Prayer is as
American as baseball and apple pie.
The
Continental Congress, out of which came our Declaration of Independence, began
each day with prayer, led by their chaplain, Rev Jacob Duche. The completion
and publication of the Declaration was crowned with an impassioned prayer by
Rev. Duche that was recorded in the official proceedings of the Congress. Rev.
Duche ended his prayer, “in the name and through the merits of Jesus Christ Thy
Son and our Savior.”
This
is not surprising for belief in the power of prayer was already an American
tradition going back to the very first immigrants to this land. The Pilgrims
and their descendants in New England were people of prayer and had a habit of
setting aside special days for prayer and thanksgiving to God. The Quakers, who
founded Philadelphia, where the Congress assembled, were also people who
believed in the power of prayer.
The Declaration Birthed in Prayer
It is,
therefore, no great surprise that when the First Continental Congress convened on
September 5, 1774, it opened with Bible reading and prayer. With British troops
occupying Boston and having closed the Boston port, this was no formal prayer
ritual, but a sincere lifting of their hearts to God, asking for His assistance
and intervention in their fight for liberty. It was at this time that Duche was
first invited to lead them in prayer.
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 (Hyatt,
1726: The Year that Defined America, 108).
Prayer
continued to be a daily 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” (Hyatt, 1726:The Year that Defined America, 141).
It
was in this atmosphere of prayer that Thomas Jefferson was chosen to draft a
document declaring the independence of the 13 American colonies. A select
committee of five, including Benjamin Franklin, was chosen to assist him in its
creation. The completed document was read publicly for the first time on July
4, 1776.
The
Declaration of Independence anchors individual rights, not in any human institution
or government, but in God.
We
hold these
truths to be self-evident that all men [people] are created equal and are
endowed by their Creator with certain inalienable rights such as life, liberty
and the pursuit of happiness.
Jefferson,
Franklin, and the other Founders understood human rights to have a transcendent
source, that being, God Himself. They and their forebears knew what it was like to have their rights given
and taken at the whim of a monarch, pope, or bishop. In this new nation,
therefore, they were determined to put the rights of the individual in a place
legally beyond human reach. Government, they insisted, did not exist to give or
take rights, but instead, to protect those rights already given by God.
References to God
in the Declaration
Three names for God drawn directly from the
Judeo-Christian tradition were used in the Declaration. They are “Creator,”
“Supreme Judge,” and “Divine Providence.” They did not use Christian,
redemptive words in the document, such as
“Savior” or “Redeemer,” for they were aware that they were formulating,
not a statement of faith for a church, but the founding document for a
nation.
The appeal to “the laws of nature and Nature’s God” has
been commonly considered an ambiguous reference to deity rooted in the
Enlightenment (1715–1789). That is not necessarily so. The “laws of nature”
referred to those rational, self-evident truths that can be ascertained by
observing God’s creation, including human nature. “Nature’s God” is the Creator
of all nature and natural laws.
Even a fiery, evangelical revivalist like Whitefield was
known to use the term, “Nature’s God.” He did so, for example, in a sermon
describing the earthquake and the darkening of the sun at the time of Christ’s
death, declaring, “See how all nature is in agony . . . as it were to see the
God of nature suffer” (Hyatt, 1726: The Year that Defined America, 110).
The use of the word “Providence” is especially
interesting, for it was commonly used as a synonym for the God of the Bible in
the 18th Century, even by ministers. It was not, as some have suggested, a
generic, impersonal reference to deity. Even a fiery revivalist such as
Whitefield often used it in referring to God.
“Providence” is a word that expresses faith in God as
the One who is superintending the course of history and who is overruling, even
the actions of evil men, in order to bring about His plan and purpose. John
Witherspoon (1723–1794), a member of the Continental Congress, preached a
sermon entitled The Dominion of Providence over the Passions of Men, less
than two months before signing the Declaration.
Witherspoon, a Presbyterian minister was President of the
College of New Jersey, which is now Princeton University. In this 1776 sermon
on Providence, he emphasized the necessity of believing that God would
bring good out of the evil situation of the day; that is, that the ambition of
mistaken princes and the cruelty of oppressive rulers would finally promote the
glory of God. This is Providence.
The final paragraph of the Declaration shows that this was
the faith of the Founders, for in it, they express their trust in God for His
providential protection and support in their momentous act. It reads,
And for the support of this declaration, with a firm reliance
on the protection of Divine Providence, we mutually pledge to each other our
Lives, our Fortunes, and our sacred Honor.
The Basis for
These Particular Names
The use of these names for God confirms what is expressed in
so many ways by the Founders; that is, they considered belief in God as Creator
and Judge to be essential for good citizenship. Unless the citizens were to
have a moral sense of obligation to their Creator, they would tend to live
self-centered lives that would be harmful to society at large. This is why
James Madison (1751–1836) 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 nor adapted
with too much solicitude to the different characters and capacities impressed
with it.
The use of these particular names for God also
reflect the distinct and specific roles the Protestant Reformers had assigned
to the church and to civil government. This
had become known at the “Creator-Redeemer Distinction.”
In response to the church and state being
merged by Constantine, and the ensuing corruption of the church, the Reformers
emphasized that God rules over two separate
realms, those being the natural and the spiritual. All citizens, whether
Christian or non-Christian, have a responsibility to relate to God as Creator
in the natural or civil realm.
Christians, however, relate to God, not only as Creator, but also as
Redeemer. And this is where the Reformers drew the line. They said that the
civil government should have no role in the church or in the life of the
individual Christian. How a person related to God as Redeemer, they stated, was
outside the jurisdiction of the civil government. This was the
“Creator-Redeemer Distinction.”
This is why Jefferson and the others chose Biblical names
that related to God as Creator, Judge, and the Providential Lord of nature and
history. They were creating a civil government, not a church, but even
non-Christian citizens of a civil society should honor God as Creator and
Judge.
America’s Founding
Prayer
After the Declaration of Independence was published, Rev. Duche,
who had become the chaplain for the Congress, prayed the following prayer, which
he offered “in the name of Jesus Christ Thy Son and our Savior.” This prayer was
then recorded in the official proceedings of the Congress.
O Lord, our high and mighty Father, heavenly king of kings,
and Lord of Lords, who dost from Thy throne behold all the dwellers of the
earth, and reignest with power supreme over all kingdoms, empires, and
governments. Look down in mercy we beseech thee on these our American states
who have fled to Thee from the rod of the oppressor and thrown themselves on
Thy gracious protection, desiring to be henceforth dependent only on Thee. To
Thee they have appealed for the righteousness of their cause; to Thee do they
now look up for that countenance and support which Thou alone can give . . .
Shower down upon them and the millions they represent, such temporal blessings
as Thou seest expedient for them in this world and crown them with everlasting
joy in the world to come. All this we ask in the name and through the merits of
Jesus Christ Thy Son and our Savior. Amen (Hyatt, 1726: The Year that Defined America, 113).
As can be clearly seen, modern attempts to remove God and prayer from public and
civic venues would be totally foreign to America’s founding generation.
#Remembering1726
#Remembering1726
This article is derived from Dr. Eddie Hyatt's latest book, 1726: The Year that Defined America, available from Amazon and his website at www.eddiehyatt.com. He is also the founder of the "1726 Project" that is dedicated to informing America of her roots in the Great Awakening and to call America to pray for another Great Awakening throughout the land.
AMEN!! Let's get Jesus & Father God back into our lives AND our schools!!!!
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