Moses

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The architecture of the US Supreme Court Building in Washington DC displays Moses with the tables of stone written with the finger of God containing the law of God, which is the basis of all law.

Most people when they think of Moses, they think of him as an elderly man holding the Ten Commandments.

And while that is certainly a huge credential, it’s easy to overlook the fact that Moses’ life was extraordinary and he was outrageously accomplished.

First of all, Acts 7:22 says,

Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action. (Acts 7:22)

He had a “king’s education.” Frank Damazio elaborates on that in his book,The Making of a Leader,

Moses was adopted and raised in the house of the daughter of Pharaoh, which meant he lived in the royal household. Acts 7:22 states, “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds.” From this verse we see that Moses had all the education of the known world available while in the royal house of Pharaoh. Any university or tutoring scholar, as it were, would have deemed it a privilege to tutor the son of Pharaoh’s daughter.

Egypt was, at that time, one of the most productive and progressive countries of the known world, with educational achievements far above any other land. Their economic and social life, too, was highly developed. Even today, Egypt’s colossal pyramids, with their mathematical precision, confound the understanding of the most educated builders in the world. This was the environment in which Moses was raised from his youth.

This helps explain how Moses was able to write the first five books of the Old Testament. Granted, he did so under Divine Inspiration (2 Tim 3:16), but you can see how God equipped Moses with the practical tools he would need in order to document all that God would speak through him.

In addition, Moses would’ve been trained in leadership and military tactics. Josephus, who was a Jewish historian, records an incredible example of Moses’ military prowess when he was made general of the Egyptian army and conquered the Ethiopians by attacking them using a route that was considered impassable because of the abundance of poisonous snakes that littered the area. But Moses was able to successfully lead his army through that region by deploying a large collection of birds who fed on those snakes and effectively created a path that allowed his army to pass through safely.

In that same account, Josephus talks about how the Ethiopian king’s daughter fell in love with Moses in the aftermath of the battle:

Tharbis was the daughter of the king of the Ethiopians: she happened to see Moses as he led the army near the walls, and fought with great courage; and admiring the subtility of his undertakings, and believing him to be the author of the Egyptians’ success, when they had before despaired of recovering their liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of their great achievements, she fell deeply in love with him; and upon the prevalency of that passion, sent to him the most faithful of all her servants to discourse with him about their marriage. He thereupon accepted the offer, on condition she would procure the delivering up of the city; and gave her the assurance of an oath to take her to his wife; and that when he had once taken possession of the city, he would not break his oath to her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own land. (Josephus)

The Bible doesn’t say anything about Moses military career, but it does mention Moses’ Ethiopian wife (Num 12:1). So, Josephus’ account is credible and, given the fact that one day Moses would be leading a group of people that numbered over 600,000 (Ex 12:37), it makes sense that Moses would need the kind of experience you get by leading an army in order to effectively take responsibility for over half a million people.

The other part of Moses that often gets overlooked is that he left Egypt when he was 40 (Acts 7:23-30). And he didn’t leave because of having committed a misdemeanor. He killed a man (Ex 2:11), and while that’s not something to glorify, Moses was obviously someone who was capable of overpowering another person and then, when Pharaoh tried to have him killed, Moses was able to evade capture and that’s what landed him in Midian.

Moses was not a weak man physically and he was capable of taking care of himself.

By the time Moses returned to Egypt, this time to demand the release of the Israelites, he was 80 years old (Ex 7:7). That’s 40 years of tending sheep after having been trained and educated in Pharaoh’s court and enjoying all the benefits of power and privilege. How many days did he spend remembering the palace and now living in a tent? How many times did he remember having a servant fanning him to help deal with the heat, and now he spends every day out in the open desert?

That’s four decades of of assuming that your best days are behind you and however you might’ve looked in the mirror at one point and seeing something distinctive, now there’s nothing really to see.

Numbers 12:3 says:

Now Moses was a very humble man, more humble than anyone else on the face of the earth. (Num 12:3)

He wasn’t humble because he didn’t have a reason to be arrogant. He was a general, he was a prince, he was capable, he was strong. He had a resume and a presence that commanded your attention.

Moses was humble because he knew God.

The Lord would speak to Moses face to face, as one speaks to a friend. Then Moses would return to the camp, but his young aide Joshua son of Nun did not leave the tent. (Ex 33:11)

When you know the Lord, not just as a spiritual appliance or a daily discipline, but as the living God Who redeems you (Eph 2:10), Who equips you (Dt 8:18) and guides you in everything you say, think, and do (Ps 139: 16; Phil 2:13), you’re not just “grateful,” as though you’re see God as Someone Who gives your natural ability an extra push. You see Him as your One and Only Starting Point (Prov 9:10) , the sole Reason for your success (Josh 1:8; Ps 144:9-10), and the only Path that leads that leads to a life that’s truly worth living (Ps 1:3; Jn 10:10).

You don’t want to just obey Him, you want to honor Him. You don’t settle for knowing about Him, you engage in a relentless pursuit of a relationship with Him because you recognize there’s nothing and no one more worthy of your time and attention (1 Chron 29:10-13).

In the end, that’s why Moses was as accomplished as he was. That’s why he was genuinely humble and that’s why he was able to be used by God to the point where we’re still talking about his accomplishments today.

It says in Scripture that without faith it’s impossible to please God (Heb 11:6). But Faith begins with the humility that allows for an honest acknowledgement of Who it is that you’re trusting and not just a token prayer of gratitude. It’s then that surrendering your right to yourself becomes a logical response, and the faith needed to unlock the Purpose and Potential that’s built into every day of your life is now a fundamental part of the way you process yourself and the world around you.

That’s the perspective Moses had on himself and all his accomplishments and that’s the perspective we need to have as well.

Islam, Syrian Refugees and How to Love Your Enemy

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“Pure Christianity” is never exercised in the absence of wisdom (Prov 9:10; Jas 1:5). Dressing up whatever policy or conviction you in the guise of “compassion” or “Christian charity” –  if it doesn’t pass the litmus test of  a comprehensive perspective on Scripture (2 Tim 3:16-17)  – you’re simply attempting to give your flawed opinions the look of a Biblically based disposition, the result being neither healthy nor wise.

The question on the table is “Does denying Syrian refugees into the US run contrary to the commandment to love your enemies and to be loving and charitable to all people?”

90% of Syria

90% of Syria is Muslim. When you scan the headlines, you find differing stories as to whether or not you can accept these people as legitimate refugees or you need to at least consider the fact that they pose a potential threat given their creed as well as the history of the way terrorists have infiltrated those areas they define as targets. Given the question marks surrounding the true nature and agenda of these people, a vetting process has been established, but, according to some, it’s been diluted to the point of becoming almost non-existent in order to accommodate President Obama’s commitment to welcome 10,000 refugees by September of 2016.

Many believe that this is a logical response to a problem that doesn’t really exist, others see it as an irresponsible mindset that could case the country harm. There are several “bullet points” that emerge in the context of this debate, and while some appear both credible and compelling, there’s a warning represented by the aforementioned statistics thast need to be acknowledged in order to arrive at a conclusion that is taking into consideration all of the facts.

  • Do Muslims represent a real threat?
  • Are the Syrian refugees devoid of any possible terrorist element?
  • What is the appropriate Christian response?

Are Muslims a Threat?

The struggle that’s going on in Syria right now is being described as one of the bloodiest conflicts in the 21st century. What began as an uprising fueled by economic and political unrest has become a struggle that’s drawn according to sectarian lines. In other words, it’s become a religious battle between the Suni’s and the Shiite’s. The struggle between Suni’s and Shiites goes back to the beginning of Islam as far as who is the true successor to Mohammed.

But there are nevertheless some common denominators between the two factions, one being their mutual hatred and resolve to destroy the United States. Some will argue that this is not the tenor of most Muslims and is therefore illogical and unfair to be hesitant when labeling Muslims in general as being a threat to national security. But here’s the problem:

The moment you put that uniform on – the moment you align yourself with Islamic teachings – you are subscribing to a creed that includes a divine endorsement for murder in the name of Allah. Not all Muslims are radical, but the more orthodox your interpretation of the Quran, the more militant you become.

Furthermore, there are 1.2 billion Muslims in the world. The radicals are estimated to be between 16% and 25% according to most of the intelligence around the world. That means you have between 180 and 300 million people dedicated to the destruction of Western civilization. Just to give you some perspective, the number of people in the US is 320 million. Connect the dots and you have the equivalent to an entire nation determined to see the US cease to exist. That by itself should be enough to give decision makers pause.

The Problem of Abrogation

While the Bill of Rights gives everyone the opportunity to practice their religion without any kind of governmental limitation, the Supreme Court in 1878 appropriately ruled that the practice of one’s religion does not serve as a defense to a criminal indictment. In other words, should your religion be used as a way to justify murder, then your religious beliefs no longer fall beneath the umbrella of the First Amendment.

Because of the way in which our nation’s 200 year history has been consistently punctuated with acts of terror prosecuted by individuals who claim a commitment to Allah as being their inspiration, being a Muslim, by default, puts you in a position where your voluntary ties to these acts defines you as a potential threat to the general welfare and not as a mere religious pilgrim.

That may sound harsh and even inaccurate, given the way many Muslims appear to be kind and more than gracious,  and they may very well be. But it’s imperative to realize that those who are “moderate” are viewed by their more orthodox counterparts as “Uncle Tom’s” and not followers of the true faith.  And it’s also important to realize that the Qur’an insists on the destruction of the infidel. It’s not a question of how you interpret the Qur’an, rather it’s your personal disposition as to which passages you embrace and which ones you do not.

The contention is that the most recent revelations of Mohamad are the ones that you obey. Should any of those contradict what had been documented in the past, you are to ignore anything that was previously stated and instead obey the newest admonishments. This anomaly is called “abrogation” and it’s most threatening manifestation is in the context of jihad:

During the lifetime of Muhammad, the Islamic community passed through three stages. In the beginning from 610 until 622, God commanded restraint. As the Muslims relocated to Medina (623-26), God permitted Muslims only to fight in a defensive war. However, in the last six years of Muhammad’s life (626-32), God permitted Muslims to fight an aggressive war first against polytheists,[52] and later against monotheists like the Jews of Khaybar.[53] Once Muhammad was given permission to kill in the name of God, he instigated battle.

Chapter 9 of the Qur’an, in English called “Ultimatum,” is the most important concerning the issues of abrogation and jihad against unbelievers. It is the only chapter that does not begin “in the name of God, most benevolent, ever-merciful.”[54] Commentators agree that Muhammad received this revelation in 631, the year before his death, when he had returned to Mecca and was at his strongest.[55] Muhammad bin Ismail al-Bukhari (810-70), compiler of one of the most authoritative collections of the hadith, said that “Ultimatum” was the last chapter revealed to Muhammad[56] although others suggest it might have been penultimate. Regardless, coming at or near the very end of Muhammad’s life, “Ultimatum” trumps earlier revelations. 1

This is why any Muslim who is “peaceful” is nevertheless conflicted in that they are hard pressed to condemn their more militant counterparts. After all, the terrorists are simply obeying what is in the Quran. For example:

But when the forbidden months are past, then fight and slay the pagans wherever you find them, and seize them, beleaguer them, and lie in wait for them, in every stratagem of war. (sura 9:5)

Islamic researchers are agreed that what the West and its followers call “moderate Islam” and “moderate Muslims” is simply a slur against Islam and Muslims, a distortion of Islam, a rift among Muslims, a spark to ignite war among them. They also see that the division of Islam into “moderate Islam” and “radical Islam” has no basis in Islam—neither in its doctrines and rulings, nor in its understandings or reality. (“Radical vs Moderate Islam: A Muslim View“)

And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al- Haram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers. (sura 2:191)

Fight those who believe not in Allah nor the Last Day. (sura 9:29)

What About Christianity?

Some will argue that Christianity has fueled may of the conflicts that have plagued the human existence, yet the Gospel of Jesus Christ isn’t being categorized as a threat. “Why not?” they ask.

First and foremost, just because you carry a Bible doesn’t make you a believer any more than brandishing a cross on your shield qualifies you as a Christian soldier. That’s not to say that there’s no such thing as a truly “righteous” cause that merits the use of force. But there’s a difference between what’s right from a Biblical standpoint and what’s merely profitable.

The Crusades are often viewed as a Christian enterprise that illustrates how people who are supposedly Christ followers can be just as violent as their Islamic counterparts thus giving the impression there is no distinction between one “religious” group over another.

But the Crusades were not fought for sake of advancing the gospel as much as it was for the sake of protecting the interests of Alexis I, the emperor of Constantinople and promoting the influence of Pope Urban II. The Jews surrendered their home to the Muslims in 638. It wasn’t until 1096 that the first Crusade was initiated. If it was a purely Christian impetus that inspired the Crusades, why did it take over 400 years for any kind of military campaign to be launched? Fact is, the Muslims’ control of the Holy Land was never an issue to the Pope until the Seljuk Turks made it clear that they were planning on expanding their territory to include Constantinople. Only then did Alexis I reach out to the Pope who was only too happy to seize the opportunity to extend his authority into what was previously an exclusively Greek Orthodox dynamic. Bottom line: The Crusades were about wealth and power and not the cause of Christ.

That’s not to say that providing aid to Alexis the First would’ve been an inappropriate gesture. But to offer forgiveness of one’s sin in exchange for taking up arms against the Turks…

“All who die by the way, whether by land or by sea, or in battle against the pagans, shall have immediate remission of sins.” (portion of Pope Urban II’s speech at Council of Clermont, 1095)

…is not even remotely biblical let alone a “holy” war.

And as far as the kind of violence the you do see in Scripture, there’s a fundamental difference there as well.

War in the Bible versus Jihad

Dr. Emir Caner grew up as a Muslim and later, along with his brother, converted to Christianity. Part of what makes his story so compelling is that his father was a devout Muslim. According to the Hadith, you are to be put to death if you renounce your faith in Allah. Rather than following the Qur’an to the letter, their father chose instead to disown them and they never saw their father again until he was on their deathbed. He’s currently president of Truett McConnell College in Cleveland, Georgia.

He explains the difference between war from a biblical standpoint and the way it’s promoted in the Qur’an:

…war, in Christian thought has the express purpose of securing peace (see Timothy 2:2) and removing those who oppress and act wickedly (see Romans 13:1-7). But war in Islam is different both in its scope and purpose. The latter half of sura 9:5 commands, “But if they repent and establish worship and pat the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.”

As a result, Muslim armies must not put down their swords until the time their opposition submits to Islam or Islamic law – that is, until unbelievers either worship or pay a special protection tax and acquiesce to an Islamic political system. For the devout Muslim, war has a divine purpose and a divine outcome – securing the territory in the name of Allah, to whom all must bow.

After the enemy submits, the surrender is considered forever binding. If at any time, years or even centuries after the treaty was accepted, a conquered party breaks it, war is to be waged until such time Islamic law is fully reestablished. The Qur’an decrees…

And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief – Lo! They have no binding oaths – in order that they may desist (sura 9:12).2

God and Allah

And it’s not just the difference in what prompts war. It comes down to the fundamental difference between God and Allah. Dr. Emir Caner is joined by his brother in the book, “Unveiling Islam.” Together they explain that:

The greatest difference between Jesus Christ as God and Savior and Muhammad as prophet of Allah, comes at this point. Jesus Christ shed His own blood on the cross so that people could come go to God. Muhammad shed other people’s blood so that his constituents could have political power throughout the Arabian Peninsula. Further, since Muhammad is held to be the “excellent exemplar for him who hopes in Allah and the Final Day” (sura 33:21), we need to look no righter for explanation of violent acts with Islam than at the character of its founder. Was Muhammad a man of peace who shed other people’s blood only as a last resort? When he killed others, were his acts part of war or for personal vengeance? The answers to such questions tarnish the ethical integrity of the Islamic worldview.3

Allah’s heart is set against the infidel (kafir). He has no love for the unbeliever, nor is it the task of the Muslim to “evangelize” the unbelieving world. Allah is to be worshiped, period. Any who will not do so must be defeated, silenced, or expelled. The theme is conquest, not conversion, of the unbelieving world. Allah has called the Muslim to make the name of Allah alone to be worshiped. 4

At the end of the day, Christianity and Islam represent two vastly different paradigms, both in the natures of God and Allah as well as in the way they are to be championed and proliferated. A very short and succinct way of expressing the differences would be to simply reflect on how Allah invites his followers to die for him, whereas God says, “No, I’ll die for you.” But what about the way in which you are to treat your enemy from a Christian standpoint? Does Christian charity not demand that we as a nation welcome anyone within our borders, regardless of their intent?

Senior Intelligence Community officials assess the greatest international terrorist threats currently facing the United States come from violent extremists inspired by al-Qa‘ida, including its allies and affiliates, who are committed to conducting attacks inside the United States and abroad.

Loving Your Enemy versus Enabling Them

Here’s the thing: There’s a difference between loving your enemy and enabling them. In 2 Kings 6, the Arameans were at war with Israel and had surrounded the city of Dothan in an effort to capture the prophet Elisha. Elisha prayed that God would strike the army with blindness and God honored Elisha’s request. Elisha then led the army into Samaria, at which point the eyes of the Aramean army were opened. Rather than destroying them, Israel fed them and sent them away. Afterwhich the king of Aram ceased to war with Israel. But that peace didn’t last. In the very next chapter, the nation of Aram is once again attacking Israel.

The point is, chapter six illustrates how a Christian is to deal with their enemy – with compassion. That isn’t to say that there are no casualties in the kind of warfare prosecuted by believers (2 Kings 18:8). The Arameans were no strangers to Israel. You see them throughout the Old Testament. Indeed, in 2 Samuel 8, King David killed 22,000 of them in a battle where they had tried to defeat Israel by fighting alongside the Zobahites.

But war in general is fought either as a last resort to subordinate a wicked ideology and ensure a lasting peace, or it is engaged for the sake of promoting a wicked ideology and advancing a quest for power. War is never choreographed nor is it scripted. By the time the situation has deteriorated to that point, horrific scenes are commonplace and those who survive that value life will carry with them scars and psychological wounds that they will bear for the rest of their lives. Individuals such as Hitler, however, had no problem sleeping at night because the presence of a breathing Jew –  or any who would offer them sanctuary-  was nothing more than an obstacle to overcome. A Hebrew was not a soul that Christ had died for. They were a social poison that was therefore unworthy of the dignity that every human being would otherwise rate when viewed through the lens of a Christian paradigm. Death and suffering were merely processes by which the Nazi archetype would be established.

10 When you march up to attack a city, make its people an offer of peace. 11 If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. 12If they refuse to make peace and they engage you in battle, lay siege to that city. 13 When the Lord your God delivers it into your hand, put to the sword all the men in it. 14 As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the Lord your God gives you from your enemies. 15 This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby. (Dt 20:10-15 [see also Lev 19:33])

That’s the distinction between war waged as a form of conquest and war waged in the name of justice. In both situations you have an enemy, but in the context of conquest, you have a nameless entity that needs to be eliminated. When the cause is just, on the other hand, the enemy is a human opponent that merits the consideration due a person that God valued enough to redeem.

But that doesn’t mean you hesitate to do whatever is required to subdue them should they attack (Num 21:1-3). Nor does it mean that you allow them to keep a sword in their hands as long as they remain a threat (see sidebar [Dt 20:10-11]).

When Israel went to war with neighboring nations, they were instructed to first make an offer of peace. It would be in the context of that offer that Israel’s enemy could demonstrate that they were no longer an enemy, but merely a foreigner that was now entitled to the same rights and privileges of an Israelite.

Take for example Uriah the Hittite. The Hittites were among those that Israel fought as part of the conquest of the Promised Land (Dt 20:17). Yet, Uriah is listed among David’s personal bodyguard (2 Sam 23:39). Uriah literally means, “My light is the Lord.” So, here’s an example of someone who’s lineage included a people group that had at one point been at war with Israel, but had since adopted the Israelite faith and proven his worth and integrity to the point where he was now serving in a prestigious, military position.

While we don’t have video footage of the feast the Jews held for their enemies, no doubt the mood of the Arameans was that of a conquered opponent. The reason the gesture resonated the way that it did was because it was deployed from a position of strength. It’s one thing to impress your enemy with a noble surrender, but when you have the higher ground, the impression you’re making by being compassionate can be even more powerful.

It’s Not a Courtroom, it’s Combat

In warfare, your enemy is not a mere criminal in that their agenda is not that of a common thief or a murderer. Rather, it’s the demise of the ideals that serve as the philosophical foundation upon which your nation is based.

That is their target.

When contending with an enemy soldier, it’s not a criminal attack that you’re trying, it’s a military attack that you’re combating. Hence, any kindness must be executed in a manner that prevents them for shaking hands with one hand and delivering a lethal blow with the other. It’s only when your foe is having to admit defeat or, at the very least, the very real likelihood of being overwhelmed, that your hospitality compels them to reevaluate their hatred for you and the value system you represent.

It should be noted as well that any pagan foreigner who chose to live among the Israelites was expected to obey the same laws that had been prescribed for the Jews (Num 15:16). The worship of Jehovah was not dictated (Ex 12:48) and the Israelites were commanded not to oppress or mistreat any foreigner (Ex 23:9). But as far as moral and criminal statutes – those laws were expected to be upheld.

In some instances, that might seem like a violation of one’s civil liberties – especially from today’s point of view. But you have to realize that it was the foreigner’s reverence for their pagan deities that served as the basis for their determination to destroy Israel. Committing to a new moral / legal code was not an infringement of their rights as much as it was a necessary pledge of allegiance to the general welfare of the Hebrew nation as opposed to its demise.

In Conclusion

Using Scripture as a template for the way in which the US is to approach the admission of 10,000 Muslims into our cities has to go beyond a hippie-like dismissal of evil based on a solitary Bible verse. Rather, it must be a comprehensive perspective of the Bible which includes the reason you are to love your enemies and the manner in which you are to make that love apparent.

Those who sneer at military action or condemn the use of deadly force forget that the opponent whose sole objective is power process their offer of peace as them simply removing themselves from the battlefield and exchanging the indignity of violence for the certainty of being destroyed.

  • Pacifism is not an application of of the Bible, it’s a distortion of it.
  • Socialism is not a system illustrated by the life of Christ, it’s a humanistic attempt to solve the problem of greed.
  • Loving your enemy is not about making yourself vulnerable to attack as much as it’s a victor’s kindness extended to their foe as an encouragement to change.

Unless it can be determined conclusively that a Syrian refugee is not inclined to embrace those portions of the Qur’an that condemn the infidel to death, you are welcoming into your neighborhood a potential threat. Offering aid and assistance is one thing, handing over the keys to your home is another. That’s not being disobedient to the Word of God, that’s an application of the wisdom contained within it.

1. “Middle East Forum”, “Peace or Jihad: Abrogation in Islam”, David Bukay, 2007, http://www.meforum.org/1754/peace-or-jihad-abrogation-in-islam, accessed June 20, 2016)
2. “The Truth About Islam and Jihad”, John Ankerberg and Emir Caner, Harvest House Publishers, Eugene, Oregon, 2009, p19
3. “Unveiling Islam”, Ergun Mehmet Caner, Emir Fethi Caner, Kregel Publications, Grand Rapids, MI, 2002, 2009, p20
4. Ibid, p90

Sanctified Violence

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In the Old Testament, you’ve got men of renown – warrior kings and fighting prophets that trusted God and defeated their enemies with the Power and Perspective He provided. Battlefield prowess was commended, an individual’s skill with a weapon was applauded.

As a young man hearing these stories, you couldn’t help but be inspired by these real life champions and their accomplishments. You wanted be like them and be able to defeat your Goliath and stare down the lions in your world.

In the New Testament, you’ve got something quite different. Your principal characters are blue collar workers who quit their jobs to become full time missionaries – most of whom die a martyr’s death, presumably alone and penniless when they meet their end. Jesus Christ, the King of kings and Lord of lords doesn’t lead a military attack. He submits Himself to a very public and painful execution. And while the significance of His having defeated the power of sin and death can’t be overstated, it can be confusing for an individual who’s trying to understand the way in which the Bible would have a man overcome his enemy.

Does he use a sling and a sword or a kind word and a hot meal?

Does he defeat his enemy with the Strength that God provides or does he love his enemy and turn the other cheek?

The short answer is: Both.

A godly man, at the very least, is a diligent student of Scripture and studies the Bible as a whole, recognizing that all Scripture is god-breathed (2 Tim 2:15). To insist that the New Testament condemns violence of any sort or that the Old Testament is a collection of battlefield sins that God merely tolerated rather than acts of holy heroism that He empowered, is to read into the text dynamics and personal preferences that are simply not there.

This essay was written as way to demonstrate the fact that there is such a thing as “sanctified violence” and this is a part of one’s masculinity that can be embraced as both holy and righteous when it’s being deployed in a manner that promotes and protects His Truth.

I) Introduction

Alvin York was awarded the Medal of Honor for his heroism during the battle during the battle of Chatel-Chehery on October 8, 1918. Initially he hesitated when he received word that he was being drafted into the Army due to his belief that Christians should abstain from warfare and violence. Thankfully, he was convinced otherwise and his efforts at Chatel-Chehery saved the lives of the seven men he led in the engagement as well a the Germans he took prisoner.

His struggle with the Scriptures pertaining to violence bring up an interesting question: Does the Bible command that we are not to ever take up arms against our enemies? Does Scipture say that we are to never fight against those who would do us harm?

Passionate interpretations abound, but those who would insist on a pacifist disposition often leave out the way in which God obviously endorsed and empowered the violence done by the Israelites in the context of various military operations. Here we want to examine the whole of Scripture in an effort to determine what God’s take is on the use of force, not only for the nation contemplating military action, but also for the individual wrestling with the idea of using physical force to stop his opponent.

II) Scripture as a Whole

In Matthew 26:47-68 when Jesus said that those who live by the sword, die by the sword, it’s important to take into consideration Scripture in its entirety and not only bits and pieces to ensure a proper interpretation.

A) God Doesn’t’ Change His Mind

God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill? (Num 23:19)

God does not change. Some read the New Testament and insist that God is against any kind of violence and they cite Scriptures like Matthew 26:52-54 as evidence that we are to never take up arms to defend ourselves or to champion that which is right. But there are other Scriptures that point very definitively to God’s endorsement of violence when it is He who is wielding the sword through the capable hands of a godly warrior. And those scenarios must be considered along with verses such as Matthew 26:52-24 in order to properly understand God’s Perspective and direction. For example:

B) Old Testament Examples of God’s Endorsement of Violence

The Conquest of the Promised Land

20 When the trumpets sounded, the people shouted, and at the sound of the trumpet, when the people gave a loud shout, the wall collapsed; so every man charged straight in, and they took the city. 21 They devoted the city to the LORD and destroyed with the sword every living thing in it—men and women, young and old, cattle, sheep and donkeys. (Josh 6:20-21)

Ai

1 Then the LORD said to Joshua, “Do not be afraid; do not be discouraged. Take the whole army with you, and go up and attack Ai. For I have delivered into your hands the king of Ai, his people, his city and his land. 2 You shall do to Ai and its king as you did to Jericho and its king, except that you may carry off their plunder and livestock for yourselves. Set an ambush behind the city.” (Josh 8:1-2)

24When Israel had finished killing all the men of Ai in the fields and in the desert where they had chased them, and when every one of them had been put to the sword, all the Israelites returned to Ai and killed those who were in it. 25 Twelve thousand men and women fell that day—all the people of Ai. 26 For Joshua did not draw back the hand that held out his javelin until he had destroyed all who lived in Ai. 27 But Israel did carry off for themselves the livestock and plunder of this city, as the LORD had instructed Joshua. (Josh 8:24-27)

Five Amorite Kings

For it was of the LORD to harden their hearts, to meet Israel in battle in order that he might utterly destroy them, that they might receive no mercy, but that he might destroy them, just as the LORD had commanded Moses. (Josh 11:20)

List of Defeated Kings

Joshua 12 lists all of those kings who were defeated by the Israelites. These victories were accomplished as a result of combat and not diplomacy.

In Psalm 44:3, the Psalmist praises God for His having worked through the hands of the Israelites to secure their military victories…

It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them. (Psalm 44:3)

You see the same kind of sentiment in Psalm 18…

He trains my hands for battle; my arms can bend a bow of bronze. You armed me with strength for battle; you made my adversaries bow at my feet. (Psalm 18:34, 39)

It is God’s Strength and Spirit that is credited for the military victories enjoyed by the Israelites. In addition to the conquest of the Promised Land, you have other examples such as…

Building the Wall

Therefore I stationed some of the people behind the lowest points of the wall at the exposed places, posting them by families, with their swords, spears and bows. (Neh 4:13)

Skilled With a Sling

Among all these soldiers there were seven hundred chosen men who were left-handed, each of whom could sling a stone at a hair and not miss. (Judges 20:16)

Combat Training

These are the nations the LORD left in order to test Israel, since none of these Israelites had fought in any of the wars with Canaan. 2This was to teach the future generations of the Israelites [how to fight in] battle, especially those who had not fought before. (Judges 3:1-2)

David’s defense of the Israelites at Keilah

1When David was told, “Look, the Philistines are fighting against Keilah and are looting the threshing floors,” 2 he inquired of the LORD, saying, “Shall I go and attack these Philistines?” The LORD answered him, “Go, attack the Philistines and save Keilah.” (1 Sam 23:1-2)

Saul commanded by God to attack the Amalekites>

1Samuel said to Saul, “I am the one the LORD sent to anoint you king over his people Israel; so listen now to the message from the LORD. 2 This is what the LORD Almighty says: ‘I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. 3 Now go, attack the Amalekites and totally destroy [a] everything that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.’ (1 Sam 15:1-3)

The fact of the matter is, “violence” is like fire. It can be used to cook your food, or it can burn your house down. Violence is defined as either heroism or criminal activity depending on the motive.

C) The New Testament – A Different Dynamic

In the New Testament, you have a different dynamic. Jesus did not come to conquer the Roman government; rather He came to conquer the power of sin. Given the nature of His mission, “violence” was not going to be needed. That does not mean that the kind of violence that God supported and empowered in the Old Testament is now no longer necessary or noble. The fact of the matter is, just like the Character of God didn’t change, neither did the need for “sanctified” violence.

When Jesus told the disciples to put their swords away in Matthew 26:52-24, He was:

  • Ensuring that prophecy would be fulfilled and that His voluntary death and miraculous resurrection would be allowed to proceed.
  • Protecting them. Two swords between 11 apostles was no match for a band of armed soldiers.
  • Setting a precedent. Christianity is to be communicated with gentleness and respect and not at the tip of a sword. He was not issuing a new command to abstain from any kind of violence.

In the New Testament, Christ’s Mission, as has been stated before, was to reconcile man to God and in that vein, would not require or use violence to get the job done.

1) You’re Going to Need a Sword

But while Jesus would not use force to accomplish His Mandate, as God He cannot be anything other than consistent in all things, which includes His previously stated disposition towards sanctified violence. That disposition is revealed in the Old Testament in the context of the various battles that God won through the Israelites. In Luke, you can see it implied when He encourages His disciples to get a sword. He goes as far as to say that if they don’t, have one, to sell their cloak and go buy one.

36-37He said, “This is different. Get ready for trouble. Look to what you’ll need; there are difficult times ahead. Pawn your coat and get a sword. What was written in Scripture, ‘He was lumped in with the criminals,’ gets its final meaning in me. Everything written about me is now coming to a conclusion.” (Luke 22:36-37 [MSG])

The NIV Text Note reads:

buy one An extreme figure of speech used to warn them of the perilous times about to come. They could need defense and protection, as Paul did when he appealed to Caesar (Acts 25:11) as the one who “bears the sword” (Rom 13:4 )

There are several schools of thought reinforced with compelling sounding commentaries that insist that God is a Pacifist and that Jesus was a nice guy who would never think of picking up a sword. The Intervarsity Press has this commentary on the passage in Luke where Jesus refers to swords:

They must now expect that their enemies would be more fierce than they had been, and they would need weapons. At the time the apostles understood Christ to mean real weapons, but he spake only of the weapons of the spiritual warfare. The sword of the Spirit is the sword with which the disciples of Christ must furnish themselves. (Lu 22:39-46)

But Jesus said to sell your cloak and go buy a sword if you didn’t have one. He’s referring to a weapon – something tangible that can be purchased. The Sword of the Spirit, which is the Word of God, is not “bought,” as much as it is read and obeyed. The context of Christ’s Words do not allow for an interpretation other than His saying that the disciples would need weapons.

2) Turn the Other Cheek

Another common argument against the use of force would be the way in which Christ’s directions to “turn the other cheek” are interpreted to mean that you respond to an attack by simply giving your attacker yet another opportunity to harm you, perhaps even destroy you. You have the passage in Matthew…

38“You have heard that it was said, ‘Eye for eye, and tooth for tooth.'[g] 39But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. 40And if someone wants to sue you and take your tunic, let him have your cloak as well. 41If someone forces you to go one mile, go with him two miles. 42Give to the one who asks you, and do not turn away from the one who wants to borrow from you. (Matt 5:39)

…and in Luke:

27“But I tell you who hear me: Love your enemies, do good to those who hate you, 28bless those who curse you, pray for those who mistreat you. 29If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. 30Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. 31Do to others as you would have them do to you. (Luke 6:27-31)

Both passages begin by establishing the context of Jesus’ words by referring to the statute in the law of Moses where the punishment was to fit the crime. Centuries later, additional stipulations had been added making it seemingly correct to counter any indignity or offense to be countered with something in kind. In many ways, Jesus is saying to take the high road. Should someone offend you or insult you, He’s saying to get over it. However, He is not saying to not defend yourself or to never fight. In this passage, He’s referring to an assault on your dignity and not an attack on your person. A slap on the cheek was considered an insult, not a physical attack.

Consider Lamentations 3:30:

30 Let him offer his cheek to one who would strike him, and let him be filled with disgrace. (Lam 3:30 [see also 1 Kings 22:24; Is 50:6])

The commentary provided by the InterVarsity Press reinforces the point of a slap in the face was considered an indignity, not an assault:

As in much of Jesus’ teaching, pressing his illustration the wrong way may obscure his point. In fact, this would read Scripture the very way he was warning against: if someone hits us in the nose, or has already struck us on both cheeks, are we finally free to hit back? Jesus gives us a radical example so we will avoid retaliation, not so we will explore the limits of his example (see Tannehill 1975:73). A backhanded blow to the right cheek did not imply shattered teeth (tooth for tooth was a separate statement); it was an insult, the severest public affront to a person’s dignity (Lam 3:30; Jeremias 1963:28 and 1971:239). God’s prophets sometimes suffered such ill-treatment (1 Kings 22:24; Is 50:6). Yet though this was more an affront to honor, a challenge, than a physical injury, ancient societies typically provided legal recourse for this offense within the lex talionis regulations (Pritchard 1955:163, 175; see also Gaius Inst. 3.220). (“Avoid Retribution and Resistance”, IVP Commentary, accessed April, 2 2009)

The bottom line is that this passage has Jesus not changing the Law or issuing a new Divine Perspective on violence, rather He was repairing the damage done that had been done to the Law. “An eye for an eye” had been perverted into something beyond ensuring that the punishment fit the crime, now it was being used to justify getting even, however insignificant the infraction may be. Again, the context this passage, both culturally and theologically, is dealing with attacks on one’s character and pride, not physical abuses.

Two things Christ teaches us here:1. We must not be revengeful (v. 39); I say unto you, that ye resist not evil; —the evil person that is injurious to you. The resisting of any ill attempt upon us, is here as generally and expressly forbidden, as the resisting of the higher powers is (Rom. 13:2); and yet this does not repeal the law of self-preservation, and the care we are to take of our families; we may avoid evil, and may resist it, so far as is necessary to our own security; but we must not render evil for evil, must not bear a grudge, nor avenge ourselves, nor study to be even with those that have treated us unkindly, but we must go beyond them by forgiving them, Prov. 20:22; 24:29; 25:21, 22; Rom. 12:7. (Matthew Henry)

So while turning the other cheek is very much a part of the Christian approach to confrontation, it is not to be confused with the notion that God frowns on defending yourself.

3) Love Your Enemies and Bless Those Who Persecute You

The first part of the Matthew and Luke passages talk about treating your enemy with love and compassion. The Message offers a great paraphrase of the Matthew text:

43-47“You’re familiar with the old written law, ‘Love your friend,’ and its unwritten companion, ‘Hate your enemy.’ I’m challenging that. I’m telling you to love your enemies. Let them bring out the best in you, not the worst. When someone gives you a hard time, respond with the energies of prayer, for then you are working out of your true selves, your God-created selves. This is what God does. He gives his best—the sun to warm and the rain to nourish—to everyone, regardless: the good and bad, the nice and nasty. If all you do is love the lovable, do you expect a bonus? Anybody can do that. If you simply say hello to those who greet you, do you expect a medal? Any run-of-the-mill sinner does that. 48“In a word, what I’m saying is, Grow up. You’re kingdom subjects. Now live like it. Live out your God-created identity. Live generously and graciously toward others, the way God lives toward you.” (Matt 5:43-48)

Some will walk away from this passage and take it to mean that you are to never defend yourself or to never take up arms against a warring nation. Again, it’s crucial to consider Scripture as a whole and dispatch a perspective that is comprehensive as opposed to exclusive when attempting to mine the meaning of Christ’s words. First off, this isn’t the first time God has admonished His people to treat their enemies with kindness and consideration.

“If you come across your enemy’s stray ox or donkey, you must return it to him. (Ex 23:4)

Do not abhor an Edomite, for he is your brother. Do not abhor an Egyptian, because you lived as an alien in his country. (Dt 23:7)

But while God has said, for example, not to abhor an Edomite, in 1 Chronicles you have David triumphing over 18,000 Edomites:

12 Abishai son of Zeruiah struck down eighteen thousand Edomites in the Valley of Salt. 13 He put garrisons in Edom, and all the Edomites became subject to David. The LORD gave David victory everywhere he went. (1 Chron 18:12-13)

And while God tells the Israelites not to abhor an Egyptian, 2 Samuel relays the exploits of Benaiah:

20 Benaiah son of Jehoiada was a valiant fighter from Kabzeel, who performed great exploits. He struck down two of Moab’s best men. He also went down into a pit on a snowy day and killed a lion. 21 And he struck down a huge Egyptian. Although the Egyptian had a spear in his hand, Benaiah went against him with a club. He snatched the spear from the Egyptian’s hand and killed him with his own spear. 22 Such were the exploits of Benaiah son of Jehoiada; he too was as famous as the three mighty men. (2 Sam 23:20-22)

Benaiah (pronounced bee –NIGH –uh) would be distinctive, not only in his military prowess, but also in the way he supported Solomon’s succession to the throne (1 Kings 1-2) and his ultimately replacing Joab as commander of Israel’s armies (1 Kings 2:35). As has been mentioned before, God works through the swords and shields of his people to do his bidding in the context of sanctified violence. And just like turning the other cheek doesn’t mean that we are allow an intruder to harm our family, loving your enemy and blessing those who persecute you does not negate the appropriate use of force when your enemy is engaged in something that goes beyond insulting rhetoric or offensive gestures. The question then is, “How do you profess to treat your enemy as a ‘child of God’ when you’re actively engaged in killing him?” The same question could be raised in the context of capital punishment: How is mercy being manifested in the execution of a criminal?

The answer lies in two main ideas:

  • Remembering that your enemy is a child of God
  • You treat your enemy humanely. Since we are all made in God’s image, it is then possible to find something good in everyone. That’s at least some of what lies behind God’s command to not abhor an Edomite or an Egyptian. In the instance of the Egyptians, they were the host country of the Israelites for centuries. In the case of the Edomites, they were related (Edom was Esau, brother the Jacob).

However heinous your enemy may be, they are nevertheless a “creation” of God and are therefore entitled to being handled as such. Matthew Henry:

Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, etc., and love that, though they are our enemies. (commentary on Matthew 5)

As a child of God, a person is deserving of humane treatment. However compelling the temptation may be to make your adversary suffer, you don’t see any trace of Israel exacting tortuous tactics on their enemy, and that is the template that we must follow. Bear in mind, however, that once an enemy had proved themselves to be worthy of death, rarely did you see that enemy spared.

While you don’t see Israel ever torturing their enemy, Israel nevertheless decimated their foes.

They devoted the city to the Lord and destroyed with the sword every living thing in it – men and women, young and old, cattle, sheep and donkeys. (Jos 6:21)

When Israel had finished killing all the men of Ai in the fields and in the desert where they had chased them, and when every one of them had been put to the sword, all the Israelites returned to Ai and killed those where were in it. Twelve thousand men and women fell that day – all the people of Ai. (Josh 8:24-25)

Then Joshua struck and killed the kings and hung them on five trees, and they were left hanging on the trees until evening…That day Joshua took Makkedah. He put the city and its king to the sword and totally destroyed everyone in it. He left not survivors. And he did to the king of Makkedah as he had done to the king of Jericho. (Josh 10:26, 28)

The Lord also gave that city and it s king into Israel’s hand. The city and everyone in it Joshua put to the sword. He left no survivors there. And he did to its king as he had done to the king of Jericho. (Josh 10:30)

32 The LORD handed Lachish over to Israel, and Joshua took it on the second day. The city and everyone in it he put to the sword, just as he had done to Libnah. 33 Meanwhile, Horam king of Gezer had come up to help Lachish, but Joshua defeated him and his army—until no survivors were left. 34 Then Joshua and all Israel with him moved on from Lachish to Eglon; they took up positions against it and attacked it. 35 They captured it that same day and put it to the sword and totally destroyed everyone in it, just as they had done to Lachish. 36 Then Joshua and all Israel with him went up from Eglon to Hebron and attacked it. 37 They took the city and put it to the sword, together with its king, its villages and everyone in it. They left no survivors. Just as at Eglon, they totally destroyed it and everyone in it. 38 Then Joshua and all Israel with him turned around and attacked Debir. 39 They took the city, its king and its villages, and put them to the sword. Everyone in it they totally destroyed. They left no survivors. They did to Debir and its king as they had done to Libnah and its king and to Hebron. (Josh 10:32-39)

12 Joshua took all these royal cities and their kings and put them to the sword. He totally destroyed them, as Moses the servant of the LORD had commanded. 13 Yet Israel did not burn any of the cities built on their mounds—except Hazor, which Joshua burned. 14 The Israelites carried off for themselves all the plunder and livestock of these cities, but all the people they put to the sword until they completely destroyed them, not sparing anyone that breathed. 15 As the LORD commanded his servant Moses, so Moses commanded Joshua, and Joshua did it; he left nothing undone of all that the LORD commanded Moses. (Josh 11:12-15)

It should be noted that the battles Israel engaged in were not about the acquisition of wealth and plunder, as much as it was about God’s wrath being poured out on the Canaanites for their idolatry and rebellious acts:

4 After the LORD your God has driven them out before you, do not say to yourself, “The LORD has brought me here to take possession of this land because of my righteousness.” No, it is on account of the wickedness of these nations that the LORD is going to drive them out before you. 5 It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the LORD your God will drive them out before you, to accomplish what he swore to your fathers, to Abraham, Isaac and Jacob. (Dt 9:4-5 [see also Dt 7:16; Josh 1:20])

The Canaanites were created by God as were all of the other peoples that He slated for destruction. While His love for them remained constant, so did His sense of Justice. While His Love is represented in His not wanting anyone to perish (2 Pet 3:9), His Justice was made manifest in the guilty being punished. You can see the same dynamic in the New Testament. While God’s Love and Mercy knows no limitations, His Justice remains Perfect and Immutable.

But these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish. (2 Pet 2:12)

These men being referred to in 2 Peter are the same people being referred to in chapter 3, as far as God not wanting anyone to perish. But, the man who has willfully turned his back on God and gone on to commit rebellious acts will be punished. The punishment he receives is due to the fact that he chose not to accept God’s Mercy, not because God’s Love do not apply or was withheld. If “loving my enemy” results in a disposition that excuses any and all wrongdoing, that its no longer love. While love keeps no record of wrongs, it does not “delight in evil” (1 Cor 13:6), nor does it attempt to re-define wrongful behavior as a noble act or something that don’t merit punishment. God is love (1 Jn 4:16), but He is also just (Nah 1:3; 2 Thess 1:8-10). Insisting that His Love can somehow be perverted into a disposition that overlooks any and all wrongdoing is to lessen His Just nature and to cheapen His Grace. A.W. Tozer in his book, “That Incredible Christian” says this:

Truth is like a bird; it cannot fly on one wing. Yet we are forever trying to take off with one wing flapping furiously and the other tucked neatly out of sight.

I believe it was Dr. G. Campbell Morgan who said that the whole truth does not lie in “It is written,” but in “It is written” and “Again it is written.” The second text must be placed over against the first to balance it and give it symmetry, just as the right wing must work along with the left to balance the bird and enable it to fly.

Many of the doctrinal divisions among the churches are the result of a blind and stubborn insistence that truth has but one wing. Each side holds tenaciously to one text, refusing grimly to acknowledge the validity of the other. This error is an evil among churches, but it is a real tragedy when it gets into the hearts of individual Christians ad begins to affect their devotional lives.

Lack of balance in the Christian life is often the direct consequence of overemphasis on certain texts, with a corresponding underemphasis on other related ones. For it is not denial only that makes a truth void; failure to emphasize it will in the long run be equally damaging. And this puts us in the odd position of holding a truth theoretically while we make it of no effect by neglecting it in practice. Unused truth become as useless as an unused muscle. (“That Incredible Christian”, A.W. Tozer, p59, Christian Publications,Inc. Harrisburg, PA, 1964)

The same kind of thing is being referred to in the book of Ecclesiastes:

16 Do not be overrighteous, be overwise— why destroy yourself? 17 Do not be overwicked, and do not be a fool— why die before your time? 18 It is good to grasp the one and not let go of the other. The man who fears God will avoid all extremes. (Ecc 7:16-18)

To “love your enemy” in a way that ignores Justice and accommodates whatever wrongdoing they would exact upon the world around them, is to substitute God’s Love with a human license to engage in any kind of criminal or unethical behavior without fear of punishment. The person who dispatches that kind of love is, as A.W. Tozer described, “…flying on one wing.” It is not either / or, rather it is both / and. To love my enemy the way Jesus commanded and the way which God demonstrated means that I love them as one who has been created in the image of my Heavenly Father and therefore deserving of any and all godly considerations. It also means that when their behavior places them in the category of a criminal or a threat, I take whatever steps are necessary to protect the innocent and ensure the proper dispatch of justice. That approach accommodates the whole of Scripture as opposed to that perspective that emphasizes only a portion of the Bible and ignores the rest.

III) Conclusion – A Balanced Approach

The balanced approach (see Ecc 7:16-18) to all this seems to point to two definitive Truths:

  • Christianity is communicated and proliferated through one’s witness and not one’s weapons.

The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. (2 Cor 10:4)

15But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, 16keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. (1 Peter 3:15-16 [emphasis added])

  • Violence has been and can be used by God to accomplish His Purposes. That being the case, it is wrong to say that all violence is sinful and has no place in a Christian mindset. Championing and defending God’s Agenda is both noble and a manifestation of being obedient to God’s Directions.

In conclusion then, Judges 3:1-2 makes it clear that God placed a premium on making sure that the Israelites knew how to fight. It makes sense given the number of times Israel was called upon to strap on their swords and do battle with the enemies of God. In the New Testament, while Jesus does make it clear that to be reckless and hasty in resolving to remedy any and all disputes with a weapon is foolish (Those who live by the sword, die by the sword [Matt 26:52]), and He encourages believers to respond to insults and offenses by “turning the other cheek,” the context and verbiage of His admonishing the disciples to arm themselves taken along with God’s obvious endorsement of military force in the Old Testament compellingly demonstrates the Truth and Biblical place of “sanctified violence.” Know how to fight, understand and practice the difference between justice and revenge and seek God’s Direction in all things so that however your enemy may confront you, whether with words or weapons, your response is indicative of Who you serve. That’s the difference between the violence that is done out of fear and pride as opposed to the violence that is truly sanctified. For further reading, refer to the links below:

COVID 19 | Q & A

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Below you’ll find a series of questions pertaining to COVID-19. Everything from the vaccine to Hydroxychloroquine and Ivermectin are addressed. Any word that’s in bold, in many cases, is a link that will connect you to the resource upon which that statement is based. Enjoy!

What is COVID-19? Is it something that evolved naturally or was it intentionally manufactured?
It originated in the Wuhan Lab in China and was intentionally manufactured as part of “cause of function” research that was indirectly financed by the NIH headed up by Dr. Anthony Fauci.

Initially, there was an attempt to prevent any “blame” from being assigned to any one particular institution / effort just because of the devastation this has caused. You can’t afford to be reckless in accusing someone of developing a virus that has claimed the lives of hundreds of thousands of people. But as it turns out, a recent report revealed that many of the authorities who were asked to conduct a probe as to the origin of COVID-19 had a conflict of interests:

As you may recall, 27 “scientists” sent a letter published in The Lancet in the early days of the pandemic claiming that the Wuhan coronavirus (Covid-19) did not originate in a Wuhan laboratory. It turns out that 26 of these scientists had direct ties to the Chinese laboratory in question, rendering their assertions completely unreliable. (thetruedefender.com)

In addition, the molecular composition of the virus itself isn’t something that happens in nature. It has to be engineered. Among the ways that kind of intentionality surfaces is in the context of something called, “Gain of Function” research and the techniques used in that kind of science are very visible in the context of COVID-19:

Writing in an opinion piece for the Wall Street Journal, Dr. Steven Quay and Richard Muller pointed to two key pieces of evidence to support the claim, which has increasingly gained steam after long being derided as little more than speculation.

The first relates to the nature of gain-of-function research, in which microbiologists tweak a virus’ genome to alter its properties, such as making it more transmissible or more lethal.

Of the 36 possible genome pairings that can produce two arginine amino acids in a row — which results in boosting a virus’ lethality — the one most commonly used in gain-of-function research is CGG-CGG, or double CGG, wrote Quay and Muller. (nypost)

They go on to say that “CGG” is used as frequently as it is because it’s the one scientists have the most experience with and produces the required results. COVID-19 has this pairing which is the least favorite combination in the context of nature. This plus other damning information has lead both Quay and Muller to believe that the belief that the Coronavirus was manufactured is the most plausible theory. And while Dr. Fauci has vehemently denied having had anything to do with it, between 2014 and 2019 the NIH gave 3.1 billion dollars for Bat Research. Of those monies, $599,000.00 was allocated by the Ecohealth Alliance to Wuhan who went on to do “Bat Research” which some say qualifies as “Gain of Function” research. That said, one doesn’t need to do a great deal of mental calisthenics to reach the conclusion that Fauci’s fingerprint is on the Coronavirus, as are the other 27 scientists who insisted that the virus had naturally involved.
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Is it deadly? Is it something to be afraid of?
Yes, it can be lethal. But the vast majority of those who struggle have a suppressed immune system. Consequently, it should not be perceived as a cause for panic given that 98 out of 100 will recover with no side affects.

Statistically you have a better chance of dying in a car wreck than you do COVID-19. This is based on a recent report that had the fatality rate between .5 and 1%.

Infection Fatality Rate (IFR) = Deaths / Cases = 23,430 / 1,694,781 = 1.4% (1.4% of people infected with SARS-CoV-2 have a fatal outcome, while 98.6% recover) (worldometers.info)

The chances of your dying in a car crash is .97%. Bear in mind, too, that 94% of COVID-19 deaths had contributing conditions. A study done in April of last year suggested that up to 50% of the American population had already contracted the virus and recovered from it. In addition, today a combined vaccine and natural immunity yield a staggering immune population, perhaps 75 to 85% of all Americans. The reason our society is prone to see COVID as a sinister threat is because of the way the media has engaged in a non-stop campaign of death tolls and new cases while simultaneously remaining silent on recovery rates and effective therapeutics.

Does it justify economic shutdowns  and cancelling any kind of public event?
Economic Shutdowns are neither practical nor sustainable. In addition, the hypocrisy that’s been demonstrated in targeting “which” events need to be cancelled make it apparent that the bottom line isn’t so much about “medical science” as much as it’s about “political gain.”

First of all, even those who would argue that a shutdown is appropriate, it’s not sustainable. At some point, you have to fund research and you can’t do that without an economy to support it. An article published in April of last year confirms this with an article entitled, “COVID-19 Confirms It: Dems Don’t Understand Economics.”

Democrats seem to think government is the source of wealth, that it can create “high-paying” green jobs out of nothing, provide affordable, health care for all, and finance K-PhD educations. Yet government produces nothing. It can only redistribute what others have made. And there are limits to that practice, another constant Democrats can’t fathom.

In addition to that article underscoring the obvious need for a strong economic foundation to fund research, medicine, food and respirators, you also have this dynamic…

From Sen. Bernie Sanders demanding that a coronavirus vaccine be free for all and that “profiteering” from it cannot be tolerated, to New York Gov. Andrew Cuomo, who said “if everything we do saves just one life, I’ll be happy,” when he ordered the state to shut down, Democrats are demonstrating they don’t know how an economy works. This is as dangerous as it is maddening. (Issues & Insights)

So even if economic shutdowns were appropriate, they can’t be done in perpetuity. At some point, the humanitarian aspects of a strong economy have to be in place – a fact that some of the strongest advocates of masks, vaccines, social distancing and limited crowd capacity refuse to acknowledge. In addition, one can’t help but become both suspicious and cynical when the outcry against public gatherings is vocal and aggressive when the topic is Public Worship but mild when it comes to BLM Riots or Caesar’s Palace.

Are masks effective?
Masks are not effective in preventing a person from contracting the virus. Period.

In a tweet that was later published in boredpanda.com, Leora Horwitz, a doctor and director at the Center for Healthcare Innovation, insisted that typical mask that most believe to be an effective deterrent is actually a very weak if not a totally irrelevant form of protection. Reason being is that in order to protect yourself from a virus, the seal around your mouth and every other open cavity of your body has to be virtually air tight. If you are a carrier, the mask is helpful in that it can contain the dispersion of mucus when you sneeze. Other than that, according to the New England Journal of Medicine, the protection that it offers is minimal and therefore ineffective.

Why are hospitals overrun if there’s a 98% recovery rate?
Hospitals are short staffed and the majority of those who are occupying a bed in a hospital currently are either asymptomatic or have a very mild case of COVID-19.

Two reasons: First of all, you’ve already got a shortage of medical staff to service the overcrowded hospitals. Their ranks are now being reduced even more because of the way nurses are noticing some within the medical community hesitating as to the safety of the vaccines…

While at least one media outlet referred to those medical professionals who refuse to take the vaccines as “unlikely” to be hesitant because of their knowledge and medical training, several nurses interviewed by The Epoch Times said it’s their scientific training that gives them pause.

The nurse in Washington said there’s “a lot of distrust of the vaccine and the media narrative ‘safe and effective.’”

“There are a lot of credible doctors out there,” she said, “and they’re being shunned” by the medical community because they oppose the mRNA shots.

Another registered nurse, in Virginia, said she chose to give notice to her employer rather than be compelled to take the vaccine.

“This is a new type of vaccine—an mRNA vaccine that has never been used on humans before,” she told The Epoch Times on condition of anonymity. “It’s different from any of the other vaccines.”

“I am not against vaccines,” she said. “I encourage people to get vaccines that have been studied for years. I don’t think I’m being hypocritical by saying I’m pro-vaccine, but not pro this vaccine.”

Like Thorpe, the nurse said COVID-19 vaccine mandates will make the shortage of health care workers much worse. (epochtimes)

So, number one, you have a shortage of medical staff. The other piece, though, is that while hospitals are overcrowded, according to a recent study, most of the patients are asymptomatic or have a very nominal case of COVID.

The study found that from March 2020 through early January 2021—before vaccination was widespread, and before the Delta variant had arrived—the proportion of patients with mild or asymptomatic disease was 36 percent. From mid-January through the end of June 2021, however, that number rose to 48 percent. In other words, the study suggests that roughly half of all the hospitalized patients showing up on COVID-data dashboards in 2021 may have been admitted for another reason entirely, or had only a mild presentation of disease. (theatlantic)

So, you have two factors happening simultaneously: Hospital staff is dwindling and while the hospital population is increasing, it’s ranks are primarily people who have mild symptoms if they have symptoms at all.

Is the Vaccine Safe?
Most have taken it without any major side effects. But as of September 2021, over 12,000 people have died as a result of complications from the vaccine.

The fact that the Pfizer vaccine has been FDA approved suggests a substantial margin of safety. But more than one physician has risked their reputation and their livelihood to say that the evaluations were irresponsible and the end result is anything but conclusive. This comes from “America’s Frontline Doctors…” LOS ANGELES, CA – America’s Frontline Doctors released the following statement today in response to the FDA’s approval of the Pfizer COVID-19 vaccine:

“AFLDS decries the FDA’s unprecedented and grossly negligent approval of the Pfizer Covid vaccine, years before completion of their phase three trials. The vaccine was authorized for a variant of the virus that has faded from circulation. The current vaccine is known to be an ineffective and “leaky” vaccine (defined as a vaccine that produces stronger variants once in circulation) against the current variant.

“Vaccine efficacy versus the current Delta strain is inferior to safe, effective treatments the doctors of ALFDS are recommending and would never have qualified for Emergency Use Authorization.

“Pfizer unblinded their trial after a few months and gave the product to all, eliminating the placebo arm, making this trial all but useless.

“The vaccine panelists within FDA have numerous financial and other conflicts of interest, and the FDA itself receives industry funding. For example, recent FDA Commissioner Hahn just accepted a job with the financiers of Moderna. This decision also violates the Federal Advisory Committee Act (FACA) that requires open forums.

“This exposes the FDA as a rubber stamp for Big Pharma and the Biden administration. AFLDS is considering filing for a Temporary Restraining Order lawsuit based on the FACA violation.” (America’s Frontline Doctors)

As far as there being documented evidence of people experiencing adverse affects to the vaccine, there is a federal repository that captures that data. However, because it’s an open site, some of the information can be less than trustworthy because different people have different definitions of what constitutes an “adverse affect.” Consequently, critics are quick to criticize it as an unreliable source of information. Still, when you look at Pfizer’s Fact Sheet, that is the site they recommend you go to in order to document your situation. In addition, they provide their own site to document adverse affects. Given the fact that you can hold neither your employer, the FDA or any of the companies that are producing the vaccine accountable for any adverse affects, there’s really very little one can do to compel any kind of legal accountability. Hence, however subjective the resource(s) may be, they nevertheless are one of the few barometers available to measure the side affects of the vaccine and, as of September 3, 2012, the site has recorded over 13,000 people who have died as a result of the vaccine.

Is the Vaccine Effective?
The vaccine doesn’t prevent you from getting the virus, it merely mitigates the symptoms.

The vaccine doesn’t prevent you from getting the disease, nor does it eliminate the possibility of dying as a result of the virus. A recent Pfizer study revealed that after six months of monitoring over 45,000 patients, there were 15 deaths in the vaccinated group and 14 in the unvaccinated group. Overall, it’s much like aspirin alleviates the nagging pain of a headache. This is why you’re still being asked to wear a mask and, in some cases, you’re seeing vaccinated people contract the virus. So, no, the vaccine is not effective, at least as far as eliminating any possibility of getting the virus. Nobel Prize Winner Luc Montagnier has gone as far as to say that the vaccine is actually a detriment and is aiding in producing the variants that we’re having to contend with.

What is Ivermectin and Does Hydroxychloroquine Work?
Ivermectin Won the Nobel Prize in 2015 and it, along with Hydroxychloroquine, are proven medications that help a person recover from COVID-19.

Ivermectin was awarded the Nobel Prize in 2015 for the way it was refactored in a way that helped human beings battle parasitic diseases. Rolling Stone published an article that suggested hospitals were being overrun by individuals who were taking the drug and suffering severe consequences. The story was later retracted, but it nevertheless did what it was intended to do, as far as convincing public opinion that any kind of therapeutic is safe let alone effective. Fact is, there have been a number of studies and several compelling testimonies from doctors and patients both who’ve experienced the efficacy of both Ivermectin and Hydroxychloroquine. To minimize them let alone demonize or restrict those who use them as therapeutics is neither responsible let alone healthy. Pfizer and Big Pharma are currently working on a pill to be taken as a preventive measure against COVID. Many of its active ingredients are found in… Ivermectin.

Does President Biden have the authority to mandate vaccines?
No. He cannot mandate a vaccine. The fact that he probably knew that before he addressed the nation begs the question why he would go ahead and say such a thing.

Multiple states are pushing back on what President Biden wants to present as strong leadership in the face of a crisis. The problem is, his administration admitted months ago that the Federal government didn’t have the authority to mandate vaccines let alone masks.

In December of 2020, Biden said that vaccine mandates should not be mandatory. This despite that now some of the same people are insisting that the President is within his jurisdiction, thus mortgaging their credibility along with his. But that was before Afghanistan, the Keystone Pipeline, unhindered illegal immigration and an insane level of spending that inspires a great deal of doubt as to the character and the ability of President Biden to lead, let alone, think. But most are rightfully recognizing it as an unconstitutional effort to mandate a choice that should be left up to the individual.

Jonathan W. Emord is a constitutional law attorney and author of The Authoritarians: Their Assault on Individual Liberty, the Constitution, and Free Enterprise from the 19th Century to the Present (2021). He recently wrote a piece in townhall.com that documented several of the legal pillars that President Biden is attempting to ignore that make his mandate bogus.

Equal Protection Component of the Fifth Amendment.

Federal and non-federal employees who have natural immunity from prior infection may well sue under the Equal Protection component of the Fifth Amendment, arguing that there is no rational basis for them to be coerced into vaccination or weekly testing because they already have a fulsome immunity, equal to or greater than the vaccinated.  

Moreover, they cannot carry the virus to transmit to others.

Tenth Amendment to the Constitution. 

UnderJacobson v. Massachusetts (1905) and Zucht v. King (1922), the authority to compel vaccination is a police power reserved to the states.  There is no comparable power delegated by the Constitution to the federal government, and none that permits the Executive Branch to compel employers to coerce employees into vaccination or weekly testing as a condition of employment.

Separation of Powers Doctrine.  

The President’s vaccine mandate exceeds the power of the Executive under the Constitution.  It invades the exclusive law-making province of the Congress of the United States.  Thus, it violates the Separation of Powers Doctrine.  His mandate is sweeping, not only affecting federal government employees but all companies that employ 100 or more, and all employees of those companies.  It is unprecedented.  For the first time, a President has used executive power to impose a national mandate requiring medical treatment and testing. 

He goes into more detail and the article is a good read. The bottom line is that President Biden had to know before he made his pronouncement that his legal footing was non-existent. The fact that didn’t stop in makes the final question all the more significant…

Is there anyone who benefits from keeping this virus “alive?”
It is a Political and Cultural weapon being used as part of the Liberal “Mickey Hood” approach to manipulating public opinion.

COVID-19 allowed for a more prolific use of Absentee Ballots and facilitated the self-inflicted destruction of our nation’s economy – a gesture that we’re now realizing had little to no effect  It has politicized medicine and enhanced the size of our population that knows it makes more money staying at home and collecting a government subsidy than it does applying for a job. In short, it’s the party that stands to gain the most by keeping COVID-19 a crisis in the mind of the everyday citizen because of the way it can be used to distract and manipulate the consciousness of a free people. I won’t tell you which party, just do the math. The previously cited article by Jonathan Emord offers this perspective in terms of the current, “emergency…”

  • First, most affected by the mandate are either in a low-risk category (are young and healthy workers) or have had the virus and, thus, have a fulsome immunity.
  • Second, there are many who pose no risk of transmission because they work remotely from home.  Indeed, remote work is an accommodation employers could provide in many instances and thereby avoid the very risks the mandate is supposed to guard against.
  • Third, there are far fewer deaths presently than at the peak of the pandemic in December 2020. Infections appear to be plateauing, the pandemic waning.
  • Fourth, the government misrepresents the extent of actual immunity in the overall population (the addition of those vaccinated and those who have natural immunity).  Indeed, the Biden Administration won’t acknowledge natural immunity as a factor.  Combined vaccine and natural immunity yield a staggering immune population, perhaps 75 to 85% of all Americans.
  • Fifth, no serious investment or promotion of numerous very effective therapeutics has been made that could reduce help hospitalizations and hasten recovery, such as ivermectin and hydroxychloroquine.

Not only is it time to get back to work, it’s time to get back who and what we are as a nation. We are no longer restricted to a lone congregation of health “experts” when it comes to the way we perceive COVID-19 – what it is, who’s responsible and how we should react.

It’s time to get back to work!

Do The Math

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Given the way in which the number of new cases and the ever increasing death toll of the Coronavirus are being constantly promoted, it becomes very easy to believe that the only way in which we’ll ever completely beat this thing is to hide our faces and close our doors. The problem, however, is that there’s other credible authorities weighing in on this approach with a completely different perspective – and they’ve got both the credentials the studies to prove their point.

First and foremost, we are the only country in the West who are not opening up their schools in the Fall. Dr Scott Atlas is the Robert Wesson Senior Fellow at the Hoover Institution of Stanford University and a Member of Hoover Institution’s Working Group on Health Care Policy. He had this to say…

“You either believe in the science or you say you believe in the science and act contrary to science. The science says — and this is data from Iceland, Sweden, Switzerland, the Netherlands, France, the U.K., Australia, Canada, Ireland, everywhere in the world, Germany, everywhere in the western world has shown that children do not transmit significantly to adults, even their own parents, and that teachers are not at higher risk of getting a disease like this disease from children. You either believe the science or not. You can’t insist you believe in the science and then act contrary to science. And, by the way, like I said, we are the only country not opening schools. This is absurd” (to read more about this, click here)

As far as the numbers of new cases, this all stems from the surge in tests that are being done. While that may sound like a logical reason to be concerned, bear in mind that in Florida the number of testing errors ranges from countless testing sites dubiously reporting 100% positive cases as well as scenarios where what was originally reported as a 98% was actually 9.4%. If that sounds suspicious, it should.

Finally, however you want to “lean,” in terms of caution as opposed to fear, the one thing that you should keep in mind is that you have a greater chance of dying in a car wreck than you do from COVID-19. This is based on a recent report that had the fatality between .5 and 1%.

The chances of your dying in a car crash is .97%.

Pause for a moment.

Some have accused those who would see life return to normal as being guilty of a disposition that would, “...trade the elderly for the economy.” If that logic were sound and we would limit any activity that poses a comparable amount of risk, then we could just as easily say that anytime we’re getting into a car with our family we are sacrificing the lives or our children for a quick mode of transportation.

There is a nonsensical approach being deployed when it comes to COVID-19 and several examples of corruption in the way statistics are being calculated.

Do the math…

The Black Robe Regiment

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Peter Oliver was a lawyer and by the time of the Revolution had risen to the position of chief justice of the Superior Court in Massachusetts. He was incredibly wealthy and served in a variety of community and church positions and was fiercely loyal to the crown.

His perspective on the Revolutionary War was that of a Tory. Unlike the way in which most historians present John Adams and other such Patriots as noble statesmen, Oliver saw them as deluded troublemakers.

Not long after Cornwallis’ surrender, Oliver published a book entitled, “Origin and Progress of the American Rebellion: A Tory View.” What makes his perspective valuable is that he has nothing to gain by glamorizing or exaggerating any one aspect of the American effort to win their independence, in that he views all of it as a form of sedition.

At one point, he sets aside an entire section of his text to describe the “Black Regiment.”

He begins by saying…

It may not be amiss, now, to reconnoitre Mr. Qtis’s black Regiment, the dissenting Clergy, who took so active a Part in the Rebellion.1

He elaborates on the “dissenting clergy” as flawed ministers, who according to Oliver, were ordained only because of a grave mistake having been made by the Governors of the Church of England. He identifies several men of the cloth including Jonas Clark, Dr. Charles Chaucy and others as being, not only members of the Regiment, but also extremely influential. He references two annual conferences that hosted pastors from all of the state and it was there that the “Black Regiment” was able to exert a substantial amount of influence in the name of rebellion and evil.

In this Town was an annual Convention of the Clergy of the Province, the Day after the Election of his Majestys Charter Council; and at those Meetings were settled the religious Affairs of the Province; & as the Boston Clergy were esteemed by the others as an Order of Deities, so they were greatly influenced by them. There was also another annual Meeting of the Clergy at Cambridge, on the Commencement for graduating the Scholars of Harvard College*, at these two Conventions, if much Good was effectuated, so there was much Evil. And some of the Boston Clergy, as they were capable of the Latter, so they missed no Opportunities of accomplishing their Purposes. Among those who were most distinguished of the Boston Clergy were Dr. Charles Chauncy, Dr. Jonathan Mayhew & Dr. Samuel Cooper?* & they distinguished theirselves in encouraging Seditions & Riots, until those lesser Offences were absorbed in Rebellion.2

You see Oliver’s “concern” reiterated on multiple occasions and in different ways.

For example, John Leach was imprisoned for sending to Patriot forces information pertaining to the disposition of British troops. He recorded some of his experiences while in prison in a Journal that’s preserved in the “New England Historical and Genealogical Register for the Year 1865.”On June 30, he talks about a comment made by one of his British jailers…

June 30, 1775. Friday, Continued in the same confinement; and Saturday, Major harry Rooke took a Book of Religion from Mr Joseph Otis, the Gaol keeper, who told him the Book belonged to some of the Charlestown prisoners, taken at Bunker\’s Hill fight, and was given them by a Clergyman of the Town. He carried it to show General Gage, and then brought back, and said, “It is your G–d Damned Religion of this Country that ruins this Country; Damn your Religion.” I would only add this remark, that this Pious officer holds his commission by a Sacramental Injuection, from his most Sacred Majesty King George the 3d.3

You can also see the prominence of Christianity and even how certain denominations were regarded with a special sense of disdain by the British when you consider the diary of Thomas Hutchinson.

Thomas Hutchinson was the Governor over Massachusetts appointed by King George. He recorded a conversation he had with the monarch in July of 1774.

This would’ve been in the aftermath of “The Coercive (Intolerable) Acts of 1774” that were enacted as punishment for the Boston Tea Party. These were incendiary moves on the part on the part of King George that would result in galvanizing the colonies even further in their resolve to separate from England.

Among the things represented in the new legislation was the replacement of the Massachusetts Council with officials appointed by the crown rather than it being an elected body. You can hear King George questioning the way in which this new group of leaders was being received in the conversation he was having with his Governor.

He begins by asking what sort of doctrine is being preached in the colonies…

King George: I have heard, Mr H., that your ministers preach that, for the sake of promoting liberty or the public good, say immorality or less evil may be tolerated?
Hutchinson: I don’t know, sir, that such doctrine has ever been preached from the pulpit; but I have no doubt that it has been publicly asserted by some of the heads of the party who call themselves sober men, that the good of the public is above all other considerations, and that truth may be dispensed with, and immorality is excusable, when this great good can be obtained by other means.
King George: That’s a strange doctrine, indeed. Pray, Mr H., what is your opinion of the effect from the new regulation of the Council? Will it be agreeeable to the people and will the new appointed Councillors take the trust upon them?
Hutchinson: I have not, may it please your Majesty, been able to inform myself who they are. I came to town late last evening, and have seen nobody. I think much will depend upon the choice that has been made.
❶ King George: Enquiry was made and pains taken that the most suitable persons should be appointed.
❷ Hutchinson: The body of the people are Dissenters from the Church of England; what are Congregationalists. If the Council shall have been generally selected from the Episcopalians, it will make the change more disagreeable.
❸ King George: Why are they not Presbyterians?
❹ Hutchinson: There are a very few churches which call themselves Presbyterians, and form themselves voluntarily into a Presbytery without any aid from the civil government, which the Presbyterian Church of Scotland enjoys.
Lord Dunmore: The Dissenters in England at this day are scarce any of them Presbyterians, but like those in New England, Congregationalist, or rather Independents.
King George: Pray, what were your ancestors, Mr. H.?
Hutchinson: In general, sir, Dissenters.
King George: Where do you attend?
Hutchinson: With both, sir. Sometimes at your Majesty’s chapel, but more generally at a Congregational church, which has a very worthy minister, a friend to government, who constantly prays for your Majesty, and all in authority under you.
King George: What is his name?
Hutchinson: Doctor Pemberton.
King George: I have heard of Doctor Pemberton that he is a very good man. Who is minister at the chapel?
❺ Hutchinson: The Rector is Dr. Caner, a very worthy man also, who frequently inclulates upon his hearers due subjection to the government and condemns the riotous violent opposition to it; and besides the prayers in the Liturgy, generally in a short prayer before the sermon, expressly prays for your Majesty, and for the Chief Ruler in the Province. 4

❶ Here is where King George is inquiring about the Massachusetts Council that used to be an elected body that has now been replaced with people who’ve been appointed by the crown.

❷ The “Dissenters from the Church of England,” in this context, refers to the Congregationalists who were loyal to the crown and had not repudiated the Church of England. These were the posterity of the early Pilgrims who had settled in the New World in the early seventeenth century.Lead by William Bradford in 1620, the Pilgrims, also called “Separatists,” were resolved to worship in a manner consistent with the Scriptures as opposed to the institutionalized church created by Henry VIII in order to secure a divorce the Pope was unwilling to grant him.

The Puritans were similar to the Separatists, but instead of wanting to break completely from the Church of England, they wanted to merely purify it. They arrived in the New World in 1630 and established the Massachusetts Bay Colony just south of Plymouth Rock.By the 18th century, the Puritans and the Pilgrims had combined to form the Congregationalists. But while they were now functioning under one denominational heading, you still had two distinct groups that were defined by their allegiance to the king.Published in 1907, “The Loyalists of Massachusetts and the Other Side of the Revolution,” written by James H. Stark, references this dynamic.

The characteristics of the separate and independent governments of these two classes of Puritans were widely different. The one was tolerant, non-persecuting, and loyal to the King, during the whole period of its seventy years\’ existence; the other was an intolerant persecutor of all religionists who did not adopt its worship, and disloyal, from the beginning, to the government from which it held its Charter, and sedulously sowed and cultivated the seeds of disaffection and hostility to the Royal government until they grew and ripened into the harvest of the American Revolution.5

This is, perhaps, one of the reasons why King George and his Governor could feel somewhat confident that they were drawing from an amicable group of people by defaulting to a specific “type” of Congregationalist. Doctrinally, they were not altogether consistent with the Anglican church, but they were at least somewhat sympathetic to their English Sovereign.

As far as Hutchinson’s reference to the Episcopalians, while they did not formally organize until 1780, during the period leading up to the Revolutionary War, they were considered the American version of the Church of England. While there were exceptions, an Episcopalian’s loyalty to the crown was more pronounced then their Congregationalist counterpart and certainly more  intense than what you saw in the various sects that sprung up in the aftermath of the Great Awakening. You see this in the way many Episcopalians felt obliged to flee America after the Revolutionary War, including the Episcopalian minister referenced by Hutchinson in his conversation with King George.

In 1662, the Common Book of Prayer was revised to include a mandate for all ministers to be ordained according to an Episcopal format and to “declare his unfeigned assent and consent to the text.”

The fact that Hutchinson states that staffing the new Massachusetts Council with Episcopalians would’ve been “more disagreeable,” is indicative of the way ardent Patriots viewed Episcopalians with suspicion. Hence the choice of those coming from the Congregationalist group would be a more strategic option.

❸ To understand King George’s comment, you have to go back to the sixteenth century and look at the way in which the crown had exacted legislation that compelled a uniform approach to Christ that ultimately violated the Word of God.

Act of Uniformity

In 1558, Queen Elizabeth, as part of trying to eliminate the tensions between Catholicism and the Protestant mindset, she introduced legislation that dictated the way in which people were to pray and worship. It was called, “The Act of Uniformity” and it included a revised “Book of Common Prayer” which outlined how services were to be conducted as well as the verbiage of the prayers that were to be said everyday (click here to see the prayer that was to be repeated every morning). In addition, it made it a punishable offense to not attend Anglican services once a week.

In 1662, it was revised to include a mandate for all ministers to be ordained according to an Episcopal format and to “declare his unfeigned assent and consent to the text” (see sidebar). This resulted in over 2,000 ministers being ejected from their pastorate in what was called, “The Great Ejection. Many of those that were forcibly displaced were Presbyterians who made their way to the New World.

Thoroughly Protestant

While the Church of England represents a hybrid combination of both Protestant and Catholic doctrines, Presbyterians, on the hand, are thoroughly Protestant. From the perspective of the monarchy, they were positively toxic in part because of the way in which they recognized how the church was being manipulated by various sovereigns to perpetuate their power.

Elizabeth not unreasonably believed that the maintenance of the Episcopacy was necessary to the continuance of Royalty. She knew that the church of Geneva, which the Puritans declared to be their model, was not only essentially republican, but could not be perfectly established except in a republic...6

The Church of Geneva was founded in 1536 during the Protestant Reformation. It represented the central location of Protestant thought. As a Presbyterian, while you were not Puritanical in your doctrine, you nevertheless shared with some of your Puritan counterparts an unwillingness to allow a monarch to dictate your conscience in the way you worshipped, how you were to set up your church leadership or the way you ministered to others.

And while the Presbyterian denomination is a separate group of believers who subscribe to a particular set of doctrines, including, in some circles, a Calvinistic approach to predestination, in many instances when you hear an 18th century Englishman refer to a “Presbyterian,” it was a reference to anyone who recognized the discrepancy between engaging your faith according to a biblically based paradigm as opposed to a government imposed infrastructure.

This is where much of the real tension surfaced.

Church Government

In addition to the fact that all men are created equal (Gen1:26; Prov 2:22; Gal 3:28) thus invalidating the Divine Right of Kings, a large part of the Presbyterian doctrine pertained to church government. Churches were to be governed by elected elders not Anglican Bishops. By attempting to impose a crown appointed hierarchy to rule over the spiritual affairs of a Presbyterian who believed that leadership should be based on a biblically founded approach, England violated an Absolute documented in Scripture. As a result, Presbyterians were only too willing to oppose the established order and because of the presence they commanded in New England, the Revolution was often referred to as something inspired by a Presbyterian perspective.

Chief Instigators

You see this dynamic reflected in a pamphlet written by Joseph Galloway, who was a former speaker of the Pennsylvania Assembly. He opposed the Revolution and fled to England. He believed that the Revolution was a religious quarrel instigated by Congregationalists and Presbyterians…

But they did not stop there: The principal matter recommended by the faction in New England, was a union of the congregational and presbyterian interests throughout the Colonies…Thus the Presbyterians in the southern colonies, who, while unconnected in their several congregations, were of little significance, were raised into weight and consequence; and a dangerous combination of men, whose principles of religion and polity were equally averse to those of the established Church and Government, was formed.7

Dr. Albert S. Bolles in his history of the Province and State of Pennsylvania from 1609 to 1790 reinforces that by elaborating on the enemy’s regard for Presbyterian clergy…

English Translation: “In this building formerly York Hotel on September 3, 1783 David Hartley, on behalf of the King of England, Benjamin Franklin, John Jay, John Adams, on behalf of the United States of America, signed the Final Treaty of Peace recognizing the independence of the United States.”

To the Presbyterian clergy the enemy felt an especial anitpathy. There were accounted the ringleaders of the rebellion. For them there was often not so much safety in their own dwellings as in the camp. When their people were scattered, or if it was no longer safe to reside among them, the only atlernative was to flee or join the army, and this alternative was often presented. Not unfrequently the duty of the chaplain or the pastor exposed him to dangers as great as those which the common soldier was called to meet. There was risk of person, sometimes capture, and sometimes loss of life.8

David Hartley was Britain\’s Minister Plenipotentiary. He had full diplomatic powers and represented the crown when he signed the Treaty of Paris with John Adams, Benjamin Franklin, and several others in 1783. Hartley and Franklin were good friends and Hartley frequently spoke against the Revolution in Parliment. After Cornwallis\’ surrender at Yorktown, it was Hartley and Franklin that composed the Treaty of Paris.On February 3rd, 1779, Franklin responded to Hartley who had written a letter proposing that the United States end their alliance with France. At one point, he says:

The long, Steady, & kind regard you have shown for the Welfare of America, by the whole Tenour of your Conduct in Parliament, satisfies me, that this Proposition never took its Rise with you, but has been suggested from some other Quarter; and that your Excess of humanity, your Love of Peace, & your fears for us that the Destruction we are threatened with, will certainly be effected, have thrown a Mist before your Eyes, which hindred you from seeing the Malignity, and Mischief of it.— We know that your King hates whigs and Presbyterians; that he thirsts for our Blood; of which he has already drank large Draughts; that his servile imprincipled Ministers are ready to execute the wickedest of his Orders, and his venal Parliament equally ready to vote them just.9

Franklin doesn’t attempt any restraint or indulgence in describing King George or those members of Parliament who viewed America with disdain. The fact that he begins his description with the way in which King George hated Presbyterians demonstrates the way in which the monarchy associated the Revolution with a Christian perspective.

At the Highest Levels of Government

Members of Parliament were being informed from a variety of sources as to the nature of the American rebellion being founded on a religious premise.

Andrew Hamond was a captain in the British Navy. In a letter dated August 5, 1776, to Hans Stanley, a British Diplomat who sat in the House of Commons, he mentions that while there are some within the colonies who are loyal to the crown, there are nevertheless deep religious convictions running thoughout that, in some cases, are thoroughly determined to gain their independence:

It seems that they have long had divisions among them on religious accounts, and the Churchmen are clearly of opinion that it is the Presbyterians that have brought about this revolt, and aim at getting the government of America into their hands. 10

William Jones of Nayland was a distinguished theologian and a prolific writer. In 1776 he wrote an essay entitled, “An Address to the British Government on a Subject of Present Concern, 1776” in which he addresses what he believes to be the principle driving force of the American Revolution:

And having nothing now to oppose but the Hanover family on the throne, they have at last taken up arms against that, and will carry on a war against the authority, the commerce, and the honour of this country, as long as they have the means of rebellion in their hands; for this has been a Presbyterian war from the beginning as certainly as that in 1641; and accordingly the first firing against that King’s troops was from a Masschusset meeting-house. 11

The Presbyterian was considered to be one of the chief instigators of the War for Independence, hence King George\’s comment to Hutchinson when he was asking if the Congregationalists being considered were of the Presbyterian stripe.

❹ The Presbyterian Church was started by John Knox in Scotland. It’s presence in the vocabulary being used by those in Parliament wasn’t so much a reference to doctrine as much as it was a referral to the way in which a biblically based argument was being used by “Presbyterians” to justify severing ties with England.

You see this explained by John Adams in a letter he wrote to Hezekiah Niles, who was the editor and publisher of the Niles’ Weekly Register from 1811-1836 and before that was the editor of the Baltimore Evening Post.

In his letter, Adams refers to Dr. Jonathan Mayhew who was one of the earliest ministers to object to the idea that it was a Christian’s duty to suffer beneath the administration of a tyrant. Rather, according to Mayhew, it was the Christian’s obligation to resist (“Religion and the Founding of the American Republic”, Dr. James H. Hutson, Library of Congress, Washington, DC, 1998, p39).

In addition to being an articulate speaker, Mayhew was also a prolific writer. At one point, he wrote a lengthy exposition entitled, “Conduct of the Society for Propagating the Gospels in Foreign Parts.” This was a rebuke directed towards the Church of England, who, under the auspices of witnessing to unchurched peoples, were using their charter to enforce an Anglican approach to one’s relationship with Christ and church government.

This was, again, an extension of the “Act of Uniformity” referenced earlier. Because it struck at the way in which the Church was to be set up according to a biblical model as opposed to a state sanctioned hierarch, the “Presbyterian” dynamic was considered by the Church of England to be a problem that needed to be rooted out.

Mayhew’s addresses this in Section XIV which is entitled, “That the Society have long had a formal design to root out Presbyterianism, &c. and to establishing both Episcopacy and Bishops in the colonies: In pursuance of which favorite project, they have in a great measure neglected the important ends of their institution.”

However this may or may not resonate as a serious issue in the mind of a 21st century layperson, in the eighteenth century when Christianity was more than just a token tradition, it had monumental ramifications which Adams explains…

Rev Henry Caner

He was a devoted Loyalist, and when it was evident he could no longer be useful in Boston, he went with the British troops to Halifax. In one of the record books of King’s Chapel, Dr. Caner made the following entry:

“An unnatural rebellion of the colonies against his Majesty’s government obliged the loyal part of his subjects to evacuate their dwellings and substance and take refuge in Halifax, London and elsewhere;[348] by which means the public worship at King’s Chapel became suspended, and it is likely to remain so until it shall please God, in the course of his providence, to change the hearts of the rebels, or give success to his Majesty’s arms for suppressing the rebellion.

Two boxes of church plate and a silver christening basin were left in the hands of the Rev. Dr. Breynton at Halifax, to be delivered to me or my order, agreeable to his note receipt in my hands.”

After being a rector in Boston for twenty-eight years this aged clergyman was driven from his home and native land. Dr. Caner’s escape from Boston is thus described by himself in a letter dated Halifax, May 10, 1776:

“As to the clergy of Boston, indeed they have for eleven months past been exposed to difficulty and distress in every shape; and as to myself, having determined to maintain my post as long as possible, I continued to officiate to the small remains of my parishioners, though without support, till the 10th of March, when I suddenly and unexpectedly received notice that the King’s troops would immediately evacuate the town. It is not easy to paint the distress and confusion of the inhabitants on the occasion. I had but six or seven hours allowed to prepare for this measure, being obliged to embark the same day for Halifax, where we arrived the first of April. This sudden movement prevented me from saving my books, furniture, or any part of my interest, except bedding, wearing apparel, and a little provision for my small family during the passage…” (The Loyalists of Massachusetts

If any Gentleman Supposes this Controversy to be nothing to the present purpose, he is grossly mistaken. It Spread an Universal Alarm against the Authority of Parliament. It excited a general and just Apprehension that Bishops and Diocesses and Churches, and Priests and Tythes, were to be imposed upon Us by Parliament. It was known that neither King nor Ministry nor Archbishops could appoint Bishops in America without an Act of Parliament; and if Parliament could Tax Us they could establish the Church of England with all its Creeds, Articles, Tests, Ceremonies and Tythes, and prohibit all other Churches as Conventicles and Sepism Shops.12

What Adams is saying is that the Revolution was more than just an agitated populace wanting a more just representation in Parliament. The Church of England was using its politically based essence to impose the authority of English Rule on all things pertaining to church and beyond. In addition, it insisted than any other denomination was unlawful (Conventicles) and sick (Sepism Shops). And this included Presbyterians.

❺ Dr Henry Caner represents a great illustration of how certain Episcopalians were considered Tories because of their commitment to the Church of England. Like many of his Episcopal contemporaries, Caner felt compelled to leave the country and flee to England in order to avoid any fallout from having remained loyal to the crown (see sidebar). (https://www.gutenberg.org/files/39316/39316-h/39316-h.htm#Footnote_70_70)

The bottom line is that “religion,” specifically Christianity, was not only the philosophical foundation upon which our Founders based their justification for separating from England, it was also the way in which a flawed approach to Scripture was being used by the Church of England to enforce a political agenda.

It was the American clergy during this time – the “Black Robe Regiment” – that placed these Realities before their engaged congregations and in so doing provided the needed resolve, endurance and courage to stand up against tyranny and defeat what was a fundamentally flawed approach to government.

1. “Origin and Progress of the American Rebellion: A Tory View”, Internet Archive, https://archive.org/stream/originandprogres011156mbp/originandprogres011156mbp_djvu.txt, accessed April 12, 2023
2. Ibid
3. “The New England Historical and Genealogical Register for the Year 1865“, David Clapp and Son, Boston, MS, 1865,  “A Journal Kept by John Leach, During His Confinement by the British, In Boston Gaol, in 1775″p 256
4. “The Diary and Letters of His Excellency Thomas Hutchinson: Captain-General and Governor in Chief of His Late Majesty\’s Province of Massachusetts Bay in North America”, S. Low, Marston, Searle and Rivington, London, England, 1883-1886, p167-169
5. “The Loyalists of Massachusetts and the Other Side of the Revolution“, James H. Stark, W. B. Clarke Co, Boston, MA., 1807, p8
6. “Romantic Biography of the Age of Elizabeth: Or, Sketches of Life From the Bye-Ways of History“, Benedictine Brethren of Glendalogh, edited by William Cooke Taylor, LL.D. ETC, Richard Bentley, New Burlington Street, London, England, 1842,  p82
7. “Historical and Political Reflections on the Rise and Progress of the American Rebellion”, Page 54. Joseph Galloway, London: G. Wilkie, 1780. Rare Book and Special Collections Division, Library of Congress (81)
8. “Pennsylvania Province and State: A History from 1609 to 1790“, Albert S. Bolles, Ph.D., LL.D, John Wanamaker, Philadelphia, PA and New York, NY, 1899, p417
9. “The Papers of Benjamin Franklin”, “Letter in Answer to the Proposition of quitting the Alliance of France”,  Vol 28 https://franklinpapers.org/framedVolumes.jsp, accessed April 14, 2023
10. “Naval Documents of the American Revolution“, Volume VI, edited by William James Morgan, Naval History Division, Department of the Navy, Washington, D.C., 1972, p 68
11. “An Address to the British Government on a Subject of Present Concern, 1776,” The Theological, Philosophical and Miscellaneous Works of the Rev. William Jones, 12 vols. (London, 1801), Vol. 12, p 356
12. “From John Adams to Hezekiah Niles, 13 February 1818”, “National Archives, Founders Online, https://founders.archives.gov/documents/Adams/99-02-02-6854, accessed April 22, 2023

Twenty Five Inconvenient Realities

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The Separation of Church and State is a phrase often used by people who want to insist that Christianity had no real role in our nation’s founding – certainly nothing that had any significant influence on those that articulated our cause, created our Constitution and fought the battles that culminated in the surrender of Great Britain.

You see this in comments like what you see below from the “Freedom From Religion” website:

The Christian Right is trying to rewrite the history of the United States, as part of their campaign to force their religion on others who ask merely to be left alone. According to this Orwellian revision, the Founding Fathers of this country were pious Christians who wanted the United States to be a Christian nation, with laws that favored Christians and Christianity.

Not true! The early presidents and patriots were generally Deists or Unitarians, believing in some form of impersonal Providence but rejecting the divinity of Jesus and the absurdities of the Old and New Testaments.

You have to be very selective in the information you use to validate such a statement. At the same time, you have to be willfully oblivious to the specific references to God and Christ that punctuate the relevant events and documentation that established the United States.

Below is a brief yet potent list: Read more

American Concrete

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When it comes to the topic of our nation’s Christian heritage, you have two main schools of thought:

The liberal mindset that insists our forefathers viewed religion as something to be negotiated as an administrative duty
The Conservative Christian platform that maintains an aggressive acknowledgement and pursuit of God’s Assistance characterized the collective perspective of the founding fathers

Much of the controversy stems from a ruling given by the Supreme Court in 1947 and the way they interpreted a phrase used by Thomas Jefferson in a letter he wrote to the Danbury Baptist Association in Connecticut in 1802. They declared that Jefferson’s usage of the term “the separation of church and state” constituted “the authoritative declaration of the scope and effect” of the First Amendment.1

Since then, that ruling has become the standard by which all public expressions of religious convictions have been measured, leading to an ever increasing limitation being put on the acknowledgement of God in governmental agencies as well as an ever lengthening shadow of doubt being cast on our nation’s religious heritage. The debate is, at times, passionate and you’ve got buffoons on both sides of the aisle. The venom and the inaccuracies can culminate in a spectacle that can make it difficult to know which argument is correct.  But there is a bottom line that transcends the way in which a solitary statement can be potentially dissected to the point where its meaning becomes illusive. That bottom line is to consider, not only the comment that was made, but also:

  • the context of that comment
  • the character of the person speaking
  • the cultural backdrop that made what that person said both relevant and influential

In other words, rather than just scrutinizing what was said, look at also why it was said, to whom was the person speaking and who was it that made the comment. At that point, you’ve got a full color, three dimensional rendering of what was stated as opposed to an intentionally cropped, black and white snapshot.

Using that kind of approach, let’s take a look at Thomas Jefferson and his exchange with the Danbury Baptists.

Jefferson’s Resume

Jefferson’s mental capacity and creativity went beyond mere academics. At the front door of his home, there’s a seven day clock that he designed. It’s counterweights hang on either side of the front entrance and extend through the floor. The height at which the counterweights hang indicate the days of the week that are written on the wall and beneath the floor. Monticello as a whole – the layout of the grounds and the structural design – all served as a testament to the creative intelligence and the intellectual ingenuity of their architect.

In 1962, President John F. Kennedy was speaking at a dinner in the White House honoring all of the living recipients of the Nobel Prize. He said, “I think this is the most extraordinary collection of talent, of human knowledge, that has every been gathered together at the White House, with the possible exception of when Thomas Jefferson dined alone.”2

Thomas Jefferson was extraordinary. Prior to earning his license as a lawyer, he had earned his college degree from the College of William and Mary, having studied Mathematics, Philosophy, Metaphysics as well as French and Greek. It was there that he would also be introduced to the writings of John Locke, Isaac Newton and Francis Bacon – great thinkers that would shape his approach to politics and America’s quest for liberty.

After writing the Declaration of Independence, he returned to Virginia where he served in the Virginia State Legislature, eventually ascending to the position of Governor. His role in crafting the new state government was significant. For nearly three years he assisted in the construction of the state constitution. His most notable contribution was the “Virginia Statute for Religious Freedom” – an accomplishment he had immortalized on his tombstone.

Jefferson was also very familiar with the Bible and the teachings of Christ. During his presidential years, he wrote a 46 page work entitled “The Philosophy of Jesus of Nazareth Extracted from the Account of His Life and Doctrines as Given by Matthew, Mark, Luke and John.”3 Moreover, he understood the necessary role the Christian doctrine played in the formulation of a government based on the Absolutes of Scripture as opposed to the machinations of men, be they manifested in the context of royalty or enlightened reason.

While he was convinced that the established clergy of the day were corrupt and the imposition of any one creed by a legislature was fundamentally flawed, it was the transcendent dynamic of the Christian doctrine upon which he founded his philosophical approach to freedom and sound government.

Jefferson’s Starting Point

It’s here where the liberal and conservative perspectives diverge. The liberal platform maintains that Jefferson’s usage of the phrase “separation of church and state” in his letter to the Danbury Baptist Association was intended to purge any mention of God in an official context, be it the Pledge of Allegiance, the display of any Christian symbols during the Holidays , prayer in schools and the list goes on and on.

His previously stated comments pertaining to the Christian component of our nation’s government , the culture of the time and the audience he was addressing are all either diluted or dismissed in order to craft a liberal platform that presents America as a purely secular enterprise. Furthermore, there’s a philosophical starting point that Jefferson uses in the two documents he requested be immortalized on his tombstone that gets glossed over as though it has no real bearing on the issue. But if this is the cornerstone of his thought processes pertaining to religious freedom and liberty in general, this is a crucial piece of evidence that needs to be admitted as part of the conversation.

Take a look…

In both documents, he bases one’s right to liberty on the fact that God created man to be free.

The Declaration of Independence:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness…We, therefore, the Representatives of the united States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these united Colonies are, and of Right ought to be Free and Independent States…(emphasis added)

The opening statement of Virginia’s Statute for Religious Freedom:

Whereas, Almighty God hath created the mind free;

Jefferson’s sense of reason, in terms of a man’s ability to worship and live as a free entity, was founded on the manner in which God had designed him. In other words, it was the doctrine of the church that gave shape and substance to the state.

Jefferson’s sense of reason, in terms of a man’s ability to worship and live as a free entity, was founded on the manner in which God had designed him. In other words, it was the doctrine of the church that gave shape and substance to the state. Remove the philosophical foundation of Scripture from Jefferson’s approach to liberty and you reduce the essence of our nation to a complaint rather than an Absolute. Furthermore, by insisting that there be no acknowledgement of the biblical paradigm that supports the ideological structure of our government, we invite the decay and corruption that inevitably accompanies the fallibility of a purely human enterprise.

Jefferson’s faith was unorthodox and his determination to avoid any appearance of officially sanctioning a particular denomination was nothing short of aggressive, but to twist his usage of the phrase “separation of church and state” into a quasi-legislative impetus to remove prayer from schools and strike the “one nation under God” phrase from the pledge of Allegiance, is to ignore the obvious cornerstone of Jefferson’s thought process. In addition, should the liberal perspective be embraced, you make Jefferson himself the “chief of sinners” in that he violates his own supposed conviction by invoking a overtly Christian dynamic in the very documents that define his perspective on the freedoms we enjoy.

Jefferson’s Audience

In addition to considering the background of Thomas Jefferson and his philosophical starting point when it came to the issue of religious liberty, one also needs to look at the society that Jefferson was addressing in the letter he wrote to the Danbury Baptists.

In 1776, the Declaration of Independence, in addition to proclaiming America’s resolve to separate itself from the authority of the crown, it also created a mandate for all states to create their own constitution. While many of the early settlers had left Old World in order to worship according to the dictates of their conscience, not everyone was dissatisfied with the Anglican Church. As a result, while the fabric of America’s religious culture was predominantly Protestant, it was nevertheless interwoven with a number of different denominations.

The Church of England was predominant in Virginia, in New England you had a blend of Congregationalists (an evolution of the original Puritans), Presbyterians and Quakers with a small percentage of other denominations scattered throughout the Northeast.

It’s imperative to realize that between 1700 and 1740, an estimated 75-80 percent of the population attended churches which were being built at a headlong pace. When Thomas Jefferson became Vice President in 1797, the Second Great Awakening began and an abundance of revival meetings occurred throughout the country in a sustained pattern that would continue to the Civil War. So common was this anomaly that it was referred to as “the great absorbing theme of American life.”4 And part of what made the evangelical movement so potent was the way in which it was perceived as the best way in which to promote and preserve republican government.

Nineteenth century evangelical literature abounds with statements that could have been inspired by the religion section of Washington’s Farewell Address or copied from the Massachusetts Constitution of 1780: “the religion of the Gospel is the rock on which civil liberty rests”; “civil liberty has ever been in proportion to the prevalence of pure Christianity”; “genuine Religion with all its moral influences, and all its awful sanctions, is the chief, if not the only security we can have, for the preservation of our free institutions”; “the doctrines of Protestant Christianity are the sure, nay, the only bulwark of civil freedom”; “Christianity is the conservator of all that is dear in civil liberty and human happiness.”5.

But while the message of preachers was being embraced as something that promoted the nation’s approach to liberty as well as the key to one’s eternal salvation, it didn’t resolve the tension that existed in many states, as far as the way certain state constitutions made religion – specifically the patronization of a specific denomination – compulsory.

In 1724, in the state of Connecticut, if you were a member of the Anglican church, you were required by law to pay a percentage of your income to the local Congregationalist church under penalty of imprisonment or seizure of goods.6 Up until 1818, the Congregational church was the established church of Connecticut which translated to a number of legislative tactics deployed for the expressed purpose of discouraging and harassing members of any “dissenting” denomination.7

In the year 1801, the Baptist churches that comprised the Danbury Baptist Association resolved to approach the newly elected President for the sake of soliciting from him a statement that would reinforce and further promote the idea of disestablishment – the elimination of government-sanctioned discrimination against religious minorities.8

Jefferson’s reply would be reprinted in publications across the nation.9 The effect of Jefferson’s letter is subjective in that it would be several years before Connecticut’s religious tone would be altered to the point where its constitution would be stripped of any legislative power to promote one denomination over another. Other states would follow suit over time, but the bottom lines is that in the early years of the nineteenth century, “religious freedom” wasn’t so much about discouraging public religious expressions as much as it was about eliminating that dynamic where you were legally obligated to attend and support a specific church.

It’s wise to pause for a moment and ponder the mindset of those who were reading Jefferson’s letter in 1802. While our currency today states that we trust in God, statistics reveal a collective disposition that is largely cynical of traditional Christianity.10 In a 2013 article written by Steve McSwain entitled “Why Nobody Wants to Go to Church Anymore,” he cites some compelling stats that proclaim upwards of 80% of Americans are finding “more fulfilling things to do on the weekend” besides going to church.11 That’s not to say that some of these same people aren’t listed on the membership role of a local fellowship, but their commitment to God is casual at best.

This is an important dynamic to consider in that, to a nineteenth century citizen of the US, given the religious tenor of the nation as a whole, removing any and all references to Christ from the public arena was not something to be desired let alone considered. Christianity was regarded as both the foundation as well as the fuel for a moral society which, in turn, promoted a healthy republic.

Jefferson demonstrated that himself in his personal life as well as his public policies.12 “The Christian religion,” he wrote in 1801, when “brought to the original and simplicity of its benevolent institutor (Jesus Christ), is a religion of all others most friendly to liberty.”13 This is not the sentiment of a man determined to remove faith based gestures from the public arena. And while it wasn’t in Jefferson’s mind to eliminate the concrete of Christianity from America’s foundation, neither was it the ambition of the people he governed or the people who governed alongside him.

Jefferson’s Peers

To state that Jefferson’s was not the only signature on the Declaration of Independence nor was he the only voice that shaped our Constitution (Jefferson was in France when our Constitution was written, but he was nevertheless influential through his correspondence) is to rehearse the obvious. Yet, when you consider the weight given to a single phrase made in a letter that, while politically strategic, had no legislative power, it’s difficult not to feel as though Jefferson’s correspondence with the Danbury Baptists is the only piece of evidence being admitted into the courtroom.

When you consider the other personalities and their respective statements along with their voting record, the resulting dynamic isn’t so much something that isolates Jefferson’s statement to the Danbury Association as unique as much as it brings into focus what he truly intended.

The First Continental Congress and the Constitutional Convention were the legislative bodies that crafted the Declaration of Independence and the United States Constitution respectively. There were 56 signatures on the Declaration of Independence and 55 delegates attended the Constitutional Convention in 1787. With no more than five exceptions, the members of the Constitutional Convention were all orthodox members of an established Christian denomination.14  The signatures on the Declaration of Independence boasts a similar enumeration of men who vocally volunteered their commitment to Christ with little hesitation. Following the death of Richard Henry Lee (President of the Continental Congress and the man who officially introduced in Congress the call for America’s independence), his papers and correspondence, including numerous original handwritten letters from patriots (e.g., George Washington, Benjamin Rush, John Dickinson, etc.), were passed on to his grandson who compiled those documents into a two-volume work published in 1825. After having studied those personal letters, the grandson described the great body of men who founded the nation in these words:

“The wise and great men of those days were not ashamed publicly to confess the name of our blessed Lord and Savior Jesus Christ! In behalf of the people, as their representatives and rulers, they acknowledged the sublime doctrine of his mediation.”15

The reason the American experiment succeeded is because it was based on the Absolutes in Scripture that pertained to the way in which man was created to think and live as a free enterprise.

Political theory and personal preferences can be debated to the point where legislative conclusions are determined more so by charisma and compelling rhetoric than the substance of the truths being considered. Our Founding Fathers knew that and for that reason chose to bring their collective pursuit of liberty beneath the umbrella of Biblical Truth.

Within their ranks you had different degrees of orthodoxy as well as a variety of individual perspectives on issues such as slavery and those that were fit for positions of political leadership. But they all believed that man was “…endowed by their Creator with certain unalienable human rights” and it was that consensus that allowed them the opportunity to come together as a unified legislative body and proclaim the freedom of those they represented to King George and to the world.

In Conclusion

Pop Quiz…

Question #1: How often from June 12, 1775 till August 3rd, 1784 did Congress proclaim a National Day of either Fasting or Thanksgiving?

Answer: 18 times. Twice a year – once in March and once in October.16

Question #2: The following statement is inscribed on the Liberty Bell: “Proclaim Liberty thro’ all the Land to all the Inhabitants thereof.” What text is that taken from?

Answer: Leviticus 25:10

Question #3: What President attended church services every Sunday during his administration, approved the use of the War Office as well as the Office of the Treasury for religious services and also approved the use of the Marine Band to provide instrumental accompaniment for the religious services going on within those government facilities?

Answer: Thomas Jefferson17

Question #4: Who, more than any other single person, is pictured in various locations throughout Capitol Hill? Answer:

Moses18

Question #5: Above the figure that represents Science in the Library of Congress, there is an inscription. What is that inscription?

Answer: Psalm 19:1 (The Heavens declare the glory of God and the firmament sheweth his handiwork [Psalm 19:1])

: Who stated the following: “… it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor.”

a) Billy Graham
b) George Washington
c) George W. Bush
d) Charles Spurgeon

Answer: George Washington (proclamation October 3, 1789)

Question #7: It was on April 22, 1864 that Congress resolved to institute the phrase, “In God We Trust” as our national motto. Where did they get that phrase from?

Answer: The third verse of our national anthem:

Praise the Pow’r that hath made and preserv’d us a nation! Then conquer we must, when our cause is just, And this be our motto: “In God is our trust”19

“The Light of Truth” painting depicting truth slaying the dragon of ignorance. Four sets of cherubs are featured featuring the four elements of sound law: the square, the plumb, the level and the Bible.

The “separation of church and state” phrase can not be accurately utilized as a legal foundation upon which to build legislative mandates to remove Christian symbols from the marketplace. When one pauses long enough to objectively evaluate the whole of Jefferson’s political regard for Christianity, the collective disposition towards religion that belonged to his peer group and the esteem for Christ that characterized the people he governed, to arrive at such a conclusion is nothing less than an irresponsible interpretation of the facts.

Yet, regardless of substantive the argument may be – that the 1947 interpretation of Jefferson’s phrase was altogether wrong – there are other forces at play that make this debate more than just an intellectual joust. The fact that no one balked when Washington so vigorously asserted a Christian dynamic in his farewell address or no one objected to Theodore Roosevelt or Woodrow Wilson crafting the preface to the Bibles that were distributed to soldiers being deployed to Europe during WWI is because the religious tenor of nation as a whole was far more healthy.

The Light of Truth is a painting that’s featured on the ceiling of the Members of Congress Reading Room in the Jefferson building which was opened in 1897. The artist, Carl Gutherz, pictures four sets of cherubs to represent four tools that are needed to fashion law that is accurate and sound: the plumb, the square, the level and the Bible. The governmental patrons that commissioned the work of Gutherz were no more concerned about his art constituting a violation of the Establishment Cause then were the members of congress who took the time to read the words of Franklin Delano Roosevelt as they were reprinted on the inside cover of those Bibles that were distributed to servicemen during World War II.

Again, America in the 1940’s is revealed as being a nation that was collectively embracing the Truth of God, rather than dismissing it as antiquated and limiting. The fundamental essence of our corporate perspective on the First Amendment is defined by our national regard for Christ. It’s not a legal discussion only as much as it’s a reflection of who we are spiritually. If we are to thrive and not just endure as a nation, it’s not a debate that needs to be won as much as it’s a revival that needs to occur.

Traditionally, it’s only in times of crisis when our collective knees bow in worship and the indignation of those who want to remove Christian symbols from the marketplace is processed as an obstacle to the common good rather than a catalyst. If we are to enjoy the advantages that go along with being reverent without having to be alerted to our spiritual lethargy by something dramatic, then it’s only common sense to focus on what’s True and labor to influence those on the peripheral in that direction.

Again, it’s not our history that needs to be revisited, it’s our God that needs to be lifted up (Jn 12:32). Only then do our backgrounds and varying convictions blend together in a way that is Truly strong and enduring. Only then does our spiritual heritage come into focus in a way that is not tainted by a worldly desire to distance ourselves from the Author of our freedoms. Only then is our foundation set in the concrete that is truly American as opposed to the shifting sands of cultural whims and academic trends.

1. Religion and the Founding of the American Republic”, Dr. James H. Hutson, Library of Congress, Washington, DC, 1998, p92
2. “John F. Kennedy: Remarks at a Dinner Honoring Nobel Peace Winners of the Western Hemisphere”, The American Presidency Project, http://www.presidency.ucsb.edu/ws/?pid=8623, accessed November 2, 2015
3. “Thomas Jefferson: The Art of Power”, John Meacham, Random House, New York, NY, 2012, p471
4. “Religion and the Founding of the American Republic”, Dr. James H. Hutson, Library of Congress, Washington, DC, 1998, p99
5. Ibid, p109
6. “Connecticut in Transition, 1775-1818”, Richard Joseph Purcell, American Historical Association, 1918, p47
7. Among the laws that the Congregational Church used to make life difficult for dissenters was a “certificate law,” that compelled you to verify your church attendance and the regularity of your tithe via a certificate. Obtaining this certificate could be challenging in that, at one point during the life of this law, the certificate had to be signed by two civil officers or a justice of the peace. Since many of the the civil officers in place were Congregationalists, getting their signature was not accomplished without having to endure a significant amount of harassment and discouragement. For more reading on this subject, refer to “The Connecticut State Constitution”, Wesley W. Horton, Oxford University Press, 2012, p10
8. In an October 7, 1801, letter to then-president Jefferson, the Danbury (Connecticut) Baptists expressed concerns that the Congregationalist-dominated establishment / government in Connecticut might successfully stifle dissenting sects – theirs in particular. The letter carried the Danbury Baptists’ plea for Jefferson’s assistance, or at least the lending of Jefferson’s presidential stature, to thwart establishment-driven, government-sanctioned discrimination against religious minorities. “Freedom of Religion, the First Amendment, and the Supreme Court: How the Court Flunked History”, Pelican Publishing Company, Gretna, Louisiana, 2008, p176
9. “Thomas Jefferson and the Wall of Separation Between Church and State”, New York University Press, NY, 2002, p47 (https://play.google.com/books/reader?printsec=frontcover&output=reader&id=aSg20UE2DHgC&pg=GBS.PT42.w.1.0.45.0.1, accessed Nov 17, 2015)
10. Twenty-eight percent of Americans believe the Bible is the actual word of God and that it should be taken literally. This is somewhat below the 38% to 40% seen in the late 1970s, and near the all-time low of 27% reached in 2001 and 2009. “Gallup”, “Three in Four Still See the Bible as the Word of God”, http://www.gallup.com/poll/170834/three-four-bible-word-god.aspx, accessed November 7, 2015
11. “Huffington Post”, “Why Nobody Wants to Go to Church Anymore”, Steve McSwain, http://www.huffingtonpost.com/steve-mcswain/why-nobody-wants-to-go-to_b_4086016.html, accessed November 7, 2015
12. Jefferson regularly attended church services in the hall of the House of Representatives. In addition, he allowed church services to be held in several federal buildings throughout the capitol on Sundays. Dr. James Hutson, in his book “Religion and the Founding of the American Republic,” states “It is no exaggeration to say that, on Sundays in Washington during Thomas Jefferson’s presidency, the state became the church.” “Religion and the Founding of the American Republic”, Dr. James H. Hutson, Library of Congress, Washington, DC, 1998, p91
13. Ibid, p84
14. “Founding Fathers: Brief Lives of the Framers of the United States Constitution”, M.E. Bradford, 1994, University Press of Kansas, p xvi (http://www.amazon.com/Founding-Fathers-Framers-Constitution-Revised/dp/0700606572/ref=sr_1_1?s=books&ie=UTF8&qid=1449433424&sr=1-1#reader_0700606572) see also http://candst.tripod.com/tnppage/qtable.htm)
15. “Original Intent: The Courts, The Constitution & Religion”, David Barton, Wallbuilder Press, Aldedo, TX, 2010, 152
16. “Religion and the Founding of the American Republic”, Dr. James H. Hutson, Library of Congress, Washington, DC, 1998, p53
17. Ibid, p91
18. “One Nation Under God”, Eugene F. Hemrick, Our Sunday Visitor, Huntington, Indiana, 2001, p49
19. “A Nation Under God? The ACLU and Religion in American Politics”, Thomas L. Kranawitter, David C. Palm, Rowman and Littlefield Publishers, Inc, Oxford, UK, 2006, p39

President Trump: Convicted Felon or Political Target

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Imagine buying a printer and documenting it as a business expense.

Perfectly legal.

But pretend for a moment that instead of buying a printer, you bought heroin. Now, not only are you breaking the law by purchasing illegal drugs, but you’re also committing a crime in the way you reported it as “something for the office.”

If instead of buying a printer, you bought an ice cream cone, you’ve got a “falsified business expense,” but that’s not necessarily a problem. What makes it criminal is the crime being concealed by documenting the expense as something legitimate.

If someone is going to accuse you of committing a felony because of a falsified business expense, they have to prove to the jury that you’re guilty of committing a crime that was funded by the money you reported as a legal transaction. In the case of our example, the purchase of heroin.

But if you bought ice cream, that’s not illegal and however you accounted for it is not a felony and…

…they don’t have a case.

These are the 34 “felonies” that President Trump was charged with:

 Invoice from Michael Cohen, marked as a record of the Donald J. Trump Revocable Trust 2/14/17
 Entry in the Detail General Ledger for the Donald J. Trump Revocable Trust, bearing voucher number 842457 2/14/17
 Entry in the Detail General Ledger for the Donald J. Trump Revocable Trust, bearing voucher number 842460 2/14/17
 Check and check stub, Donald J. Trump Revocable Trust Account, bearing check number 000138 2/14/17
 Invoice from Michael Cohen, marked as a record of the Donald J. Trump Revocable Trust 3/16/17
 Entry in the Detail General Ledger for the Donald J. Trump Revocable Trust, bearing voucher number 846907 3/17/17
 Check and check stub, Donald J. Trump Revocable Trust Account, bearing check number 000147 3/17/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 4/13/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 5/22/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 855331 5/22/17
 Check and check stub, Donald J. Trump account, bearing check number 002700 5/23/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 6/16/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 858770 6/19/17
 Check and check stub, Donald J. Trump account, bearing check number 002740 6/19/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 858772 6/9/17
 Check and check stub, Donald J. Trump account, bearing check number 002741 6/19/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 7/11/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 861096 7/11/17
 Check and check stub, Donald J. Trump account, bearing check number 002781 7/11/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 8/1/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 863641 8/1/17
 Check and check stub, Donald J. Trump account, bearing check number 002821 8/1/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 9/11/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 868174 9/11/17
 Check and check stub, Donald J. Trump account, bearing check number 002908 9/12/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 10/18/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 872654 10/18/17
 Check and check stub, Donald J. Trump account, bearing check number 002944 10/18/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 11/20/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 876511 11/20/17
 Check and check stub, Donald J. Trump account, bearing check number 002980 11/21/17
 Invoice from Michael Cohen, marked as a record of Donald J. Trump 12/1/17
 Entry in the Detail General Ledger for Donald J. Trump, bearing voucher number 877785 12/1/17
 Check and check stub, Donald J. Trump account, bearing check number 003006 12/1/17

These were all identified by the prosecution as falsified business records.

34 falsified business records, 34 felonies.

But remember, in order for a falsified business record to quality as a felony, it has to be proven that the money was intentionally categorized to conceal the fact that the law had been broken.

An excerpt from Manhattan prosecutors’ bill of particulars in the Donald Trump hush-money case referenced in the “Old, unused, and ‘twisty’ — meet the obscure NY election-conspiracy law that just might get Trump convicted” article printed in the Business Insider, April 27, 2024.

But what was the crime?

You can’t tell by looking at the business records, apart from the name, “Michael Cohen.”

In 2018, the Wall Street Journal reported that Michael Cohen, Donald Trump’s lawyer, cut a check to Stormy Daniels in exchange for her discretion when it came to her relationship to Donald Trump, given its sordid characteristics that occurred in 2006. That same check was later categorized as an illegal contribution to Trump’s presidential campaign and Cohen wound up serving three years in prison.1

Later, however, it was alleged that Trump tried to reimburse Cohen for the money paid out to Daniels and used a series of falsified business records in order to conceal the true nature of the payment made to the former porn star. In doing so, at least one of three crimes were committed (see sidebar):2

  • Violation of State Election Law
  • Tax Fraud
  • Federal Election Law

But you can’t simply list 34 transactions and call them 34 felonies. You have to prove that every one of those line items was intentionally mis-categorized in order to conceal a violation of either State Election Law, New York Tax Law, or Federal Election Law.

It looks like this:

But at each stage of the prosecution’s case, you have some toxic flaws that neither the judge, nor the jury, nor the prosecuting attorney’s seemed willing to acknowledge.

Let’s take a look…

#1 Hush Money – the money paid to Stormy Daniels, according to the prosecution, should’ve been reported to the FEC as a campaign expenditure. It was intentionally documented incorrectly in order to cover up either a violation of Federal Election Law (2), State Election Law (3), or an instance of Tax Fraud (4).

Here’s the problem…

The money paid to Stormy Daniels DID NOT have to be reported to the FEC as a campaign expenditure. However he documented it, the prosecution is wrong in insisting that the money should’ve been reported to the FEC.

Washington Examiner reporter, Byron York, explains:

Manhattan District Attorney Alvin Bragg has charged Trump with falsifying bookkeeping records of a nondisclosure payment in order to commit or conceal another crime, Bragg still hasn’t revealed what that other crime is. It’s really the key to the whole case. Without the other crime, there would be no charges against Trump in this matter. The fact that we — and that includes the defendant — still don’t know what the other crime is is one of the great injustices of a felony prosecution that never should have happened…[Bragg’s] theory is that if Michael Cohen paid Daniels $130,000 in the fall of 2016 to keep her from going public with her story that she and Trump had a sexual encounter and then Trump repaid Cohen in 2017, then that was a campaign contribution and should have been reported to the FEC. The payments were made “for the purpose of influencing any election,” the theory continues, and the Trump campaign should have filed a document with the FEC listing among its campaign contributions and expenditures that it received and spent $130,000 for “hush money.”

If you think that sounds a little odd for an FEC disclosure, you’re right. That’s where one of the critical witnesses to be called by the Trump defense comes in. Bradley Smith is a former chairman of the FEC, and on many occasions, including long before Trump, he has argued that there are all sorts of things a candidate can spend money on that are not legally classifiable as “for the purpose of influencing any election.” … Smith, having headed the FEC, has many examples from the commission’s enforcement of federal election law that illustrate his point. He knows what he is talking about, and it seems clear that his expert opinion is that paying off Daniels, no matter what one might think of it, is not a campaign expenditure or donation that FECA requires a candidate to disclose. The Trump defense plans to call Smith as a witness. Not because he has any personal knowledge of the Trump transaction but because he understands, and has enforced, the campaign law that Bragg’s prosecutors appear to be planning to use against Trump. But Merchan has forbidden Smith from testifying about most of the issues involved in the case.3

The Forbidden Testimony of Bradley Smith

Bradley Smith’s testimony would’ve severely undermined the prosecution’s case. He tweeted some of what he would’ve said had Judge Merchan allowed him to take the stand and elaborate on how Campaign Law actually applied to President Trump’s situation…

Judge Merchan has so restricted my testimony that defense has decided not to call me. Now, it’s elementary that the judge instructs the jury on the law, so I understand his reluctance. But the Federal Election Campaign Act is very complex. Even Antonin Scalia—a pretty smart guy, even you hate him—once said “this [campaign finance] law is so intricate that I can’t figure it out…

Someone has to bring that knowledge to the jury. That—not the law—was my intended testimony. For example, part of the state’s case is that they wrongly reported what they knew to be a campaign expenditure in order to hide the payment until after the election. Cohen even testified they just wanted to get past the election…

So, we were going to go over the reporting schedules, showing that even if they thought it was a campaign expenditure to be reported, an expenditure made on October 27 (when $$ sent to Daniels atty) would not, under law, be reported until Dec. 8, a full 30 days after election. But while judge wouldn’t let me testify on meaning of law, he allowed Michael Cohen to go on at length about whether and how his activity violated FECA. So effectively, the jury got its instructions on FECA from Michael Cohen! (What an Expert Witness for Trump’s Defense Would Have Told Jurors If He Hadn’t Been Muzzled by the Judge)

Everything about the prosecution’s case requires the money paid to Stormy Daniels by categorized as illegal in the context of Election Law. If the priority is a fair trial, it only makes sense that you would seek out the clarity provided by someone who can speak with authority as to whether or not Trump did, in fact, break the law from the standpoint of the FEC.

Bradley Smith is that authority and Bradley Smith was forbidden by Judge Merchan to provide that clarity.

Jonathan Turley is a professor at George Washington University Law School and has testified in United States congressional proceedings about constitutional and statutory issues. Since the 1990s, Turley has been a legal analyst for several major news networks and is currently a legal analyst with Fox News. He said this about the prosecution’s closing argument made by Joshua Steinglass:

Steinglass just said that it is a fact that these were campaign violations. Nothing from the judge and nothing for the defense. This jury has now been told dozens of times that the payments were campaign violations and the Judge is letting that false claim stand uncontradicted…He literally said that Trump lied in denying that these were campaign contributions because they were in fact such violations. Merchan is treating this all as argument. However, Steinglass is making a statement of law that is contradicted by a wide variety of experts.4

Among the “wide variety of experts” that Turley is referring to is Bradley Smith, whose testimony would’ve prevented Steinglass from invoking the discredited assumption that Trump had violated Election Law as an established fact (see “What an Expert Witness For Trump’s’ Defense Would Have Told Jurors if He Hadn’t Been Muzzled by the Judge” sidebar).

It’s as though the court wasn’t really looking for the truth as much as it was looking for an excuse to find Trump guilty.

#2 Federal Election Law – The prosecution insisted that Trump’s payment to Stormy Daniels violated Federal Election Law.

Here’s the problem…

The FEC declared President Trump innocent of any wrongdoing involving his payment to Stormy Daniels in 2021.

 

Statute of Limitations…

The crimes Trump was convicted of date back more than five years, but they withstood an initial court challenge because of a pandemic-era extension.Trump was indicted on March 30, 2023, more than six years after the earliest charge in the indictment, which dates to Feb. 14, 2017. That’s beyond the five years typically allowed by the statute of limitations, but there’s a catch: Former New York Gov. Andrew Cuomo extended the time limit to file charges in all criminal cases when courts were disrupted by the COVID-19 pandemic in 2020.

Trump’s lawyers moved to dismiss the case in its early stages based on the statute of limitations, but Merchan rejected the argument. In a pretrial decision, the judge said the pandemic extension stretched out the deadline for the prosecution by one year and 47 days.

“In other words, this felony prosecution had to be commenced within six years and 47 days from when the crimes were allegedly committed,” Merchan wrote.

Trump was charged within days of the potential deadline. The extension “brought the conduct described in the indictment within the prescribed five-year time limit,” Merchan wrote. (USA Today)

The Federal Elections Commission (FEC) had closed its investigation into whether former President Trump illegally made hush money payments to women prior to the 2016 election.

The FEC voted 4-1 to close the inquiry after failing to find that Trump or his campaign “knowingly and willfully” violated campaign finance law when his former attorney Michael Cohen paid $130,000 to porn star Stormy Daniels to keep her from disclosing an alleged affair.5

The FEC declared President Trump innocent of any wrongdoing involving his payment to Stormy Daniels in 2021. Yet, the State of New York decided to ignore that verdict and attempted to charge him with the same crime in 2024.

Another weakness in the prosecution’s case is the fact that President Trump’s alleged violation happened six years ago – a full year beyond the state’s statute of limitations. While a provision was made to extend that timeframe, given the way courts were disrupted by COVID-19, the fact that under any other circumstance, the prosecution’s case would never have made it to trial.

Bear in mind that a falsified business record is a misdemeanor. In order for it to be classified as a felony, the prosecution had to allege that the money was intentionally misrepresented in order to conceal another crime. But not only did that misdemeanor have to be linked to another crime in order for it to qualify as a felony, it had to be asserted as a felony in order for an exception to the statute of limitations to apply.

#3 State Election Law – According to Judge Merchan, New York State Election Law Section 17-152 was violated.

Here’s the problem…

State courts have no jurisdiction in cases such as this as defined by the Federal Election Campaign Act of 1971.

Again, in order for the 34 counts of falsified business records to resonate as felonies, it has to be proven that they were falsely documented in order to conceal another crime. The prosecution asserted that one of the three possible crimes was a violation of New York State Law Section 17-152  which refers to a “Conspiracy to promote or prevent election.” It goes on to say that, “Any two or more persons who conspire to promote or prevent the election of any person to a public office by unlawful means and which conspiracy is acted upon by one or more of the parties thereto, shall be guilty of a misdemeanor.”6

At one point, Judge Merchan elaborated by saying, “Under our law, a person is guilty of such a conspiracy when, with intent that conduct be performed that would promote or prevent the election of a person to public office by unlawful means, he or she agrees with one or more persons to engage in or cause the performance of such conduct.”7

The problem, however, is that the state has no jurisdiction when it comes to Federal elections. In other words, if the FEC declares that the money paid by President Trump to Michael Cohen was not in violation of the law, that ruling supersedes and preempts any provision of State law with respect to election to Federal office.8

Judge Merchan and the prosecution were completely wrong in making a violation of State Election Law as part of the trial because Federal Law renders any attempt on the part of the state to override a Federal ruling a moot point.

#4 Tax Fraud – Prosecution accused President Trump of tax fraud when he disguised payments to Michael Cohen.

Here’s the problem…

The DA introduced no evidence to support the claim and the court didn’t rule on the issue.

In his legal review, Professor Gregory Germain elaborated on the issue of tax fraud as presented by the prosecution:

Early in the case, the District Attorney suggested that Trump might have been disguising the payments to commit tax fraud. But the DA introduced no evidence to support that claim. Trump asked Judge Merchan to prevent the District Attorney from arguing the tax fraud point. The District Attorney argued that falsifying the payment as income to Cohen rather than a reimbursement was a “tax law violation,” but Trump pointed out that there is no evidence that anyone received a tax benefit from the characterization. The court did not rule on the issue.9

So, however “tax fraud” might’ve been documented in the prosecution’s “Bill of Particulars,” it was never proven let alone discussed.

#5 Convicted Felon – Trump’s guilt was evaluated according to his having effected the election according to “unlawful means.”

Here’s the problem…

Judge Merchan illegally told the jury they didn’t have to unanimous which also violated President Trump’s rights.

N.Y. Election Law § 17-152 states, “any two or more persons who conspire to promote or prevent the election of any person to a public office by unlawful means … shall be guilty of a misdemeanor.” This crime has two elements:

  • To be guilty, a jury must find the accused: (1) conspired to affect an election; and (2) committed another act by “unlawful means” in furtherance of the conspiracy.
  • A jury must agree unanimously on the acts constituting elements of a crime. (See U.S. v. Gotti, 451 F.3d 133, 137 (2d Cir. 2006) (“The jury must be unanimous not only that at least two [predicate] acts were proved, but must be unanimous as to each of two predicate acts.”); U.S. v. Carr, 424 F.3d 213, 224 (2d Cir. 2005) (“The jury must find that the prosecution proved each one of those two … specifically alleged predicate acts beyond a reasonable doubt.”).)10

A jury can’t declare someone to be guilty without being unanimous. Despite that being a known precedent, Judge Merchan told jurors, in his verbal instructions to the jury, “Your verdict, on each count you consider, whether guilty or not guilty, must be unanimous. In order to find the defendant guilty, however, you need not be unanimous on whether the defendant committed the crime personally, or by acting in concert with another, or both.11”

While it may sound like the Judge is insisting on a consensus, he simultaneously makes it clear that the jury doesn’t have to be unanimous in which of the three possible manifestations of “unlawful means” were actually committed.  Not only is that a gross violation of legal precedent, it’s also a violation of President Trump’s Sixth Amendment right which says that all those accused of a crime have the right to “be informed of the nature and cause of the accusation.”12

Juan Merchan

However unbiased Juan Merchan may claim to be, his adversarial perspective on President Trump and the Republican party are obvious given his financial contributions as well as the way in which his daughter stood to gain financially had President Trump lost the election.This is more than just an awkward coincidence. This is a violation of New York State Law pertaining to how political activity and family associations can not be allowed to impact the necessary impartiality that has to characterize the judgement of the one sitting on the bench.

  • Judge Merchan made financial contributions to Joe Biden’s Presidential Campaign and a Political Action Committee called “Stop Republicans.”14
  • Judge Merchan’s daughter, Loren Merchan, is the founder and president of a political consulting company called Authentic Campaigns, which provides political services for prominent Democratic Party clients. In a letter from Congress to Ms. Merchan, the Committee on on the Judiciary said, “Experts have raised substantial concerns with Judge Merchan, your father, refusing to recuse himself from President Trump’s case despite your work on behalf of President Trump’s political adversaries and the financial benefit that your firm, Authentic Campaigns Inc., could receive from the prosecution and conviction.15

At every level of this trial, you have a corrupted manipulation of the law…

  • The Hush Money paid to Stormy Daniels did not have to be filed as a campaign expenditure
  • There was no violation of Federal Election Law.
  • The State has no jurisdiction over Federal Elections.
  • There was no evidence of Tax Fraud
  • Jury didn’t have to be unanimous on what crime was committed

In addition…

  • The jury pool is coming from a county that consists of 663,000 registered Democrats as opposed to 66,000 Republicans.13
  • A key witness for the defense was not allowed to testify
  • Prosecution’s star witness confessed to lying under oath
  • Given Merchan’s political activity as well as his daughter being formally questioned by Congress as to how she stands to benefit financially by Trump’s indictment and defeat (see sidebar), his bias makes his refusal to recuse himself a potential violation of New York State Law standards for recusal which state that judges may not “directly or indirectly engage in any political activity.”16 The rules further state, “A judge shall not allow family, social, political, or other relationships to influence the judge’s judicial conduct or judgment.”17

What Was Donald Trump’s Crime? Liberals have a hard time in saying what Trump was guilty of.

Finally, Michael Colangelo was President Joe Biden’s third-highest-ranking Department of Justice official. He quit to join the Manhattan office investigating Donald Trump on November 18, 2022 – only three days after Trump announced his 2024 run and the same day Attorney General Merrick Garland appointed special counsel Jack Smith, and White House attorneys met for eight-hours with Nathan Wade. Colangelo’s association with the case and his nonsensical departure from his prestigious position makes it all the more logical to assume that the Biden White House was instrumental in ensuring that the case against President Trump had the look and feel of something legitimate.

It’s especially suspicious, given the way that Alvin Bragg was apparently reluctant to prosecute President Trump up until Colangelo joining the effort. He was so instrumental in building the case, he actually presented the opening arguments.18

Depending on the media you consume, it’s easy to believe that President Trump was found guilty on 34 felony convictions including what you see above. The problem with the headlines is that they rarely communicate the bottom lines that define the legal substance of, not just the allegations, but even the court proceedings that handed down a guilty verdict.

According to legal experts, Merchan’s standards for a conviction are abnormal. Not only were his instructions vague and illegal, but the prosecution never really made its point. Turley, who was been inside the courtroom, writes. “The jury has been given little substantive information on these crimes, and Merchan has denied a legal expert who could have shown that there was no federal election violation. This case should have been dismissed for lack of evidence or a cognizable crime.”19

Alan Dershowitz was a Democrat up until September of 2024. Prior to that, he supported Hillary Clinton and represented several high profile clients in their legal struggles.

He had a chance to be in the courtroom when Judge Merchan cleared everyone out in order to rebuke Robert Costello. From the perspective of Dershowitz, it was more than inappropriate…

Even if what Costello did was wrong, and it was not, it would be utterly improper and unlawful to strike his testimony — testimony that undercut and contradicted the government’s star witness.

The judge’s threat was absolutely outrageous, unethical, unlawful and petty.

Moreover, his affect while issuing that unconstitutional threat revealed his utter contempt for the defense and anyone who testified for the defendant.

The public should have been able to see the judge in action, but because the case is not being televised, the public has to rely on the biased reporting of partisan journalists.

But the public was even denied the opportunity to hear from journalists who saw the judge in action because he cleared the courtroom.

I am one of the few witnesses to his improper conduct who remained behind to observe his deep failings.20

He goes on to observe how, because the trial wasn’t televised, the only perspective on what happened inside the courtroom was going to be coming from media types, many of who were just as biased as Judge Merchan.

He concludes his observations with a fitting statement that captures everything that falls into the category of the way in which President Trump was not found guilty as a convicted felon as much as he was put on trial as a political target…

“The American public is the loser.”21

 

 

1. “Stormy Daniels – Donald Trump Scandal”, https://en.wikipedia.org/wiki/Stormy_Daniels%E2%80%93Donald_Trump_scandal, accessed January 31, 2025
2. The excerpt from Manhattan prosecutors “Bill of Particulars” references four crimes. However, only three were referenced by Judge Merchan in his instructions to the jury. The fourth one is State Penal Law 175.05 and refers to falsifying business records and is classified as a misdemeanor. It may be that this was considered both obvious and redundant and for that reason, wasn’t referenced by Judge Merchan.
3. “When the judge gags a key witness for Trump’s defense”, Washington Examiner, Byron York, May 6, 2024, https://www.washingtonexaminer.com/daily-memo/2993414/when-the-judge-gags-a-key-witness-for-trumps-defense/, accessed February 22, 2025
3. “Why Is the Judge in Trump’s New York Trial Muzzling a Key Defense Witness?”, “Townhall”, Guy Benson, 5/8/2024, https://townhall.com/tipsheet/guybenson/2024/05/08/why-is-the-judge-in-trumps-new-york-trump-trial-muzzling-a-witness-for-the-defense-n2638747, accessed February 3, 2024
4. Jonathan Turley, https://x.com/JonathanTurley/status/1795582312073101372, accessed February 1, 2025
5. “FEC drops investigation into Trump hush money payments”, Jordan Williams, 05/06/21, “The Hill”, https://thehill.com/homenews/campaign/552271-fec-drops-investigation-into-trump-hush-money-payments/, accessed February 4, 2025
6. “The New York State Senate”, “SECTION 17-152 | Conspiracy to promote or prevent election”, https://www.nysenate.gov/legislation/laws/ELN/17-152, accessed February 22, 2025
7. “What is the New York election law at the center of Trump’s hush money trial?”, ABC News, Ivan Pereira and Peter Charalambous, May 30, 2024, https://abcnews.go.com/US/new-york-election-law-center-trumps-hush-money/story?id=110678995, accessed February 22, 2025
8. Office of the Law Revision Counsel, United States Code, §30143. State laws affected, https://uscode.house.gov/view.xhtml?req=granuleid:USC-prelim-title52-section30143&num=0&edition=prelim, accessed February 22, 2025
9. Syracuse University, College of Law, “Professor Gregory Germain writes: The Most Important Part of Trump’s Hush Money Case begins Next Week”, Professor Gregory Germain, May 22, 2024, https://law.syracuse.edu/news/professor-gregory-germain-writes-the-most-important-part-of-trumps-hush-money-case-begins-next-week/, accessed February 22, 2025
10. America First Legal, “Legal Errors in the New York Prosecution of President Trump Jury Unanimity”, https://media.aflegal.org/wp-content/uploads/2024/07/01181702/Merged-One-Pagers.pdf, accessed February 22, 2025
11. New York State Unified Court System, “Post Summation Instructions”, https://www.nycourts.gov/LegacyPDFS/press/PDFs/People%20v.%20DJT%20Jury%20Instructions%20and%20Charges%20FINAL%205-23-24.pdf, accessed February 22, 2025
12. Constitution Annotated, Sixth Amendment, https://constitution.congress.gov/constitution/amendment-6/, accessed February 22, 2025
13. “Election by County”, “New York State Board of Elections”, https://elections.ny.gov/enrollment-county, accessed February 1, 2025
14.Federal Election Contribution, Individual Contributions, https://www.fec.gov/data/receipts/individual-contributions/?contributor_name=juan+merchan&contributor_occupation=judge&two_year_transaction_period=2020, accessed February 22, 2025
15. Congress of the United States, House of Representatives, Committee on the Judiciary, “Letter to Ms. Lauren Merchan”, https://judiciary.house.gov/sites/evo-subsites/republicans-judiciary.house.gov/files/evo-media-document/2024-08-01%20JDJ%20to%20L.%20Merchan%20re%20Authentic%20Campaigns.pdf, accessed February 22, 2025
16. Cornell Law School, “N.Y. Comp. Codes R. & Regs. Tit. 22 § 100.5 – A judge or candidate for elective judicial office shall refrain from inappropriate political activity”, https://www.law.cornell.edu/regulations/new-york/22-NYCRR-100.5, accessed February 25, 2025
17. Casetext, “N.Y. Comp. Codes R. & Regs. tit. 22 § 100.2”, https://casetext.com/regulation/new-york-codes-rules-and-regulations/title-22-judiciary/subtitle-a-judicial-administration/chapter-i-standards-and-administrative-policies/subchapter-c-rules-of-the-chief-administrator-of-the-courts/part-100-judicial-conduct/section-1002-a-judge-shall-avoid-impropriety-and-the-appearance-of-impropriety-in-all-of-the-judges-activities, accessed February 22, 2025
18. Congress.gov, “Biden’s #3 Man at DOJ Resigned to Join Alvin Bragg’s‘Get Trump’Team on November 18,2022”, Bradley Jaye, JUne 12, 2024, https://www.congress.gov/118/meeting/house/117426/documents/HHRG-118-JU00-20240613-SD012-U12.pdf, accessed February 22, 2025
19. Jonathan Turley, “The Closing: Trump’s Final Argument Must Bring Clarity to the Chaos in Merchan’s Courtroom”, Jonathan Turley, May 28, 2024,
https://jonathanturley.org/2024/05/28/the-closing-trumps-final-argument-must-be-clarity-to-chaos-in-merchans-courtroom/, accessed February 22, 2025
20. New York Post, “I was inside the court when the judge closed the Trump trial, and what I saw shocked me”, Alan Dershowitz, May 21, 2024, https://nypost.com/2024/05/21/opinion/i-was-inside-the-court-when-the-judge-closed-the-trump-trial-and-what-i-saw-shocked-me/, accessed February 22, 2025
21. Ibid

See also…

Judge limits scope of testimony from Trump’s planned expert witness

Legal Errors in the New York Prosecution Against President Trump

Why Does it Have to be so Difficult?

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I was looking at the story about how the Hebrews crossed the Red Sea. It was a timely devotion because of the way my bride and I were rehearsing some challenges yesterday.

In the chapters leading up to the exodus, God had demonstrated His Reality in the context of several miraculous signs that were so compelling, that no one in Egypt doubted the superiority of Israel’s God. After the Passover, Pharaoh couldn’t wait to send the Israelites on their way. This wasn’t just an example of brilliant statesmanship on the part of Moses, or a series of unfortunate events that coincidentally promoted the idea of granting Israel their independence. This was the miraculous Power of God in full display and what was an impossible situation, as far as the Hebrews being subject to the most powerful empire on earth with no hope of ever being free from a life of bondage, were now leaving in the context of a total and complete victory over their former taskmasters.

But then, Pharaoh changes his mind and he goes after the Israelites. He corners them against the Red Sea and there’s nothing the Hebrews can do but just wait for Pharaoh’s chariots and spears to end their lives.

But then, God parts the Red Sea and before it’s all over, Israel will, once again, see God doing what only He can do with the result being total and complete victory.

But before the waters parted, the Hebrews go up to Moses and, rather than calmly asking that he approach the Lord and ask for some help, they are terrified and wonder out loud if the whole purpose of leaving Egypt was to simply be killed in the desert.

When Moses approaches God, the Lord responds by asking him, “Why are you crying out to me?” (Ex 14:15)

The commentary on this verse is pretty minimal. But I hear it as God asking Moses, why are you freaking out?

Perhaps that’s not the most scholarly approach. Moses wasn’t necessarily terrified, but I can’t help but think that God was pointing back to the last several months of signs and wonders and asking Israel through His conversation with Moses, “Why are you so forgetful? Do you not remember all of what’s happened recently? Do you think that I’m somehow perplexed by what’s going on now?”

We know how the story ends. The Red Sea parts, Pharaoh’s army is destroyed and Israel can’t stop cheering.

But in the very next chapter, the nation of Israel is out of water and they’re in the desert and they…

…grumble (Ex 15:24)

Here’s where I have a question.

Why is it that the Red Sea couldn’t be the last round of major obstacles. You come within a heartbeat of being totally destroyed by Pharaoh’s army, you’ve got Pharaoh in front of you, the sea behind you, you’ve got nowhere to run, there’s nothing you can do and then, God delivers you and…

…cue music, the Israelites ride off into the sunset to the Promised Land and the lights come up.

Happy Ending!

But it’s one round of major problems after another. Chapter 14, Pharaoh’s army is holding a knife to your throat. Chapter 15, you run out of water. Chapter 16, you run out of food. Chapter 17 you run out of water again and you get attacked by the Amalekites.

Why does God allow so much adversity? It’s like with every problem that gets solved, suddenly you’re looking at something else that seems even worse.

It doesn’t take much to get to a place where you feel like nothing ever really gets done. No matter how many times you cry out to the Lord, it’s like there’s nothing there and you’re just engaging in what amounts to a pointless exercise that does nothing more than give you a false sense of encouragement.

But then, after the dust settles, you realize, after looking back, that some things have changed. You’re compelled to revisit some major breakthroughs and resolutions that, at the time, were major headlines in your life and you were thanking God and celebrating His Reality!

Perhaps, it’s healthy to imagine God asking you in your moment of need, “Why are you crying out to me?”

“Have you forgotten all that I’ve done?”

“Do you remember the empty tomb?”

“Have you forgotten Who I am?”

No. No, Lord. I’ve not forgotten and You’re right. I need to take a breath and be mindful of, now just what You’ve done, but Who it is I’m talking to.

But why can we not just take care of “this” once and for all? Why do I feel compelled to come back to You with a different scenario, but, more often than not, the same problem?

Why did You let the Israelites go thirsty? Why do You let them go hungry? Yes, You provided for them, but not before they got to a place where they were desperate. Why does it have to get to a place where people are hurting before You move?

Maybe it’s because no one is asking God for help until they’ve exhausted all their resources and they’re compelled to remember, “…from whence cometh my help.” (Ps 121:1)

Or perhaps it’s because it’s only when you’re having to exercise the muscle of genuine faith, that muscle actually grows.

JD Walt in his devotional, “The Gift of Thirst,” has a great little take on this when he says…

Something about thirst creates desperation. Something about desperation focuses prayer. Something about prayers of desperation creates a context for divine breakthroughs. Something about divine breakthroughs transform nominal religion into blazing faith. Something about blazing faith changes not just one life but transforms entire communities and traverses up and down generational lines. 

God always has a point and some of the greatest breakthroughs, which are also the greatest times of growth, happen only after some of the greatest trials. A.W. Tozer once said,”It is doubtful whether God can bless a man greatly until he has hurt him deeply.”

You see that in James 1:2-4:

Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything. (Jas 1:2-4)

Why does it have to be so difficult? Because sometimes that’s the only way you can see Him for Who He is and be able to benefit from all that He does.