and make them freemen to vote against us – but you seek to bring an inferior race into a condition of equality, socially and politically, with our own people. 24 (emphasis added)

Democrat U. S. Senator Clement Clay of Alabama (soon to become a foreign diplomat for the Confederacy) also expounded the same points:

Not a decade, nor scarce a lustrum [five year period], has elapsed since [America’s] birth that has not been strongly marked by proofs of the growth and power of that anti-slavery spirit of the northern people which seeks the overthrow of that domestic institution [slavery] of the South, which is not only the chief source of her prosperity but the very basis of her social order and state polity. . . . No sentiment is more insulting or more hostile to our domestic tranquility, to our social order, and our social existence, than is contained in the declaration that our Negroes are entitled to liberty and equality with the white man. . . . To crown the climax of insult to our feelings and menace of our rights, this party nominated to the presidency a man who not only endorses the platform but promises in his zealous support of its principles to disregard the judgment of your courts [i.e., Lincoln had indicated that he would ignore the Supreme Court’s egregious Dred Scott decision], the obligations of your Constitution, and the requirements of his official oath, by approving any bill prohibiting slavery in the territories of the United States. 25

Democrat U. S. Senator John Slidell of Louisiana (soon to be a Confederate diplomat to France and Great Britain), echoed the same grievances:

We all consider the election of Mr. Lincoln, with his well-known antecedents and avowed [anti-slavery] principles and purposes . . . as conclusive evidence of the determined hostility of the Northern masses to our institutions. We believe that he conscientiously entertains the opinions which he has so often and so explicitly declared, and that having been elected on the [anti-slavery] issues thus presented, he will honestly endeavor to carry them into execution. While now [as a result of secession] we have no fears of servile insurrection [i.e. a slave revolt], even of a partial character, we know that his inauguration as President of the United States, with our assent, would have been considered by many of our slaves as the day of their emancipation. 26

Democrat U. S. House Representative William Yancey (who became a Confederate diplomat to Europe and then a Confederate Senator) similarly complained:

[The North is] united in pronouncing slavery a political and social evil. . . . There exists but one party that, either in spirit or sentiment, manifests any disposition to stand by the South and the Constitution, and that is the Democratic Party. . . . The institution of slavery. . . . exists for the benefit of the South and is its chief source of wealth and power; and now in the hour of its peril – assailed by the great Northern antagonistic force [the Republicans and abolitionists] – it must look to the South alone for protection. . . . The question then, naturally arises, what protection have we against the arbitrary course of the Northern majority? . . . The answer is . . . withdraw from it [i.e., secede]! 27

Perhaps the no-holds-barred pro-slavery position of Democrats and southern states was best summarized by Democrat U. S. Senator Judah P. Benjamin of Louisiana (who became the first Attorney General of the Confederacy, then its Secretary of War, and finally its Secretary of State), who declared:

I never have admitted any power in Congress to prohibit slavery in the territories anywhere, upon any occasion, or at any time.28 (emphasis added)

Once the South seceded and organized its Confederate government, it immediately sought official diplomatic recognition from Great Britain and France, wrongly believing that by halting the export of Southern cotton into those nations they could strong-arm them into an official recognition of the Confederacy. But Great Britain and Europe already held large stores of cotton in reserve and also had access to textile imports from other nations, so the poorly conceived Confederate plan was unsuccessful.

France had been willing to extend official recognition to the Confederacy but would not do so unless Great Britain did the same. But Charles Francis Adams (U. S. Minister to England, and the son of John Quincy Adams and grandson of John Adams) rallied anti-slavery forces in Europe and England to successfully lobby Great Britain not to extend official recognition to the Confederacy. Those early diplomatic successes by the Union were bolstered by President Lincoln’s 1862 announcement of the Emancipation Proclamation freeing slaves in the American states in rebellion – an act very popular among working-class Britons. By October 1863, the Confederacy, not having received the official support it so badly needed, expelled British representatives from southern states.

Although Great Britain never extended official recognition, she did indirectly assist the South in many ways, including supplying the Confederacy with naval cruisers that pillaged Union merchant shipping and also providing weapons to southern troops, including the Whitworth rifle (considered one of the most accurate rifles in the Civil War). A number of Britons even crossed the ocean to serve in the Confederate Army; and in some British ranks, the sympathy for the Confederacy was so strong that after popular Confederate General Stonewall Jackson was accidentally shot down by his own troops, the mourning was just as visible in parts of England as it had been throughout the Confederacy. Some in the British press even likened the death of Jackson to that of their own national hero, Lord Nelson; and a British monument to General Jackson was even commissioned, paid for, and transported to Richmond, Virginia by Confederate sympathizers in Great Britain.

Christian leaders in France – seeing Britain’s unofficial support for the slave-holding Confederacy – dispatched a fiery letter to British clergy, strongly urging them to oppose every British effort to help the Confederacy. As the French clergy explained:

No more revolting spectacle has ever been before the civilized world than a Confederacy – consisting mainly of Protestants – forming itself and demanding independence, in the nineteenth century of the Christian era, with a professed design of maintaining and propagating slavery. The triumph of such a cause would put back the progress of Christian civilization and of humanity a whole century. 29

Foreign observers clearly saw what southern Democrat U. S. Representatives and Senators in Congress had already announced: the Civil War was the result of the South’s desire to perpetuate slavery.

3. The Confederate Constitution

On February 9, 1861 (following the secession of the seventh state), the seceded states organized their new Confederate government, electing Jefferson Davis (a resigned Democrat U. S. Senator from Mississippi) as their national president and Alexander Stephens (a resigned Democrat U. S. Representative from Georgia) as their national vice-president. On March 11 (only a week after the inauguration of Abraham Lincoln as President [Confederate apologists not only claim that slavery was not the central issue to the Confederacy but they also frequently portray Abraham Lincoln as a dictator, tyrant, atheist, homosexual, incompetent, drunk, etc. To “prove” this view, they rely heavily on The Real Lincoln by Thomas Dilorenzo (2002), The Real Lincoln by Charles Minor (1901), and Herndon’s Lincoln by William H. Herndon (1888). These three books (and a few others) portray Lincoln in a negative light, but literally hundreds of other scholarly biographies written about Lincoln – including by Pulitzer Prize-winning historians such as Carl Sandburg, Ida Tarbell, Garry Wills, Merrill Peterson, Don Fehrenbacher, and others – reached an opposite conclusion.
A similar corollary would be to study the life of Jesus only by reading The DaVinci Code or The Last Temptation of Christ, or to study the life of George Washington only by using W. E. Woodward’s George Washington: The Image and the Man. In both cases, those writings present a view of that person but hundreds of other writings present an opposite and more accurate view; so, too, with Lincoln. The view of Lincoln presented by Confederate apologists is indeed a view, but it is contradicted by scores of other writers who, after examining all the historical evidence, reached an opposite conclusion.]), a constitution was adopted for the new confederacy of slave-holding states – a constitution that explicitly protected slavery in numerous clauses:

ARTICLE I, Section 9, (4) No bill of attainder, ex post facto law, or law denying or impairing the right of property in Negro slaves shall be passed.
ARTICLE IV, Section 2, (1) The citizens of each state . . . shall have the right of transit and sojourn in any state of this Confederacy with their slaves and other property; and the right of property in said slaves shall not be thereby impaired.
ARTICLE IV, Section 2, (3) [A] slave or other person held to service or labor in any state or territory of the Confederate States under the laws thereof, escaping or lawfully carried into another, shall . . . be delivered up on claim of the party to whom such slave belongs.
ARTICLE IV, Section 3, (3) The Confederate States may acquire new territory. . . . In all such territory, the institution of Negro slavery as it now exists in the Confederate States shall be recognized and protected by Congress and by the Territorial government; and the inhabitants of the several Confederate States and Territories shall have the right to take to such Territory any slaves lawfully held by them in any of the States or Territories of the Confederate States. 30

Ironically, southern apologists claim that the Confederacy was formed to preserve “states’ rights,” yet the Confederacy expressly prohibited any state from exercising its own “state’s right” to end slavery. Clearly, the Confederacy’s real issue was the preservation of slavery at all costs – even to the point that it constitutionally forbade the abolition of slavery by any of its member states.

4. Declaration of Confederate Vice-President Alexander Stephens

On March 21, 1861 (less than two weeks after the Confederacy had formed its constitution), Confederate Vice-President Alexander Stephens delivered a policy speech setting forth the purpose of the new government. That speech was entitled “African Slavery: The Corner-Stone of the Southern Confederacy.” In it, Stephens first acknowledged that the Founding Fathers – even those from the South – had never intended for slavery to remain in America:

The prevailing ideas entertained by him [Thomas Jefferson] and most of the leading statesmen at the time of the formation of the old Constitution were that the enslavement of the African was in violation of the laws of nature – that it was wrong in principle – socially, morally, and politically. It was an evil they knew not well how to deal with, but the general opinion of the men of that day was that somehow or other, in the order of Providence, the institution would be evanescent [temporary] and pass away. 31

What did Vice-President Stephens and the new Confederate nation think about these anti-slavery ideas of the Founding Fathers?

Those ideas, however, were fundamentally wrong. They rested upon the assumption of the equality of races. This was an error. . . . and the idea of a government built upon it. . . . Our new government [the Confederate States of America] is founded upon exactly the opposite idea; its foundations are laid – its cornerstone rests – upon the great truth that the Negro is not equal to the white man. That slavery – subordination to the superior [white] race – is his natural and moral condition. This – our new [Confederate] government – is the first in the history of the world based upon this great physical, philosophical, and moral truth. 32 (emphasis added)

Notice that by the title (as well as the content) of his speech, Confederate Vice-President Stephens affirmed that slavery was the central issue distinguishing the Confederacy.

Were Economic Policies a Major Factor in Secession?

Many southern apologists assert that the primary cause of the Civil War was unjust economic policies imposed on the South by northerners in Congress, 33 but secession records refute that claim. In fact, of the eleven secession documents, only five mention economic issues – and each was in direct conjunction with slavery. For example:

Our position is thoroughly identified with the institution of slavery – the greatest material interest of the world. Its labor supplies the product which constitutes by far the largest and most important portions of commerce of the earth. These products are peculiar to the climate verging on the tropical regions; and by an imperious law of nature, none but the black race can bear exposure to the tropical sun. These products have become necessities of the world, and a blow at slavery is a blow at commerce and civilization. 34 MISSISSIPPI

Texas [and] Louisiana . . . have large areas of fertile, uncultivated lands peculiarly adapted to slave labor; and they are both so deeply interested in African slavery that it may be said to be absolutely necessary to their existence and is the keystone to the arch of their prosperity. 35 LOUISIANA

They [the northern abolitionists in Congress] have impoverished the slave-holding states by unequal and partial legislation [attempting to abolish slavery], thereby enriching themselves by draining our substance. 36 TEXAS

We had shed our blood and paid our money for its [slavery’s] acquisition. . . . [But b]y their [the North’s] declared principles and policy they have outlawed $3,000,000,000 of our property [i.e., slaves] in the common territories of the Union. . . . To avoid these evils, we . . . will seek new safeguards for our liberty, equality, security, and tranquility [by forming the Confederacy]. 37 GEORGIA

We prefer, however, our system of industry . . . by which starvation is unknown and abundance crowns the land – by which order is preserved by an unpaid police and many fertile regions of the world where the white man cannot labor are brought into usefulness by the labor of the African, and the whole world is blessed by our productions. 38 SOUTH CAROLINA

Clearly, even the economic reasons set forth by the South as causes for secession were directly related to slavery. Therefore, to claim that economic policies and not slavery was the cause of the Civil War is to make a distinction where there is no difference.

Summary

Numerous categories of official Confederate documents affirm that slavery was indeed the primary issue that drove the secession movement and was central to the rebellion; it is therefore blatant and unmitigated revisionism to assert – as do Confederate apologists – that “one of the most important” of the “truths of history” is “that the War Between the States was not a rebellion nor was its underlying cause to sustain slavery.” 39

[Many southerners ardently insist on describing the conflict as “The War Between the States” and strenuously object to use of the descriptor “Civil War” (see, for example, “Let’s Say ‘War Between The States’ “ (at: https://www.civilwarpoetry.org/FAQ/wbts.html)). However, cursory examinations of dozens of Confederate documents, as well as histories of the war written by Confederates immediately following the conflict, demonstrate that the descriptor they themselves most frequently used was “Civil War.” (Other descriptors used much less often by southern authors include “War Between the States,” “War of Southern Secession,” and “War for Southern Independence.”) Therefore, the assertion that the term “Civil War” is an inaccurate or biased title for the conflict is refuted by an examination of Confederate soldiers and historians who lived at the time of that conflict. While the question of whether the conflict constituted a “rebellion” was not addressed by this work, a simple query raises a significant implication: If the “war between the states” was not a “rebellion” (as modern southern apologists assert), then why did southern leaders during the Civil War describe themselves and other southern participants as “Rebels” – a derivate of the word “rebellion”? The simple descriptor “Rebels” used by the Confederates themselves certainly suggests that they certainly viewed the Civil War as a “Rebellion.”]


Endnotes

1.The American Heritage Dictionary of the English Language, Fourth Edition, © 2004, by Houghton Mifflin Company.

2. “Derby, Kansas Middle School Suspension Denounced by Sons of Confederate Veterans,” Sons of Confederate Veterans which declares “[T]he War Between the States was fought over issues such as the rights of individual states to set their own tariffs, establish their own governments, and receive full profit from their agricultural production. . . . the question of slavery was brought into the war by Lincoln in late 1862 as an emotional one to bolster the sagging Northern war effort . . .”; and “Children of the Confederacy: Creed,” United Daughters of the Confederacy which declares “We, therefore pledge ourselves . . . to study and teach the truths of history (one of the most important of which is, that the War Between the States was not a rebellion, nor was its underlying cause to sustain slavery)”; etc.

3.Edward McPherson, The Political History of the United States of America During the Great Rebellion (Washington: Philip & Solomons, 1865), 15-16, “Declaration of the Immediate Causes Which Induce and Justify the Secession of South Carolina from the Federal Union,” December 24, 1860.

4.Convention of South Carolina, “Address of South Carolina to Slaveholding States,” Teaching American History, December 25, 1860.

5. “A Declaration of the Immediate Causes which Induce and Justify the Secession of the State of Mississippi from the Federal Union, January 9, 1861.”

6. Addresses Delivered Before the Virginia State Convention, February 1861 (Richmond: Wyatt M. Elliott, 1861), “Address of Hon. Fulton Anderson, of Mississippi,” 7.

7. Orville Victor, The History, Civil, Political and Military, of the Southern Rebellion (New York: James D. Torrey, 1861), 1:194, Florida, “Preliminary Resolution Prior to Secession,” January 7, 1861.

8. Victor, The History (1861) 1:195, “An Ordinance to dissolve the union between the State of Alabama and the other States united under the compact styled ‘The Constitution of the United States of America,’” January 11, 1861.

9. “A Declaration of the Causes which Impel the State of Georgia to Secede from the Federal Union, January 29, 1861.”

10. Dred Scott v. Sanford, 60 U. S. 393, at 449-52 (1856). The Dred Scott decision is arguably the first example of judicial activism by the Supreme Court: it struck down the congressional law of 1820 prohibiting the extension of slavery into certain federal territories.

11. Thomas Hudson McKee, The National Conventions and Platforms of All Political Parties, 1789-1905 (New York: Burt Franklin, 1906), 98, Republican Platform of 1856.

12. See, for example, the Democrat Platform following the Dred Scott decision; not only was there no condemnation of decision, but the platform instead declared: “The Democrat Party will abide by the decision of the Supreme Court of the United States upon these questions of constitutional law.” McKee, Platforms, 108.

13. See, for example, the Democrat Platform of 1856 declaring: “That Congress has no power under the Constitution, to interfere with or control the domestic institutions of the several States. . . . [And] the Democratic party will resist all attempts at renewing, in Congress or out of it, the agitation of the slavery question under whatever shape or color the attempt may be made. . . . [T]he only sound and safe solution of the ‘slavery question.’ . . . [is] non-interference by Congress with slavery in state and territory, or in the District of Columbia.” McKee, Platforms, 91-92.

14. See, for example, the Democrat Platform of 1856 declaring: “All efforts of the abolitionists, or others, made to induce Congress to interfere with questions of slavery, or to take incipient steps in relation thereto, are calculated to lead to the most alarming and dangerous consequences; and that all such efforts have an inevitable tendency to diminish the happiness of the people and endanger the stability and permanency of the Union.” McKee, Platforms, 91.

15. “Civil War Era: Mayor Wood’s Recommendation of the Secession of New York City,” TeachingAmericanHistory.org, January 6, 1861.

16. The Union! It’s Dangers! And How they can be Averted. Letters from Samuel J. Tilden to Hon. William Kent (New York: 1860), 14-15.

17. William P. Rogers, The Three Secession Movements in the United States (Boston: John Wilson and Son, 1876), 16-17, quoting an editorial in the New York World, September 1, 1864, “The Democratic Platform.”

18. Addresses Delivered Before the Virginia State Convention, February 1861 (Richmond: Wyatt M. Elliott, 1861), “Address of Hon. Henry L. Benning, of Georgia,” 21.

19. Journal of the Secession Convention of Texas, ed. E. W. Winkler (Austin Printing Company, 1912), 122-123, address of George Williamson, Commissioner from Louisiana, February 11, 1861.

20. “A Declaration of the Causes which Impel the State of Texas to Secede from the Federal Union, February 2, 1861.”

21. “An Ordinance to repeal the ratification of the Constitution of the United State of America by the State of Virginia, April 17, 1861.”

22. Southern Pamphlets on Secession, November 1860 – April 1861, ed. Jon Wakelyn (Chapel Hill: University of North Carolina Press, 1996), 334, 338, “State or Province? Bond or Free?” by Albert Pike, March 4, 1861.

23. Congressional Globe, 36th Congress, 2nd Session (Washington: Congressional Globe Office, 1861), 589, January 28, 1861; Thomas Ricaud Martin, The Great Parliamentary Battle and the Farewell Addresses of Southern Senators on the Eve of the Civil War (New York and Washington: Neale Publishing Co., 1905), 214, farewell speech of Alfred Iverson, January 28, 1861.

24. Congressional Globe, 36th Congress, 2nd Session (1861), 268-270, January 7, 1861; Martin, The Great Parliamentary Battle (1905), 148-152, 167, 169, 170-171, 172, farewell speech of Robert Toombs, January 7, 1861.

25. Congressional Globe, 36th Congress, 2nd Session (1861), 486, January 21, 1861; Martin, The Great Parliamentary Battle (1905), 202, 204, farewell speech of Clement Clay, January 21, 1861.

26. Congressional Globe, 36th Congress, 2nd Session (1861), 721, February 4, 1861; Martin, The Great Parliamentary Battle (1905), 222-223, farewell speech of John Slidell, February 4, 1861.

27. The Secession Crisis, 1860-1861, ed. P. J. Staudenraus (Chicago: Rand McNally, 1963), 16-18, speech of William Yancey, delivered at Columbus, Georgia, in 1855.

28. Congressional Globe, 36th Congress, 2nd Session (1861), p. 238, January 3, 1861; Martin, The Great Parliamentary Battle (1905), 222-223, speech of Judah P. Benjamin, January 3, 1861.

29. William J. Jackman, History of the American Nation (Chicago: K Gaynor, 1911), 4:1124.

30. “Constitution of the Confederate States; March 11, 1861,” Avalon Project; Edward McPherson, The Political History of the United States of America During the Great Rebellion (Washington: Philip & Solomons, 1865), 98-99.

31. Echoes From The South (New York: E. B. Treat & Co., 1866), 85; The Pulpit and Rostrum: Sermons, Orations, Popular Lectures, &c. (New York: E. D. Barker, 1862), 69-70, “African Slavery, the Cornerstone of the Southern Confederacy,” by Alexander Stephens, Vice President of the Confederacy.

32. Echoes From The South (1866), 85-86; The Pulpit and Rostrum (1862), 69-70, “African Slavery, the Cornerstone of the Southern Confederacy,” by Alexander Stephens, Vice President of the Confederacy.

33. Mike Scruggs, “Understanding the Causes of the Uncivil War,” Georgia Heritage Council, June 4, 2005; Charles Oliver, “Southern Nationalism – United States Civil War,” Reason, August, 2001, where he is talking about Charles Adams viewing “the Civil War as a fight about taxes, specifically tariffs.”

34. “A Declaration of the Immediate Causes which Induce and Justify the Secession of the State of Mississippi from the Federal Union,” January 9, 1861.

35. Journal of the Secession Convention of Texas, ed. E. W. Winkler (Austin Printing Company, 1912),122-123, address of George Williamson, Commissioner from Louisiana, February 11, 1861.

36. “A Declaration of the Causes which Impel the State of Texas to Secede from the Federal Union, February 2, 1861.”

37. “Georgia Declaration of Secession,” January 29, 1861.

38. Edward McPherson, The Political History of the United States of America During the Great Rebellion (Washington: Philip & Solomons, 1865), 15, “Declaration of the Immediate Causes Which Induce and Justify the Secession of South Carolina from the Federal Union,” December 24, 1860.

39. Plaque from the Children of the Confederacy hanging inside the Texas State Capitol. See also “Children of the Confederacy: Creed,” United Daughters of the Confederacy.

Federal Judges: Demigods?

By David Barton

You may recall pictures of Supreme Court Justice Ruth Bader Ginsburg sitting on the front row in Congress sleeping during President Obama’s State of the Union Address. News later broke explaining why: “I wasn’t 100% sober.”1

A State of the Union message is a constitutionally-mandated duty (Article II, Section 3), and for those who respect the Constitution, this address is serious stuff. But apparently not to Justice Ginsburg – which probably is not surprising given that her rulings routinely reflect a general dismissal of the Constitution and that she publicly advises leaders in other nations to seek something better than the U. S. Constitution for their country.2

Regardless, it is certain that public intoxication by a Supreme Court justice does not inspire faith in the Judiciary. Luther Martin (one of the 55 delegates who framed the U. S. Constitution) warned: “It is necessary that the supreme judiciary should have the confidence of the people,”3 and to ensure this, the Founders made certain that the federal bench could be ridded of those who embarrassed or misused it.

Citizens today might be dubious of such a statement, for we have long been told (and wrongly so) that federal judges have lifetime appointments. They do not – and it was the Founding Fathers themselves who specifically stipulated that federal judges could serve only for the duration of “good behavior” (Article III, Section 1). So as long as a judge acted right, he could stay on the bench, but if he acted otherwise he could be removed. Nowhere in the Constitution is there any mention of, much less guarantee for lifetime appointments for judges.

The first federal judge to be removed from the bench came at the behest of President Thomas Jefferson. That judge, John Pickering, was no obscure lightweight. Originally placed on the federal bench by President George Washington, Pickering had been a framer of the New Hampshire Constitution, served as the state’s governor, was selected as a delegate to frame the U. S. Constitution (but declined), and was subsequently a ratifier of the federal Constitution. So why was he removed? Among the reasons given was public intoxication (as well as a public disrespect for God).4 The Founding Fathers considered this to be bad behavior for a judge.

Don’t think I am calling for the removal of Ginsburg for her recent faux pas. Rather, I am pointing out that the current notion that federal judges are unaccountable because they have lifetime appointments is one of the greatest lies of our lifetime.

Consider historical reasons given by Congress why federal judges should be removed from the bench:

  • In 1804, Supreme Court Justice Samuel Chase was impeached for judicial high-handedness and for excluding evidence from a trial.5
  • In 1830, federal judge James H. Peck was impeached for judicial high-handedness.6
  • In 1862, federal judge West H. Humphreys was impeached for supporting the secession movement.7
  • In 1904, federal judge Charles Swayne was impeached for financial improprieties and judicial high-handedness.8
  • In 1912, federal circuit judge Robert W. Archibald was impeached for judicial high-handedness and misconduct.9
  • In 1926, federal judge George W. English was impeached for judicial high-handedness and profanity.10

Judicial high-handedness? Yes. In fact, U. S. Supreme Court Chief-Justice John Marshall observed:

[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.11

Let’s admit it. The Founding Fathers were experts on the Constitution; today’s legal professors and media pundits who claim that federal judges can only be removed for the commission of serious crimes and felonies are not. The Founders made clear that federal judges did not have lifetime appointments and were to be accountable for their behavior while on the bench.

If America ever again expects the federal courts to be just one of three so-called “co-equal” branches rather than the supreme branch they have become, then we must recover the notion that our federal judges are not unaccountable demigods.

Thomas Jefferson’s warning from two centuries ago is still very much alive for us today:

[T]o consider the judges as the ultimate arbiters of all constitutional questions [is] 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 control. The Constitution has erected no such single tribunal.12


Endnotes

1 Richard Wolf, “Justice Ginsburg: Not ‘100% sober’ at State of the Union,” USA Today, February 13, 2015.

2Ginsburg to Egyptians: I wouldn’t use U.S. Constitution as a model,” Fox News, February 6, 2012.

3 James Madison, The Papers of James Madison…And His Reports of Debates in the Federal Convention (Washington: Langtree & O’Sullivan, 1840), Vol. II, p. 1166, July 21, 1787, Luther Martin.

4 The Debates and Proceedings in the Congress of the United States (Washington: Gales and Seaton, 1852), Eighth Congress, First Session, 322, January 4, 1803. See also John Randolph Tucker, The Constitution of the United States (Chicago: Callaghan & Co., 1899) I:421-422, § 200 (g).

5 The Debates and Proceedings in the Congress of the United States (Washington: Gales and Seaton, 1852), Eighth Congress, First Session, 272, March 13, 1804, & 1237-1240, March 26, 1804. See also Tucker, The Constitution of the United States (1899) I:422, § 200 (g).

6 Register of the Debates in Congress, Comprising the Leading Debates and Incidents of the First Session of the Twenty-First Congress (Washington: Gales and Seaton, 1830), VI:383, April 26, 1830 & 411-413, May 4, 1830. See also Tucker, The Constitution of the United States (1899) I:422, § 200 (g).

7 John C. Rives, The Congressional Globe: Containing the Debates and Proceedings of the Second Session of the Thirty-Seventh Congress (Washington: Congressional Globe Office, 1862), 2277, May 22, 1862. See also Floyd M. Riddick, Parliamentarian of the Senate, Procedure and Guidelines for Impeachment Trials in the United States Senate (Washington, D. C.: U. S. Government Printing Office, 1974), 13 n, May 22, 1862; Tucker, The Constitution of the United States (1899) I:422, § 200 (g).

8 Proceedings and Debates, Fifty-Eighth Congress, Third Session, XXXIX:1281-1283, January 24, 1905 (See the content of his impeachment trial). See also Floyd M. Riddick, Procedure and Guidelines for Impeachment Trials in the United States Senate (Washington, D. C.: U. S. Government Printing Office, 1974), 12 n.

9 Proceedings and Debates, Sixty-Second Congress, Second Session, XLVIII:9051-9053, July 15, 1912 (See the content of his impeachment trial). See also Riddick, Procedure and Guidelines for Impeachment Trials (1974), 12 n.

10 Proceedings and Debates, Sixty-Ninth Congress, First Session, LXVII:6:6585-6589, March 30, 1926 (See the content of his impeachment trial). See also Riddick, Procedure and Guidelines for Impeachment Trials (1974), 11 n.

11 Albert J. Beveridge, The Life of John Marshall (Boston: Houghton, Mifflin Company, 1919), III:177. See also John Marshall, The Papers of John Marshall, ed. Charles F. Hobson (Chapel Hill: University of North Carolina Press, 1990), VI:347, to Samuel Chase on January 23, 1805.

12 Thomas Jefferson, The Writings of Thomas Jefferson, ed. H. A. Washington (Washington, D.C.: Taylor & Maury, 1854), VII:178, to William Charles Jarvis on September 28, 1820.

Civic Ignorance on Display

Introduction

Many stories have already been written about CNN anchor Chris Cuomo’s embarrassing historical gaff when he told a judge: “Our rights do not come from God, your honor, and you know that. They come from man.” 1 Of course, American governing documents state exactly the opposite.

But what has not been adequately covered is why Cuomo might make such a statement. I, for one, am not particularly surprised by it – and I don’t say that because of his liberal pedigree as the son of former New York Governor Mario Cuomo, the brother of current Governor Andrew Cuomo, or because he graduated from Yale. Rather, I say that because he is 44 years old, and therefore graduated from American schools in the past three decades. After all, according to recent studies:

  • Two-thirds of Americans cannot identify the three branches of government (legislative, executive, judicial), 2 three-fourths do not know what the Judiciary Branch does, 3 and eight in ten cannot name even one of the federal government’s powers. 4
  • Seven in ten do not know that the Constitution is the supreme law of the land. 5
  • Eight in ten cannot name even two of the rights listed in the Declaration, 6 and forty-four percent are unable to define the Bill of Rights. 7
  • Only 1 in 1000 can name the five freedoms protected by the First Amendment (speech, religion, press, assembly, and petition). 8

We actually pay a lot to get these abysmal results – $12,000 per year per student, or well over $140,000 in their twelve years of public education. 9

Celebrate Freedom Week

No wonder states like Arizona and North Dakota recently enacted laws requiring that students pass the nation’s 100-question immigration test in order to graduate. 10 And why not? Shouldn’t native born Americans know at least as much about America as our foreign immigrants are required to know?

Reflecting the same concern, other states have passed laws establishing annual Celebrate Freedom Week, 11 during which public school students study the Declaration, Constitution, and Bill of Rights; and those in grades 3 through 12 learn and recite the specific section of the Declaration of which Cuomo was apparently unaware:

We hold these truths to be self-evident: that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness, that to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed.

Unless we take decisive action regarding civic education, growing numbers of Americans will make the same mistake Cuomo did – or worse yet, we may reach a time when we no longer recognize that what he said was a mistake.

Inalienable Rights Defined

Incidentally, in case there is any confusion about the intent behind the Declaration of Independence’s unambiguous language that our inalienable rights come from God, consider the words of those who created our government.

John Dickinson, a signer of the Constitution, defined an inalienable right as one “which God gave to you and which no inferior power has a right to take away.” 12 He further explained that human governments . . .

could not give the rights essential to happiness. . . . We claim them from a higher Source – from the King of kings, and Lord of all the earth. They are not annexed to us by parchments and seals. They are created in us by the decrees of Providence, which establish the laws of our nature. They are born with us; exist with us; and cannot be taken from us by any human power, without taking our lives. 13

John Adams said that inalienable rights are . . .

antecedent to all earthly government; rights that cannot be repealed or restrained by human laws; rights derived from the Great Legislator of the Universe. 14

Inalienable Rights Come From God

Alexander Hamilton explained that inalienable rights . . .

are not to be rummaged for among old parchments or musty records. They are written, as with a sunbeam, in the whole volume of human nature by the hand of the Divinity itself and can never be erased or obscured by mortal power. 15

Samuel Adams avowed that:

They are imprinted by the finger of God on the heart of man. 16

And according to Thomas Jefferson:

[C]an the liberties of a nation be thought secure when we have removed their only firm basis: a conviction in the minds of the people that these liberties are of the gift of God? – that they are not to be violated but with His wrath? 17

Conclusion

Understanding this, John Jay, an author of the Federalist Papers and the original Chief Justice of the Supreme Court, therefore wisely urged:

I . . . recommend a general and public return of praise and thanksgiving to Him from Whose goodness these blessings descend. 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. 18

The Founding Fathers were clear about our rights coming from God, but Cuomo chose the opposite position.

 


Endnotes

1. Cheryl K. Chumley, “Chris Cuomo, CNN Host, to Roy Moore: ‘Our Rights Do Not Come from God’,” Washington Times, February 12, 2015.

2. “Only One Third of Americans Can Name Three Branches of Government,” infowars.com, March 8, 2009; Brit Hume, “Three Stooges, But Not Three Branches of Gov’t,Fox News, August 15, 2006. See also, Lion Calandra, “Why do Americans get the Constitution so wrong?The Christian Science Monitor, September 17, 2010.

3. “Americans Failing Citizenship Test Again,” AEI, April 30, 2012.

4. “Take the Quiz: What We Don’t Know,” Newsweek, March 30, 2011.

5. “Americans Failing Citizenship Test Again,” AEI, April 30, 2012; “Take the Quiz: What We Don’t Know,” Newsweek, March 30, 2011.

6. “Americans Failing Citizenship Test Again,” AEI, April 30, 2012.

7. “Take the Quiz: What We Don’t Know,” Newsweek, March 30, 2011.

8. “Study: More know ‘The Simpsons’ than First Amendment rights,” USA Today, March 1, 2006. See also, “34% say First Amendment goes too far in protecting rights,” First Amendment Center, July 16, 2013; “State of the First Amdnment: 2013,” First Amendment Center.

9. “Fast Facts,” Institute of Education Sciences (accessed on February 16, 2015).

10. Reid Wilson, “Arizona Will Require High School Students to Pass Citizenship Test to Graduate. Can You Pass?,” The Washington Post, January 16, 2015; James MacPherson, “North Dakota May Require High School Students to Pass Citizenship Test,” Huffington Post, December 1, 2014.

11. “Celebrate Freedom Week,” Rick Green.com (accessed on February 16, 2015).

12. John Dickinson, Letters From a Farmer in Pennsylvania (New York: The Outlook Company, 1903), p. xlii, “Introduction.”

13. John Dickinson, The Political Writings of John Dickinson (Wilmington: Bonsal and Niles, 1801), Vol. I, pp. 111-112.

14. John Adams, The Works of John Adams, Charles Francis Adams, editor (Boston: Charles C. Little and James Brown, 1851), Vol. III, p. 449, “A Dissertation on the Canon and Feudal Law.”

15. Alexander Hamilton, The Works of Alexander Hamilton, John Church Hamilton, editor (New York: John F. Trow, 1850), Vol. II, p. 80, “The Farmer Refuted.”

16. Samuel Adams, The Writings of Samuel Adams, Henry Alonzon Cushing, editor (New York: G. P. Putnam’s Sons, 1908), Vol. IV, p. 356, “to the Legislature of Massachusetts, January 17, 1794.”

17. Thomas Jefferson, Notes on the State of Virginia (London: John Stockdale, 1787), p. 272, “Query XVIII.”

18. William Jay, The Life of John Jay: With Selections From His Correspondence and Miscellaneous Papers (New York: J. & J. Harper, 1833), Vol. I, pp. 457-458, to the Committee of the Corporation of the City of New York on June 29, 1826.

President Obama’s Misguided Sense of Moral Equivalency

President Obama made headlines by comparing historic Christianity with modern radical Islam. Cautioning Christians, he warned:

And lest we get on our high horse and think this is unique to some other place, remember that during the Crusades and Inquisition, people committed terrible deeds in the name of Christ. In our home country, slavery and Jim Crow all too often was justified in the name of Christ. . . . So this is not unique to one group or one religion. 1

The indignation over these remarks was prompt. Even HBO personality Bill Maher – an ardent secularist who has described himself as an atheist – affirmed the president’s error. He noted that to make such a criticism of Christianity requires going back to ancient centuries long ago, while the problem of radical Islam is a very real one right now.

Louisiana Gov. Bobby Jindal agreed, declaring: “The Medieval Christian threat is under control, Mr. President. Please deal with the Radical Islamic threat today.”

He added:

It was nice of the President to give us a history lesson at the Prayer breakfast. Today, however, the issue right in front of his nose, in the here and now, is the terrorism of Radical Islam, the assassination of journalists, the beheading and burning alive of captives. We will be happy to keep an eye out for runaway Christians, but it would be nice if he would face the reality of the situation today. 2

Pat Buchanan, national columnist and former presidential candidate, concurred:

He’s trying to give them all [i.e., radical Islamicists] equivalence to what happened in the 11th century to what’s happening today? It’s astonishing. . . . Can the president not see the reality of his own time that he’s got to retreat centuries to find what he thinks might be a moral equivalence? 3

Former Arkansas Gov. Mike Huckabee went even further. Referring to the president’s recent comment that global warming and climate change is the greatest threat facing America today, Huckabee quipped: “…I believe that most of us would think that a beheading is a far greater threat to an American than a sunburn.” 4

Historians and political philosophers from across the centuries have long affirmed what the president refuses to acknowledge: a people’s dominant religion (or lack thereof) always exerts a significant influence in shaping their government and behavior. For example, Baron Charles Montesquieu, the most-popular political philosopher of the Founding Era, 5 undertook a perusal of a thousand years of world history to assess the impact of religion (especially Islam and Christianity) upon government. He concluded:

The Christian religion is a stranger to mere despotic power. . . . [Christian rulers] are more disposed to be directed by laws and more capable of perceiving that they cannot do whatever they please. While the Mahometan princes incessantly give or receive death, the religion of the Christians renders their princes . . . less cruel. 6

Many others reached the same finding – including famous American diplomat and U. S. President John Quincy Adams, who noted:

[The] law of nations as practiced among Christian nations . . . is founded upon the principle that the state of nature between men and between nations is a state of peace. But there was a Mohometan law of nations which considered the state of nature as a state of war. 7

A half-century later, historian Charles Galloway confirmed:

The Koran puts a premium upon war, offering the highest rewards to those who slay the greatest number of infidels. Mohammed’s cardinal principle (that the end justifies the means) consecrated every form of deception and lying, and encouraged every sort of persecution and violence. . . . The citizen is the slave of the state; he has no rights to be respected. Mohammedanism is an absolute despotism. 8

Half-a-century after Galloway, England’s Prime Minister Winston Churchill (who was also a noted historian) concurred:

How dreadful are the curses which Mohammedanism lays on its votaries [followers]! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries, improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement and the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property, either as a child, a wife, or a concubine, must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. Individual Moslems may show splendid qualities, … but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science – the science against which it had vainly struggled – the civilization of modern Europe might fall as fell the civilization of ancient Rome. 9

Based on the obvious difference between the effects of Islam and Christianity upon a nation, Montesquieu concluded:

A moderate [non-violent, non-coercive] government is most agreeable to the Christian religion, and a despotic government to the Mahometan. . . . From the characters of the Christian and Mahometan religions, we ought without any further examination to embrace the one and reject the other; for it is much easier to prove that religion ought to humanize the manners of men than that any particular religion is true. 10

Significantly, if one tabulates the loss of lives occasioned by so-called Christian governments over the 2,000 year history of Christianity (such as the Inquisition, and even the Crusades – which were largely Christian attempts to repel militant Muslim jihadist invasions made into Judeo-Christian regions 11), a very generous count of the total deaths that may be laid at the doorstep of Christianity is about five million. But the number of lives lost at the hands of secular, non-, and anti-Christian leaders and governments in just the 20th century alone is well over 100 million.

That includes the 1.5 million Christian Armenians massacred by Muslim Turks 12 on just one occasion beginning in 1915; the 62 million killed by the secular Soviet Communists; the 35 million by the secular Chinese Communists; the 1.7 million by the secular Vietnamese Communists; the 1 million in the Polish Ethnic Cleansing; the 1 million in Yugoslavia; the 1.7 million in North Korea 13, and other non- or anti-Christian regimes.

And the number of deaths perpetrated by such leaders is enormous, including the murder of 42.7 million by Joseph Stalin; Mao Tse-tung, 37.8 million; Adolf Hitler, 20.9 million; Vladimir Lenin, 4 million; Tojo Hideki, 4 million; Pol Pot of the Khmer Rouge, 1 million; Yahya Khan, 1.5 million; 14 and so forth. Thus the number of lives lost at the hands of anti-Christians in just the past century is more than 20 times greater than those lost at the hands of Christians in the entire previous twenty centuries.

And since the President mentioned the Inquisition, in nearly four centuries of the brutal Spanish Inquisition, between 3,000 and 5,000 individuals were put to death 15 — an average of nine to fourteen deaths a year across that time. But last year alone (2014), Muslims executed 4,344 Christians, 16 thus killing as many in one year as Christians did in nearly four centuries. Additionally, when including just the publicized incidents, Muslims have killed some 11,334 innocents in terrorist attacks since 1980 17, with thousands if not tens-of-thousands more dead as a result of the non-reported killings in Egypt, Libya, Syria, Afghanistan, and other countries as groups such as the Muslim Brotherhood, Al Qaeda, and Islamic State have attempted to take control in recent years.

And regarding the president’s specific allusion to Christianity and slavery, Jewish writer and national news editor Ben Shapiro correctly noted:

Christians obliterated slavery. Christians obliterated Jim Crow. Modern slavery is largely perpetrated by Muslims. Modern Jim Crow is certainly perpetrated by Muslims under Sharia law. 18

By the way, if the president’s defenders wish to invoke the American witch trials of 1692-1693 (which the president did not mention, but which American academics often do), then you can include 27 lost lives at the hands of Christians over that two-year span 19 (but you must also note that it was Christian ministers who took the lead in bringing those trials to a close 20). Yet 27 American lives lost over two years is hardly an equivalent comparison to the 3,000 American lives lost on just one day in September 2001 at the hands of Muslim terrorists.

Sorry, Mr. President, but there is absolutely no moral equivalency with your comparison. You have failed to recognize the reality of history and its consistent lesson that the application and practice of the Bible and its teachings elevates a society and civilizes its institutions. By comparing modern Muslim terrorists with medieval Christians you have, once again, totally missed the mark.


Endnotes

1Remarks by the President at National Prayer Breakfast,” The White House (February 5, 2015).
2 “Governor Jindal to President Obama,” Office of the Governor: State of Louisiana (February 6, 2015).
3Obama: Christians Did Bad Things ‘in the Name of Christ’,”NewsMax (February 5, 2015).
4Obama Says US Not in ‘Religious War’ Against Radical Islamists; Sen. Graham Asserts the Opposite,” The Christian Post (February 2, 2015).
5 Donald S. Lutz, The Origins of American Constitutionalism (Baton Rouge: Louisiana State University Press, 1988), 143.
6 Charles Secondat de Montesquieu, Spirit of Laws (London: J. Nourse and P. Vaillant, 1752), II:147.
7 John Quincy Adams, The Jubilee of the Constitution (New York: Samuel Colman, 1839), 73.
8 Charles B. Galloway, Christianity and the American Commonwealth (Nashville, TN: Publishing House Methodist Episcopal Church, 1898), 39-41.
9 Sir Winston Churchill, The River War (London: Longmans, Green, and Co., 1899), II:248-250.
10 Montesquieu, Spirit of Laws (1752), II:147.
11 Paul Crawford, “Four Myths about the Crusades,” First Principles(April 21, 2011). See also, Bill Warner, “Jihad vs. Crusades,” Center for the Study of Political Islam (August 20, 2014).
12 “Frequently Asked Questions,” Armenian Genocide Institute (accessed February 12, 2015).
13 R. J. Rummel, Death By Government (New Brunswick: Transaction Publishers, 1994), 4.
14  Rummel, Death By Government (1994), 8.
15 Llorente, Juan Antonio, The history of the inquisition of Spain, from the time of its establishment to the reign of Ferdinand VII (London, Printed for G. B. Whittaker, 1826), 14; Charles T. Gorham, The Spanish Inquisition (London : Watts & Co., 1916), 115; “Spanish Inquisition,” New World Encyclopedia (February 14, 2009).
16Persecution: Christian Deaths at Hands of Muslims Doubled in 2014, Study Warns It Will Only Get Worse,” The Gospel Herald Society (January 9, 2015).
17List of Islamic terrorist attacks,” Wikipedia, (February 4, 2015).
18Obama Rips Bible, Praises Koran,” Breitbart (February 6, 2015).
19 Of the 27, 14 women and 5 men were tried, found guilty and hanged; another man was tortured to death by crushing because he refused to cooperate with the court by not answering their questions. To persuade him to talk they took him to a field and put a board on him with rocks, they increased the number of rocks until he would cooperate but he continued to refuse and was crushed to death. He was therefore never convicted but is considered the 20th victim as he was on trial for being a wizard. And 7 individuals died in prison awaiting trial; one was a baby in prison with her mother, who was awaiting trial as a witch. “The Salem Witch Trials of 1692,” Salem Witch Museum, January 13, 2011 (accessed February 13,2015) per the museum’s Department of Education.
20 Dictionary of American Biography, ed. Allen Johnson (New York: Charles Scribber’s Sons, 1929), s.v. “Increase Mather” and “Thomas Brattle.” See also Charles Wentworth Upham, Salem Witchcraft (New York: F. Ungar Pub. Co., 1959), 2:304-305; Mark Gribben, “Salem Witch Trials: Reason Returns,” Court TV: Crime Library (accessed on February 28, 2013); David D. Hall, Witch-Hunting in Seventeenth-Century New England (Boston: Northeastern University Press, 1991), 350, 354 fn25; Jonathan Kirsch, The Grand Inquisitor’s Manual (New York: HarperOne, 2008), 245.

An Article V Convention of the States

By David Barton

Article V of the Constitution provides the means whereby a so-called “Constitutional Convention” can be convened to amend the Constitution of the United States:

The Congress, whenever two thirds of both houses shall deem it necessary, shall propose amendments to this Constitution; or on the application of the legislatures of two-thirds of the several states, shall call a convention for proposing amendments, which in either case shall be valid to all intents and purposes as part of this Constitution when ratified by the legislatures of three-fourths of the several states, or by conventions in three-fourths thereof.

If thirty-four (that is, two-thirds) of the states issue a formal call for a convention to propose an amendment(s) to the Constitution, then such a Convention must be assembled. (Any such Convention is not led or supervised by Congress, but rather by delegates selected by the state legislatures.) Some 10,000 amendments to the Constitution have been proposed in Congress,1 but in two centuries, two-thirds of the states have never requested the same amendment. But that began to change in 1957.

History

Under the growing economic difficulties of the 1940s following World War II and the widespread implementation of Progressive economic policies under President Franklin Roosevelt, Indiana sought to curb uncontrolled congressional spending and growing national debt by issuing the first call for a Balanced-Budget Amendment to the federal Constitution. As federal economic problems only increased across subsequent decades, other states joined the call,2 and eventually thirty-four – the required two-thirds – did request such a Convention, but apparently the threshold was not met, for during that same time, some states had rescinded their call for an amendment.3

Some conservatives had begun to loudly warn that if a gathering to write a Balanced Budget Amendment were ever convened, it could result in a “runaway convention.” As proof, they pointed to the original Constitutional Convention, claiming that it had met only for the purpose of repairing the Articles of Confederation but ended up writing a new Constitution instead. It was therefore argued that if a gathering was convened to write a Balanced Budget Amendment, that the entire Constitution could be set aside and replaced with an entirely new one – and that liberals had already written a substitute and were awaiting an opportunity to implement it. (Of course, subsequent experience has proven that Progressives don’t write a new constitution; they simply ignore the old one and have their judges rewrite it through activist decisions.)

I had heard these arguments for years and even repeated them to express my opposition to an Article V “Constitutional Convention,” but I now support such a Convention. Why? Because I personally researched the documents related to Article V and discovered that the portrayal of history I had been told was wrong – and it is a proven lesson that if you get your history wrong, then public policy positions based on that bad history will also be wrong.

The US Constitution

As a point in fact, the 1787 gathering to write the U. S. Constitution was definitely not a runaway convention – the delegates did not ignore their state’s instructions about revising the Articles of Confederation and then come up with a renegade Constitution. This is affirmed by the fact that the states ratified the Constitution after it was written – they supported what occurred at the Convention. Furthermore, history also shows that throughout the construction of American government, the states had full control over their delegates.

For instance, during the Second Continental Congress (which, like the Constitutional Convention, was a gathering outside the normal governmental bodies of the time), Pennsylvania instructed its delegates not to support any separation from Great Britain,4 and their delegates followed those instructions. But Pennsylvania later changed its instructions and authorized their delegates to vote with the other states,5 and thus for the Declaration of Independence. When several of their delegates ignored those instructions and voted against the Declaration, Pennsylvania recalled them and replaced them with new ones.6 Clearly, the states had control of their delegates and could stop any runaway convention.

(There are many excellent resources available to bring an accurate historical perspective to any examination of Article V. See, for example, the historical information at www.conventionofstates.com, particularly under “Convention of States Handbook” and “Opposition Response.”)

Support for a Convention?

So both history and the explicit language of the Constitution make four points evident:

1. The original Constitutional Convention was not a runaway convention

2. The current proposed gathering is not a “Constitutional Convention,” for it is not a gathering to write a constitution; rather, it is a “Convention of the States” convened for the purpose of suggesting a specific constitutional amendment(s) to limit the federal government

3. The Constitution itself specifically stipulates that any such Convention can only “propose Amendments to this Constitution,” not produce a new one

4. The states have extensive authority to control their delegates and prevent them from going afield from the purpose for which they were sent to the convention

One other crucial point that conservative opponents of an Article V Convention have failed to acknowledge is that it does not endanger the Constitution to use the Constitution. The Founders specifically placed Article V into the Constitution as a tool whereby states could enforce federalism and limit federal overreach, and to not use this part of the Constitution for fear of losing the Constitution is like not using the First Amendment for fear of losing the First Amendment, or not using the Second Amendment for fear of losing the Second Amendment, or not using Trial by Jury for fear of losing Trial by Jury. If something is in the Constitution, then conservatives can’t be like Progressives and pick and choose which parts they embrace.

Furthermore, it is time to change our mindset about using the Constitution. Long ago, Founding Father John Jay, an author of the Federalist Papers and the original Chief Justice of the U. S. Supreme Court, wisely advised:

Every member of the State ought diligently to read and to study the constitution of his country, and teach the rising generation to be free. By knowing their rights, they will sooner perceive when they are violated and be the better prepared to defend and assert them.7

We have been defending the Constitution. It is now time to assert it.

Assert the Constitution

Significantly, the National War College in Washington, D. C., teaches the brightest American military officers both the philosophy and the tactics necessary not just to engage in war but to win that war. A course central to that training is “The Nine Principles of War,” and offense is one of those key doctrines of war, but defense is not. In fact, defense is only considered a temporary condition during which assets are reorganized in order to go back onto offense. Going on offense, and then sustaining a strong offense, is the key to ultimate victory. It is time for states to go on the offensive to limit the overreach of the federal government.

Bad history not only engenders bad policy, it also produces straw-men arguments that inflame the emotions and limit offensive aggressiveness by raising fears of what MIGHT happen – that if an Article V gathering is convened, it MIGHT turn into a runaway convention, and it MIGHT replace the Constitution with a new one (and it is alleged that George Soros is currently funding such efforts). But we also MIGHT be wiped out by a falling meteor tomorrow afternoon at 3PM; or Hawaii MIGHT experience a blizzard on July 18th; or in the last two years of his presidency, Barack Obama MIGHT become the greatest constitutional conservative in American history. There are too many “MIGHTS” – too much fear – and fear keeps citizens on defense rather than offense. Because of what MIGHT happen, then nothing is done.

By the way, suppose for a moment that all of history and the explicit language of the Constitution is wrong, and that the critics’ worst fears do come to pass, and that the Convention does write an entirely new Constitution. What then? The new document could take effect only after it was ratified by BOTH bodies of the legislature in three-fourths, or 38 of the states. Thus, it takes only one legislative body in thirteen different states – either the house or the senate – to stop such any such new document.

There are 99 state legislative chambers in America (Nebraska has a unicameral legislature with only one body), so then this means that 87 of the 99 legislative bodies would have to vote to dump the current Constitution before a new one could be implemented. No Progressive – no matter how optimistic – can identify anywhere close to 87 state legislative bodies that would support such a plan. Similarly, no conservative – no matter how pessimistic – should have any trouble naming 13 States in which either the House or Senate would refuse to ratify and thereby put that state in the “no” column. Again, only 13 States saying “no” would stop such a plan. But it will not come to this, for the Constitution explicitly stipulates that an Article V gathering can only propose amendments to the Constitution, not replace it.

Statement

These are some of the many reasons why I support an Article V Convention of the States. It is time to reject straw-men arguments, relearn our history, and embrace what the Constitution authorizes. It is time to act on the Constitution and limit the federal government before it becomes so large and intrusive that it can no longer be restrained.

I was recently asked to provide a letter of support for a state legislature that was voting on a call for an Article V Convention of the States. Here are my comments to that body:

Fellow Patriots,

It is exciting to see such a renewed interest in basic constitutional principles. Liberty lovers across America are studying their past in order to find ways to stop our federal government’s explosive growth and sprint towards socialism.

Fortunately, our Founding Fathers, with their thorough understanding of human nature, created constitutional means to restrain the federal government when it exceeded its jurisdiction. One specific means was the Constitution’s Article V amendment process by means of a Convention of the States. This is a proper solution.

We have not come to this conclusion lightly. Like many of our conservative friends, we initially avoided this constitutionally-specified process due to a fear of what might occur, or what could happen. But after years of research and studying the Founders’ original intent for this amendment process – and after years of witnessing an unconstitutional reshaping of our federal government – we are confident that this is the correct course of action.

The Federalist Papers declare that the Constitution specifically furnishes each part of government “with constitutional arms” for its own “effectual powers of self-defense.” One such arm of self-defense that the Constitution gives to the states is an Article V Convention of States. For states to refuse to use this tool would be like going into a street fight, but refusing to use one of your biggest and most effective weapons. And it is illogical to consider the use of any constitutional provision as a threat to the Constitution. It makes as much sense as violating the free-market system to save it, or breaking health care to fix it.

We urge you to support all of the Constitution, and thus the efforts of the Convention of States to pass their extremely well-thought-out and strategic legislation in your home state and thus join us in a call to restore our constitutional republic.

David Barton

Founder and President, WallBuilders


Endnotes

1 “Measures Proposed to Amend the Constitution,” Senate.gov (accessed on June 5, 2014).

2 Russell Caplan, Constitutional Brinkmanship: Amending the Constitution by National Convention (New York: Oxford University Press, 1988), 78-89. So far, 34 states have issued such a call, including Alabama, Alaska, Arizona, Arkansas, Colorado, Delaware, Florida, Georgia, Idaho, Indiana, Iowa, Kansas, Louisiana, Maryland, Michigan, Mississippi, Missouri, Nebraska, Nevada, New Hampshire, New Mexico, North Carolina, Oklahoma, Ohio, Oregon, Pennsylvania, South Carolina, South Dakota, Tennessee, Texas, Utah, Virginia, Wyoming, Michigan, and Ohio.

3List of Rescissions of Article V Convention Applications,” Wikipedia (accessed on June 5, 2014). Alabama, Florida, Louisiana, North Dakota, and Georgia have resubmitted calls for convention starting in 2011. The rescinded states include Alabama (rescinded 1988; new call 2011); Arizona (rescinded 2003); Florida (rescinded 1988 ; new call issued 2010, renewed in 2014 with 2 other provisos); Georgia (rescinded 2004; new call issued 2014); Idaho (rescinded 1999); Louisiana (rescinded 1990; new call issued 2008; renewed in 2011 and 2014); New Hampshire (rescinded 2010; new call issued 2012); North Dakota (rescinded 2001; new call issued 2011); Oklahoma (rescinded 2009); Oregon (rescinded 1999); South Carolina (rescinded 2004); South Dakota (rescinded 2010); Tennessee (rescinded 2010; new call issued 2014); Utah (rescinded 2001); Virginia (rescinded 2004); and Wyoming (rescinded 2009).

4 Peter Force, American Archives: Four Series. Containing a Documentary History of the English Colonies in North America, from the King’s Message to Parliament of March 7, 1774, to the Declaration of Independence (Washington: M. St Clair Clarke & Peter Force, 1840), III:1792-1793, instructions to the Delegates from the Province [of Pennsylvania] in Congress, November 9, 1775.

5 Force, American Archives (1840), VI:862-863, instructions to the Delegates [of Pennsylvania] in Congress, June 14, 1776.

6 Thomas F. Gordon, The History of Pennsylvania from Its Discovery by Europeans to the Declaration of Independence in 1776 (Philadelphia: Carey, Lea, & Carey, 1829), 537-538. See also Force, American Archives (1848), I:1586, Pennsylvania’s appointment of new delegates, July 20, 1776.

7 John Jay, The Correspondence and Public Papers of John Jay, ed. Henry P. Johnston (New York: G. P. Putnam’s Sons, 1890), I:163-164, Charge to the Grand Jury of Ulster County, September 9, 1777.

Letter to Pastors about Welfare Comment on Beck Radio Show

Background

Immediately following the U. S. Supreme Court’s decisions on homosexual marriage in June 2013, David Barton was a guest on a popular national radio program. He pointed out that by the striking down of DOMA (the Defense of Marriage Act) and thus the federal definition of what constitutes a marriage, there would be three immediate repercussions.

The first would be in the military, for even when there still was a definition of marriage, chaplains were being pressured to violate their own religious conscience and perform homosexual marriages; that would only increase with the removal of DOMA.

The second would be in the State Department, for even when the definition of marriage was still in place, it was pressuring foreign nations to accept homosexual marriage in order to receive U. S. foreign aid; that would only increase following the Court’s decision.

The third would be in those states that had already legalized homosexual marriage. Already in those state, citizens who because of their religious beliefs had refused to participate in activities associated with homosexual marriages (e.g., photograph the wedding, provide the cake or flowers, make available a religious wedding chapel, etc.) were already being legally persecuted by those states, including the revoking of their tax-exempt statuses.

The radio host then asked David when pastors were going to stand up and walk away from their government-granted tax exemptions and simply stand for Biblical truth. In the course of explaining that many pastors were doing that, but most were not, David mentioned that some pastors were simply on church welfare. A few pastors took objection to that phrase, so David wrote the piece below to clarify his use of that term.

❋    ❋    ❋    ❋    ❋

Statement by David Barton

It was brought to my attention that there were some issues with statements I recently made on a national radio program. I regret any misunderstanding that may have occurred over my reference to “welfare” as associated with pastors. There are multiple meanings of the word, and some may have assumed it to be used in the context of laziness, which certainly was not my intent. Others may have made other assumptions unrelated to the way that I was using the word “welfare.” While the Godly pastors that I know are incredibly hard working in a very difficult job, I used the term “church welfare” to refer to an entirely different phenomenon: those pastors who neither believe in nor stand up for Biblical principles but nevertheless receive a check for not fulfilling their Biblical responsibilities as a pastor.

I meant it in the historic European sense of the term – such as with Anglican pastors in England who received their salary and would not jeopardize it by making anyone uncomfortable by teaching what the Bible said; the same with many of the Scandinavian nations, not to mention (as confirmed by Martin Niemoller and Dietrich Bonheoffer) even Nazi Germany. These pastors received their checks but did not hold forth Biblical teachings and did nothing to challenge or help move people or the culture in a Biblical direction.

Sadly, from a statistical standpoint, almost 90 percent of current American pastors do NOT believe that the Bible is God’s infallible Word, or that it applies to every aspect of life, or even that Jesus is Divine (see documentation below). We now have entire denominations of millions that endorse homosexual marriage, oppose Israel’s right to exist and defend itself, don’t oppose and in fact even support abortion, assert that God’s Word is not inspired, teach that one’s own effort can get him to heaven, etc. In fact, national polling affirms that in more than seventy categories, pollsters now find no statistical difference in the moral behavior of professed Christians and that of non-believers. Indisputably, much of this can be attributed to the teachings that Christians receive – or rather, don’t receive – at church. Nevertheless, these pastors receive a salary for teaching millions of people the exact opposite of what God’s Word says in so many areas – or in their efforts to not offend anyone, they water it down until it is no longer a clear and unequivocal message.

My objection therefore occurs when the concern for one’s salary alters the clarity or strength of message, or when someone takes a salary but does not hold forth even the most basic tenets of the Bible (which is the indisputable statistical condition of most of the Christian church in America today). However, I definitely do not include the ten percent of Biblical churches and pastors in the category of “church welfare.”

Finally, let me point out that I know the scope and demographics of the audience that listens to the program on which I appeared and who heard my interview; I appear on that program and network regularly. That audience knows my full body of work – how highly supportive of Biblical pastors that I have consistently been, and how that for nearly two decades, including some five years on that specific program, I have championed not only the role but also the important position of Biblical pastors, and they therefore understood my intent.

I hope that this clears up any confusion, but please be aware that currently, ministers who believe in and teach the full Bible are in the extreme minority right now in America. We need pastors to get back to the Acts 4:19-20 model of boldly proclaiming the truth of God’s Word without fear of man, their congregation, or their paycheck.

Again, my apologies for any misunderstanding with my use of the phrase “church welfare.” May God continue to prosper you and your endeavors for Him!
David Barton

P. S. Please check out the pledge we encourage pastors to sign on our Black Robe Regiment website (brr.wallbuilders.com), where we also provide tools to help pastors take a bold and informed stand for Biblical principles as related to every facet of culture.

P. S. S. By the way, if anyone wonders about the statement above that “almost 90 percent of current American pastors do NOT believe . . .”, here is some information on the documentation for that statistic.
Consider information from the Center for the Study of American Culture and Faith.1 This organization identifies churches that are considered to be a “culturally-impacting church” – that is, churches that:

  1. Believe the Bible is God’s holy infallible Word
  2. Preach and teach the Bible
  3. Believe life is sacred
  4. Believe marriage is only between one man and one woman
  5. Encourage the congregation to vote Biblical values
  6. Believe that prayer is key
  7. Believe that the church is responsible to be actively engaged in helping the community

Significantly, each day the Center individually contacts some 500 of America’s more than 350,000 churches to identify those which hold these seven beliefs. Of the tens of thousands of churches they have thus far contacted, only about ten percent embrace these positions. Having currently identified over 6,000 of these Biblically-conservative churches, noted national pollster George Barna conducts surveys solely among this group. Consider recent findings:

  • 97% of theologically conservative pastors believe that the Bible provides principles that relate to the morality of abortion
  • 95% say the Scriptures offer moral principles related to same-sex marriage
  • 92% argue that the Bible describes principles regarding the morality of environmental care
  • 71% say that there are moral principles related to immigration policy in God’s Word2

Nevertheless:
In 2012 – an ideologically-charged election year in which the four issues in question were in the forefront of political discussions – none of those four issues was preached on by even half of the theologically-conservative pastors.3

So even though these pastors strongly believed that the Bible speaks to these issues, they themselves refused to publicly speak about those issues. In fact:

The survey found that, of the four issues, abortion was most often the subject of a sermon in a theologically-conservative church in 2012. Overall, 42% of the surveyed pastors preached about abortion, which was higher than the numbers who preached about same-sex marriage (36%), environmental care (21%), or immigration issues (10%). In 2013, even fewer pastors plan to preach on these four issues. While 42% of those pastors preached on abortion in 2012, pastors’ responses suggest that the figure is likely to drop to 34% in 2013. Same-sex marriage was taught about from 36% of these pulpits in 2012, but will likely drop to 26% in 2013. The frequency of preaching about environmental care is expected to drop almost by half (from 21% to 12%). Only immigration is anticipated to hold steady (10% in 2012, 10% planned in 2013).4

So, only around ten percent of America’s churches believe that the Bible is true and provides guidance on such issues, but only about one-third of that ten percent – or only about 3-4 percent of total churches nationally – will speak publicly about these issues. The CEO of the Center conducting the polling accurately observed, “Without such guidance [from pastors], the mass media takes the lead on providing the worldview that shapes cultural choices, producing lowest common denominator lifestyles and spineless leadership.”5


Endnotes

1Center for the Study of American Culture and Faith,” culturefaith.com.
2 “Survey Says: Conservative Pastors Don’t Always Preach What They Practice,” culturefaith.com, June 10, 2013.
3 “Survey Says: Conservative Pastors Don’t Always Preach What They Practice,” culturefaith.com, June 10, 2013.
4 “Survey Says: Conservative Pastors Don’t Always Preach What They Practice,” culturefaith.com, June 10, 2013.
5 “Survey Says: Conservative Pastors Don’t Always Preach What They Practice,” culturefaith.com, June 10, 2013.

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