The Religious Roots of

'Wbct
On October 4, 1982, Congress pas-
sed Public 'Law 97-280, which states
that "Biblical teachings inspired con-
cepts of civil government that are
tained in our Oeclaration of Independ-
ence and the Constitution of the United
States;" that "the Bible is 'the rock on
which our Republic rests;"' that ''the
history of our nation clearly illustrates
the value of voluntarily applying the
teachings of the Scriptures in the lives
of individuals, families and societies;"
that "the renewing of our knowledge of
and faith in God through Holy Scripture
can strengthen us as a nation;" that Con-
gress recognizes "the normative influ-
ence the Bible has been for our nation,
and our national need to study and apply
the teachings of the Holy Scriptures."
This law is reflective of the fact that
our views of God, human nature, and
life in general profoundly affect, and
even determine our views of politics.
The current controversy is precisely
over this point: the relation of religion
and politics. But the proper phrasing of
the question is not WHETHER we
shall mix religion and politics, but
WHICH religion shall we mix with
politics. Our deepest religious presuppo-
Sitions about God and man and our
inner moral convictions inescapably
shape our opinions about everything
else. This is not to blur the distinctions
between church and state. They are
separate institutions with separate juris-
dictions, to be sure. But the issue re-
mains: which religious commitments
will give shape to American politics,
those of the Bible or those from another
source? One religion will triumph; but
which one: the religion of our Found-
by Joe Morecraft, III
ing Fathers which, as we built America
on mat founda:tion, made us tO be the
greatest and freest nation on earth; or
the religion of hwnanism, Marxism,
Islam, or the like, which enslaves and
kills millions?
The Constitution of the United
States has survived as the supreme law
of the land for a longer period of time
than any modem constitution. It lies at
the. foundation of our history and it
defmes what we are as Americans. Ap-
preciation of it and faithfulness to it has
secured for us two centuries of strength,
security, justice, prosperity, and liberty.
It is not an infallible document; and our
history has not always been a righteous
one; but both our Constitution and our
history are unique and superior to those
of other nations. Moreover, the U.S.
Constitution could not have been
written in any other religious and his-
torical context than the one similar to
that in America in the 1700's, where
the consensus of opinion and overall
of the vast majority of
Americans, Christians and non-chris-
tians alike, were distinctly biblical.
It was our biblical understanding of
God and man that is the root of our
Constitution. God alone is the abso-
lute, unrestricted sovereign of the uni-
verse, who governs every aspect of hu-
man life and society. There are no
limits or restraints to his sovereignty
over us. Therefore our Constitution
establishes a limited civil government
for our nation. Its powers are clearly
defmed and limited by the constitution
to the administration of justice and the
protection of our general welfare as a
people. Its jurisdiction over us is
limited. It does not have the authority
to regulate over and intervene into every
aspect of our lives, homes, businesses,
communities, schools, churches, etc.,
as if it Were God. Only God has that pre-
rogative.
For ourFounding Fathers; God is the
fmal Source of Law for men and na-
tions. He judges or blesses nations in
his providence according to their faith-
fulness to his revealed law. Therefore,
they founded a REPUBLIC, NOT A
DEMOCRACY, wherein all men--citi-
zens, rulers, and even majorities-would
be governed by law and not by the
whims and fancies of men, which al-
ways lead to totalitarianism. America is
a republic governed by constitutional
law rooted in biblical law; not a demo"
cracy governed by the ever-changing
opinions of the majority manipulated
by media or elitist power-brokers of
some sort. The civil government of the
United States, then, must see itself as
accountable to its Source of Law, Who
also stands over us as our Judge. His
system of morality and His righteous
standards must give direction and defini-
tion to our administration of public jus-
tice, if liberty and justice for all are to
prevail.
God alone is the source of salvation
and provider of security for men and
women. Therefore, our Founding Fath-
ers did not see the civil government as
the provider of "salvation" and security
for the citizenry. This is one of the
prime reasons behind our founders limit-
ing the role of civil government to the
protectibrt of the citizenry, rather than
expanding it to become the bloated,
savior-like, socialistic welfare state it
Page 4 ---------------------------The Counsel or Chalcedon, January, 1988
has become, which is providing less
and less welfare and security for any of
its people.
A nation's constitution is also shaped
by the views of man and of human na-
ture by the people of that nation. Our
Founding Fathers believed that all
people are sinners by nature, capable of
some civic vjttue, but basically self-
centered and self-seeking. In Seven-
teenth Century America John Cotton
wrote: "Let all the world learn to give
mortal man no greater power than they
are content they shall use, for use it
they will: and unless they be better
taught of God, they will use it ever and
anon . . . . " And in Eighteenth Century
America, James Madison wrote in THE
FEDERALIST, that there is a "degree
of depravity in mankind which requires
a certain degree of circumspection and
distrust," (no. 55). He wrote of the
"caprice and wickedness of man," (no.
55), and of the "infrrmities and depravi-
ties of the human character." Alexander
Hamilton, apother author of THE
FEDERALIST, spoke of the "folly and
wickedness of mankind," (no. 78). Even
Thomas Jefferson pointed out that "free
government is founded on jealousy, not
in confidence; it is jealousy and not con-
fidence which prescribes limited consti-
tutions, to bind those we are obliged to
trust with power. In questions of
power, let no more be heard of confi-
dence in man but bind him down from
mischief by the chains of the constitu-
tion," (Resolution Relative to the Alien
and Sedition Laws, 1798).
It is this bi.blical view of human na-
ture that motivated our founders to in-
corporate into our constitution its bril-
liant and wise separation of powers: the
separation of the judicial, executive and
legislative; and the balancing of power
between the federal government and the
state governments. Socialism, Marxism
and other coercive utopian political
philosophies are based on the erroneous
idea that man is basically good and trust-
worthy and perfectible by education, po-
litical regulation, etc.
John Eidsmoe, in his book, CHRIS-
TIANI1Y AND THE CONSTITU-
TION: The Faith of Our Founding
Fathers, us several illustrations of
biblical principles contained in the
Declaration of Independence aild the
Constitution of the United StateS.
First, the providence of God. The
last sentence of the Declaration speaks
of our "firm reliance on the protection
of Divine Providence." Providence re-
fers to God's governing, superintending,
sustaining, and caring for his creation,
especially for man. Contrary to popular
opinion, these men were not deists,
who believed God was totally detached
from and disinterested in the affairs of
men. They believed he was directly and
personally involved in them, especially
in the founding of the United States.
Second, the law of God. The
ing Fathers fmnly believed that the God
of the Bible is the source of just law,
and that he has revealed that law to
men. It is the higher law to which all
men and nations are accountable. The
Declaration speaks of the "laws" of
"nature's God." The source of law for
any society is the God of that society.
Third, the creation by God. They be-
lieved that the world and everything in
it, including every human being, was
created by the God of the Bible. Men
and women are created in the image of
God, and that image entails human
dignity. With that dignity comes certain
God-given rights and liberties, which
must be respected by all people. This
fact also gives a sanctity to human life.
The Declaration states that God has
given to all people the right to life,
beginning with their creation, not
simply with their birth.
Fourth, the equality of men. Our
Founding Fathers did not believe that
all people are equal in size, intellect,
oral developments or social capacity,
and they opposed all "leveling" in
society. When they wrote of all men
being created equal, they were referring
to equal political liberty, and equality of
standing of citizens, rulers and majori-
ties before the law of God, Acts 10:34;
Exod 23:6. Abraham Lincoln wrote
that: "The authors of that notable
ment. . . .did not intend to declare all
men equal in all respects. -- They de-
fined with tolerable distinctness, in
what rights they did consider all men
created equal--equal in 'certain unalien-
able rights, among which are life,
liberty and the pursuit of happiness."'
Fifth, the consent of the governed.
The Bible makes clear that there was a
democratic process in the Old Testa-
ment, in which the people of Israel
were allowed to elect those who were to
rule over them. The preservation of this
freedom is essential to the maintenance
of liberty and the absence of totali-
tarianism. See Judg. 8:22; II Sam.
16:18; II Kings 14:21; Deut 16:18.
Sixth, the republican form of govern-
ment The constitution guarantees a "re-
publican fonrt of government" (Art. IV,
The Counsel of Chalccdon, January, 1988 ----------------------------Page 5
Sec. 4) to every state in the union. This
is rooted in the biblical idea of "cove-
nant." God entered into a covenant with
his people, Gen. 17:1f; in which bond
God pledged himself to certain obliga-
tions and his people were obligated to
clearly defined duties. That covenant
was the basis of Israel's life. She was to
strictly interpret it and not move away
from it in the smallest degree, Deut.
12:32. "Federal" comes from the Latin
word for "covenant." Our federal govern-
ment, our republican form of govern-
ment is in covenant with our people
and our states. The federal government
has no powers other than those express-
ly defined in the Constitution. And the
Tenth Amendment is the cornerstone of
our freedom and of limited government.
This American Republic differs from
a democracy in several ways: (a). a
republic is a government by representa-
tives,whereasdemocracyisdirectmajor-
ity rule. The representative represents
the Constitution he vows to uphold and
defend. He is to think and vote FOR his
constituents, not simply WITH them or
AS they dictate. They elect him because
they respect him and his judgment; not
because he will be their rubber stamp.
If his values differ from theirs they may
choose another. (b). A republic restricts
majority rule--both Houses of Congress
must approve a bill, and the President
must sign it before it becomes law; and
then the Court may rule on its con-
stitutionality. (c). A republic respects
individual rights, whether or not the
majority agrees. And (d). a republic is
"an empire of laws and not of men." No
man is above the law. The law is above
the subject, the rulers and even above
the majority. For example, if the major-
ity want to legalize murder, murder is
still outlawed and forbidden, because it
violates the supreme law of the land
Seventh, the rights of criminal de-
fendants. Our founding fathers knew
that civil and capital p1,1nishment is
necessary in a just order, and necessary
to deter crime, Gen. 9; Rom. 13. How-
ever, they also were aware that an order-
ly administration of justice is necessary
to distinguish between the guilty and
the innocent; and in a free society based
on the Bible, the accused is presumed
innocent until proven guilty. Therefore
the Constitution provides numerous
protections for accused persons: protec-
tion against unreasonable searches and
seizures, grand jury indictment in
serious cases, privilege against self-in-
crimination, speedy and public trial, the
right to subpoena witnesses, protection
against excessive bail and cruel and un-
usual punishment, etc. This concern to
protect the rights of the defendant
comes right out of the Bible, wherein
we find that Israel's system of justice
appears as the most advanced and the
most just in the world, Exod. 18:13f;
Deut. 1:16f; 19:15ff; Exod. 23:1ff;
Deut. 17:6; 19:16ff.
Eighth, the private ownership of pro-
petty. The Fifth Amendment guarantees
that no private property shall be taken
for public use without just compensa-
tion. The Bible's laws, "Thou shalt not
steal" and "Thou shalt not covet" both
clearly imply private property rights.
The Constitution even goes so far as to
prOhibit governmental ownership of
property except for military outposts,
post offices, and necessary federal build-
ings.
Ninth, the sanctity of contract. The
right to make contracts voluntarily, to
expect others to obey and respect them,
the courts to enforce them, and the
federal government not to violate them
is essential to liberty and is the basis of
the free market economy, the free enter-
prize system that has made America
such a strong and prosperous nation.
The Bible speaks to this sanctity of con-
tract in terms of the sanctity of oaths
and vows, Psa. 15:1-4, etc. The Consti-
tution forbids the civil government
from enacting any "law impairing the
obligation of contracts." (Art. I, Sec.
10, Par. (1)).
Tenth, the necessity of two witnes-
ses, Deut. 17:6; 19:15; Num. 35:30. In
Art. m, Sec. 3, Par. (1) we read that:
"No person shall be convicte<l of trea-
son unless on the testimony of two .
witnesses to the same act, or on con-
fession in open court." Closely related
to this is the protection of the Fifth
Amendment against self-incrimination;
which is also rooted in the Bible.
Eleventh, the corruption of blood.
Deuteronomy 24:16 declares that the
criminal, not his family, is to be
punished for is crime. Art. m, Sec. 3,
par. (2) says: " .. .no attainder of trea-
son shall work corruption of blood, or
forfeiture except during the life of the
person attained."
Twelfth, the sanctity for Sunday.
Art. I, Sec. 7, Par. (2) says that: "if any
bill shall not be returned by the
president within ten days (Sundays ex-
cepted) after it shall have been presented
to him, the same shall be a law .... "
Here is a clear respect for Sunday as a
special day ofrest, Exod. 20:8-10.
Thirteenth, the institutional, function-
al separation of church and state. Israel
in the Old Testament was a theocracy,
i.e., a nation which recognized the God
of the Bible as its supreme ruler, with
all authority and law derived from Him.
Yet in tbis theocracy there was the in-
stitutional separation of church and
state. The kings came from the tribe of
Judah and the priests from Levi. When
King Saul, King David and King
Uzziah tried to usurp priestly "church"
functions and authority, they were
rebuked, I Sam. 13; ll Chron. 26: 16f.
There was Moses the prophet and Aaron
the priest; Nehemiah the governor and
Ezra the scribe. The Bible recognizes
two "kingdoms" or jurisdictions in one
theocracy, with different spheres of
authority and different functions, but
with each deriving its authority from
God and regulated by his law.
The First Amendment recognizes this
Page 6 ---------------------------The Counsel of Chalcedon, January, 1988
"two-kingdom concept" in this "one
nation under God." In 1833 Supreme
Court Justice Joseph Storey wrote in
his COMMENTARIES ON THE
CONSTITUTION OF THE UNITED
STATES: "The real object of the First
Amendment was not to countenance,
much less to advance, Mohammedan-
ism, or Judaism, or infidelity, by
strating Christianity; but to exclude all
rivalry among Christian sects, and to
prevent any national ecclesiastical estab-
lishment which should give to a hier-
archy the exclusive patronage of the
national government -- Probably at the
time of the adoption of the Constitu-
tion, and of the amendment to it now
under consideration, the general, if not
the universal sentiment was, that Chris-
tianity ought to receive encouragement
from the state, so far as was not incom-
patible with the private rights of con-
science and the freedom of religious wor-
ship. An attempt to level all religions,
and to make it a matter of state policy
tQ hold all in utter indifference, would
have created universal disapprobation, if
not universal indignation."
Conclusion
1. Without a solid knowledge of the
foundational documents of Christianity
and America, i.e., the Bible and the
U.S. Constitution, our nation is
vulnerable to subversion and apostasy
from what we started out to be under
God's blessing. Surveys show that to-
day Americans have an abysmal ignor-
ance of and lack of appreciation for our
nation's founding documents. Now
more than ever we must promote a
clearerunderstanding of and a deep appre-
ciation for the Constitution and the
biblical principles undergirding it. This
renewed education in what it means to
be an American must begin in the
schools of our land.
2. President John Adams said: "Our
constitution was made only for a moral
and religious people. It is wholly inade-
quate for the government of any other."
In his Farewell Address, President
George Washington said: "Of all the
dispositions and habits which lead to
political prosperity, Religion and
Morality are indispensable supports. In
vain would that man claim the tribute
of Patriotism, who should labor to
subvert these great pillars of human
happiness, these firmest props of the
duties of men and citizens. -- Let it be
simply asked, where is the security .of
property, for reputation, for life, if the
sense of religious obligation desert the
oaths which are the instrument of in-
vestigation in courts. . . ? And let us
with caution indulge the supposition
that morality can be maintained without
religion. Whatever may be conceded to
the influence of refined education on
minds of peculiar structure, reaso11 and
experience both forbid us to expect that
national morality can prevail in exclu-
sion of religious principle. It is substan-
tially true that virtue or morality is a
necessary spring of popular govern-
ment."
It is obvious from Washington's own
words that when he spoke of "religion"
he meant the Christian religion. For
example, in 1779, as General, he said:
"You will do well to wish to learn our
ways of life, and above all, the religion
of Jesus Christ These will make you a
greater and happier people than you
are." In 1776 he said to his chaplains:
"The General hopes and trusts, that
every officer and man, will endeavor so
to live, and act, as becomes a Christian
, .. "
Gouverneur Morris insisted that our
Constitution would never work in
France because of the French disrespect
for religion, love of violence, and sex-
ual immorality. Can the Constitution
work in Twentieth Century America
that looks so much like Voltaire's
France? Without a return to the God of
the Bible and to the morality that un-
dergirds our Constitution, no mere re-
turn to the political principles of that
Constitution will preserve our nation
from revolution, collapse, anarchy and
chaos. If this free society is to con-
tinue, we must return to the biblical
morality and religion of our Pilgrim
Fathers.
3. John Eidsmoe concludes his book,
CHRISTIANITY AND THE CONSTI-
TUTION, with these words: "Christians
have a vital contribution to make to the
health and well-being of America. They
are needed to articulate biblical princi-
ples of government in every courtroom,
legislative hall, and precinct meeting in
the nation. --Christians are needed to
reestablish the moral tone of society.
The founding . fathers recognized that
freedom cannot exist in an immoral
society--the nation will crumble from
within or be conquered from without.
Christians must supply the moral fiber
that comes from obedience to God. . ..
, if America is to survive as a free
society. Christians must be the salt of
the earth and the light of the world."
4. Finally, it should be pointed out
that the Constitution of the United
States affirms its distinctly Christian
character. In 1863 B. F. Morris, in his
book, THE CHRISTIAN UFE AND
CHARACTER OF THE CIVIL IN-
STITUTIONS OF THE UNITED
STATES, wrote: "The seventh article
declares it to be framed and adopted 'by
the unanimous consent of the States,
the seventeenth day of September in the
year of our LORD, 1787, and of the
independence of the United States of
America the twelfth.' The date of the
Constitution is twofold: fust it is dated
from the birth of OUR Lord Jesus
Christ, and then from the birth of our
independence. Any argument which
might be supposed to prove that the
authority of Christianity is not recog-
nized by the people of the United
States, in the first mode, would equally
prove that the independence of the
United States is not recognized by them
in the second mode. The fact is, that the
advent of Christ and the independence of
the country are the two events in
which, of all others, we are most inter-
ested,--the former in common with all
mankind, the latter as the birth of our
nation."
The following bibliography contains
recommended books on a biblical ap-
proach to politics and law that have
been inunensely useful in my own
thinking.
1. RJ., THIS INDEPEN-
DENT REPUBCtC, Thoburn Press, Fairfax,
VA.
2. ----------- POLITICS OF
GUILT AND PITY, Thobum Press, Fairfax,
VA.
3. , INSTITUTES OF
BIBLICAL LAW, Craig Press, Nutley, NJ.
The Counsel of Cbalcedon, January, 1988 ---------------------------Page 7
4. -- TilE NATURE OF
THE AMERICAN SYSTEM, Thobum
Press, Fairfax, VA.
. .,--,FOUNDATIONSOF
SOCIAL ORDER, Thobum Press, Fairfax,
VA. .
6. DeMar, RULER OF TilE
NATIONS, Dominion Ft. Wor!1
1
TX.
7. Whitehead, John, THe STEALING OF
AMERICA, Crossway Books, Westchester,
IL
8. TilE SECOND
AMERICAN REVOU)TION, David C.
Cook Pub. Co., Elgin, IL. .
THESEPARATION
ILLUSION Matt Medi3, Milford MI.
10. RushdoonY.._RJ., CHRISTIANITY
AND THE STATE, Ross House Books,
Vallecito, CA.

III, No. 1.oSummer).,1976,_vallecitohC:A.
12. SKousen c., TnE OF
AMERICA, The National Center for
Constitutional Studies, Washmgtopl..PC
13. McDonald, Lam', WE HOLU THESE
TRUTHJ. 76 Seal Beaclt, CA.
14. wines, W.C., THE HEBREW
American Presbyterian Press,
Jo.!!,_n..k CHRISTIANITY
AND THE u uON, Baker Book
House, Grand Rapids, MI. .
16. Walton, Rus, BIBLICAL PRINCI-
PLES, Pl}'I!louth Rock Foundation,
Marlborc>Ugli, NH.
17. M"adison J ID'. Hamilton, TilE
FEDERALIST PAPERS, New Alnerican
Libr!).IY, NY.
18. Hei).IT, Mason, THE ANTI-
FEDERALIST PAPERS, New American
Gregg, A THEOLOGICAL
INTERPRETATION OF AMERICAN
HISTORY, Craig Press, Nutley, NJ. . 0
Continuing the series
of taped sermons on
The Revival
of the Church
by Joe Morecraft, III
The Revival of the Church
and the Glory of God, V
(Exodus 33)
The of the Church
and the Coming of Christ, I & II
(Is a. 62-64)
The Way to Revival, I
(ll Chron. 7)
$4.00 per tape (cassette)
$14.00 for set of four
Order from:
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P.O. Box 28357
Atlanta, GA 30358
God's Law-in America
According to Christopher Columbus'
diary from his 1492 voyage to America,
one over-riding compulsion which
drove him on the risky adventure was
his wish to expand the gospel of Christ
to the "isles at the ends of the earth."
This evangelical concern stands out
boldly in his diary. Later, the earliest
immigrants from Europe, those who
shaped America:s culture, law, tradition,
and ethics, were those who came from
England. Our early forefathers were Pil-
grims and Puritans - men and women of
devout Christian faith. (In fact, as late
as 1776 when the people declared in-
dependence, Puritanism provided the
moral and religious background of fully
75% of the population.) The earliest
English charters of the settlements in
America made unequivocal references to
their intent of spreading the Christian
religion in the New World. The frrst
charter .of Virginia in 1606, the charter
of Maryland in 1732, the .charter of
Massachusetts in 1729 are a few ex-
amples .. The famous Mayflower Corn-
pact of 1620, which has been called the
"foundation stone of democracy in
America," states, "In the name of God,
Amen. We .... having undertaken for
the glory of God, and advancement of
the Cluistian faith, and honor of our
king and country, a voyage to plant the
fust colony on the northern part of
Virginia." The Massachusetts Civil Bay
Code of 1640 made repeated references
to Biblical law by direct citation and
Scriptural annotation. I
In 1644 a book was published in
England by Samuel Rutherford entitled
Robert Smith ls
a Presbyterian
layman who
lieads the
Christian Food
Mission In
Laurel,
Mlss1sslppi.
by Robert Smith
Lex Rex. In 1660 it was condemned
as a treasonable writing by the Com-
mittee of Estates. On October 16, Lex
Rex was burned at the Cross of Edin-
burgh and a few days later in St.
Andrews. Rutherford, a Presbyterian
minister, was deposed from the min-
istry, dismissed from his Chair of
Divinity at St. Mary's C_ollege, placed
under house arrest and sent to be tried
before Parliament on March 29, 1661.
What was the center of this book which
caused a stonn of controversy to erupt
in the streets of London? Lex Rex
means "law is king." Previously it had
been unchallenged: Rex Lex, "the king
is law." Lex Rex attacked the seven-.
teenth century political concept of the
Divine Right of Kings. Rutherford said
that civil government and law should be
based on God's law as revealed in the
Bible. All are under God's law. Not
even the king is above it. Rutherford
used Romans 13 to show that all power
is from God who ordains and institutes
government. John Locke, who influ-
enced Jefferson, and John Witherspoon,
a signer of the Declaration of Indepen-
dence, were influenced by Rutherford's
arguments in his book. James Madison
was later influenced by Witherspoon's
teaching at the College of New Jersey
(Princeton) where he was president.
Madison was referred to as the "Father
of the Constitution."2
Our founding fathers established the
United States aS a constitutional repub-
lic, not as a democracy. In fact, they
wished to guard against the' rise of
democracy. The earthly magistrate was
considered to hold his position and
exercise power by a divine decree. He
was looked upon as a minister of God
under common grace for the execution
of the laws of God among the people at
large, for the maintenance of law and
order, and for so ruling the state that it
would provide an atmosphere favorable
for the preaching of the gospel. In Puri-
Page 8 ........ ------------------------The Counsel of Chalcedon, January, 1988