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can be done to halt the havoc loosed on the United States since the early
60s? There must be two reversals, the first and most obvious one must occur
in our national public stance toward God: the Supreme Court’s current ban
on the acknowledgment of God and the use of His principles in public is a
direct challenge to Him and has thus triggered the law of national accountability,
subjecting the nation to severe consequences. Therefore, our current national
public stand against God must be set aside.

The second reversal must center on the restoration of the personal
benefits derived from living by Godly principles. For example, when the Courts
ruled that students might not use the Ten Commandments, nor study the Scriptures,
nor learn about sexual abstinence, etc., the separation of these teachings
caused personal, individual harm to those students, as forewarned in Deuteronomy
6:24 and 10:13:

The Lord commanded us to obey
all these decrees so that we might always prosper.
Observe the Lord’s
decrees for your own good.

His principles serves to our benefit. When His commands are rejected, it is
to our own harm. Millions have been harmed by the mandated separation of His
principles from specific arenas of their lives. The efforts at restoration
and reversal must occur on both the national and on the individual levels.

the decades immediately preceding the Court rulings (the 1920s, 30s, 40s,
etc.), Christians en masse had voluntarily removed themselves from the political,
social, and legal arenas. Whenever the Godly depart from any arena, their
own Godly values depart with them. A person in office always legislates according
to his own personal beliefs and convictions, and herein is the wisdom of Proverbs
29:2 made evident: “When the righteous
rule, the people rejoice; when the wicked rule, the people groan

was the plan and intent of the Founders that the Godly, and thereby Godly
principles, remain intimately involved in the political, judicial, and educational
realms. The Founders believed that only the Godly would understand the unalienable
freedoms provided by God and thus protect them in our form of government;
and they never intended that Christian principles be divorced from public

through bad doctrine, political inactivity, and apathy had handed the reins
of the nation over to leaders who awarded potential lifelong appointments to Justices
not only willing but also eager to uproot the Christian practices that had
been the heart of this nation for centuries. Quite frankly, the Court’s 1962
(and subsequent) religion-hostile decisions were merely an outgrowth of what
the Christian community-at-large had permitted and encouraged in the decades
preceding those rulings.

Biblical description of this process is given by Jesus in Matthew 13:24-26.
In that parable, good people had a good field growing good seed. However,
an enemy came in and planted bad among the good, thus contaminating the entire
field. What afforded the enemy such an opportunity? The stark answer is found
in verse 24: “While the good men slept,
the enemy came in
.” Jesus never faulted the enemy for doing what he did,
for it was his task and purpose to destroy; Jesus placed the fault on the
good men who went to sleep, thus allowing the enemy to do what he did. Very
bluntly what has occurred in America happened first because the church went
to sleep, and then because the enemy came in and caused the damage.

The problems we have created
for ourselves, although colossal, can be solved. Reversing the current trends
involves making changes in the two areas mentioned earlier: (1) the official
unfriendly stand taken against God must be corrected, and (2) religious principles
and moral teachings must be restored and made available to individuals in
public arenas. There are at least ten specific activities suggested in this
chapter which can help realize these goals.

I. The first thing is to do first
things first:

I exhort therefore, that,
first of all, supplications, prayers, intercessions, and giving of thanks,
be made for all men, for [leaders] and for all that are in authority
. 1 TIMOTHY 2:1

is not an arbitrary, haphazard plan given by God; God wants every individual
to pray for civic leaders first, because civic leaders and their policies
affect every individual. Simply for our own benefit we should be praying regularly
for our leaders at local, state, and federal levels in each branch of government.
Prayer will be the first key to effecting significant and lasting change,
for situations do not change on earth until they have been changed in the
heavenlies. Additionally, we need to pray faithfully that God will root the
wicked from office and will raise up righteous individuals to replace them.
“An ounce of prevention is worth a pound of cure,” and having the right individuals
in office will prevent the enactment of many damaging policies. As explained
by William Penn:

[G]overnments rather depend upon men than men upon
governments. . . . Let men be good and the government cannot be bad. . . . [T]hough
good laws do well, good men do better; for good laws may want [lack] good men
. . . but good men will never want [lack] good laws nor suffer [allow bad] ill
ones. [1]

individually not only for our leaders on every level, but enlarge your sphere
of influence and organize small groups to pray for our leaders.

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2. Voluntary prayer currently is greatly
restricted in many schools, but that does not mean children should not be
trained daily to pray. If you have children of school age, pray with them
each day before they leave for school. Show them from the Scriptures the importance
of prayer and petition, and help them begin each day by seeking God. Encourage
them to pray specifically for students, families, schools, and the nation.
God wants us to train our children in the importance of prayer.

The prayer of the upright
is His delight
Pray without ceasing.

Continue in prayer.

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3. Children currently receive little accurate
information from their schools or public institutions either about the historical
role of Christians in the nation or about the importance of involving Godly
principles in our public affairs. Nevertheless, you can help them obtain correct

you have children, teach them the Christian history, heritage, and traditions
of our nation. If you do not have children, then educate those around you
(i.e., Sunday School class, civic club, etc.) to an accurate history of our

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4. The political realm, formerly
dominated by Christians, is still available to them. It was the use of politics
that resulted in the elimination of religious activities and the public acknowledgment
of God from public affairs; it can therefore restore those principles. While
it might seem easier to empty the ocean with a thimble than to change politics,
it is actually not as difficult as many people think. We’ve probably heard,
or perhaps even made, statements such as: “I’m only an individual-one vote.
What can I do?” “My vote won’t make a difference anyway.” “It does us no good
to vote. As Christians, we’re already in the minority.” Sound familiar? The
fact is, such statements are not true.

A Gallup Poll shows that 84 percent of
this nation firmly believe in Jesus Christ, [2]
and a separate poll indicates that 94 percent believe in God. [3]
Polls have shown that:

Over 80 percent approve of voluntary prayer
in school. [4]
81 percent
of the nation opposes homosexual behavior. [5]

89 percent opposes the use
of abortion as a means of convenience birth control. [6]

Additional findings could
be cited, but the conclusion is inescapable: although we have been led to
believe that we, the 94 percent who believe in God, are the minority, we most
definitely are not!

Imagine a hypothetical vote
in the U. S. Senate where the final tally was 94 to 6. It would be untenable
for the 6 to be declared the winner and to have their policy enacted over
the votes of the 94; yet this is exactly what happened when the public acknowledgment
of God was prohibited. Can such an act truly be appropriate either in a republic
(to which we pledge our allegiance) or in a democracy (which we most often
claim to be)? Certainly not! Yet, unfortunately, this travesty continues to
occur on a regular basis today. We have relinquished our right to be a democratic-republic
and instead have become an oligarchy-a nation ruled by a small group or a
council of “elite” individuals.

polls show that the overwhelming majority of our citizens seem ready to return
Godly precepts to public affairs, it is clear that a vast number of our elected
officials are not. Whose fault is that? Notice President James Garfield’s
answer to this question:

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

that it is up to us, the citizens, not them, the leaders, came in one election cycle, in 5 Senate races. The five candidates who stood for returning Godly
principles to public affairs were defeated by a collective total of only 57,000
votes-less than 12,000 votes per state. Yet in those five states, there were
over 5 million Christians who did not even vote! If only 1 of every 100 nonvoting
Christians-one percent-had voted for the candidate supporting Godly principles,
those five would have been elected and would have created a ten-vote swing
in the Senate; five unGodly men would have been retired and five Godly men
would have taken their places.

is not the disheartening report it seems; actually, it is very encouraging,
for it shows that Godly candidates are most often defeated not by activists
and radicals, but by inactive Christians! This means that we do have the power
to make a difference. When Christians begin to believe that we can make a
difference and begin to act like the majority we are, we will make a difference.
The ability to change the current situation is in our hands. As Edmund Burke

All that is necessary for
evil to triumph is for good men to do nothing. [8]

is much that “good men” can do to stop the triumph of evil. One of the most
important is to vote, and to vote Biblically. John Jay, America’s first Chief
Justice of the Supreme Court, once received a letter inquiring from him whether
it was permissible for a Christian to vote for an unGodly candidate. Jay responded:

Whether our religion permits
Christians to vote for infidel rulers is a question which merits more consideration
than it seems yet to have generally received either from the clergy or the
laity. It appears to me that what the prophet said to Jehoshaphat about his
attachment to Ahab [“Shouldest thou help the ungodly and love them that hate
the Lord?” 2 Chronicles 19:2] affords a salutary lesson. [9]

another occasion, Jay advised:

Providence has given to our
people the choice of their rulers. It is the duty, as well as the privilege
and interest, of our Christian nation to select and prefer Christians for
their rulers. [10]

Daniel Webster delivered a
similarly strong warning to teach our youth that:

[T]he exercise of the elective
franchise is a social duty of as solemn a nature as man can be called to perform;
that a man may not innocently trifle with his vote; that every free elector
is a trustee as well for others as himself; and that every man and every measure
he supports has an important bearing on the interests of others as well as
on his own. [11]

Founding Father Noah Webster
delivered a similar admonition:

Let it be impressed on your
mind that God commands you to choose for rulers just men who will rule in
the fear of God [Exodus 18:21]. . . . [I]f the citizens neglect their duty
and place unprincipled men in office, the government will soon be corrupted
. . . If [our] government fails to secure public prosperity and happiness,
it must be because the citizens neglect the Divine commands, and elect bad
men to make and administer the laws. [12]

admonitions to vote, and to vote Biblically, came not only from our political
leaders, but from our spiritual leaders as well. Charles Finney, a prominent
minister in the early 1800s, succinctly declared:

The time has come that Christians
must vote for honest men and take consistent ground in politics or the Lord
will curse them. . . . God cannot sustain this free and blessed country which
we love and pray for unless the Church will take right ground. [13]

is time to believe and to behave differently. We are not a minority; we are
the majority! It is time to declare at the ballot box that we will no longer
allow officials who embrace the values of the 6 percent who do not believe
in God to abrogate the rights of the 94 percent who do. We must remove officials
who do not comply with traditional, historical, and Biblical principles and
replace them with those who do. We can make a difference! Our vote does count!

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5. Too often, an allegedly “good”
candidate is elected and we later end up regretting his public stands and
votes. Much of this could be eliminated if the right questions were asked
before election. We need to know more about a candidate than just the professional
qualifications; we also need to know the personal traits that qualify him
to represent us. As pointed out in a famous textbook first published in 1800:

A public character is often
an artificial one. It is not, then, in the glare of public, but in the shade
of private life that we are to look for the man. Private life is always real
life. Behind the curtain, where the eyes of the million are not upon him .
. . there he will always be sure to act himself: consequently, if he act greatly,
he must be great indeed. Hence it has been justly said, that, “our private
deeds, if noble, are noblest of our lives.”. . . [I]t is the private virtues
that lay the foundation of all human excellence. [14]

is not only proper, it is vital to investigate a candidate’s private life
and beliefs before placing him into office. The reason is made clear in Matthew
7:16-20 and in Luke 6:43-44; in these passages, Jesus reminds us that bad
roots will produce bad fruit. Consequently, a candidate’s moral and religious
“roots” must be investigated before placing him into office. A candidate who
produced bad fruit in private life will produce bad fruit in public life.
Understanding this truth, Founding Father Elias Boudinot, President of the
Continental Congress, reminded us to . . .

. . . be religiously careful
in our choice of all public officers . . . and judge of the tree by its fruits.

Adams similarly charged us:

We electors have an important
constitutional power placed in our hands; we have a check upon two branches
of the legislature. . . . It becomes necessary to every [citizen] then, to
be in some degree a statesman: and to examine and judge for himself. [16]

there are many ways to ascertain a candidate’s private beliefs and behavior,
two are readily available to any individual or group. The first is outside
monitoring, and the second is direct questioning.

Many groups publish a voter’s guide showing the voting records of incumbents
and the position of challengers on moral and religious issues of concern to
the God-fearing community. A listing of several of these groups may be found
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page. Contact the group’s national headquarters to get information on obtaining
a voter’s guide for your state. The national group will usually refer you
to one of their state groups/chapters in your local area. While each of the
national groups may not have a representative, there is usually at least one
of the groups which will have a contact in your area. You may have to call
several of the national groups before you finally make the local connection
you need, but don’t give up; the information you finally receive will be well
worth the effort.

Another way to obtain information
on a candidate’s stands on specific issues is simply to phone his or her office
and ask. In addition to any questions which you might have concerning state
or local issues, three additional questions you can pose will almost universally
reveal the moral philosophy which guides that candidate. Specifically question
each candidate on:

  • His view on the relationship
    between God and government.
  • His view on abortion.
  • His view on homosexual behavior. 

    answers to these questions will reveal whether the candidate perceives the
    importance of God’s principles to government, whether he understands the value
    of life and of protecting the innocent, and finally whether he believes that
    there are behavioral absolutes based on fundamental rights and wrongs. How
    a candidate answers these three questions will identify the moral foundation
    from which all other political decisions will be made.

    matter which position a candidate is seeking, scrutinize his stands. Some
    candidates will argue that since they are seeking only the position of justice-of-the-peace,
    city-treasurer, dogcatcher, etc., that their stands on issues like abortion
    will have no bearing on their office. While that statement may seem innocuous,
    it is misleading.

    Exodus 18:21, God holds forth the same standards for all elected officials
    regardless of whether they are “leaders
    of tens
    ” (local), “leaders of fifties
    (county), “leaders of hundreds
    (state), or “leaders of thousands
    (federal). The logic behind this is simple: nearly every current “leader of
    thousands” was once a “leader of tens”; that is, many low-level local offices
    have been starting points for prominent national careers. Therefore, screen
    candidates thoroughly at the lowest levels of government, for this is where
    their election or defeat is the easiest. Once a candidate is in office and
    becomes an incumbent, statistics show that his defeat and removal from office
    is much more difficult.

    you examine a candidate, realize that it is not vital that you agree on every
    specific doctrinal point. The determining factor is, do we agree on what the
    Founding Fathers called “the moral law”?; that is, do we agree on the moral
    essentials? Alexis de Tocqueville, in his famous book Democracy in America
    (still available in bookstores today), explained:

The sects [Christian denominations]
which exist in the United States are innumerable. They all differ in respect
to the worship which is due from man to his Creator; but they all agree in
respect to the duties which are due from man to man. Each sect adores the
Deity in its own peculiar manner; but all the sects preach the same moral
law in the name of God . . . [A]lmost all the sects of the United States are
comprised within the great unity of Christianity, and Christian morality is
everywhere the same. [17]

nation will not be put back on track by Baptists alone, or by Catholics alone,
or by Methodists alone, or by Pentecostals alone, or by any other single group;
there is not enough strength in any one denomination to return America to
its Biblical roots. However, it will be put back on track by Christians of
all denominations committed to the same moral law of God. Be prepared to accommodate
an appropriate degree of tolerance for those of other religious communities
without compromising basic Biblical principles of morality.

you have determined each candidate’s stand on moral and religious issues,
do all you can to publicize those positions to your friends, acquaintances,
and associates. (Note: It does not violate any tax-exempt provision of the
IRS for a church to distribute voter’s guides or candidate positions; a voter’s
guide is an educational publication and does not jeopardize a church’s tax-exempt
status. A church may educate its members on the beliefs of candidates concerning
issues of concern to Christians. It is only as an official corporate body
that the church may not endorse a specific candidate or party. However, a
pastor may endorse a candidate or a party-even from the pulpit-as long as
he makes it clear that he is simply delivering his own opinion and that he
is not speaking on behalf of the church board or church corporation. A pastor
does not forfeit his right to freedom of speech just because he is a pastor.)

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6. After you have identified a Godly candidate,
there is much you can do to help him or her. Frequently such a candidate may
not receive good media coverage; however, this is neither an unusual nor an
insurmountable problem. Candidates with strong grass-roots efforts regularly
overcome the media influence and win.

you identify a candidate who can make a positive difference, get involved
with him. Offer as much financial support as you can (whether little or much),
and then call the office and volunteer some time to the campaign, even if
it is only an hour or two. By volunteering to help a Godly candidate, you
will, in fact, be helping yourself and your posterity; it is important to
remember posterity and to leave them something better than we have. The Rev.
Matthias Burnet, in a sermon delivered before the Connecticut legislature
in 1803, addressed this very concern when he stated:

Finally, ye . . . whose high
prerogative it is to . . . invest with office and authority or to withhold
them, [by voting] and in whose power it is to save or destroy your country,
consider well the important trust . . which God . . . [has] put into your
hands. To God and posterity you are accountable for them. . . . Let not your
children have reason to curse you for giving up those rights and prostrating
those institutions which your fathers delivered to you. [18]

need to help the good candidates, for our own sake and for the sake of our
children. However, when helping a candidate, learn to look beyond party. You
might have been born a Democrat; you might have been born a Republican; you
might have been born an Independent; that doesn’t matter. The fact is, you
were reborn a Christian; reflect that in your political involvement. As Founding
Father Benjamin Rush once declared:

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

a Christocrat; get involved with solid Godly candidates no matter what their

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7. Another mechanism for effective change
is direct contact with your Congressman. A sincere, personal letter expressing
your views and your concerns to your Congressman is effective, but for too
long, most Americans have underestimated the effect they can have and thus
have remained silent on many issues.

I had an opportunity once to participate directly in the introduction of
a significant federal legislative bill. The bill received support from a wide
variety of Congressmen (in fact, in the preceding month, the House of Representatives
had voted two-to-one in favor of the material in the proposed bill). The bill
was referred to the appropriate committee and subcommittee; however, those
two chairmen refused to allow any hearings or discussion on the bill; they
were both determined to let it die in committee.

Because of the widespread
support already evident, and because it seemed inappropriate for only two
individuals to block the progress of that bill, we asked several Congressmen
how to get that bill released from the committee. The Congressmen instructed
us to locate individuals in those two men’s home districts who would be willing
to write letters to the two requesting that the bill be released and that
hearings be scheduled on it.

determine how many letters would be needed, we queried several: “Congressman,
how do you know when you have a ‘hot’ issue?” Their answer was startling:
“If we get as many as fifty letters on a bill, it’s a very hot issue.” They
further indicated that, in their opinion, twenty letters would be sufficient
pressure to cause the two Congressmen to reverse their position on the bottled-up
bill. Amazed, we asked: “How many letters do you usually receive on a bill?”
They responded, “Five to ten is normal.”

fact that five to ten letters is the norm on a bill is a compelling commentary
on the inactivity of most of us. Each Congressman represents at least 500,000
individuals, and as few as 20 letters can cause him to reverse his stand!
This explains why philosophical minorities and anti-Christian groups are often
more successful in reaching their goals in Congress: they are simply more
active in generating individual contacts with a Congressman.

communicating with your Congressman, it is important that your contacts be
personal. Congressmen openly acknowledge that mass-produced mailings, form
letters, or petitions get no response and usually go into the trash. In their
view, if a person does not feel strongly enough about a bill or an issue to
express himself in a personal, original letter, then he receives little serious

personal letter is effective, even a short one; and letter writing is not
only easy, but often takes less time than imagined. Usually, the difficulty
is simply in getting started; once you begin your letter, the thoughts and
feelings flow easily. Here are a few suggestions to assist you in effective
letter writing:

  • Be personal in your letter.
    Use the name of your Congressman-don’t address it to “Dear Congressman”. You
    typically don’t appreciate mail addressed to “Dear Occupant”; neither does
    he; call him/her by name. (You can obtain the name of your Congressman through
    the library, Chamber of Commerce, or other similar public service organizations.)
  • Get to the point-don’t be
    long-winded or wordy; three or four paragraphs is plenty and is much more
    likely to receive serious attention than is a lengthy letter. After a short
    friendly greeting, explain why you are writing and what you would like the
    Congressman to do.
  • Be specific in your requests.
    If possible, try to give the name, number, or description of the bill or measure
    with which you are concerned. Do not ask him to do general things like bring
    world peace, end the famines in Africa, etc.; he can no more do that than
    you can.
  • Don’t get preachy. Give practical,
    well-thought-out, logical reasons for your position and why you want him to
    take certain steps. Don’t use Christian cliches or phrases.
  • Don’t threaten. Don’t tell
    him, for example, that if he doesn’t vote the way you want that you will never
    vote for him again, or that if he doesn’t stop abortion that he will stand
    before God and answer for his votes. Although these things may be true, Philippians
    2:14 instructs us to do everything without threatening. Threats tend to bring
    out the stubborn side in most individuals.
  • Be complimentary and appreciative,
    not antagonistic, provoking, obnoxious, rude, or abrasive. The Bible says
    not to speak evil of a ruler (Acts 23:5) and that a soft word breaks down
    the hardest resistance (Proverbs 25:15).
  • Close with a statement of
    appreciation, and sincerely and genuinely thank him (for his service, for
    his consideration of your request, etc.), and then ask him for a response
    to your letter. 

    address for your federal Representative or Senator is:

    Name of your Representative
    U. S. House of Representatives
    Washington, DC, 20515

    Name of your Senator
    U. S. Senate
    Washington, DC, 20510

    Because letter-writing does
    have an effect, many churches now are setting aside a portion of one service
    a month for their members to write letters. While it is very effective-and
    relatively easy-to organize a church or home letter-writing group, there is
    some preparation which must be done for this type of group activity.

    church leadership may designate one (or several) individuals to research current
    bills/issues of concern to the Christian community. (There are several groups
    listed on our “Helpful Links
    page which monitor issues and bills of importance to Christians; it is beneficial
    to get on mailing lists of one or more of these groups in order to be informed
    about current issues.) The church then provides information on these bills
    or issues to the congregation in conjunction with a service (perhaps on a
    blackboard, an overhead, or a handout) and next provides the members with
    the paper and the time necessary to jot a short note to their Congressmen
    on one of the bills/issues. This entire process usually requires only 10-15
    minutes; and since twenty letters can have substantial impact, virtually any
    church, Sunday School class, home-meeting group, etc. should easily be able
    to generate more than enough letters on a single bill/issue to create a “crisis”
    for a Congressman.

    Although letters are more
    effective than calls, calls are still very effective. If you decide to call
    instead of write, dial the Capitol switchboard at (202) 224-3121. When the
    operator answers, ask for your Senator or Representative by name. When that
    office answers, ask to speak to your Congressman. If he is available, often
    he will speak with you. If he is unavailable, simply express to his staff
    your concern or how you expect him to vote on a particular issue. The staff
    will record your feelings and will communicate them to the Congressman. (This
    process is just as effective with your state and local leaders as it is with
    your federal officials.)

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    8. Often, we seem to be overwhelmed with bad
    news and regular reports concerning the loss or compromise of yet another
    moral or Biblical principle. Why is this the case? According to a recent study,
    the majority of those working in certain areas of the public media consider
    themselves “liberal” and support immoral stands which most Godly individuals
    oppose. [20] We therefore receive
    a steady presentation of what the “liberal” media believes to be important
    and a suppression of what we believe to be important. Consequently, we often
    feel that we are a minority and have no power to alter the stand of our government.

    of Solomon 8:13 tells us otherwise; it declares a simple principle: “Your companions hearken to your voice, so
    ” You can be effective in communicating a different viewpoint to
    your friends and to others, and one way is through the “Letters to the Editor”
    section of your local newspaper. Your views can offer an alternative to those
    frequently presented by the media and can show other silent or discouraged
    ones that there are many who actually feel as they do. Commit yourself to
    writing one or two public letters a month (see a sample “Letter to the Editor“).

    composing such a letter, be sure to avoid being purely emotional (and thus
    often illogical); also, avoid using Christian cliches and phrases-they communicate
    only to other well-informed Christians and not to the general population.
    In an English newspaper, you would not write in Japanese, nor would you write
    in Portuguese; therefore, don’t write in Christian-ese. Christian-ese is just
    as foreign a language to many readers as is Chinese or Swahili. Adopt the
    philosophy of Paul explained in 1 Corinthians 9:19-22:

[T]o win as many as possible
. . . I became like one under the law so as to win those under the law. To
those not having the law I became like one not having the law . . . so as
to win those not having the law. To the weak I became weak to win the weak.
I have become all things to all men so that by all possible means I might
save some.

Utilize the opportunity to
give sound, practical reasons for your opinions and to provide a basis for
others to adopt your views. As 1 Peter 3:15 instructs: “Be ready to give an answer to everyone.

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9. As you become more active and involved,
don’t underestimate the effect of the experience you are gaining. Be willing
to step into leadership, perhaps by stepping out to inform the community of
important issues and consideration, perhaps by recruiting others to run for
office, or perhaps even by running for local offices yourself.

offices are important-they influence the entire community. Furthermore, it
is easier to be elected to local government or to local school boards than
to be elected to a statewide or national office. Don’t be afraid to run for
a position on the local school board, city council, or other areas where you
can begin helping to implement changes. While Charles Finney’s statement from
the mid-1800s is appropriate for every level, it is especially true at the
local level:

Politics are part of a religion
in such a country as this and Christians must do their duty to the country
as a part of their duty to God. It seems sometimes as if the foundations of
the nation are becoming rotten, and Christians seem to act as if they think
God does not see what they do in politics. But I tell you He does see it,
and He will bless or curse this nation, according to the course they [Christians]
take. [21]

Recognize that involvement
in civil government is a legitimate ministry: in Luke 19:17-19, Jesus shows
that the reward God gave to those who proved themselves faithful was to place
them in civil government, and Romans 13:4 declares that civil leaders are
ministers of God.” God wants His people
in all arenas, including that of government, for government won’t be redeemed
from without; it must be redeemed from within by people of Godly principles
and integrity.

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10. Finally, it is vital that we develop an
attitude of unswervable duty coupled with an attitude of resolute steadfastness.
For the most part, our culture has developed a short-term, microwave mentality.
Television seems to teach us that a family or a national crisis can arise
and be resolved completely within a 30- or 60-minute program; consequently,
we have embraced impatience as a national characteristic.

characteristic too often infects our attitude toward involvement in public
affairs. For example, we may get involved in an election or two; but when
we don’t see a complete turnaround, we have a tendency to throw up our hands,
declare that we tried and that it didn’t make any difference, then scurry
on to our next inspiration. It took nearly half-a-century to arrive at the
situation in which we find ourselves today; that situation will not be reversed
in one election, or two.

if the recovery turns out to be just as lengthy as was the disease, a recovery
will come if we faithfully persist. Galatians 6:9 promises that we will reap
the benefits if we will simply hang in there long enough. We must learn to
be content with small, steady gains. The principle of retaking lost ground
slowly, while neither appealing nor gratifying to our natural impatience,
is a well-articulated Biblical principle:

I will not drive them out
in a single year . . . Little by little I will drive them out before you,
until you have increased enough to take possession of the land.
EXODUS 23:29-30
The Lord your God will drive
[them] out before you . . . little by little. You will not be allowed to
eliminate them all at once.

retake lost ground quickly is not the strategy prescribed by the Lord Himself;
the rewards promised in the Scriptures go to the faithful (Matthew 25:21,
23). Commit yourself to this engagement for the long haul-for the duration;
arm yourself with the mentality of a marathon runner, not a sprinter. Very
simply, be willing to stay and compete until you win.

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must regain the conviction that Biblical principles are vital to national
success, and we must be willing to pursue their reinstatement. In recent decades,
we have wrongly allowed the very principles which produced morality and virtue,
and thus national stability, to be restricted in public life. We need once
again to recognize the truth so well understood by George Washington that:

[T]he propitious [favorable]
smiles of Heaven can never be expected on a nation that disregards the eternal
rules of order and right which Heaven itself has ordained. [22]

must become convinced of the principle expressed by Abraham Lincoln and then
accept the civic responsibilities implied by his statement that:

The truth announced in the
Holy Scripture, and proven by all history [is] that, “Those nations only are
blessed whose God is the Lord.” [23]

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<![if !supportEndnotes]>


[1]<![if !supportFootnotes]>Thomas
Clarkson, Memoirs of the Private and Public Life of
William Penn
(London: Longman, Hunt, Rees, Orme, and Brown, 1813), Vol.
I, p. 303.

[2]<![if !supportFootnotes]>
The Unchurched American . . . 10 Years Later (Princeton: The Princeton Religion
Research Center, 1988), p. 25.

[3]<![if !supportFootnotes]>
Religion in America: 92-93 (Princeton: The
Princeton Religion Research Center), p. 20, from a survey conducted for
the Christian Broadcasting Network, Inc., by The Gallup Organization, Inc.,
in 1986.

[4]<![if !supportFootnotes]>
D. Gilbert, Compendium of American
Public Opinion
(New York: Facts on File Publications, 1988), p. 313.

[5]<![if !supportFootnotes]>
Congressional Record, June 29,
1987, H. 3511, citing General Social Survey Annual of the National Opinion
Research Center.

[6]<![if !supportFootnotes]>
U. S. House of Representatives, What America Believes: The Rest of the Story
(Republican Staff of the Select Committee on Children, Youth, and Families,
U. S. House of Representatives, 1990), p. 12, citing the Boston Globe, October
31, 1989.

[7]<![if !supportFootnotes]>
John M. Taylor, Garfield of Ohio:
The Available Man
(New York: W. W. Norton and Company, Inc.), p. 180.
Quoted from “A Century of Progress,” by James A. Garfield, published in
Atlantic, July 1877.

[8]<![if !supportFootnotes]>
John Bartlett, Familiar Quotations
(Boston: Little, Brown & Co., 1980), p. 374.

[9]<![if !supportFootnotes]>
John Jay, The Correspondence and
Public Papers of John Jay, 1794-1826
, Henry P. Johnston, editor (New York: G. P. Putnam’
s Sons, 1893), Vol. IV, p. 365.

[10]<![if !supportFootnotes]>
Id. at Vol. IV, p. 393.

[11]<![if !supportFootnotes]>
Daniel Webster, The Works of Daniel
(Boston: Little, Brown and Company, 1853), Vol. II, p. 108,
on October 5, 1840.

[12]<![if !supportFootnotes]>
Noah Webster, The History of the
United States
(New Haven: Durrie and Peck, 1832), pp. 336-337, 49.

[13]<![if !supportFootnotes]>
Charles G. Finney, Revival Lectures
(Old Tappan, NJ: Fleming Revell Co., reprinted 1970), Lecture XV, pp. 336-337.

[14]<![if !supportFootnotes]>
M. L. Weems, The Life of Washington
(Philadelphia: Joseph Allen, 1800), pp. 6-7.

[15]<![if !supportFootnotes]>
Elias Boudinot, An Oration, Delivered
at Elizabeth-town, New-Jersey . . . on the Fourth of July
Kollock, 1793), pp. 14-15.

[16]<![if !supportFootnotes]>
John Adams, The Works of John Adams,
Second President of the United States
(Boston: Charles C. Little and
James Brown, 1851), Vol. III, p. 437, on August 29, 1763.

[17]<![if !supportFootnotes]>
Alexis De Tocqueville, The Republic
of the United States of America
(New York: A. S. Barnes & Co., 1851),
p. 331.

[18]<![if !supportFootnotes]>
Matthias Burnet, D.D., Pastor of the First Church in Norwalk, An Election Sermon, Preached at Hartford Anniversary
Election, May 12, 1803
(Hartford: Hudson and Goodwin, 1803), pp. 26-27.

[19]<![if !supportFootnotes]>
David Ramsay, An Eulogium Upon Benjamin
Rush, M.D.
(Philadelphia: Bradford and Inskeep, 1813), p. 103.

[20]<![if !supportFootnotes]>
S. Robert Lichter and Stanley Rothman, The Media Elite (Bethesda, MD: Adler &
Adler, 1986), pp. 28-29.

[21]<![if !supportFootnotes]>
Charles G. Finney, Revival Lectures
(Reprinted Old Tappan, NJ: Fleming Revel Company, 1970), Lecture XV, pp.

[22]<![if !supportFootnotes]>
James D. Richardson, A Compilation
of the Message and Papers of the Presidents, 1789-1897
(Published by
Authority of Congress, 1899), Vol. I, pp. 52-53.

[23]<![if !supportFootnotes]>
Id. at Vol. VI, p. 164, March 30, 1863.