America's Spiritual Founding Father left this world in a Divine blaze of glory 246 years ago today, September 30, 1770.

When we speak of America's Founders we immediately think of names like Washington, Jefferson, Franklin, and Madison. But it is questionable if there could have been an America if had not been for George Whitefield (1713-1770) whom Thomas S. Kidd, Professor of History at Baylor University, has given the title "America's Spiritual  Founding Father."

It was Whitefield, more than anyone else, who was responsible for breaking down the denominational, theological, and regional barriers and helping the scattered colonists to see themselves as "one nation under God," a prayer he often prayed for them. 

By his incessant travels up and down the eastern seaboard, preaching to crowds numbering in the thousands, Whitefield became the most recognizable figure in colonial America. Whitefield, no doubt, was foremost in the thoughts of Harvard professor, Perry Miller, when he wrote, "The Declaration of Independence of 1776 was a direct result of the preaching of the evangelists of the Great Awakening."

At the time of Whitefield's death, Benjamin Franklin, who was in London, was obviously deeply moved. He wrote,
I knew him intimately upwards of thirty years; his integrity, disinterestedness, and indefatigable zeal in prosecuting every good work, I have never seen equaled, I shall never see exceeded (Hyatt, Pilgrims and Patriots, 107).

Communities Are Entirely Transformed
A native of England, Whitefield departed his home country at the age of twenty-four in August of 1739 with a burden for the American colonists and a prayer that they would not live as thirteen scattered colonies, but as “one nation under God” (Hyatt, Pilgrims and Patriots, 100).
With a heart totally given to God and possessing a rare oratorical gift, he was providentially prepared and positioned for such a moment in history. As he traveled up and down the eastern seaboard, shop keepers closed their doors, farmers left their plows, and workers threw down their tools to hurry to the place where he was to preach.

At a time when the population of Boston was estimated at twenty thousand, he preached to an estimated crowd of 25,000 on the Boston Common. Great revival seemed to erupt everywhere he went. Denominational walls were broken down and for the first time the scattered American colonists began to see themselves as a single people with one Divine destiny.
Entire Regions Stop and Gather to Hear Whitefield

Nathan Cole gave a vivid description of the stir it caused throughout the region when Whitefield preached in Middletown, Connecticut. Cole was working in his field twelve miles away near Kensington when someone told him that Whitefield would be preaching in Middletown at 10 o’clock that same morning.
Cole immediately dropped his tools, ran to the house, and told wife to get ready to go and hear Whitefield preach. He then saddled their horse, they both mounted and hurried on their way to Middletown. Concerned that the horse might tire carrying two riders that distance, Cole would ride for a while and then dismount and run alongside.
As they approached the main road from Hartford to Middletown, they saw an amazing sight. A cloud of dust rose above the hills and trees and they heard a sound like a low rumbling thunder. As they drew closer they realized that the dust and sound were caused by a massive company of horses and riders that filled the road, all on their way to hear Whitefield preach.
No one made a sound and there was something surreal about the scene as every rider seemed somber and intent on their purpose. “It made me tremble to see the sight,” said Cole.
Cole and his wife finally reached Middletown covered with dust. There they encountered another amazing sight. He said,
When we got to the Middletown old meeting house there was a great multitude, which was said to be three or four thousand people assembled together. I turned and looked towards the great river and saw the ferry boats running swift bringing over loads of people. The land and banks over the river looked black with people and horses all along the 12 miles. I saw no man at work in his field, but all seemed to be gone. When I saw Mr. Whitefield come upon the scaffold he looked almost angelical; a young, slim, slender youth before some thousands of people with a bold undaunted countenance. And my hearing how God was with him everywhere he came along, it solemnized my mind and put me into a trembling fear before he began to preach, for he looked as if he was clothed with authority from the Great God, and a sweet, solemn solemnity sat upon his brow. And my hearing him preach gave me a heart wound. By God’s blessings, my old foundation was broken up, and I saw that my righteousness would not save me (Hyatt, Pilgrimsand Patriots, 101).
Benjamin Franklin & Philadelphia Are Impacted
Whitefield preached in Philadelphia and saw incredible results. Benjamin Franklin’s testimony of the impact of his preaching on the city is particularly significant since he did not profess to be a Christian at the time. In his Autobiography, Franklin tells of the incredible transformation that came over the city when Whitefield came there on his first of seven visits to America. He wrote,
In 1739 there arrived among us from Ireland thReverenMr. Whitfield who made himself remarkablthere as aitinerant preacher. He was at firspermitted to preach isome of our churches, but thclergy, taking a dislike to himsoon refused him theipulpits, and he was obliged to preach in the fields. The multitudes of all sects and denominations that attended his sermons were enormous, and it was a matter of speculation to me, who was one of the number, to observe the extraordinary influence of his oratory on his hearers. From being thoughtless or indifferent about religion, it seemed as if all the world were growing religious so that one could not walk through the town in an evening without hearing psalms sung in different families of every street (Hyatt, The Faith & Vision of Benjamin Franklin, 33).
Whitefield and Franklin became close friends and business partners, with Franklin taking on the task of printing and distributing Whitefield’s sermons and journals. They kept up a lively correspondence until Whitefield’s death some thirty-one years later, and Whitefield stayed in Franklin’s home on at least one subsequent visit to Philadelphia. In a letter to his brother James, a printer in Boston, Franklin said, “Whitefield is a good man and I love him” (Hyatt, Pilgrims andPatriots, 140).
Franklin admits that he was skeptical of reports of Whitefield preaching being heard by crowds of 25,000 and more. While listening to Whitefield preach from the top of the Philadelphia courthouse stepsto a huge throng, Franklin, having an inquiring and scientific mind, retired backward to see how far Whitefield’s voice would reach. He then did some calculations and decided that Whitefield’s voice, which he described as “loud and clear,” could be heard by crowds of thirty thousand and more.
The Awakening Touches All Sects and Denominations
Although ordained with the Church of England, Whitefield did not have a denominational bone in his body. In England, he had been instrumental in spearheading the great Methodist Revival along with the Wesley brothers. He freely fellowshipped with all true believers, including Methodists, Presbyterians, Baptists, Quakers, and any who honored God and confessed Jesus Christ as the true Lord of the Church.
In one of his sermons, as he was preaching in the open air to a great multitude representing various sects and denominations, Whitefield pretended to converse with Father Abraham, whom he pictured as looking over the banister of heaven at the gathered multitude.
Whitefield cried out, “Father Abraham, are there any Anglicans in heaven?”
The answer came back, “No, there are no Anglicans in heaven.”
“Father Abraham, are there any Methodists in heaven?”
“No, there are no Methodists in heaven.”
“Are there any Presbyterians in heaven?”
“No, there are no Presbyterians here either.”
“What about Baptists or Quakers?” 
“No, there are none of those here either.”
“Father Abraham,” cried Whitefield, “What kind of people are in heaven?”
The answer came back, “There are only Christians in heaven, only those who are washed in the blood of the Lamb.”
Whitefield then cried out, “Oh, is that the case? Then God help me, God help us all, to forget having names and to become Christians in deed and in truth!”
Although accounts of his meetings often describe the multitudes as standing and listening in rapt silence, accounts also reveal intense emotional responses at times, as things eternal were made real to their hearts and minds. On one occasion after preaching to a huge throng gathered outdoors, Whitfield surveyed the crowd and noted the amazing response. He wrote in his Journal,
Look where I would, most were drowned in tears. Some were struck pale as death, others wringing their hands, others lying on the ground, others sinking into the arms of their friends and most lifting up their eyes to heaven and crying out to God (Hyatt, Pilgrims and Patriots, 104).
Cultural Change
The Great Awakening literally changed the moral climate of colonial America. Entire communities were transformed. Profanity, lewdness, and drunkenness almost completely disappeared, especially in some areas. Reports in New England alone show thirty thousand to forty thousand converts and 150 new churches. No one had a greater role in this transformation than George Whitefield.
By his incessant travels, Whitefield brought local and regional flames of revival together and made the Great Awakening one national event. It was the first time the scattered colonists of various, national, denominational and theological persuasions had participated together in a single event. Denominational walls were broken down, and for the first time, the colonists began to see themselves as a single people with one Divine destiny, “One Nation Under God,” as Whitfield had prayed.
The preaching of Whitefield also helped democratize the inhabitants of the colonies by showing no preference based on race, wealth, or social status. For Whitefield, everyone was on the same level, that is, guilty sinners before God, with only one solution for the sin problem, that being faith in Jesus Christ. He did not spare anyone because of their social status.
The preaching of Whitefield helped create a national identity and prepared the way for nationhood. This is why Harvard professor, William Perry, said, “The Declaration of Independence of 1776 was a direct result of the evangelical preaching of the evangelists of the Great Awakening” (Hyatt, Pilgrims and Patriots, 108).
Historian, Benjamin Hart, points out that when Whitefield visited America for the final time in 1770, even the Episcopal (Anglican) churches, which had initially rejected him, opened their doors to him. He goes on to say,
The true Spirit of Christ had dissolved sectarian differences. America considered itself to be a nation of Christians, pure and simple, as Whitefield noted with satisfaction. “Pulpits, hearts and affections,” he said, were opened to him and any preacher of whatever denomination who had a true Christian message to share (Hyatt, Pilgrims and Patriots, 109).
Whitefield Flames Out for God
Whitefield loved America and made seven visits to this land. He died during his final visit to America at the age of fifty-eight, probably of congestive heart failure brought on by fatigue.
During his seventh and final visit in 1770, Whitefield was continuing his incessant travels even though he had been experiencing weakness, pain in his chest, and had been coughing up blood. On September 29 he preached to a large crowed in an open field near Newburyport, Massachusetts.
With night falling, he retired to the home of a friend, Reverend Jonathan Parsons, to spend the night. Hundreds, however, followed him to the home wanting to hear more of God’s love and power.
Although weak in body and night had fallen, Whitefield emerged from the house with a candle and announced to the multitude that he would preach and pray until the candle burned out. There were many tears and cries to God as he continued to pour out His heart to the people and to God. Finally, the candle burned down and went out. Whitefield bid the people a final farewell, returned to the house, and went to bed.
His sleep, however, was restless and he awakened in the middle of the night with an asthma attack. He then went back to sleep but awakened later with a tight chest and difficulty breathing. He finally stopped breathing altogether and despite a doctor’s attempts to revive him, he expired at 6 a.m. on September 30, 1770.
Offers to bury him came from New Hampshire and from Boston’s Old South Church. Parsons, however, quickly arranged for Whitefield’s interment in the vault of the Newburyport Presbyterian Church, where his remains still lie today.
Daniel Rogers, who had been converted under Whitefield’s ministry thirty years before and had remained a loyal friend, prayed at the funeral. He said that he owed his conversion “to the labors of that dear man of God, whose precious remains now lay before them.” Rogers then began weeping and crying, “O my father, my father!” The congregation melted into tears (Hyatt, Pilgrims and Patriots, 107).
As word spread of his passing condolences poured in, including the heartfelt eulogy from Benjamin Franklin, who, like thousands of others, had been profoundly impacted by the life and ministry of Whitefield. Indeed, America owes a great debt to his tireless labors and his selfless commitment to preach the gospel of Jesus Christ to Colonial America. George Whitefield is, indeed, "America's Spiritual Founding Father."

This article is derived from Dr. Eddie Hyatt's latest book,Pilgrims and Patriots, available from Amazon in both Kindle and paperback. To read about his vision for another Great Awakening in America and around the world, visit his website at www.eddiehyatt.com.



Anger and lawlessness are raging in the streets of America. This past Thursday 5 police officers were gunned down in our neighboring city of Dallas and 7 others wounded in a carefully planned attack that shocked the nation. Commenting on the Dallas massacre, retired NYPD detective, Bo Dietl, said he has never seen America as divided as it is at this time.
Recalling the social turbulence of the 1960s, he opined that this is an even more intense and critical moment in the nation’s history. Dr. Susan Hyatt says that, like 911, this could be a tipping point in America’s history.
When a Nation Rejects God
But should we be shocked at the moral chaos invading our land when our highest officials have set themselves in opposition to the Moral Governor of the universe and made it clear they do not want His influence in this nation? Yes, they have done this by ordering displays of the Ten Commandments removed from public schools, court houses, and all public owned property. They have done this by ordering the removal of crosses and all Christian symbols from all government facilities. They have done this by banning prayer and Bible reading in public schools. They have done this by a growing hostility towards anything Christian in the public life of the nation.
Choices have consequences and we are now beginning to reap the consequences of this rejection of Christian morality. The inevitable consequences of these actions were highlighted to me some time ago when I heard a noted sociologist, who was being interviewed by Charlie Rose, tell about the power of symbols to effect behavior. For example, in studies he had directed, they found that a person is less likely to lie if a Bible is in their presence at the time. They learned that the very presence of a Bible or the Ten Commandments will have a positive impact on a person’s behavior.
It is thus no wonder that we are experiencing such moral degeneracy in this nation. We could put off paying the piper for only so long. If George Washington, James Madison, Benjamin Franklin and the other Founders are looking down from above, they are shaking their heads and saying, “We told you so.” “We warned you this could happen.”
The Founders Solution for America’s Dilemma
The Founders were unanimous in their belief that the American Republic they formed could only be sustained by a moral and religious [Christian] people. In his Farewell Address, after serving two terms as America’s first president, Washington warned the fledgling nation to cling to morality and religion. Why? Because for Washington, morality and religion [Christianity] were the indispensable supports for national stability and political prosperity (Hyatt, Pilgrims and Patriots, 169-70).
For Washington, Christianity was not something to be merely “tolerated” in the new nation, but something indispensable for the nation’s survival and success. He also warned against entertaining the supposition that morality could be sustained without Christianity. The morality required to maintain a free republic could only come from Christianity. He elaborated on this when he wrote,
“The propitious smiles of Heaven can never be expected on a nation that disregards the external rules of order and right, which Heaven itself has ordained” (Hyatt, Pilgrims and Patriots, 174).
James Madison, the chief architect of the U.S. Constitution, was in complete agreement with Washington concerning the necessity of Christian morality. This is why he wrote, “The belief in a God All Powerful wise and good, is so essential to the moral order of the world and to the happiness of man, that arguments which enforce it cannot be drawn from too many sources” (Hyatt, Pilgrims and Patriots, 131). He also wrote,
“We have staked the whole future of the American civilization, not upon the power of government, far from it. We have staked the future . . . upon the capacity of each and all of us to govern ourselves according to the Ten Commandments” (Hyatt, Pilgrims and Patriots, 173).
This belief in the necessity of Christian morality in the public life of the nation was so prevalent that when Thomas Paine sent a manuscript to Benjamin Franklin in which he attacked historic Christianity, Franklin refused to print it. In very strong language Franklin suggested to Paine that he burn the manuscript and not allow anyone else to see it. “If men are this wicked with Christianity,” said Franklin, “What would they be if without it” (Hyatt, Pilgrims andPatriots, 142).
John Adams, America’s second president, was of the same mind in this regard as Washington, Franklin, Madison, and all the Founders. This was made clear in a 1798 address to the officers of the Massachusetts Militia in which he declared,
“We have no government armed with power capable of contending with human passions unbridled by morality and religion . . .  Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other” (Hyatt, Pilgrimsand Patriots, 173).
What Would Washington Do?
In the wake of the massacre in Dallas, Texas, America is bewildered. The masses are looking for answers and for leadership. At a time like this, it is appropriate to look to the Founding Father of this nation and ask, “What would George Washington do and say at a time such as this?
Washington would, without doubt, call the nation back to God. He once said, "It is impossible to rightly govern the world without God and the Bible." He would also point us to Jesus as our example and exhort us to treat one another with love and respect. We know this to be true for this is what he expressed in a letter to the governors of the various states at the end of the Revolutionary War.
In what could be called a “pastoral letter,” Washington expressed his “earnest prayer” for the governors and the states over which they presided. He wrote,
“I now make it my earnest prayer that God would have you, and the State over which you preside, in his holy protection; that he would incline the hearts of the citizens . . . to entertain a brotherly affection and love for one another and to demean ourselves with that charity, humility, and pacific temper of mind, which were the characteristics of the Divine Author of our blessed religion, and without a humble imitation of His example in these things, we can never hope to be a happy nation” (Hyatt, Pilgrims and Patriots, 134).
Concluding Thought
May the political leaders of this nation come to their senses and realize that the answer to America’s current dilemma is not more laws and regulations out of Washington D.C. And may the pastors and religious leaders of this nation realize that unless they boldly preach the "whole counsel of God" (Acts 20:26-27), they are contributing to the problem. And may we all realize that unless we recover the vision and understanding of America’s Founders, the free republic they created will not survive.

This article was derived from Eddie Hyatt’s latest book, Pilgrims and Patriots, which can be ordered from Amazon or from his website at www.eddiehyatt.com. Pat Robertson calls this book “a must-read.”



How could the ragtag American colonists face the mighty British war machine that was at its peak of power and dominance? They found the answer in prayer. As the Catholic scholar, William Novak, says, “In all moments of imminent danger, as in the first Act of the First Continental Congress, the founding generation turned to prayer.”
The First Congress Opens with Prayer
The first meeting of the First Continental Congress took place on September 5, 1774. Delegates traveled from as far north as New England and from as far south as South Carolina to discuss how to deal with the growing British oppression. They were particularly concerned that British troops had occupied the city of Boston and closed its port.
Someone proposed that they begin their deliberations with prayer. Two delegates, however, opposed the motion on the grounds that they were such a diverse religious group, including Anglicans, Puritans, Presbyterians and Quakers, that it would be impossible for them to pray together.
Samuel Adams, a Puritan from Boston who had been impacted by the Great Awakening, arose and said that he was not a bigoted man and that he could join in prayer with any person of piety and virtue who loved his country. He went on to say that, although he was a stranger to Philadelphia, he had heard of an Anglican minister, a Rev. Jacob Dusche, who was such a man, and he proposed that they invite him to come and lead them in prayer. Adams’ proposal was approved and Dusche was asked to preside over a time of Bible reading and prayer.
As the elderly, grey-haired Dusche stood before the Congress, he began by reading the entire 35th Psalm, which powerfully impacted everyone present. It is a prayer of David for deliverance and begins with the words, Plead my cause O LORD with those who strive against me; fight against those who fight against me. The Psalm ends with praise for God’s deliverance.
As the Psalm was read, a unique sense of God’s presence filled the room and tears flowed from many eyes. John Adams wrote to his wife, Abigail, of the impact of the Bible reading and prayer on the delegates. He wrote,
Who can realize the emotions with which they turned imploringly to heaven for divine interposition and aid. It was enough to melt a heart of stone. I never saw a greater effect upon an audience. It seems as if heaven had ordained that Psalm to be read that day. I saw tears gush into the eyes of the old, grave pacific Quakers of Philadelphia. I must beg you to read that Psalm.[i]
After reading the Psalm, Dusche began praying for the delegates, for America, and especially for the city of Boston and its inhabitants who were under siege. As he began praying, the Anglicans, such as George Washington and Richard Henry Lee, knelt in prayer, according to their custom. The Puritans, according to their custom, sat with bowed heads and prayed. Others prayed according to their own, unique customs. But although their outward manners differed, there was a singleness of heart and purpose as they all united in prayer for God’s assistance and intervention for America.
The Congress and the Nation Prays
Prayer continued to be a daily and vital part of the proceedings of the Continental Congresses. When years later Benjamin Franklin called the delegates of the Constitutional Convention to prayer, he reminded them, “In the beginning of the contest with Great Britain, when we were sensible to danger, we had daily prayers in this room for Divine protection.” Indeed, the Catholic scholar, Michael Novak, is correct when he says, “In all moments of imminent danger, as in the first Act of the First Continental Congress, the founding generation turned to prayer.”[ii]
During the Revolutionary War, the Continental Congresses issued no less than fifteen separate calls for special days of prayer and fasting. For example, during the fall of 1776, when the morale of the army and populace had sunk to an all-time low because of a poor harvest and hardship on the battlefield, Congress proclaimed December 11, 1776, as a Day of Fasting and Repentance.
Jonathan Witherspoon, a Presbyterian Reformer and member of the Congress, was deputized to write the proclamation, which was then approved by the rest of the Congress. It reads, in part,
WHEREAS, the war in which the United States are engaged with Great Britain, has not only been prolonged, but is likely to be carried to the greatest extremity; and whence it becomes all public bodies, as well as private persons, to reverence the Providence of God, and look up to him as the supreme disposer of all events, and the arbiter of the fate of nations; therefore; RESOLVED, That it be recommended to all the United States, as soon as possible, to appoint a day of solemn fasting and humiliation; to implore of Almighty God the forgiveness of the many sins prevailing among all ranks, and to beg the assistance of his Providence in the prosecution of the present just and necessary war. The Congress do also, in the most earnest manner, recommend to the members of the United States, and particularly the officers civil and military under them, the exercise of repentance and reformation, and the strict observance of the articles of war, particularly that part which forbids profane swearing and all immorality, of which all such officers are desired to take notice.[iii]
There was an amazing change of circumstances after this day of prayer, with successes on the battlefield and the reaping of abundant harvests. There was, in fact, such a turnaround after this that in 1779 Congress issued a proclamation setting aside a day of thanksgiving, because “it hath pleased Almighty God, the father of mercies, remarkably to assist and support the United States of America in their important struggle for liberty.”
The Congress then listed seven different accomplishments of God on the behalf of the nation, including “many instances of prowess and success in our armies” and “so great abundance of the fruits of the earth of every kind, as not only to enable us to easily to supply the wants of the army, but gives comfort and happiness to the whole people.”[iv]
Washington Makes Prayer a Vital Part of the Colonial Army
The Second Continental Congress, which convened on May 10, 1775, asked George Washington to become commander-in-chief of the ragtag Colonial militias and to transform them into an army that could face the mighty British war machine. Washington accepted the call and began immediately to instill in the Colonial troops a very real faith in God, for as Novak says,
Washington knew his only hope lay in a profound conviction in the hearts and daily actions of all his men that what they did they did for God, and under God’s protection.[v]
Washington, therefore, issued an order that each day was to begin with prayer led by the officers of each unit. He also ordered that, unless their duties required them to be elsewhere, every soldier was to observe, “a punctual attendance of Divine services, to implore the blessing of heaven upon the means used for our safety and public defense.” He also forbade all profanity and promised swift punishment for any who uttered oaths that would offend God or man.
Washington continually sought to instill in his troops faith and reverence toward God. While quartering at Valley Forge, during a particularly difficult part of the war, Rev. Henry Muhlenberg was able to observe Washington’s conduct from his nearby Lutheran Church. He wrote, “Washington rode around among his army yesterday and admonished each one to fear God.“[vi]
That Washington himself was a devout person in his private life was confirmed by Isaac Potts, a Quaker who lived near Valley Forge, Pennsylvania, when the Continental Army, led by Washington, was wintering there under much duress in 1774-75. Potts was a pacifist who opposed the war until he had a life-changing experience while riding through the woods one day during, perhaps, the bleakest period of the war. He said,
I heard a plaintive sound as of a man at prayer. I tied my horse to a sapling and went quietly into the woods and to my astonishment I saw the great George Washington on his knees alone, with his sword on one side and his cocked hat on the other. He was at Prayer to the God of the Armies, beseeching to interpose with his Divine aid, as it was ye Crisis, and the cause of the country, of humanity and of the world. Such a prayer I never heard from the lips of man. I left him alone praying. I went home and told my wife I saw a sight and heard today what I never saw or heard before, and just related to her what I had seen and heard and observed. We never thought a man could be a soldier and a Christian, but if there is one in the world, it is Washington.[vii]
Washington’s Farewell Prayer
The many prayers were heard and the Revolutionary War came to an amazing end. It officially ended on October 19, 1781 when General Cornwallis surrendered his entire force to Washington. In customary fashion, Cornwallis turned his sword over to Washington, and the weaponry of his troops was stacked in neat piles. As this occurred the British band played, “The World Turned Upside Down.” For freedom-loving people everywhere, however, the world had been turned right side up.
Showing the influence of Christianity on the American populace and their leaders, there was none of the revenge and butchery that are so common in Marxist and Islamic revolutions. There were no tribunals to exact revenge, no reign of terror, and no bloodthirsty proclamations by the Continental Congress. The war ended and the patriots picked up their lives and moved on.
Having completed his call, Washington issued a letter of resignation as Commander-In-Chief to the Continental Congress. Then, he wrote what could be described as a pastoral letter, dated June 14, 1783, to the governors of the various states. This letter included his “earnest prayer” that is here quoted in part. He wrote,
I now make it my earnest prayer that God would have you, and the State over which you preside, in his holy protection; that he would incline the hearts of the citizens . . .  to entertain a brotherly affection and love for one another . . . and to demean ourselves with that charity, humility, and pacific temper of mind, which were the characteristics of the Divine Author of our blessed religion, and without a humble imitation of His example in these things, we can never hope to be a happy nation.[viii]
Our Response
Seeing the vital role of prayer in the birthing of this nation, let us not be intimidated by the assertion that prayer is somehow inappropriate for public or political venues. Let us be bold in our faith. Let us be salt and light in this generation. Let us pray. It is the godly thing to do! It is the American thing to do!

This article is derived from Dr. Eddie Hyatt's latest book, Pilgrims and Patriots, available from Amazon and from his website bookstore at www.eddiehyatt.com. Pat Robertson calls this book "a must-read."

[i] Michael Novak, ON TWO WINGS: Humble Faith and Common Sense at the American Founding (San Francisco: Encounter, 2002), 14.
[ii] Novak, 18.
[iii] Novak, 18.
[iv] Novak, 22.
[v] Novak, 19.
[vi] Hart, 293.
[vii] Arnold “Friberg, The Prayer at Valley Forge, “ http://www. revolutionary-war-and-beyond.com/prayer-at-valley-forge.html.
[viii] Novak, 20.


“To destroy a people you must first sever their roots.”
Alexander Solzhenitsyn
Will America survive? The answer to that question depends on whether a nucleus of her citizens will recover and reconnect with the nation’s history. A nation derives its sense of identity from its history. If you want to fundamentally change a nation, tamper with its history, for as George Orwell said in his classic, 1984, “Whoever controls the past, controls the future.” Or as Karl Marx is said to have put it, “People without a heritage are easily persuaded.”
This gives understanding to the statement by Barack Obama shortly after taking office, “America is not a Christian nation.” This was not a statement based on the facts of history, but was, instead, a statement based on an ideology and tied to his stated goal to “fundamentally change” America. He was tampering with our history.
American history, of course, had already been tampered with before Barak Obama. Historians tamper with history, not always by changing it, but by excluding what they find objectionable. There is, for example, a noticeable void and absence when one reads modern textbook accounts of America’s origins and compares that with the letters, journals and autobiographies of those same people and events. The common references to faith in God, the Bible and Jesus Christ in the original accounts are glaringly missing in the modern renditions.
Modern historians seem to be embarrassed by America’s overt Christian origins. They, therefore, tamper with her history by deleting or downplaying that aspect of her story. So what is being taught in public schools and universities today is a secularist revision of America’s history.
The purpose of this book is not to give a detailed account of America’s beginnings, but to highlight that aspect of her history that has been ignored or diminished. This is necessary, for as the Catholic scholar, Michael Novak, says, “In one key respect, the way the story of the United States has been told for the past one hundred years is wrong.”
What is “wrong,” according to Novak, is the elimination of faith from the story of America’s history. He points out that to read most historians today, one would think that America’s Founders were the embodiment of “secular philosophy,” when the truth is that “their faith is an ‘indispensable’ part of their story.”
A unique contribution of this book is documenting how the Christianity that gave birth to America was the Christianity of the “Radical Reformers.” “Radical Reformers” is a term coined by George H. Williams, the late Professor of Ecclesiastical History at Yale University, in referring to the Anabaptists, but would also include groups such as the Separatist Puritans, the English Baptists and the Quakers. In some regards, it can also be a designation for Puritans in general and the early Presbyterians.
It was these “Radical Reformers” who articulated doctrines of freedom of conscience, religious liberty and the freedom of the church from the state. They brought these “radical” ideals to America where they were further tried and forged in the furnace of practical experience in building a new life in the New World.
This is their story. This is America’s story. This is the story of freedom-loving people everywhere.

This is the Preface to Dr. Eddie Hyatt's latest book, Pilgrims and Patriots, available from Amazon and from his website bookstore at www.eddiehyatt.com. Pat Robertson calls this book "a must-read."