Friday, September 29, 2006

Fueling Our Demise; It’s Not CITGO


Fueling Our Demise; It’s Not CITGO

CITGO is an image firmly implanted in my mind from many years past. It is a logo decal I personally applied on many oil and propane trucks and gasoline pumps. In 1965 Cities Service Oil Company rolled out the new name. It was a big deal: forty million dollars to convert and closed circuit TV around the country for the formal announcement hosted by Johnny Carson. I attended the eastern NC formal rollout event at the Ambassador Theatre in Raleigh, NC. Later, 1973, Esso changed its logo to Exxon, putting a tiger in the tank, for a cost of over one hundred million dollars. (In 1965 a million dollars was a million, when we sold gasoline for 25 cents per gal.) Citgo became state wholly owned by Venezuela in 1990. It’s very sad now to see ill will cast on this sentimental brand by the despicable Hugo Chavez, president of Venezuela.

Venezuela is a Federal republic
https://www.cia.gov/cia/publications/factbook/docs/notesanddefs.html#2128, and probably the lesser of the so-called fiends from which the U. S. imports most of its oil. Venezuela’s population is just less than twenty-six million, with a religious population of 98% Christian. Chavez should long be gone, hopefully, – even as we’ll continue competing for oil in other places and dealing with the petro-authoritarians as Thomas Friedman calls them in Sept. 27th N Y Times.

· According to the Energy Information Administration
http://www.eia.doe.gov/: In 2005, United States refineries produced over 90 percent of the gasoline used in the United States. Less than 40 percent of the crude oil used by U.S. refineries was produced in the United States. About 45 percent of gasoline produced in the United States comes from refineries in the U.S. Gulf Coast (including Texas and Louisiana). Jan through June 2006 21% of our oil came from Persian Gulf, which includes Bahrain, Iran, Iraq, Kuwait, Qatar, Saudi Arabia, and United Arab Emirates.

Friedman’s Fill ’Er Up With Dictators Op-Ed excerpt (full text attached or read at:
http://select.nytimes.com/2006/09/27/opinion/27friedman.html?th&emc=th ):
“For a lot of reasons — some cyclical, some technical and some having to do with the emergence of alternative fuels and conservation — the price of crude oil has fallen lately to around $60 a barrel. Yes, in the long run, we want the global price of oil to go down. But we don’t want the price of gasoline to go down in America just when $3 a gallon has started to stimulate large investments in alternative energies. That is exactly what OPEC wants — let the price fall for a while, kill the alternatives, and then bring it up again.”


In my opinion Thomas Friedman (author of The World is Flat) is one of the most brilliant, well-informed writers, a world savvy citizen, and he is usually right on key in important issues. But is anyone listening, when will our leaders come to their senses and do the right thing, putting politics aside? I, however, would differ with him on where the energy investment tax should be put. Put it on the gas guzzling vehicles, based on rated mileage – the lower the mileage the more the tax, at point of vehicle sale. That would give incentive to the manufacture and purchaser alike. It would let the affluent and those who take pride in luxurious large automobiles, those who burn the gas and wear out the roads, pay for the future energy discoveries and road repairs that we do not now have nor the money to pay for them. Oh that our congress would have done something of this nature a few years ago: would it not have been saving grace for the American automobile manufactures that now find themselves struggling to survive?

When will America wakeup to the fact that millions of our petro-dollars, maybe billions, are finding its way into the hands of terrorist and Wahhabi schools in Islamic countries, where much of the brainwashing of Muslim youth occurs? When will our leaders understand and have the courage to do what it takes to make America energy independent? Energy independence is the one thing that most of all will eliminate the aim of petro bullets and bombs killing our servicemen and make our nation more secure.



http://encyclopedia.thefreedictionary.com/Wahabi: “In 1924 the Wahhabi al-Saud dynasty conquered Mecca and Medina, the Muslim holy cities. This gave them control of the Hajj, the annual pilgrimage, and the opportunity to preach their version of Islam to the assembled pilgrims. However, Wahhabism was a minor current within Islam until the discovery of oil in Arabia, in 1938. Vast oil revenues gave an immense impetus to the spread of Wahhabism. Saudi laypeople, government officials and clerics have donated many tens of millions of US dollars to create religious schools, newspapers and outreach organizations.”

The problem is congressmen’s refusal to put our country above politics:



  • Neither Republicans nor Democrats can forgo the big campaign money from big oil (It’s reported that Republicans get 75-80%, Democrats 20-25%).

  • Neither Republicans nor Democrats can forgo the big campaign money from auto manufactures.

  • Big business and their lobbyist will not give up power plays to control greedy-selfish interest that has no redeeming value for American citizens.

  • Any effort to enact any tax is sufficient stigmatization as villainous and confirmed by the opponent for a death sentence at the polls.

So, brilliant Mr. Thomas Friedman, we will not have an energy investment tax. Will we? Like on so many other important issues, we’ll just keep on fueling our demise.

Should we now ask ourselves:


  • Is it time for public campaign financing?

  • Is it time to take a hard look at our foreign policy?

What’s your opinion?
----------------------------------------
Reprinted in The News and Observer on Sept. 28th:
September 27, 2006
Op-Ed Columnist
Fill ’Er Up With Dictators
By

THOMAS L. FRIEDMAN
Are you having fun yet?
What’s a matter? No sense of humor? You didn’t enjoy watching Venezuelan President Hugo Chávez addressing the U.N. General Assembly and saying of President Bush: “The devil came here yesterday, right here. It smells of sulfur still today.” Many U.N. delegates roared with laughter.
Oh well then, you must have enjoyed watching Iran’s President Mahmoud Ahmadinejad breezing through New York City, lecturing everyone from the U.N. to the Council on Foreign Relations on the evils of American power and how the Holocaust was just a myth.
C’mon then, you had to at least have gotten a chuckle out of China’s U.N. ambassador, Wang Guangya, trying to block a U.N. resolution calling for the deployment of peacekeeping troops to Sudan to halt the genocide in Darfur. I’m sure it had nothing to do with the fact that the China National Petroleum Corporation owns 40 percent of the Sudan consortium that pumps over 300,000 barrels of oil a day from Sudanese wells.
No? You’re not having fun? Well, you’d better start seeing the humor in all this, because what all these stories have in common is today’s most infectious geopolitical disease: petro-authoritarianism.
Yes, we thought that the fall of the Berlin Wall was going to unleash an unstoppable wave of free markets and free people, and it did for about a decade, when oil prices were low. But as oil has moved to $60 to $70 a barrel, it has fostered a counterwave — a wave of authoritarian leaders who are not only able to ensconce themselves in power because of huge oil profits but also to use their oil wealth to poison the global system — to get it to look the other way at genocide, or ignore an Iranian leader who says from one side of his mouth that the Holocaust is a myth and from the other that Iran would never dream of developing nuclear weapons, or to indulge a buffoon like Chávez, who uses Venezuela’s oil riches to try to sway democratic elections in Latin America and promote an economic populism that will eventually lead his country into a ditch.
For a lot of reasons — some cyclical, some technical and some having to do with the emergence of alternative fuels and conservation — the price of crude oil has fallen lately to around $60 a barrel. Yes, in the long run, we want the global price of oil to go down. But we don’t want the price of gasoline to go down in America just when $3 a gallon has started to stimulate large investments in alternative energies. That is exactly what OPEC wants — let the price fall for a while, kill the alternatives, and then bring it up again.
For now, we still need to make sure, either with a gasoline tax or a tariff on imported oil, that we keep the price at the pump at $3 or more — to stimulate various alternative energy programs, more conservation and a structural shift by car buyers and makers to more fuel-efficient vehicles.
“If Bush were the leader he claims to be, he would impose an import fee right now to keep gasoline prices high, and reduce the tax rate on Social Security for low-income workers, so they would get an offsetting increase in income,” argued Philip Verleger Jr., the veteran energy economist.
That is how we can permanently break our oil addiction, and OPEC, and free ourselves from having to listen to these petro-authoritarians, who are all so smug — not because they are educating their people or building competitive modern economies, but because they happen to sit on oil.
According to
Bloomberg.com, in 2005 Iran earned $44.6 billion from crude oil exports, its main source of income. In the same year, the mullahs spent $25 billion on subsidies to buy off the population. Bring the price of oil down to $30 and guess what happens: All of Iran’s income goes to subsidies. That would put a terrible strain on Ahmadinejad, who would have to reach out to the world for investment. Trust me, at $30 a barrel, the Holocaust isn’t a myth anymore.
But right now, Chávez, Ahmadinejad and all their petrolist pals think we are weak and will never bite the bullet. They have our number. They know that Mr. Bush is a phony — that he always presents himself as this guy ready to make the “tough” calls, but in reality he has not asked his party, the Congress, the people, or U.S. industry to do one single hard thing to reduce our dependence on foreign oil.
Mr. Bush prattles on about spreading democracy and freedom, but history will actually remember the Bush years as the moment when petro-authoritarianism — not freedom and democracy — spread like a wildfire and he did nothing serious to stop it.

Wednesday, September 13, 2006

From Orthodoxy to Orthopraxis

From Orthodoxy to Orthopraxis

Thank you James, (James’ response to my Founders, Religion and State is printed below this writing.)

You so eloquently express your views with substantial knowledge of judicial works and history.

Perhaps you took it as a rhetorical question, but would you like to answer the question of what’s more important in God’s Kingdom? It seems to me that until we put “tending the sheep”, “caring for those of the least of us”, “saving the Darfurians,” etc. on, at least, the same moral equivalency as abortion, we are missing the larger point of Jesus’ Greatest Commandments:

Matthew 22: 37 Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and great commandment. 39 And the second is like it: ‘You shall love your neighbor as yourself.’ 40 On these two commandments hang all the Law and the Prophets.” John 13: 34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another.”

I contend you can’t do the first without first doing the second and third, which includes doing unto the sheep, the lowest, and the vulnerable as Jesus would have us do. Therefore, in His words, when we fail the standard He set, we fail “His salvation test.” Of course we know the Church Founders, St. Paul and the Bishops, let us off the hook. And I must confess, it’s a relief because I fail the “Jesus Test” so miserably, as I believe most people do. Granted we cannot “save” ourselves, but we (you and I) can do something, however small, for what I call the “corporate salvation of humankind.” Warren Buffet, Bill Gates, or the people now operating the Robin Hood Foundation ( http://www.robinhood.org/home/home.cfm ) may come closer to Salvation in God’s Kingdom, if based on Jesus’ words. (See today’s Washington Post http://www.washingtonpost.com/wp-dyn/content/article/2006/09/12/AR2006091201384.html?referrer=email .)

On your question of my view on Faith: I made a profession of faith in the Jesus that calls me to service, including, forgiveness of my sins, a faith held for 56 years. But in addition, my faith may be more encompassing, more universal, reaching out to all peoples, not necessarily to proselyte, but in recognition that the God of Abraham (that the overwhelmingly number of religious people profess as Creator), created all 6.5225 billion people on this earth; it’s a faith that acknowledges that over 4 billion people may never be introduced to Christianity and, further, that my Christian belief may be merely integral to additional plans God may have for the salvation of others in this world. I believe that when the Church nudges from orthodoxy (true doctrine), more to orthopraxis (true practice), it will be more in tune to Jesus’ call and become not a faith without works.

Thomas Friedman in the N Y Times on Sept. 8th related: Early in the Iraq war a prominent Sunni Arab leader said to me privately, “Thomas, these Shiites, they are not real Muslims.” Perhaps too often as self-righteous Christians, we also have the propensity to believe that “we” are the only real Christians. But in United Methodist, as the ad says, “We all believe in God, even though we have different beliefs.”

I think each person who has a strong desire to bring religion closer to state, should first answer the question: What am I willing to give up, yield to other Christians (World Christian Encyclopedia: there are 34,000 separate Christian groups in the world today http://www.religioustolerance.org/chr_divi.htm.) who believe differently and to other faiths (over 9,900 religions in the world), who would propagate their religious brand by doctrine or etched on state porticoes?

Are we closer to making a case for “separation of religion and state”?

I leave you with a poem, “God To Save His People,” I composed subsequent to 911, which expands on my religious worldview.

God To Save His People

In this world there are many creeds,
Faithfully sowing devout seeds.
But let the world not be torn apart
By divisions of faith we all impart.

Religions are many, some I recall.
Nearly ninety-nine hundred in all,
Too little time to measure each’s worth,
God will be judge of all religions of earth.

The Islam Nation from Abraham and Hagar –
Ismail to Muhammad great numbers in the world,
Will not get to all mankind of earth.
God, Allah, to save all people, He gave birth!

The Jews by Abraham and Sarah gave -
Isaac by God’s covenant a nation be saved,
Will not reach all people on earth.
God to save all people, He gave birth!

Christians through Isaac, a Savior, believe-
Jesus Christ from grave saves all who receive,
Will not reach all inhabitants of earth.
God to save all people, He gave birth!

Zoroastrian may be the oldest of all,
Having great influence on many to call,
Will not ring forth for all people on earth.
God to save all people, He gave birth!


The Buddhist from Gautama Buddha convey
Four noble truths of suffering to obey,
Will not reach all populace of earth.
God to save all people, He gave birth!

The Hindu of India, most ancient may cry,
Some yoga to obtain the spiritual high,
Will not reach all masses on earth.
God to save all people, He gave birth!

Confucian, Jain, Shinto, Taoist, and Sikh,
All have their solemn way of life,
Will not reach all societies of earth.
God to save all people, He gave birth!

While for me in my faith, I will abound,
And with God, Son, and Holy Spirit I resound,
It is this creed for all that now I cite:
Let no one persecute or differ to fight!

God willing, His people to freely sow,
Except fanaticism be the extremist foe.
Let not prejudices and intolorances grow,
And we not judge by what we do not know.

We are all from the one Divine Creator.
God, by great miracles of birth, our Grantor,
Endowed life to all His children on earth.
Pray, God will save all people, He gave birth.

Cornell Cox
Monday, March 04, 2002

>>>>>>>>>>>>>>>>>>>
James’ response to Founders, Religion and State:

Thanks Cornell,

I agree that most of the early founders were Deist, not Christians per se. However, I don't know that original intent as it relates to the constitution is really that much in vogue for determination of issues today. Yes, there are strict constructionist such as Robert Bork that believe in this approach to law but even the most conservative of jurist seem to apply the law in light of recent precedent. However, it is interesting to study what the founders meant. Overall I don't think could have envisioned a secular nation. The constitutional prohibition against congress establishing a state church in general was not applied to the states. Of course neither was the rest of the bill or rights, until later years when the courts ruled that most if not all of these rights bound the states as well as the federal government. However, I think it is a big, big stretch to take this prohibition against a the US congress establishment of a state church to the level of "separation" in which simple displays of historical articles like the Ten Commandments and Nativity Sets are somehow now seen as illegal. Surely this view would not have been shared by any of the founders, given the intertwined nature of religion, both Deism and Christianity in the day they lived.

However, to the more important moral question of abortion, I don't think the issue will be decided by the courts, but by the people. Which means to win the hearts and minds of the American public on this moral issue is as important in winning the issue as it was for the abolitionist to win the minds of the public in bringing an end to slavery. As you recall from history, there was a group of strong anti-slavery people for many years but through the impassioned preaching of those like Henry Ward Beecher they opened the minds of the nation to the great evil and prodded the conscience. Martin Luther King Jr. did the same thing in the 60's and through taking the moral high ground and framing the debate, not in the context of politics alone, but by appealing to the soul he brought change in the political arena. I am convinced that Abortion will one day be ranked as one of the great moral issue in our country, on par with Slavery and Civil Rights. Increasing we have seen the public move from the position of "Abortion on Demand" as a "Woman's right" with many saying this is a simple surgical procedure having no moral consequences to the position held by many Americans that, though it may be a necessary evil, it is never the less very evil. For Evangelical Christians the concept of necessary evil is hard to reconcile with there world view and therefore they put very few things in this category (I.e. war, capital punishment, abortion in cases of endangerment of the mother's life)

However, having said all that the courts have decided the issue for now with no vote or input of the people, all state laws were struck down by Roe v Wade. Since that time they have allowed the states to decided some of the issues such as parental consent. However from a legal stand point most scholars think that Roe v Wade is on shaky footings. To couch the debate in terms of privacy only is held by many even on the extreme left (Al Gore, for instance) to be wrong place to put this decision, even though they desire for abortion to be legal. In the end, I think most of the Abortion law will get pushed back to be handled by the states.

On the other two items you mention Money, Money, Money in politics and Salvation by Faith. Well, a person could right a book about either and not even get close to covering the territory. However, I strongly agree with your opinion on the first one and will have to know more about your views on Faith to understand if I agree or disagree on the second one. Anyway I am coming back from Philly today and getting close to landing so I will have to say so long for now good friend.
Thank you, James

PS. There is a beautiful sky outside my window. What a blessed sight.

Wednesday, September 06, 2006

Founders, Religion and State

Founders, Religion and State

Generally the term “Church and State” is used when discussing separation thereof. However, referring to “separation,” “Religion and State” is more to the point, because that’s more at what our founders were thinking. It’s my belief of what they intended and that should remain. The distinction is between “Deity” and “Religion.” While it’s impossible for religious people to reconcile religion-belief differences, the vast majority of our nation’s population believes in a Deity (or at least will go along with its inclusiveness), whether or not their God is defined as being one-and-same. I believe it is historically accurate to say: “Our founders, at large, wanted to hold onto “the recognition of God,” but “keep religion out of state.” In bringing these thoughts to mind again, I remembered an article from this past spring by Jon Meacham (Now Editor of Newsweek Magazine), “God and the Founders.” It’s an excerpt from his new book “American Gospel,” which gives a historical basis for the founders concerns. He relates their struggles from the beginning with separation, and in practice, he says, the wall of separation is not a very tall one. At a time when many false rumors and half-truths are circulating the Internet, wrongly lending credence that the founders fully approved of Christianity in political and government processes, I believe you’ll find this historically researched essay very interesting, informative, and a refreshing insight. It’s attached herewith. You may also read it from Newsweek’s website at: http://www.msnbc.msn.com/id/12115700/site/newsweek/

As a prime example of religious embroilment and separation’s frustrations and dilemma, I include below my reply to my friend, James’ response, who calls secularism a “religion,” in reply to my last column, Responsible & Irresponsible Evangelicals.
------------------------------------


Thanks James.

Your points are well made, and I can empathize with the feelings that come from both sides of many of the important issues of these times. I don’t know about secularism being a religion. I think of religion as more from the spiritual realm. Of course secularism could, for me at least, be a religion, since I tend to go more with conscientiousness of what I believe to be right or wrong, guided by my interpretation of Christian principles. Does this conscience bearing come more from secular or my religious views, and are they of God’s will? Maybe I can’t separate the two.

However, I don’t feel that anyone is threatening my freedom to live and demonstrate my Christian Faith -------- yet. Neither do I believe I’m intimidating any other’s right to express their secular or religious views through the political process. It’s when the claim so blatantly comes as from God that repulses many people, because their own beliefs, even though different, are felt equally valid as could just as well come from God. The unabashed sounds go in the both directions. How can anyone know that what any of us believe as truth is what God wants? Example:

We know that the tenet of our Christian Faith, as established by the Church’s founding fathers/bishops, is Salvation by Grace. Yet, the Gospels reveal the word “grace” only 4 times: 1 in Luke; 3 in John, neither declaring one is saved by grace or used as a “word” spoken by Jesus. Although, other words possibly could be deduced to “saved by grace.” On the other hand, Matthew 25 reveals, in many words; it's something very explicitly coming from the mouth of Jesus that is required for salvation. Are these (as literal interpretations) Church dogmas kind of an oxymoron, if both are to be taken as a truth? I tend to take them as integral to each other, which brings me to the next point.

Abortion: I’m not for abortion per se. Although, I believe there are circumstances where such may be justified. I do believe in the sanctity of life. (One can get into all kinds of questions as to when life begins.) But what does God expect of us?
· You shall not kill.
· Matthew. 25: 45 Then He will answer them, saying, ‘Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.’ 46 And these will go away into everlasting punishment, but the righteous into eternal life.”

What’s more important: protecting the stem cell, saving the unborn from destitute and horrendous worldly conditions ---- or “tending the sheep,” feeding and caring for the starving (30,000 die every day; 1-billion live on $1 or less per day.), here and now? What’s more important in God’s Kingdom? Would God want one over the other, profess Him or do what He says to do? If so or not, are we as Christians living up to either, and especially Mathew 25? (I think not, and maybe that’s where grace comes in. Grace could be more abundant than many believe if Phillip Gulley and James Mulholland are correct in their, “If Grace Is True” book.) For Christians, it should be straightforward for all to assert a pro-life stance, whether a claimed to Pro-Choicer or Pro-Lifer, if we put our money, time, and efforts (discipleship) to sincerely take Mathew 25 literally.

Sad to say it’s the extremist elements, left to right, that gets in the way of serious pro-life and other important issues being resolved.

Perhaps if more politicians and elected officials took the attitude of a Chuck Hagel ( http://encyclopedia.thefreedictionary.com/Chuck+Hagel ), as quoted on the Iraq conflict, common ground could possibly be found on a host of issues. Hagel: “I refuse to demote it to the lowest common denominator for the use of politics.”

The biggest problem our country has is “a broken system:” politically, and principally the legislative branch. Money! Money! Money! The pendulum has swung in past years; however, even as some now foretell, I would not predict if it’s time again. It just might drop straight down, where the hands-of-time implode on it. Pray not! As brothers and sisters we can do better.

Cornell
-------------------------------------------


Hello Cornell, Thanks for you thoughts and good column. However, I think the desire toseparate religion from government is about the same as a desire to separatepartnership from politics. While laudable it is simply impossible to do.Secularism is certainly a religion and is the dominate religion of a largeportion of those in political leadership. It has been said with greatinsight that "America is a nation that is as religious as India with aleadership in Government, Education and business that is a secular asSweden." I think this is generally true with the vast majority of the educationalestablishment being not just secular but vehemently hostile to people offaith in general and treating evangelicals with a tremendous hatred andvengeance. The same hold true to a lesser extent in many circles ofgovernment with many politicians, while paying very nominal homage to faith,they hold most evangelicals in great contempt. Since millions of churchgoing evangelicals sense this disdain by the there elected leaders, theynaturally seek to find other people to represent them. This deepening shift in the country to the right caused many entrenchedsecular politicians to suddenly find themselves powerless. The ensuingstruggle to hold on this entrenched power has set off the bitter climate ofthe country today. However, I think if more attention and respect had beenpaid to the people and voters earlier they would not have reacted with the"throw the rascals out" mentality that disposed so many left leaningpoliticians about 5 to 10 years ago. However, the arrogance of the currentparty in power is also leading to a counter backlash and I think we may soonsee the pendulum swing back. The current party in power is making the samemistake of believing that power is their right, not a sacred gift from Godto be used for the good of all the people with a strict accounting given ofthat use. I think the current political climate of controversy is aroused by thedichotomy of the leadership being out of touch with the general population.These hard working, God fearing voters are generally wishing for morerespect and consideration for Faith in general and evangelical values inparticular. This leads to this realization on the part of many Evangelicalsthat they can no longer elect people who give nominal assent to their faithbut refuse to state a definite stand on many of the issues that evangelicalsare passionate about. Their given no choice but to impose the so called"litmus test" because those on the other side are imposing the same test inreverse on all politicians who seek election with the support of secularpoliticians. I. E. no matter how qualified, honest or dedicated apolitician who is member of an evangelical church and openly acknowledgesthis will never get the endorsement of those committed to a religioussecularism.I would love to see the country loose political labels and parties as wellas to see Christians lose denominational differences. However, I think weare a long way from that and in the mean time Evangelicals have littleoption but to continue to insist on those who seek there support in vote andmoney to hold the same ideals and to vote with them on the issues ofAbortion, Homosexuality, Etc.Hey, I don't agree with all the conclusions but keep me on your list becauseI love to read your blog!James

>>>>>>>>>>>>>>>>>>

God and the Founders
Battles over faith and freedom may seem never-ending, but a new book, 'American Gospel,' argues that history illuminates how religion can shape the nation without dividing it.
By Jon Meacham http://encyclopedia.thefreedictionary.com/Jon+Meacham
Newsweek
April 10, 2006 issue - America's first fight was over faith. As the Founding Fathers gathered for the inaugural session of the Continental Congress on Tuesday, September 6, 1774, at Carpenters' Hall in Philadelphia, Thomas Cushing, a lawyer from Boston, moved that the delegates begin with a prayer. Both John Jay of New York and John Rutledge, a rich lawyer-planter from South Carolina, objected. Their reasoning, John Adams wrote his wife, Abigail, was that "because we were so divided in religious sentiments"—the Congress included Episcopalians, Congregationalists, Presbyterians, and others—"we could not join in the same act of worship." The objection had the power to set a secular tone in public life at the outset of the American political experience.
Things could have gone either way. Samuel Adams of Boston spoke up. "Mr. S. Adams arose and said he was no bigot, and could hear a prayer from a gentleman of piety and virtue who was at the same time a friend to his country," wrote John Adams. "He was a stranger in Philadelphia, but had heard that Mr. Duche (Dushay they pronounce it) deserved that character, and therefore he moved that Mr. Duche, an Episcopal clergyman, might be desired to read prayers to the Congress tomorrow morning." Then, in a declarative nine-word sentence, John Adams recorded the birth of what Benjamin Franklin called America's public religion: "The motion was seconded and passed in the affirmative."
The next morning the Reverend Duche appeared, dressed in clerical garb. As it happened, the psalm assigned to be read that day by Episcopalians was the 35th. The delegates had heard rumors—later proved to be unfounded—that the British were storming Boston; everything seemed to be hanging in the balance. In the hall, with the Continental Army under attack from the world's mightiest empire, the priest read from the psalm: " 'Plead my cause, O Lord, with them that strive with me: fight against them that fight against me.'"
Fight against them that fight against me: John Adams was at once stunned and moved. "I never saw a greater effect upon an audience," he told Abigail. "It seemed as if Heaven had ordained that Psalm to be read on that morning." Adams long tingled from the moment—the close quarters of the room, the mental vision in every delegate's head of the patriots supposedly facing fire to the north, and, with Duche's words, the summoning of divine blessing and guidance on what they believed to be the cause of freedom.
As it was in the beginning, so it has been since: an American acknowledgment of God in the public sphere, with men of good will struggling to be reverent yet tolerant and ecumenical. That the Founding Fathers debated whether to open the American saga with prayer is wonderfully fitting, for their conflicts are our conflicts, their dilemmas our dilemmas. Largely faithful, they knew religious wars had long been a destructive force in the lives of nations, and they had no wish to repeat the mistakes of the world they were rebelling against. And yet they bowed their heads.
More than two centuries on, as millions of Americans observe Passover and commemorate Easter next week, the role of faith in public life is a subject of particularly pitched debate. From stem cells and science to the Supreme Court, from foreign policy and the 2008 presidential campaign to evangelical "Justice Sundays," the question of God and politics generates much heat but little light. Some Americans think the country has strayed too far from God; others fear that religious zealots (from the White House to the school board) are waging holy war on American liberty; and many, if not most, seem to believe that we are a nation hopelessly divided between believers and secularists.
History suggests, though, that there is hope, for we have been fighting these battles from our earliest days and yet the American experiment endures.
However dominant in terms of numbers, Christianity is only a thread in the American tapestry—it is not the whole tapestry. The God who is spoken of and called on and prayed to in the public sphere is an essential character in the American drama, but He is not specifically God the Father or the God of Abraham. The right's contention that we are a "Christian nation" that has fallen from pure origins and can achieve redemption by some kind of return to Christian values is based on wishful thinking, not convincing historical argument. Writing to the Hebrew Congregation in Newport, Rhode Island, in 1790, George Washington assured his Jewish countrymen that the American government "gives to bigotry no sanction." In a treaty with the Muslim nation of Tripoli initiated by Washington, completed by John Adams, and ratified by the Senate in 1797, we declared "the Government of the United States is not, in any sense, founded on the Christian religion. ... " The Founders also knew the nation would grow ever more diverse; in Virginia, Thomas Jefferson's bill for religious freedom was "meant to comprehend, within the mantle of its protection, the Jew and the Gentile, the Christian and the Mahometan, the Hindoo and infidel of every denomination." And thank God—or, if you choose, thank the Founders—that it did indeed.
Understanding the past may help us move forward. When the subject is faith in the public square, secularists reflexively point to the Jeffersonian "wall of separation between church and state" as though the conversation should end there; many conservative Christians defend their forays into the political arena by citing the Founders, as though Washington, Adams, Jefferson, and Franklin were cheerful Christian soldiers. Yet to claim that religion has only recently become a political force in the United States is uninformed and unhistorical; in practice, the "wall" of separation is not a very tall one. Equally wrongheaded is the tendency of conservative believers to portray the Founding Fathers as apostles in knee britches.
The great good news about America—the American gospel, if you will—is that religion shapes the life of the nation without strangling it. Driven by a sense of providence and an acute appreciation of the fallibility of humankind, the Founders made a nation in which faith should not be singled out for special help or particular harm. The balance between the promise of the Declaration of Independence, with its evocation of divine origins and destiny, and the practicalities of the Constitution, with its checks on extremism, remains the most brilliant of American successes.
The Founding Fathers and presidents down the ages have believed in a God who brought forth the heavens and the earth, and who gave humankind the liberty to believe in Him or not, to love Him or not, to obey Him or not. God had created man with free will, for love coerced is no love at all, only submission. That is why the religious should be on the front lines of defending freedom of religion.
Our finest hours—the Revolutionary War, abolition, the expansion of the rights of women, hot and cold wars against terror and tyranny, Martin Luther King Jr.'s battle against Jim Crow—can partly be traced to religious ideas about liberty, justice, and charity. Yet theology and scripture have also been used to justify our worst hours—from enslaving people based on the color of their skin to treating women as second-class citizens.
Still, Jefferson's declaration of independence grounded America's most fundamental human rights in the divine, as the gift of "Nature's God." The most unconventional of believers, Jefferson was no conservative Christian; he once went through the Gospels with a razor to excise the parts he found implausible. ("I am of a sect by myself, as far as I know," he remarked.) And yet he believed that "the God who gave us life gave us liberty at the same time," and to Jefferson, the "Creator" invested the individual with rights no human power could ever take away. The Founders, however, resolutely refused to evoke sectarian—specifically Christian—imagery: the God of the Declaration is largely the God of Deism, an Enlightenment-era vision of the divine in which the Lord is a Creator figure who works in the world through providence. The Founding Fathers rejected an attempt to rewrite the Preamble of the Constitution to say the nation was dependent on God, and from the Lincoln administration forward presidents and Congresses refused to support a "Christian Amendment" that would have acknowledged Jesus to be the "Ruler among the nations."
At the same time, the early American leaders were not absolute secularists. They wanted God in American public life, but in a way that was unifying, not divisive. They were politicians and philosophers, sages and warriors, churchmen and doubters. While Jefferson edited the Gospels, Franklin rendered the Lord's Prayer into the 18th-century vernacular, but his piety had its limits: he recalled falling asleep in a Quaker meeting house on his first day in Philadelphia. All were devoted to liberty, but most kept slaves. All were devoted to virtue, but many led complex—the religious would say sinful—private lives.
The Founders understood that theocracy was tyranny, but they did not feel they could—or should—try to banish religion from public life altogether. Washington improvised "So help me, God" at the conclusion of the first presidential oath and kissed the Bible on which he had sworn it. Abraham Lincoln issued the Emancipation Proclamation, he privately told his cabinet, because he had struck a deal with "my Maker" that he would free the slaves if the Union forces triumphed at Antietam. The only public statement Franklin D. Roosevelt made on D-Day 1944 was to read a prayer he had written drawing on the 1928 Episcopal Book of Common Prayer. John Kennedy said that "on earth, God's work must truly be our own," and Ronald Reagan was not afraid to say that he saw the world as a struggle between light and dark, calling the Soviet empire "the focus of evil in the modern world." George W. Bush credits Billy Graham with saving him from a life of drift and drink, and once said that Christ was his favorite philosopher.
Sectarian language, however, can be risky. In a sermon preached on the day George Washington left Philadelphia to take command of the Continental Army, an Episcopal priest said: "Religion and liberty must flourish or fall together in America. We pray that both may be perpetual." The battle to preserve faith and freedom has been a long one, and rages still: keeping religion and politics in proper balance requires eternal vigilance.
Our best chance of summoning what Lincoln called "the better angels of our nature" may lie in recovering the true sense and spirit of the Founding era and its leaders, for they emerged from a time of trial with a moral creed which, while imperfect, averted the worst experiences of other nations. In that history lies our hope.
From AMERICAN GOSPEL by Jon Meacham, to be published by Random House on Tuesday, April 4. © 2006 by Jon Meacham.
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