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The Importance of Christianity

Thursday, July 8th, 2010

The following is an article by Dr. Peter Lillback entitled “This Fourth of July, Remember the Importance of Christianity” posted at Townhall.com on July 4, 2010

Myths have always surrounded George Washington. As we celebrate our nation’s birthday, it’s time to dispel the most dangerous – that he was not a Christian.

Since the 200th anniversary of his birth in 1932, the consensus of historians has been that Washington was a Deist – someone who believes in a remote and impersonal God who plays no role in human affairs.

In recent years, several books have been published, often referring to Washington as more “a man of honor than … a man of religion” or not a Christian “if one defines ‘Christian’ as the evangelicals do.”

Many of the leaders of the Revolutionary War were Deists, including Benjamin Franklin, Thomas Jefferson and Thomas Paine, author of “The Age of Reason.” But calling Washington one of them – that’s just sloppy scholarship. I challenge these historians to produce one verifiable statement from Washington’s writings that shows he was a Deist.

Scholars today, by and large, consider all the research to have been done on Washington’s faith. They think that there is nothing new to discover, and that the conclusion already reached, that Washington was not a Christian, is unimpeachable. The fact is that these secular scholars simply read their own unbelief into Washington to draw the desired conclusion.

Discovering the truth was made more difficult by Washington’s introspective nature. He didn’t like talking about himself. His personal faith was more often expressed in actions, according to his motto, “deeds, not words.”

But a careful examination of his thoughts, words and deeds shows that he was a devout 18th-century Anglican – what today would be called an Episcopalian.

Washington never claimed to be a Deist and never used the word Deist or Deism, and yet he does refer to himself as a Christian, using such phrases as “on my honor and the faith of a Christian.”
Washington believed in a God who was active in history, calling his faith the “blessed religion revealed in the Word of God,” speaking of Christ as the “Divine Author of our blessed religion,” and continually referring to the role of Divine Providence in the affairs of men.

Washington read sermons to his family. His writing was thick with Biblical allusions. He composed more than 100 prayers in his own hand – Deists don’t believe that God answers prayers.
In Washington’s writings, he used the word “God” at least 146 times, “divine” at least 95 times, “heaven” at least 133 times and “providence” at least 270 times.

His first act as president was a prayer. When he finished his oath of office at his first inaugural, he added the words, “So help me God,” and bent down to kiss the Bible. Then he led the crowd across the street to a chapel for a two-hour service. Alexander Hamilton’s wife said she was at Washington’s side when he took communion that day.

In his General Orders to the troops at Valley Forge, Washington wrote, “While we are zealously performing the duties of good Citizens and soldiers we certainly ought not to be inattentive to the higher duties of Religion. To the distinguished Character of Patriot, it should be our highest Glory to add the more distinguished Character of Christian.”

On Sept. 28, 1789, he wrote to the Rev. Samuel Langdon: “The man must be bad indeed who can look upon the events of the American Revolution without feeling the warmest gratitude towards the great Author of the Universe whose divine interposition was so frequently manifested in our behalf. And it is my earnest prayer that we may so conduct ourselves as to merit a continuance of those blessings with which we have hitherto been favored.”

Where a nation starts determines where it ends. If our Founding Father was a Deist, we should certainly be secularists today.

But if our Founding Father was committed to a Christian worldview, Christianity today is not an interloper in the public square but rather has a legitimate role in addressing the secular assault against the historic values and beliefs of America.

End Notes:

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DIVERSE CURRENTS IN COLONIAL CHRISTIANITY

Monday, June 7th, 2010

The separation of Church and state, secularism and Statism are not new. In fact, early Colonial Christianity, strengthened by the Puritans and responsible for establishing a Christian foundation in our country, came under attack by false doctrines that started to infiltrate the orthodox Christian theology and faith. Beginning in Europe and spread to the colonies, these beliefs had a significant impact in changing the headway the Puritans had made. In the larger scope of  our country’s early days, it remains evident that God was acknowledged as the Supreme Being and Provider. The founding fathers said and wrote as much and relied on these truths to establish this country. Divine Providence ruled in the end.

The following excerpts from “Diverse Currents,” Chapter 8 of Christianity in the United States by Daniel Dorchester [American Vision Press, Powder Springs, Georgia, 2009; originally published by Philips & Hunt, 1888] provides us with a glimpse of how these diverse currents began and the course it took. These excerpts cannot and do not capture the full story. If you are interested in learning more, check our endnotes for the web site and contact information for American Vision Press. [1]

DIVERSE CURRENTS

An inspection of the religious life of the colonial era reveals new currents of theological sentiment, silently but steadily setting in, at various points, against the long accepted theories. In the subsequent periods they will appear as more active assailing forces, openly antagonizing the old beliefs and seriously engaging the attention of the world.

Section 1. – The Inception of American Skepticism

As early as the middle of the seventeenth century symptoms of this great revolt appeared, in the English mind, in the gradual unfolding of the principle that the natural consciousness of the Divine existence and man’s conscience are all the materials necessary for the construction of a perfect religion, and that Christianity is of no value except as containing germs of this natural religion. In the course of the following century these sentiments obtained a formal recognition under the name of English deism, accompanied often with a denial of the historic verity of the Christian records and a denunciation of the Christian system as priestcraft. The history of English deism covers a period of about one hundred and seventy-five years (1625-1800) [2]  from Herbert to Gibbon, embracing groups of essayists, poets and novelists distinguished for splendid talents and extensive acquisitions. A large portion of the English mind was tainted with these ideas, and a serious deterioration in faith and morals became apparent.

Introduction into America


The celebrated French and Indian war, extending through a period of nine years (1754-1763), afforded an opportunity for their inculcation. During this war American citizens were brought into deistical sentiments. “Most of their American companions had never heard the divine origin of the Scriptures questioned, and their minds were, of course, unprovided with answers even to the most common objections. To such objections as were actually made was added the force of authority. The British officers were from the mother country—a phase of high import—until after the commencement of the Revolution. They came from a country renowned for arts and arms, and regarded by the people of New England as the birth-place of science and wisdom.

The period of intervening between the French war and the Revolution was characterized by a perceptible relaxation of morals, and it is certain that religion suffered serious decline.

The Unitarian departure had its inception in the introduction of the famous “halfway covenant,” which was adopted in the infancy of the colonies, only forty-two years after the landing of the Pilgrims. This measure was a politico-religious expedient resorted to for the purpose of relieving themselves from embarrassments growing out of an extreme and impracticable application of Christianity to the relations of the Church and the civil power.

It has been already observed that the early churches of New England held very strictly to the necessity of saving faith and spiritual regeneration as conditions of membership. And their religion was not a dreamy speculation, or a mere sentiment, or an abstraction, but it was carried out in concrete forms in the practical details of life. Religion was the stock upon which every things must be rejected. Hence we find the State growing out of the Church. Under their regimen no person could hold public office, or vote in elections, or enjoy any of the ordinary privileges of citizenship, who was not a member of the Church.

In 1633, Rev. John Cotton preached a sermon in Boston, entitled, “A Discourse About Civil Government, in a New Plantation, whose Design is Religion.” Its object was “to prove the expediency and necessity of intrusting free burgesses, who are members of churches, gathered amongst them according to Christ, with the power of choosing from among themselves magistrates and men to whom the managing of all public and civil affairs of importance is to be committed.” This was in accordance with the general usage of the New England colonies. [3]

Religious ideas were carried into everything they did. The recluses of the Middle Ages had removed religion from practical life, into caves and cloisters, but the Puritans reversed the order and carried it into the most common affairs. Thus actuated, they made the franchise of the Commonwealth dependent upon church membership, and the latter upon a genuine religious experience. A solemn form, too, was observed in the relation of religious experience before the Church, and inquiries were made into the previous conviction for sin and the radical character of the change. Thus were the membership of the Church and the franchise of the State hedged in with impressive and uncompromising religious ideas and usages. [4]

[1] Editor’s note to article
[2] Herbert died 1648; Hobbes, 1679; The Earl of Shaftesbury, 1713; Toland, 1722; Mandeville, 1733; Collins, 1729; Woolston, 1733; Morgan, 1743; Tindal, 1733; Chubb, 1747; Bolingbroke, 1751; Hume, 1776; Gibbon, 1794
[3] The Ecclesiastical History of New England, By Joseph B. Felt. Vol. l, pg. 169
[4] Endnote: These excerpts are taken from “Diverse Currents,” Chapter 8 of Christianity in the United States by Daniel Dorchester [American Vision Press, Powder Springs, Georgia, 2009; originally published by Philips & Hunt, 1888]. For further information, visit their web site at www.americanvision.org or telephone 1-800-628-9460

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JAMES MADISON, CHRISTIAN FOUNDING FATHER

Tuesday, May 25th, 2010

James Wilson; Ole Erekson, Engraver, c1876, Library of Congress

James Wilson of Pennsylvania may be a name you do not recognize. He arrived in Pennsylvania in 1765. As one of the eight framers of the Constitution, it is said that Wilson was second only to James Madison, and was perhaps on a par with him, in terms of influence on the Constitution. [1] He was also a signer of the Declaration of Independence.

There is much to say about this amazing man that we can not cover in one blog. There are two very important points to be made this time; one, he held the vision for a nation, and second, he was a devout Christian.

Christianity has been a major influence on the founding of our nation and in spite of increasing secularism it still is very much a force today. To say that our political tradition is not influenced by Christianity raises the question of why presidential candidates deem it so important to address Christians. That in itself demonstrates the recognition of reality – there is a practicing Christian population that influences politics. Political questions are ultimately moral questions and most moral views are framed by one’s religious commitments. James Wilson, without a doubt, was a major Christian influence on the framing of our nation’s constitution and law (he became a Supreme Court Judge later). He based formulating constitutional law on Christian natural law.

James Wilson was born in 1742 (Carskerdo, Scotland) and dedicated to the ministry at birth. He entered the University of St. Andrews and studied there for four years before entering their Divinity School. He was unable to complete his studies and had to withdraw due to his father’s death. After caring for family matters he came to Pennsylvania in 1765. He began his life in Pennsylvania by teaching Latin and Greek at the College of Philadelphia and then studied law under John Dickinson. He then became a lawyer and entered politics. It was one of his writings the jumpstarted him into the national scene.

“Wilson achieved national recognition in 1774 with the publication of ‘Considerations on the Nature and Extent of the Legislative Authority of the British Parliament,’ the first essay to argue that Americans had absolutely no obligation to obey Parliament. He was able to put his theory of resistance into practice after he was appointed to the Continental Congress in 1775. He became an important participant in the debates over the controversy with Great Britain, and eventually cast the tie-breaking vote in the Pennsylvania delegation in favor of independence.” [2]

All this led to his being one of eight framers of the Declaration of Independence and he also attended the Constitutional Convention where he was one of only six to sign both documents. Significantly, he also was among the few delegates that attended the convention from beginning to the finish. It is stated that he spoke 168 times, more than any other member. This is why he is ranked as the second most influential participant of the Constitutional Convention.

“Wilson clearly and consistently appealed to Christian principals throughout his works, something particularly evident and relevant with respect to his natural law theory. Given this reality, why do most contemporary students of Wilson ignore or refuse to take seriously his religious views?” [3]

“Wilson contended that because God created the world and has ‘infinite power-infinite wisdom-and infinite goodness,’ he has ’supreme right to prescribe a law for our conduct, and that we are under the most perfect obligation to obey that law.’ [4] Similarly, he stated several times that our obligation to obey natural law is rooted in the ‘will of God.’ [5][6]

Space does not permit us to eleborate more fully on Wilson’s faith and Christian reasoning, but an excellent publication for this may be found at Google Books at http://goo.gl/SpTR starting at Page 181.

[1] James Bryce, “James Wilson: An Appreciation”, The Pennsylvania Magazine of History and Biography (October 1936), Pg 360.
[2] Daniel L. Dreisback, Mark D. Hall, Jeffrey H. Morrison, Editors, The Founders On God and Government, 2004, Page 182, Rowman & Littlefield Publishers, Inc.
[3] Daniel L. Dreisback, Mark D. Hall, Jeffrey H. Morrison, Editors, The Founders On God and Government, 2004, Page 186, Rowman & Littlefield Publishers, Inc.
[4] Robert McClosky, Editor, The Works of James Madison, 2 Volumes (Cambridge, MA: The Belknap Press of Harvard University Press, 1967) Pages 128, 126, 132-33
[5] Robert McClosky, Editor, The Works of James Madison, 2 Volumes (Cambridge, MA: The Belknap Press of Harvard University Press, 1967) Pages 132, 150, 153
[6] Daniel L. Dreisback, Mark D. Hall, Jeffrey H. Morrison, Editors, The Founders On God and Government, 2004, Page 189, Rowman & Littlefield Publishers, Inc.

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CONGRESSIONAL PROCLAMATION CALLS ON GOD FOR HELP

Monday, May 10th, 2010

Contrary to the belief that we are a secular nation and that we were not founded as a Christian nation, we continue to historically see our nation acknowledging our dependence on God. One Congressional proclamation, among many, very clearly calls on God, acknowledging our sins, recognizing Divine Providence in guiding our nation and outright calls on Him for help. One author states; “Congress itself was equally convinced that God was fighting its battles.” [1] Here is one of those powerful Proclamations:

Tuesday, March 19, 1782

Proclamation
The goodness of the Supreme Being to all his rational creatures demands their acknowledgments of gratitude and love; his absolute government of this world dictates that it is the interest of every nation and people ardently to supplicate his favor and implore his protection.

When the lust of dominion or lawless ambition excites arbitrary power to invade rights or endeavor to wrest from a people their sacred and inalienable privileges, and compels them, in defense of the same, to encounter all the horrors and calamities of a bloody and vindictive war, then is that people loudly called upon to fly unto that God for protection who hears the cries of the distressed and will not turn a deaf ear to the supplications of the oppressed.

Great Britain, hitherto left to infatuated councils and to pursue measures repugnant to her own interest and distressing to this country, still persists in the design of subjugating these United States; which will compel us into another active and perhaps bloody campaign.

The United States in Congress assembled, therefore, taking into consideration our present situation, our multiplied transgressions of the holy laws of our God, and his past acts of kindness and goodness towards us, which we ought to record with the liveliest gratitude, think it their indispensable duty to call upon the several States to set apart the last Thursday in April next as a day of fasting, humiliation, and prayer, that our joint supplications may then ascend to the throne of the Ruler of the universe, beseeching him to diffuse a spirit of universal reformation among all ranks and degrees of our citizens, and make us a holy, that we may be a happy, people; that it would please him to impart wisdom, integrity, and unanimity to our counselors; to bless and prosper the reign of our illustrious ally, and give success to his arms employed in the defense of the rights of human nature; that he would smile upon our military arrangements by land and sea, administer comfort and consolation to our prisoners in a cruel captivity, protect the health and life of our commander-in-chief, grant us victory over our enemies, establish peace in all our borders, and give happiness to all our inhabitants; that he would prosper the labor of the husbandman, making the earth yield its increase in abundance, and give a proper season for the ingathering of the fruits thereof; that he would grant success to all engaged in lawful trade and commerce, and take under his guardianship all schools and seminaries of learning, and make them nurseries of virtue and piety; that he would incline the hearts of all men to peace, and fill them with universal charity and benevolence, and that the religion of our Devine Redeemer, with all its benign influences, may cover the earth as the waters cover the seas. [2]

Done by the United States in Congress assembled, &c. &c.

George Washington’s Reply to Congress

General Washington, in reply to a letter from the President of Congress, enclosing this proclamation, thus wrote from Mount Vernon November 15, 1781—

I have the honor to acknowledge the receipt of your favor of the 31st ult., covering the resolutions of Congress of the 26th, and a Proclamation for a day of public prayer and thanksgiving, and have to thank you, sir, for the very polite and affectionate manner in which these enclosures have been conveyed. The success of the combined arms against our enemies at York and Gloucester, as it affects the welfare and independence of the United States, I viewed as a most fortunate event.

In performing my part towards its accomplishment, I consider myself to have done only my duty, and the execution of that I ever feel myself happy; and at the same time, as it augurs well to our cause, I take a particular pleasure in acknowledging that the interposing hand of Heaven in the various instances of our extensive preparations for this operation has been most conspicuous and remarkable. [3]

[1] Derek H. Davis, Religion and the Continental Congress, 1774-1789; Oxford Press 2000; Page 88
[2] Journals of the American Congress, 1782 From 1774 to 1778, Volume Four, From August 1, 1778 to March 30, 1782, inclusive; Page, 736
[3] Benjamin F. Morris, The Christian Life and Character of The Civil Institutions of the United States, American Vision, Inc., Powder Springs, GA; Page 671

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CHURCH SERVICE HELD IN STATUARY HALL

Friday, May 7th, 2010

Members of Congress at Sunday Service at the Capitol

On Sunday, March 21, history was made in the U.S. Capitol. But the history I am talking about is not related to healthcare, legislation, or one political party or the other. At 11:00 a.m. on Sunday, as Members of Congress were in session to vote on healthcare legislation, I was privileged to organize a church service in Statuary Hall in the U.S. Capitol. Over 250 people, including Members of Congress from both sides of the aisle, their spouses and their staffs, took part in the service. No healthcare legislation was discussed. No political agenda was present. The only matter at hand was acknowledgement of faith and recognition of our national’s spiritual heritage.

Many do not know that church services were once held in the old House chamber, which is now Statuary Hall, from 1800-1857. On December 4, 1800, Congress approved the use of the Capitol building as a church. Approval was given by both the House and the Senate, with House approval being given by Frederick Muhlenberg, Speaker of the House, and Senate approval being given by Thomas Jefferson, then President of the Senate.

In fact, while serving as Vice-President, Jefferson regularly attended church at the Capitol. Additionally, the first church service that he attended in the Capitol as President was on January 3, 1802, just two days after authoring the letter in which he used the now famous “wall of separation between church and state” phrase.

Together, Republicans and Democrats brought that historical service back to the halls of Congress and reestablished a precedent to be used for years to come. I was honored to be a part of the Sunday Service at the Capitol that was once regularly attended by presidents from Jefferson to Lincoln.

Source: Congress J. Randy Forbes, e-mail newsletter April 27, 2010

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RELIGION AND EDUCATION

Monday, April 26th, 2010

“[T]he only foundation for a useful education in a republic is to be aid in religion. Without this there can be no virtue, and without virtue there can be no liberty, and liberty is the object and life of all republican governments. Without religion, I believe that learning does real mischief to the morals and principles of mankind.”

Benjamin Rush, Signer of the Declaration of Independence

“And all thy children shall be taught of the LORD; and great shall be the peace of thy children” Isaiah 54:13

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WAS GEORGE WASHINGTON A CHRISTIAN?

Sunday, April 25th, 2010

George Washington is one of the most influential founding fathers of our country. Some say he was a Christian, others a Deist, devout Episcopalian, Free Mason, etc. Anna C. Reed, a niece of one of the original signers of the Declaration of Independence, wrote “Life of Washington” for the American Sunday School Union in 1842. The book was written within 50 years of Washington’s death, giving us one of the earliest biographies. After reading the following, you will have an answer to Washington’s faith. The following is an excerpt from “Life of Washington” [see endnotes].

On another occasion he [Washington] said, “My first wish is to see the whole world in peace, and the inhabitants of it as a band of brothers, striving who should contribute most to the happiness of mankind.” He knew that this could be effected only the universal influence of the precepts of Jesus, the Divine ‘Prince of Peace;’ and in answering the address of the clergy and laity of the Episcopal church, presented when he was first elected president, he said, “On this occasion it would ill become me to conceal the joy I have felt in perceiving the fraternal affection which appears to increase every day among the friends of genuine religion. It affords edifying prospects indeed, to see Christians of every denomination dwell together in more charity, and conduct themselves in respect to each other with a more Christian spirit than ever they have done in any former age, or in any other nation.”

The various addresses he received then, and his answers, fill three manuscript volumes. The close of his answer to the ministers of one religious denomination, will show the feelings which influenced him in replying to all; he said, “I assure you I take in the kindest part the promise you make of presenting your prayers at the throne of grace for me; and that I likewise will implore the divine benediction on yourselves and your religious community.” This declaration of Washington was not an unmeaning profession, and no doubt he literally fulfilled this promise to pray for those whose prayers for him were proffered. he was in the habit of communing with God, or he would not have made such an engagement. His practice was always in conformity with the opinions and feelings he expressed, and he had evinced his sentiments on Christian unity of a spirit when the American army lay encamped at Morristown. He called on the Rev. Dr. Jones, the pastor of the Presbyterian church of that village, and said, “Dr., I understand that the Lord’s supper is to be celebrated with you next Sunday; I would learn if it accords with the canon of your church to admit communicants of another denomination?” The doctor replied, “Most certainly; ours is not the Presbyterian table, general, but the Lord’s table; and we hence give the Lord’s invitation to all his followers, of whatever name.” The general replied, “I am glad of it, that is as it ought to be; but as I was not quite sure of the fact, I thought I would ascertain it from yourself as I propose to join with you on that occasion though a member of the Church of England, I have no exclusive partialities.” Dr. Jones assured him of a cordial welcome, and he took his seat with the communicants on the next Sabbath. Early in life, he was actively interested in church affairs; was a vestryman of Truro parish, in which was Pohick church, seven miles from Mount Vernon. He was also a vestryman in Fairfax a parish, the place of worship of which was in Alexandria, ten miles from his home. He had a pew in each church. On a day appointed for fasting, humiliation and prayer, he wrote in his diary, “Went to church and fasted all day.” Conforming not only to the spirit, but strictly to the letter of the appointment. His private devotional habits were in accordance with his invariable public ones. He usually rose at four o’clock and went into his library. His nephew, Mr. Robert Lewis, who was his private secretary when he was president, said that he had accidentally witnessed his private devotions both morning and evening; that on those occasions he had seen him in a kneeling posture, with a Bible open before him; and that he believed such to have been his daily practice. He adopted a grand-daughter of Mrs. Washington, and she resided in his family twenty years. In a letter, dated 1833, that lady wrote of Washington thus:

“It was his custom to retire to his library at nine or ten o’clock, where he remained an hour before he went to his chamber. he always rose before the sun, and remained in his library until called to breakfast. I never witnessed his private devotions. I never inquired about them. I should have thought it the greatest heresy to doubt his firm belief in Christianity. His life, his writings, prove that he was a Christian. He was not one of those who act or pray ‘that they may be seen of men;’ he communed with his God in secret. When my aunt, Miss Custis, died suddenly at Mount Vernon, before they could realize the event, he knelt by her and prayed most fervently, most affectionately, for her recovery. He was a silent, thoughtful man. He spoke little, generally never of himself. I never heard him relate a single act of his life during the war.” After some other remarks, she mentions her grandmother thus: “He knew that I had the most perfect model of female excellence ever with me, as my monitress, who acted the part of a tender and devoted parent, loving me only as a mother can love, and never extenuating, or approving in me what she disapproved in others. She never omitted her private devotions or her public duties; and she and her husband were so perfectly united and happy that he must have been a Christian.? She had no doubts, no fears for him. After forty years of devoted affection and uninterrupted happiness, she resigned him without a murmur into the arms of his Savior and his God, with the assured hope of his eternal felicity. It is necessary that any one should certify General Washington avowed himself to me a believer in Christianity? as well may we question his patriotism, his heroic disinterested devotion to his country. His mottoes were, “DEEDS, NOT WORDS; and , FOR GOD AND MY COUNTRY.’ ” [1]

But, remember, Washington directed his countrymen to a higher example than his; he said that he earnestly prayed they might follow that of “THE DIVINE AUTHOR OF OUR BLESSED RELIGION;” and the Bible, the sacred book which makes known that example, you should value as the crown of all your blessings; for in it, you may learn how to secure their continuance through this short life, and how to obtain that blissful gift of God, “Eternal life, through Jesus Christ, our Lord.”

ENDNOTES:

Anna C. Reed, Life of Washington, Pages 270-275, 277; Copyright 2009, Attic Books, New Leaf Publishing Group, P O Box 726, Green Forest, AR 72638 (Second Printing 2010); Published by permission. Orginally published in 1842, American Sunday-School Union, now known as American Missionary Society, http://www.americanmissionary.org; Life of Washington retains the original 1842 printing in a beautiful, highly readable bound book. If you love early American History and our country’s Christian foundation, this is a ‘must’ book. You may order the book at $16.99 at http://goo.gl/firB

[1] Letter written by George Washington’s adopted daughter (also his step-granddaughter) Eleanor (Nelly) Parke Custis Lewis. It was written in 1833 in response to author Jared Sparks [who compiled a set of Washington's Writings] request for info on Washington’s religious beliefs for a book he was writing that was published under the title “The Life of Washington”.

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THE GREATEST THREAT … SPIRITUAL DECAY!

Wednesday, March 31st, 2010

Lt. General Robert L. Van Antwerp, Jr.

It may be hard to imagine that only 18 years ago a white paper was written by a Lt. Colonel (now General) of the United States Army at the United States Army War College in Carlisle Barracks, Pennsylvania that addressed the spiritual decay of our nation. He wrote a 57-page study on the subject stating spiritual decay is a real threat to our national security.

We print a part of the opening Introduction to this paper. To access the entire document for reading, see the notes at the end of the article. He writes:

This study examines the “real threat” to our national security– that we are no longer a “Nation Under God” and are no longer led by those who understand the spiritual dimension of leadership envisioned and demonstrated by our founding fathers. Our founding fathers knew and accepted their role as spiritual leaders and did their best to reflect that in the documents they produced. Most leaders today get caught up in the trap of “secular humanism” and neglect their responsibilities.

The Army of Northern Virginia under General Washington was clearly a reflection of the society it served. The society was God fearing, upright, enduring, and understood the need to be under authority–first God and then those appointed over them. Our society is sick with perversion, immorality, and a host of attitudes which were once unthinkable. Can an army from a sick society endure?

The importance of faith in combat is well documented. It links us to values worth fighting for, sacrificing for, dying for. Leaders must be capable of evaluating the moral and spiritual fitness of the soldiers they lead. Many are ill equipped to meet this need because of their lack of personal faith and spiritual training. In Southwest Asia, commanders discovered the importance of the “faith” dimension of combat readiness. They discovered that the “moral/spiritual” fibre of the soldier is a critically important part of being ready.

Leaders cannot ignore the soldier’s need for spiritual training and the need to see model spiritual leaders any more than they can ignore tough, demanding field training, leadership development, and leadership by example. This type of leadership is provided by those who have a strong personal faith, a leadership style based on Biblical Principles, and have developed the order spiritual climate in their organization. The hope for our nation and the Army rests with today’s and tomorrow’s spiritual leaders.

Lieutenant General Robert L. Van Antwerp, Jr., M.Sc., M.B.A., P.Eng.  is the Chief of Engineers of the United States Army, which is the title of the Commanding General of the United States Army Corps of Engineers. Van Antwerp graduated from the United States Military Academy in 1972. He completed Ranger, Airborne and Air Assault training, the Engineer Officer Basic Course and the Engineer Officer Advanced Course. He served in the Gulf War. He is a Registered Professional Engineer. He is responsible for approximately 36,000 civilian and 600 military employees, who provide project management and construction support to 250 Army and Air Force installations in nearly 100 countries around the world.  He served for a number of years as President of Officer’s Christian Fellowship.

Source: The Greatest Threat . . . Spiritual Decay by Lieutenant Colonel R.L. VanAntwerp (His rank in 1992), United States Army, 1992; A Study Project Paper, United States Army War College, Carlisle Barracks, Pennsylvania #92-12122; Complete PDF at http://goo.gl/KJTS

Military Biography: http://goo.gl/j4MJ

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LETTER TO CITIZENS ENCOURAGED CHRISTIAN FAITH

Tuesday, March 30th, 2010

Matthew Thornton (1714 – 1803), was a signer of the United States

Matthew Thornton

Declaration of Independence as a representative of New Hampshire. As President of the Provincial Congress, he delivered a letter to the citizens of New Hampshire declaring that they needed to come together as Christians to rest upon their faith for the coming war with England.

He was born in Ireland and later his family immigrated to America when he was three years old, settling first at Wiscasset, Maine, and moving shortly thereafter to Worcester, Massachusetts. Thornton became a physician and was appointed surgeon to the New Hampshire Militia troops in the expedition against Fortress Louisbourg. He had royal commissions as justice of the peace and colonel of militia. He became Londonderry Town Selectman, a representative to, and President of the Provincial Assembly, and a member of the Committee of Safety, drafting New Hampshire’s plan of government after dissolution of the royal government, which was the first state constitution adopted after the start of hostilities with England.

He was first President of the New Hampshire House of Representatives and Associate Justice of the Superior Court of New Hampshire. He was elected to the Continental Congress after the debates on independence had occurred, arriving just in time to actually sign the Declaration of Independence.

As President of the Provincial Congress, he addressed the following letter to the inhabitants of the Colony of New Hampshire :

Exeter, June 2d, 1775.
To the Inhabitants of the Colony of New Hampshire :

Friends and Brethren : You must all be sensible that the affairs of America have at length come to a very affecting and alarming crisis. The Horrors and Distresses of a civil war, which, till of late, we only had in contemplation, we now find ourselves obliged to realize. Painful beyond expression have been those scenes of Blood and Devastation which the barbarous cruelty of British troops have placed before our eyes. Duty to God, to ourselves, to Posterity, enforced by the cries of slaughtered Innocents, have urged us to take up Arms in our Defense. Such a day as this was never before known, either to us or to our fathers. You will give us leave therefore — in whom you have reposed special confidence — as your representative body, to suggest a few things which call for the serious attention of everyone who has the true interest of America at heart. We would therefore recommend to the Colony at large to cultivate that Christian Union, Harmony and tender affection which is the only foundation upon which our invaluable privileges can rest with any security, or our public measures be pursued with the least prospect of success.

We also recommend that a strict and inviolable regard be paid to the wise and judicious councils of the late American Congress, and particularly considering that the experience of almost every day points out to us the danger arising from the collection and movements of bodies of men, who, notwithstanding, we willingly hope would promote the common cause and serve the interest of their country, yet are in danger of pursuing a track which may cross the general plan, and so disconcert those public measures which we view as of the greatest importance. We must, in the most express and urgent terms, recommend it that there may be no movements of this nature, but by the direction of the Committees of the respective Towns or Counties; and those Committees, at the same time, advising with this Congress or with the Committee of Safety in the recess of Congress, where the exigence of the case is not plainly too pressing to leave room for such advice.

We further recommend that the most industrious attention be paid to the cultivation of Lands and American Manufacture, in their various branches, especially the Linen and Woolen; and that the husbandry might be particularly managed with a view thereto — accordingly that the Farmer raise Flax and increase his flock of sheep to the extent of his ability.

We further recommend a serious and steady regard to the rules of temperance, sobriety and righteousness, and that those Laws which have heretofore been our security and defense from the hand of violence may still answer all their former valuable purposes, though persons of vicious and corrupt minds would willingly take advantage from our present situation.

In a word, we seriously and earnestly recommend the practice of that pure and undefiled religion which embalmed the memory of our pious ancestors, as that alone upon which we can build a solid hope and confidence in the Divine protection and favor, without whose blessing all the measures of safety we have or can propose will end in our shame and disappointment.

MATTHEW THORNTON,
President

Matthew Thorton's home, Derry, NH

He became a political essayist. He retired from his medical practice and in 1780 moved to Merrimack, New Hampshire where he farmed and operated a ferry with his family. He died in Newburyport, Massachusetts, while visiting his daughter. Matthew Thornton is buried in Thornton Cemetery in Merrimack, New Hampshire and his grave reads “An Honest Man.” The town of Thornton, New Hampshire is named in his honor, and a Londonderry elementary school as well. Thornton’s residence in Derry, which was part of Londonderry at the time, is listed on the National Register of Historic Places. Some of his descendants live in Philadelphia, Pennsylvania, as well as in Maryland, South Carolina, North Carolina, and Yulee, Florida.

Sources:
-Matthew Thornton, from Wikipedia, the free encyclopedia
-Matthew Thornton, Colonialhall.com

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LATER DECLARATIONS OF USA AS A CHRISTIAN NATION

Tuesday, March 23rd, 2010

We’ve read about John Quincy Adams and his oration to Newburyport on July 4th, 1837. He declared that our country was founded by Divine predestination and we were a nation of Cristians. And, he boldly declared that the Declaration of Independence first organized the social compact on the foundation of the Redeemer’s mission upon the earth. These are clear and powerful statements by the sixth President of the United States.

That understanding has continued throughout the years and been reaffirmed by previous Presidents. President Woodrow Wilson delivered an address on “The Bible and Progress” in Denver, Colorado on May 7, 1911. He stated,

“America was born a Christian nation. America was born to exemplify that devotion to the elements of righteousness which are derived from the revelations of Holy Scripture.” [1]

President Franklin Delano Roosevelt in a mid-Atlantic summit with British Prime Minister Winston Churchill during World War II, described the United States as “the lasting concord between men and nations, founded on the principles of Christianity.” He then asked the crew on their warship to join him in a rousing chorus of the hymn, “Onward Christian Soldiers”.

President Harry Truman in writing Pope Pius XII in 1947 stated, “This is a Christian nation.” [2]

Jimmy Carter, as a Presidential candidate told reporters in 1976 that “We have a responsibility to try to shape government so that it does exemplify the will of God.” [3]

[1] The Papers of Woodrow Wilson, ed. Arthur S. Link, 57 volumes, (Princeton, N.J.: Princeton University Press, 1966), 23:12-20. Quoted in Richard V. Pierard and Robert D. Linder, Civil Religion and the Presidency, Zondervan 1988, 153
[2] Larry Witham, “‘Christian Nation’ Now Fighting Words,” The Washington Times, November 23, 1992, A1
[3] Richard G. Hutcheson, Jr., God in the White House: How Religion Has Changed the Modern Presidency (New York: Macmillan, 1998) 1

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