Why Christianity Mattered, and Still Does, Examining the Benefits of Christianity to America and the West: Part 4, Christianity and its Impact on the U.S. Government and Legal System

The Impact of Christianity Upon the U.S. Government and Legal System

              The debate rolls on about this particular topic. In my childhood, especially in the context of the local church in middle America, the topic was front and center. “America is a Christian Nation”, the common talking point when discussing the relationship between Christianity and the American Government. “We need to take back our government and make America Christian again”, another common talking point. While I do appreciate the sentiment, especially the recognition that America needs Christianity – the angle is all wrong. America has never explicitly been a Christian Nation. There can be a fundamental ignorance of how religion and government interact in the American system of governance. There is an undeniable separation of Church and State, that concept was already developed fully in the last section. What you must be careful of when saying “Lets make America Christian again” is to somehow make Christianity involuntarily relevant again in the U.S. What some may unintentionally not understand is that there can be no attempt make Christianity standardized in a government implemented format. What do I mean by the word ‘standardized’? Essentially, an establishment of Christianity in some shape or form as an official part of the legal system.

              This is already explicitly prohibited by the establishment clause found within the first amendment to the U.S. Constitution. It says, “Congress shall make no law respecting an establishment of religion”. In light of the inability to establish Christianity as a religion within the United States government, a pivot to a different focus must be made. That focus: Examining the impact of Christianity on the U.S. government and legal system. Despite the fact that America can ever be explicitly Christian because of the 1st amendment prohibitions; the positive effects of Christianity on the United States of America still remain a highly relevant topic of discussion. Robust arguments and evidence exist on the topic of Christianity’s involvement in the U.S. system of governance. Keeping with the trend of this series as whole, the benefits of Christianity’s impact will be observed and examined specifically within the context of the U.S. Government.

              First, I would like to examine the general sentiment towards the Christian faith, especially sentiment carried by those integral to the formation of the United States. Let it be clear, throwing together a smattering of quotes on Christian belief by the founding fathers does not prove very much, especially without context. What it can do, if handled properly, is enlighten readers and students of history to the atmosphere in which Christianity was viewed at that time. One must also be careful how to approach the founding fathers and their faith. Not all were Orthodox Christians and not all held to the same brand or type of Christianity. To make a broad statement like “The founding fathers believed this” is a broad generalization, it could be considered almost criminal. Oppositely, to disregard statements highlighting the significance of Christianity by the founding fathers is also unfair. There may not be total agreement across their rank, despite that, to invalidate statements and viewpoints supporting Christianity is unfair. To couch the last two statements in simpler terms – there is a ditch on both sides of the road. Too extreme an approach can lead to becoming stuck in that ditch with no sign of progress.

              Next, a quick discussion on Deism and Theistic Rationalism. Those belief systems were to some degree common during the formative years leading up to the formation of the U.S. Deism, essentially, teaches that a supreme being exists. That is an overly articulate way of saying they believe in a god of some sort. This supreme being does not interact or intervene in the physical universe. The analogy of a watchmaker is often used here to describe this supreme being’s level of interaction with the creation. A watchmaker intimately and meticulously creates the watch. He tunes the dials, places the cogs and wheels in place, and sets that clock to spinning – he gives it life. The god of Deism functions in much the same way. He sets the creation to spinning and leaves it alone to function. Obviously, this is a far cry from the God of the Bible, who is often seen intervening and interacting with His creation. The existence of a creator is accepted, but any supernatural god who would interact with mankind is rejected by Deists. There is a varying degree of belief just HOW many Deists existed within the group of founding fathers. Some will claim almost none were, while others say that the majority of the founding fathers were in facts Deists.

Thomas Paine, for example, wrote The Age of Reason, a work supporting Deism. It seemed to across the board to receive negative reviews from other American leaders. John Adams called Paine a “Blackguard” for his Deistic views.40 It seems that growing evidence relays to us in the 21st century that the idea of Deism was largely overstated by previous writers. Washington, Madison, and Hamilton never privately or publicly wrote or spoke in favor of Deism.41 For example, Washington’s letter to his brother is well known for his claim of God’s providence and protection in his life.42 Examples like this can be found within the work and writings of other founders.In reality, it is neither here nor there. The most important takeaway is this: even if Deism was supported by some of the founding fathers, Deism had to borrow from Christianity to exist. The theological suppositions and the framework of morality and thought were all borrowed from Christianity. Regardless, I would proceed with caution in exclaiming “they were Deists” when describing the founding fathers. It seems that that idea is being challenged more and more with good evidence. Theistic Rationalism holds some similarities to Deism but differs in some major and mentionable ways. Most of them seem to probably be as about as irrelevant as Deism is to our discussion on Christianity’s impact in America. As with any belief system, there are nuances, but the central belief in this system was a melding of theistic belief and reason. A strong respect for religion and its ability to inform morality and thereby inform the activities of a populace was prioritized. The case of some is the founding fathers do not fit into the either Deist or Christian categories. Exploring intricacies of these two belief systems is not the point of this section. Remember, even if the argument was that all founding fathers were Deists or Theistic Rationalists – it would not harm what I am trying to accomplish (That Christianity impacted the U.S. Government and legal System). However, talking about the founding fathers is something that many find interesting, thereby, discussing their spiritual and religious leanings and opinions gives a flavor to the discussion we will later have.

So, lets get into it; what do the founding fathers views on Christianity have to offer the focused development of Christianity’s impact on the U.S.? Benjamin Franklin was mentioned earlier in our introduction section. This quote does bear repeating. He said this in a letter to Yale President Ezra Stiles in 1790: “As to Jesus of Nazareth, my opinion of whom you particularly desire, I think the system of morals and his religion, as he left them to us, is the best the world ever saw, or is likely to see”.43 Franklin’s specific religious tendencies are well discussed, many are aware that he did not fall into the category of ‘devout Christian’. However, his letter reveals how Christianity was viewed just a few short years after helping move both the Declaration of Independence and U.S. Constitution into relevance. Franklin was not necessarily an apologist for Christianity but he did reveal a respect for Christianity – not Deism.

Samuel Adams, signer of the Declaration of Independence and father of the American Revolution was well known for his personal belief in Christianity. He relayed a specific focus on Christianity to his listeners while governor of Massachusetts: “that wars may cease in all the earth, and that the confusions that are and have been among nations may be overruled by promoting and speedily bringing on that holy and happy period when the kingdom of our Lord and Saviour Jesus Christ may be everywhere established, and all people everywhere willingly bow to the sceptre of Him who is Prince of Peace”.44 Again, a very clear statement of belief in both Christianity and Jesus Christ. James Madison expressed his belief that God divinely intervened the in the Constitutional Convention: “It is impossible, for the man of pious reflection, not to perceive in it [the Constitutional Convention] a finger of that Almighty Hand, which has been so frequently and signally extended to our relief in the critical stages of the revolution”.45 Another obvious example of Christian Belief – and if not Christian belief – at least respect for Christianity.

Roger Sherman, also a signer of both the Declaration of Independence and the U.S. Constitution: ”I believe that there is one only living and true God, existing in three persons, the Father, the Son, and the Holy Ghost, the same in substance equal in power and glory. That the scriptures of the old and new testaments are a revelation from God”.46 Sherman speaks here with a very obvious Christian declaration. Going so far as to speak to actual Biblical doctrines and principals. Benjamin Rush offers a view that flies in stark contrast to the Theistic Rationalistic or Deistic belief of religion being ultimately important because it supports morality. He says, “If moral precepts alone could have reformed mankind, the mission of the Son of God into all the world would have been unnecessary”47 and “The perfect morality of the gospel rests upon the doctrine which, though often controverted has never been refuted: I mean the vicarious life and death of the Son of God”.48 A very distinctive focus on the significance of Christianity and how it supports morality.

Again, regardless of what the founding fathers believed about Christianity, it really has no major impact in what I am trying to argue for in this section. Their beliefs do however inform us to a very important fact: Christianity was held in very high regard by almost every single one of the founding fathers, even those who fell outside the umbrella of orthodox Christian belief. Deist? Theistic rationalist? Orthodox Christian? Irrelevant to the thesis, but the obvious respect held for Christianity by these founding fathers undoubtedly communicates the impact Christianity had on their own personal lives. This serves as an appropriate segue into the next section, the topic, dissecting concrete ways Christianity actually impacted the U.S. legal system. In reality, all I have done so far is provided anecdotal evidence for the ultimate thesis. However, I believe this limited exploration of the founding fathers shows how relevant Christianity was within the infancy of America. Now – onto more reliable examples of Christianity’s impact on America and the U.S. legal system.

Christianity, the Constitution, Declaration of Independence, John Locke – Their Relationship

The 18th century had arrived, and with it came the popularization and development of Natural Law. Still steady in its role as chief literary work, the Bible’s concept of divine revelation still reigned supreme. The relationship between the two would allow for a budding new outcrop of freedom and liberty. John Locke, shortly discussed earlier as a sidenote to Luther, had much to do with the development of the U.S. Government. Thomas Jefferson claimed, “my trinity of the three greatest men the world had ever produced”.49 High praise from a founding father; John Quincy Adams spoke of Locke, “The Declaration of Independence [was]…founded upon one and the same theory of government…expounded in the writings of John Locke”.50 Ronald Reagan had nothing but positives for Locke, “testifies to the power and the vision of free men inspired by the ideals and dedication to liberty of….. John Locke”.51 In 1775, Alexander Hamilton recommended anyone wanting to learn more about the American desire for Independence: “apply yourself without delay to the study of the law of nature. I would recommend…..Locke”.52 Richard Henry Lee, A Declaration of Independence signer even said that the Declaration was, “copied from Locke’s Treatise on Government”.53 You may be thinking – “Cool” – but what do any of these famous politicians quoting him have to do with the relationship between Christianity and the U.S. Government?

Glad you asked. This is where a concept championed by Locke, Natural Law, appears. Also known as the Law of Nature, this concept held closes ties to Christianity or at the very least a belief in a theistic god. Namely, Natural law is readily evident and apparent to all. It is an obvious and objective set of standards. Obvious rules and laws prescribed by many but also recognized universally as true. Moral precepts and basic understandings of right and wrong would exist under the umbrella of Natural Law. It was from the Divine, from God himself that these readily apparent natural laws had emanated. The tie between Christianity and natural law is obvious. Locke said, “The Law of nature stands as an eternal rule to all men, legislators as well as others. The rules that they make for other men’s actions must…be conformable to the Law of Nature, i.e, to the will of God”.54 This “eternal rule” was universal to “all men”, according to Locke. Not only was this Natural Law discernible and universal to all men, but this eternal rule he spoke of was emanating from none other than…. God.

The argument could be made that Locke was operating within the boundaries of the aforementioned group – the Theistic Rationalists. If he were, it does not damage the thesis of this section. It only shows that Locke was borrowing thought from a system his lifetime and culture were inundated by – Christianity. However, that Theistic Rationalist line of thought could be only partially accurate. Locke was known to advocate for belief in Christianity as necessary to develop natural law and morality:

Natural Religion in its full extent, was nowhere, that I know, taken care of by the force of    Natural Reason… ‘tis too hard a task for unassisted Reason, to establish Morality in all its parts upon its true foundations……Experience shews that the knowledge of morality, by meer natural light, makes but slow progress and little advance in the world. And the reason of it is not hard to be found in Men’s….Passions, Vices, and Mistaken Interest….Humane reason unassisted, failed Men in its great and proper business of Morality. It never from unquestionable Principles, by clear deductions, made out an entire body of the Law of nature. And he that collect all the moral rules of the philosophers….will find them to come short of the Morality delivered by our Saviour”55

Locke has established a standard in the above quote. Notedly, that while reason and human faculties are integral to processing and establishing morality. Reason alone cannot stand the task of informing society on its proper behavior. What ultimately stands the test according to Locke is “the Morality of our saviour”. Not only is he establishing the significance of Christianity, but he shows that ultimately the truths of natural law, that appear so evidently throughout the Declaration of Independence and the U.S. Constitution, emerge and emanate from Christianity. Again, this may or may not be support being made for orthodox Christianity It does however show a general respect for Christianity and recognition that natural law emanates from Christian morality found within the Bible. An obvious amount of errors will occur if morality or reason is pushed forward without the foundational and universal moral precepts found within the Bible and propagated by Christianity.

We have established that the founders respected Christianity. We have also shown they respected John Locke to an immense level. Further, we see that natural law, the impetus behind the Declaration of Independence and the American system in general, all emanate forth from Christianity in the views of Locke. The relationships between Natural Law/Christianity by the founders could be explored, but suffice it to say that they in large part agree with the intertwined relationship between Natural Law and the Bible. Now, to show some quick proofs for the similarities between the Declaration of Independence and the works of Locke. Pay close attention first to what the Declaration says:

Declaration of Independence:

But when a long train of abuses and usurpations, pursuing invariably the same object evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security.

                                                                                                                                                                             John Locke, Second Treatise
              “But if a long train of abuses, prevarications, and artifices, all tending the same way, make the design visible to the people…’Tis not to be wondered that they should then rouse themselves and endeavour to put the rule into such hands which may secure to them the ends for which government was at first elected”56

Perhaps the most recognizable statements from the Declaration of Independence: “We hold these truths to be self-evident, that all me 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”. A look into Locke’s works will mirror back a remarkably similar phrase, “No one ought to harm another in his life, health, liberty, or possessions”.57 This was the core of much of Locke’s work on political philosophy. He was reacting against the Stuart Kings and the concept of Divine Right of Kings that had flourished in England. This teaching on life, liberty, and property bridged the gap to the American Revolution, ultimately finding a home in the pen of Thomas Jefferson as he wrote The Declaration of independence. While Jefferson relied heavily on the Virginia Declaration of Rights and other documents, the affect of Locke on his drafting of the Declaration is obvious. A number of examples exist of the similarities between the Declaration of Independence and Locke’s work. The examples above clearly indicate there is an unmistakable connection between the two, and that the Declaration borrowed heavily from Locke. In reality, “Jefferson had succeeded admirably in condensing Locke’s fundamental argument into a few hundred words”.58

The former President, John Adams, spoke of the significance of both Locke and Christianity in helping to form the U.S.:

“The general principles on which the Fathers achieved independence…were the general             principles of Christianity. ….Now I will avow that I then believed (and now believe) that those          general principles of Christianity are as eternal and immutable as the existence and attributes of      God….in favor of these general principles in philosophy, religion, and government, I could fill       sheets of quotations from…. Locke”.59

Adams echoes a generalized proposition, a case that I have made in more detail the last few pages. A recap on Locke and the Declaration of Independence: We learned of Locke, his connection to and belief that Christianity was necessary to inform natural rights. We also learned that natural rights emanate from God and are evident for all to see. We see that those beliefs of Locke were highly influenced by Christianity. Down the line we see those beliefs of his mirrored very closely in the Delcaration. Christianity à Natural Rights à John Locke à Thomas Jefferson and the Declaration of Independence.

The Constitution and Christianity

Next, a look at the impact of Christianity upon the other major political document in the American system – the U.S. Constitution. What exactly did Christianity impart to the U.S. Constitution? First, while the Constitution does not make any religious statements or claim in anyway to be a religious document, it does secure the rights found within the Declaration of Independence. The first amendment is the only real mention of religion, and its mentioning of religion is an official statement blocking any religious establishment. However, the Declaration of Independence, while not an official legal document that can be consulted, is more than just a statement of natural rights and beliefs of the founding fathers. The enabling act of 1906 authorized the Oklahoma territory to move towards statehood. Section three of that act outlines that the Oklahoma Constitution, “shall not be repugnant to the constitution of the United States and the principles of the Declaration of Independence.”60 The Declaration is included under the organic laws of the United States. Meaning, the Declaration is viewed as a founding document which to some degree has binding principles that stand as foundational to the U.S. system, and the U.S. Constitution in particular should support that. For example, the Declaration says there should be no taxation without representation – that is reflected in the U.S. constitution. So, the organic nature of the Declaration and the support and uniformity given to it by the U.S. Constitution is an implicit agreement. When you consider the topic of natural rights and Christianity’s impact on the Declaration of Independence – it follows that the Constitution also has been impacted and even supports the foundation ideas in the Declaration. This is not an official statement saying Christianity is or should be the religion of the U.S. The organic nature of the Declaration and the support aided to that organic and foundational nature by the Constitution shows an obvious intertwining of U.S. law and Christianity at a foundational level.

Secondly, the connection between human rights and the Image of God concept found within Scripture. The Bill of Rights contain one of the most universally respected examples of human rights. Ranging from the freedom of religion and speech found in the first amendment. All the way to the concept of state’s rights in the 10th amendment. I believe it obvious that human rights find their foundation within the Bible. Throughout Scripture, but especially in Genesis 1:26-27, the idea of being created in the image of God is apparent. When God created man in his own image, he deposited his ‘likeness’ within him. This likeness now warrants being treated with dignity. This idea of treating human beings with certain levels of respect and dignity all matters because human beings are different then animals. No such “animal rights” exist; however, because we are different then animals based off our ‘likeness’ with God we deserve a certain level of respect and treatment. Human rights are a part of fulfilling that basic call to dignity that the image of God conveys.61 The Bill of Rights reflect a deep respect for humanity.

Thirdly, a recognition of the nature of man influenced the structure and balance of powers found within the United States Constitution. James Madison, in Federalist #51 defines man and his untrustworthiness, “It may be a reflection on human nature, that such devices should be necessary to control the abuses of government. But what is government itself, but the greatest of all reflections on human nature?… In framing a government which is to be administered by men over men, the great difficulty lies in this: you must first enable the government to control the governed; and in the next place oblige it to control itself”.62 Any understanding of the religious atmosphere of the time would soon uncover the idea of total depravity. This idea stems from the Bible and the teachings of the Reformation figure, John Calvin. The core idea presented by total depravity is that man, completely sinful and depraved to his inner being, is unable to morally right his own ship and enter back into God’s good graces on his own. This idea would have permeated the culture at the time. Even if a lower level of sinfulness was ascribed to humanity by Madison and the founders – untrustworthiness of man is clearly described in the quote of #51. A passage from the book of Jeremiah examples what the founders feared, “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9).

Fourthly, exacting justice as the government and holding citizens accountable for their actions is a part of any government. Exiting the state of nature for the social compact of Locke means the government restricts certain liberties but protection from anarchy is achieved. There needs to be a stern justice system that is consistent in its application of justice. Juxtaposed to that, the criminal system must also prepare and allow for a fair process where a defense can be given. Fair trials and court proceedings are reflected within the 5th and 6th amendments. This idea is not foreign to the Bible; that fact, combined with the general impact Christianity had on the west, it is no surprise that America came to the same conclusion as Scripture. Israel possessed an ordered and multi-tiered system of proceedings. A person was not to be considered guilty unless it could be proved on the accounts of two different witnesses (Deuteronomy 17:6). Article 3, section 3, paragraph 1: “No person shall be convicted of treason unless on the testimony of two witnesses to the same overt act, or on confession in open court”.

Property is as basic a right in the Bible as it is in the 5th amendment to the U.S. Constitution, where the term “life, liberty, or property” resides. The end of the 5th amendment deals with the topic of eminent domain, disallowing the public use of personal property without due compensation. The commands “thou shall not steal” clearly brings with it the concept of property rights. Further, the moving of property boundaries was also outlawed in the Mosaic system: “You shall not move your neighbor’s boundary mark, which the ancestors have set” (Deuteronomy 19:14). Obviously, by moving property boundaries you would be stealing the rightful property of another individual. The existence of private property is obviously present in the Old Testament and that belief is transmitted into the American system.63

I have said much about the unique American experiment in freedom, going into detail about how Christianity has impacted the United State legal system. C.S. Lewis, while writing on a topic unrelated to the one we find ourselves looking into, gives a measure of insight. In responding to the problem of evil, Lewis makes an argument from morality: “My argument against God was that the universe seemed so cruel and unjust. But how had I gotten this idea of just and unjust?… I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too…. I found I was forced to assume that one part of reality – namely my idea of justice – was full of sense.”64 The realization that Lewis came to was that his argument against Christianity was also the very thing that discredited his attack against Christianity. He had recognized an objective idea of justice and right/wrong. Lewis then had used that concept of justice to argue that the universe was just too evil – surely a good God could not exist and allow such evil activities to go on? Lewis ultimately realized that he had borrowed this sense of morality and justice from Christianity. The atheistic system just did not offer a way to account for morality. The very thing he was attacking had provided the system of morality and thought through the image of God to assess and understand morality. In much the same manner of speaking, the Constitution and the Declaration of Independence had borrowed from Christianity to institute the foundations of the United States Government.

It is vital to remember that Christianity is not technically a Christian nation. Christianity is not the official government religion – and neither is any other type of religion. As explored in the last section, this strict non-establishment of religion allows for a full and flavorful existence of religious toleration and diversity. One must as a Christian be careful to not elevate Christianity to the same level of significance as Christianity. Hebrews 13:4 reminds us of this fact plainly, “For here we have no lasting city, but we seek the city that is to come”. The Christian’s first responsibility is to their spiritual and eternal kingdom not the earthly one. The Christian should attempt to bring the truth of their heavenly and spiritual home to bear on this earthly reality. To disregard America and not attempt to make it a better place would be an act full of irresponsibility. However, America is still a secular nation, and at the end of the day finds itself ultimately in contrast to the kingdom of God. Careful to not equate the two  and think that somehow Christianity has somehow aligned itself with the Kingdom of God and Christianity. A quick look at the moral evils perpetrated by activities of the U.S. Government and certain activities of its citizens quickly shows a wide chasm between Christianity and the U.S. Government. The two entities are not the same; The kingdom is God is eternal and perfect. The American institution is neither of those things. Ultimate allegiance must be to your eternal home and not to the one inconsistent with the Biblical worldview we should be living out.

With all that being said, Christianity has had a massively positive impact on the United States. We saw from the founding fathers, Locke, the Declaration of Independence, The Constitution, that Christianity had an enormous affect. I would seriously advise against disregarding Christianity as some relic of the past. Any religion/belief system that could inform the foundations of a government to such a level of success as Christianity, should not be dismissed. The American system, influenced by Christianity, has positively impacted the world at large. Even outside the borders of the U.S., the charitable acts of Americans and at times its government, speak to the altruistic and positive influence it has had. Suffice it to say, the evidence for both the domestic and foreign flourishing caused by America is substantial. Take great care when you dismiss the idea of natural law and the effect of Christianity. When you abandon the values of your forefathers – the very things made so popular by the concept of natural law and Christianity – you risk falling down the proverbial slippery slope. Forgetting and dismissing the foundational values of America, so influenced by natural law and Christianity, may just be the culprit for the divisiveness and general lack of morality found in the currently overcharged/political atmosphere. It would do America good to reclaim its morality and belief in the foundational precepts of Christianity and natural law – its beyond obvious that both our government and populace are missing something. Let us hope we can find it again.

  1. John Adams, The Diary and Autobiography of John Adams, ed. L.H. Butterfield [Cambridge, MA: The Belknap Press of Harvard University Press, 1962], 3:233–234).
  2. Hall, Mark. Did America have a Christian founding?. Nashville: Thomas Nelson, p.7.
  3. George Washington letter to his brother in which he mentioned God’s providence. https://encyclopediavirginia.org/entries/letter-from-george-washington-to-john-augustine-washington-july-18-1755/#:~:text=%E2%80%94But%2C%20by%20the%20All%2D,on%20every%20side%20of%20me!
  4. Ben Franklin Letter to Ezra Stiles. https://www.bartleby.com/400/prose/366.html
  5. Samuel Adams, As Governor of Massachusetts, Proclamation of a Day of Fast, March 20, 1797.
  6. The Federalist papers, #37. https://avalon.law.yale.edu/18th_century/fed37.asp
  7. Boutell, Lewis Henry. The Life Of Roger Sherman. CreateSpace, page 272-273.
  8. Rush, Benjamin, George W Corner, and Benjamin Rush. The Autobiography Of Benjamin Rush. Westport, Conn.: Greenwood Press, 1970. 165-166.
  9. Rush, Benjamin, and Michael Meranze. Essays. Schenectady, NY: Union College Press, 1988.
  10. Thomas Jefferson, The Writings of Thomas Jefferson, Henry Augustine Washington, Editor (Washington, D.C.: Taylor & Maury, 1853), Vol. V. p. 559, to Dr. Benjamin Rush on January 16, 1811.
  11. John Quincy Adams, The Jubilee of the Constitution. New York: Samuel Colman, 1839. P. 40.
  12. Ronald Reagan Quote. https://www.reaganlibrary.gov/archives/speech/toasts-president-and-queen-elizabeth-ii-united-kingdom-dinner-honoring-queen-san
  13. Alexander Hamilton, The Papers of Alexander Hamilton. Harold C. Syrett, editor (New York: Columbia University Press, 1961.), Vol. I, P. 86, from “The Farmer Refuted” February 23, 1775.
  14. Thomas Jefferson, The Writings of Thomas Jefferson, Andrew A. Lipscomb, editor (Washington, D.C.: The Thomas Jefferson Memorial Association, 1904), Vol. XV, p. 462, to James Madison on August 30, 1823.
  15. John Locke, Two Treatises of Government (London: A. Bettesworth, 1728), Book II, p. 233, Ch. XI, §135. John Locke, and John C. Higgins-Biddle (ed.), The Reasonableness of Christianity as delivered in the Scriptures (Oxford, 2007), p. 149-151.
  16. John Locke. Two Treatises on Government. Electronic version, section 6. https://history.hanover.edu/courses/excerpts/163locke.html
  17. John Locke. Two Treatises on Government. Electronic version, section 4. https://history.hanover.edu/courses/excerpts/163locke.html
  18. John Locke. Two treatise on Government. Electronic version, section 6. https://history.hanover.edu/courses/excerpts/163locke.html
  19. Alfred H. Kelly & Winfred A. Harbison, The American Constitution: Origins and Development. P. 90. (3rd Edition, N.Y. 1963).
  20. John Adams to Thomas Jefferson in a letter. 1813. https://founders.archives.gov/documents/jefferson/03-06-02–2-8
  21. John, Eidsmoe. Christianity and the Constitution. Baker Academic, 1987. Page, 360-361
  22. Ibid, 365.
  23. Federalist Paper #51, James Madison.
  24. Eidsmoe, 374-375.
  25. Lewis C. S. (Clive Staples). Mere Christianity. New York: Simon and Schuster, 1996.

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