What this Blog is all About!

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This blog is about Legends and Lore as well as a variety of American History topics. Sometimes I will also present history about many different areas that are not typically ones you think of when you think history. I tell my students, there is history in everything. Find something you love, there is a history to that “something”.

You will find various post and videos about a variety of American History related topics as well as those stories many of you have never heard. The truth will be presented and sometimes that truth is much different then you learned in school. The blog will also have numerous stories from suppressed voices in history, African America, Women, and Native Americans to name a few.

History is only the beginning. This blog will have elements of religion, world religions, and philosophical topics.

Topic Areas:

History: Legends or are they Lies, Truth vs Fiction? Real or Unreal, Voices never previously Heard! (Minorities), The History within the History! 

Religion: Christianity, Islam, Judaism, Various World Religions, American Religions!

Philosophy: Various Topics, The Real Truth, Time Travel Paradox!

Suggestions: I am open to topics that are relevant to this blog, please reach out with ideas.

Please note that every attempt will be made to provide full credit to all sources, images, and videos. If you come across any content that is not referenced, please reach out so that it can be corrected.

Briefly About Me: I am just beginning this blog. My name is Jeremy and many of my students call me Dr. J. I am a current PhD student in history, and much of the work presented in this blog stems from assignments, requirements, and general interest in public history and new paths to present history. I am currently a professor at several universities focused in the areas of History, Religion, and Philosophy. I currently hold a D.Min (Doctor of Ministry), M.Div (Masters of Divinity), MA (Masters in Theology), and BA (Bachelors in Pre-Law). As mentioned I am pursuing my PhD in History with a focus in Indentured Servitude, Slavery, and Trans-Atlantic Slave Trade. In some aspects I am also a Military Historian with over 24 years in the Military, and various education in military history, ethics, and other related topics.

Dr. J

Fighting Means Killing: Civil War Soldiers and the Nature of Combat – Book review

Steplyk, Jonathan M. Fighting Means Killing: Civil War Soldiers and the Nature of Combat. Lawrence: University Press of Kansas, 2018.

The nature of killing in war is a sensitive subject that Jonathan Steplyk presents in his 2018 work, Fighting Means Killing. This book looks at the soldiers who did the killing throughout the Civil War and presents their perspective with the task of “killing”. Often quoted, General Nathan Bedford Forrest notably said, “War means fighting, and fighting means killing”. Steplyk arguably presents this theme from the soldier who served and their attitudes and experiences of killing their own countryman during the war.

The book is structured with seven chapters that present the reader with a thematic organization of that is taken directly from the period and people involved in the war. His approach to the idea of killing is shown through cultural and social aspects, types of approaches or styles to how soldiers fought, the language and nature of killing, extremes and the racial attitudes of those involved. Steplyk draws upon letters, diaries, and postwar commentary assessing how soldiers felt about killing both before and after the war. His assessment concludes that the nature of killing was not a simple dichotomy between killing or not killing, but rather a spectrum of readiness, willingness, and enthusiasm that include prolific and relucent killers alike [7].

Through Steplyk’s research he has captured the attitudes and psychological thinking that served each person uniquely. In one sense soldiers defined taking a life in their own terms as a means to cope with the trauma of war. Many of these soldiers found solace in the idea of killing as part of their marital duty [231]. One element that is central to Steplyk’s theme is the concept of brother killing brother which speaks to the moments within battle where mercy was present. Merciful acts such as arranging battle filed truce to recover the dead and wounded was common as was the avoidance of obvious targets.

Just as mercy was commonplace, so was disdain and even hatred. Steplyk provides accounts of tactics such as hand to hand, sharpshooters and the standard infantry firefights. The nature of sharpshooting is distant and less personal, where hand to hand is up close and personal. Men had developed an imaginative nature of hand-to-hand combat because of the moral and psychological impacts. Reality of such events was rare and in the majority of cases bayonet charges resulted in one side stopping or the other fleeing. With this rarity, the notion of hand-to-hand combat stood strongly on the men’s mind [98]. Hatred could be associated with race, where race differences often equaled murder over that of killing.

The strength of Steplyk’s book is his use of personal accounts and a thorough assessment of the attitudes and culture of the period. Simply assuming southerners wanted to kill blacks and northerners wanted to kill southerners is not abhorrent. The nature of killing is complex as is the individuals that have to perform this task. Perhaps the greatest stumbling block as Steplyk puts it, possibly a weak pint to his argument, is the antebellum Christian culture of biblical teaching and ethics. This factor alone caused strive in some men’s hearts, whereas this culture also rested on the ideal of a time to kill and a time to heal and a time for war and time for peace.

Book Review: Apostles of Disunion: Southern Secession Commissioners and the Causes of the Civil War.

Apostles of Disunion: Southern Secession Commissioners and the Causes of the Civil War. Charles B. Dew. Charlottesville: University of Virginia Press, 2001.

In “Apostles of Disunion,” Charles B. Dew researches and examines in detail the role of the Southern secession commissioners in arguing the causes of the Civil War. Dew’s central views challenges the traditional narrative that the Civil War was primarily fought over states’ rights, but instead suggests that it was fundamentally about slavery. Through a detailed analysis of letters and speeches delivered by Southern secession commissioners, Dew argues that the basis of secession was the preservation and expansion of slavery rather than states’ rights.

“Apostles of Disunion” provide a convincing argument of how Southern leaders strategically used language to foster support for secession among the people of the south. He argues that the traditional narrative of the war being fought over states’ rights is flawed, arguing instead that slavery was the central issue driving secession. Dew will demonstrate how these commissioners, acting as agents of disunion, utilized racial ideology and intimidation tactics to justify secession and unite the Southern sentiment over the North. Through his detailed analysis, Dew will examine the various arguments that were claimed by the commissioners and show the reader the hidden motive behind the southern succession. Dew’s claim is that this succession is geared towards protecting the institutional of slavery. Dew will also show that the events conducted by the succession commissioners had a much greater impact on the understanding of slavery in shaping the United States and its continued development.

Dew has challenged the predominant interpretations of the Civil War where his work contributes to a more detailed understanding of this crucial period in American history. One of the strengths of the “Apostles of Disunion” is evident in Dew’s detailed analysis and research of the questions presented. His research included a large variety of primary sources which included letters from the commissioners, speeches given by the commissioners, and newspaper articles of the period. Through this course of study, Dew will develop a strong narrative that exposes the ideological foundation of the southern succession. Dew produces this text in a clear and concise style that allows both scholars and general readers to fully understand his argument being presented.

While Dew’s examination is comprehensive and convincing, it is likely that his views on the southern perspective will not convince some readers. Possibly one sided or lacking a deeper insight could be argued by some. A deeper comparison that examines the viewpoints of both sides during this period could offer a stronger understanding of the various elements and their complexities that contributed to the succession. Dew’s counter of the “Lost Cause” views that were presented by Jabez L.M. Curry and John S. Preston are well analyzed, a broader exploration of the social, political, and cultural aspects of the period could improve the narrative.

The not so simple question of what caused the seven deep South States to secede is answered by Dew in the “Apostles of Disunion” where he is providing an argue towards slavery being the primary factor around succession. Investigating the role of these seven southern secession commissioners, Dew provides insights into the complicated issues that ultimately led to the Civil War. This book is important in the study of states’ rights versus slavery debate regarding the causes and reasons of the Civil War. The argument declaring slavery as the reason is offered in a manner that uses the direct language and circumstances of the Southern Commissioners. Although scholarly in design, this book is for anyone that is seeking a stronger understanding of the important period of the American Civil War.

Unveiling the Shadows of Early Slavery in North Carolina: A Historical Inquiry

Unveiling the Shadows of Early Slavery in North Carolina: A Historical Inquiry

The history of slavery in North Carolina is a complex tapestry interwoven with the state’s colonial past, agricultural economy, and social dynamics. While often overshadowed by the larger slaveholding states of the South, North Carolina played a significant role in the institution of slavery. In this exploration, we delve into the early roots of slavery in North Carolina, tracing its origins, examining its development, and shedding light on the lives of enslaved individuals who helped shape the state’s history.

Origins: Slavery arrived in North Carolina with the earliest European settlers in the late 17th century. The region’s agrarian economy, reliant on cash crops such as tobacco, rice, and later cotton, fueled the demand for labor, leading to the establishment of slavery as an institution. The first recorded instance of African slaves in North Carolina dates back to 1663, when a small number of enslaved Africans were brought to the colony by English settlers.

Continued Development: Throughout the 18th century, slavery in North Carolina expanded steadily as the colony’s population grew and agricultural production intensified. Planters relied heavily on enslaved labor to cultivate crops and tend to their estates. By the time of the American Revolution, slavery had become deeply entrenched in the fabric of North Carolina society, with enslaved individuals comprising a significant portion of the population.

Conditions: Life for enslaved individuals in North Carolina was marked by hardship, exploitation, and oppression. Forced to toil in the fields from dawn till dusk, they endured grueling labor under harsh conditions. Families were often torn apart as individuals were bought and sold, leading to the fracturing of kinship ties and the loss of cultural heritage.

Determination: Despite the adversity they faced, enslaved individuals in North Carolina demonstrated remarkable resilience and resistance. From acts of sabotage and rebellion to the preservation of cultural traditions and the formation of tight-knit communities, they fought against their oppression in myriad ways. Their stories serve as a testament to the human spirit and the enduring quest for freedom and dignity.

Conclusion: The history of early slavery in North Carolina is a sobering reminder of the profound injustices that have shaped our nation’s past. By examining this history with a critical lens and amplifying the voices of those who have been marginalized and silenced, we can strive to create a more inclusive and equitable future. It is only by confronting the shadows of our past that we can hope to build a more just society for generations to come.

Sources:
1. “The Carolina Charter of 1663.” Avalon Project – Documents in Law, History and Diplomacy, Yale Law School, avalon.law.yale.edu/17th_century/nc01.asp.
2. Breen, T.H. “North Carolina: A History.” University of North Carolina Press, 2013.
3. Johnson, Guion Griffis. “Antebellum North Carolina: A Social History.” University of North Carolina Press, 1937.

Book Review: Rebecca’s Revival

Sensbach, Jon F. Rebecca’s Revival: Creating Black Christianity in the Atlantic World. Cambridge, MA; Harvard University Press, 2006.

Rebecca’s Revival by Jon Sensbach is a very important work that helps to express the development of Black Christianity in the Atlantic world. The story is a about a former slave Rebecca Protten who turned from enslavement to become a Christian missionary or evangelist. Her story is set in the Danish Caribbean region, or more specifically the West Indies. Her story is significant in the fact that she can be connected to this early development of “Black” Christianity that will have a larger impactful reach then just the West Indies of its origin.

Sensbach highlights three primary or main areas of contention in the book. First, he addresses the who in Rebecca Protten by telling her story and sharing her role in this early development. Second, the general formation of black Christianity is central to the theme of the overall text presented. Third, the larger trans-Atlantic connection that the early Atlantic revival fueled in its migration from where Rebecca began to that of the far-reaching impacts throughout the Atlantic world.

Rebecca’s story and her life are examples of encompassing connecting to the broader subtleties of Black Christianity during the 18th century in the Atlantic world context. Her story is an example that connects to the idea of “Black” individuals being responsible for the shaping or creating of their own religious views, identities, and the overall Black church community. Rebecca’s childhood events are also included to paint this larger picture with examples such as the slave rebellion in 1733 at St. John Island. Rebecca’s gender is also related in the sense of her injection into a male society role of preaching and evangelism. Examples of her ordination being the first black women ordained, first former slave and the first women in general as it relate to the Moravian church. Her story defies the odds or the expectations resulting in something new.

That something new being the creation of the Black Christin community. Black Christians were not to be confused with the simple idea of conversion, but more so with the idea of developing something unique and specifically important to the black community as whole. Their process of adaption, reinterpretation, resistance and a nonpassive approach to conversion is highlight within the text from Sensbach. These formation of Christian norms into a system of spiritual and social necessities by enslaved Africans, created something new in the distinct practices and beliefs of the Black Christian communities.

It is also important to understand from Sensbach’s work that the idea of community is not limited to the West Indies. This interconnectedness among the trans-Atlantic world shows how communities of Black Christians began to create and emphasize the circulation of religious texts, ideas, and leaders between Africa, the Americas, and the European regions. The larger transatlantic or Columbian exchange idea played an important role in the increased development and creation of the Black Christian community and religion.

Sensbach was able to create a stronger understanding of the context of this creation through the use of numerous primary sources. His efforts reflect the use of archival documents, letters, reports from missionaries, legal or court records, and from multiple sources states like German, Dutch, and Danish records. Probably the most significant of the collection would be letters written by Rebecca herself. Using additional scholarly secondary sources, Sensbach researched the topics of slavery, colonialism, and general religious history to connect the various dots of understanding in the story being presented.

What makes this book a powerful resource is the original research that was conducted by Sensbach. His focus on Rebecca helps to provide a greater perspective on understanding not just her story as it relates the experiences of black individuals in the Atlantic world, and more specifically their connection to Christianity and the creation of the black church communities. Sensbach’s approach to the larger transatlantic perspective is also important. Rather than being focused on one area or one element of black Christianity, the text provides a much broader sense of understanding as it relates to the interconnectedness of this community. Of course, in the simple sense, the book reads as a novel verse that of a scholarly publication, which makes it easier to digest.

 One major limitation of this book is that there is not a large understanding of experiences that were held outside of Rebecca’s purview. We have a strong understanding of Rebecca and the larger impact to the black community and the Christian faith, but their sense of ease that is projected in the experience that others might have faced. Adoption of Christianity was not enough in this Atlantic world. The devastating effects of the treatment endured by black Africans during this period is in some sense overlooked. The question of impact of conversion by enslaved people was it positive or negative in the larger story. Sensbach present one such example when he addresses Zinzendorf’s attempt to petition the King and Queen to stop the violence, but the planters (slave masters) continued the violence. In this example they would ultimately increase the violence as retaliation.

Using this text, one should balance the idea of Christianity, Black Christianity, and that of other syncretism’s of the black religious community. Christianity is only one example of many that speak to the creation of a new faith group among the enslaved people of this period of history. Following Rebecca’s story is not all inclusive to the black community as a whole. The creation of religions stemming from Islam, Voodoo, and various well-known groups was also a result of the trans-Atlantic circulation of people and ideas.

Aside from the variables that could be present, the story in context of Rebecca and the work Sensbach presents in Rebecca’s Revival is something that provides a much deeper insight into the development of the “larger “Black Christian communities through the “smaller” story of Rebecca Protten. The work in conjunction with other views associated with the topic of Atlantic history specifically religious history, this book contributes to the areas of religious history, Atlantic history, and general African diaspora.

Archibald Alexander -Who?

What if I was to ask you who was the first professor at Princeton Theological Seminary in 1812?

How about the denomination this professor was associated with in the church?

Ok, how about if I asked you who was Archibald Alexander?

Archibald Alexander. Image provided by banneroftruth.org

My guess is that unless you are closely associated with Princeton University or Princeton Theological Seminary or that of Central Virginia history, you likely do not have a clue the answer to any of the above. Wait did I say central Virginia history and Princeton New Jersey, how can that be accurate?

Archibald Alexander who was the first professor of Princeton Theological Seminary, was born in Rockbridge County Virginia 1771. He was ordained in the Presbyterian Church in 1791 where he served as a pastor in Charlotte and Price Edwards Counties in Virginia, and in 1796 he became the President of Hampden-Sydney College. In 1801 he resigns from this position to visit England and New York, where he will get married and return to Virginia at his previous post as President. He would hold this post once again until 1807. At the age of 36 Archibald would leave Virginia for Philadelphia. His connection to Virginia was half of his life. His impact is still recognized today.  

Image of the plan approved for the creation of the Princeton Theological Seminary. Image provided by the Princeton Theological Seminary Library.

While serving as a Pastor in the Pine Street Presbyterian Church in Philadelphia, Archibald would be conferred a degree of DD in 1810 by the College of New Jersey. Ever heard of the College of New Jersey? You might know it as Princeton University. DD is a Doctor of Divinity in case you were wondering. 1812 Archibald will become the first professor of theology at the newly formed Princeton Theological Seminary. He will remain at the position until 1851 when he passes away.

Fun Facts About Archibald:

  1. When he received his degree, he was appointed as the Union College President in Georgia. His family never knew this truth until after his death.
  2. Not only was he the first professor at the seminary, but he was also the only professor for over a year. Imagine his class load.
  3. His first publication was not until he was 52 years old.
  4. Princeton University and Princeton Theological Seminary are not directly connected. They are cousins that like to hang out together.

Why does this matter to you or me or whoever is reading this post? If your connected to New Jersey, Pennsylvania, Georgia, Virginia, New York, or England, you should know your history and Archibald is part of that history. Another reason is that almost everyone in the United States is likely to identify Princeton University by name alone. It is also to understand that in 1815 a revival occurred not in the seminary, but rather in the College of New Jersey. Dr. Alexander attributes that revival with the divinity students, but in either case, the secular school you all know is the place where a religious revival occurred.[1]

I could go on and on about the life and events of Archibald Alexander, but if you want to know more, here is a list of videos, and sources that were used to help produce this post.

Links and Sources:

  1. Alexander, James Waddell. The life of Archibald Alexander, D.D., first professor in the Theological seminary, at Princeton, New Jersey. C. Scribner, 1854. Sabin Americana: History of the Americas, 1500-1926, link.gale.com/apps/doc/CY0101111915/SABN?u=vic_liberty&sid=bookmark-SABN&xid=71c4ecf0&pg=404. Accessed 8 Dec. 2023.

The original “Design of the Seminary” noted that the purpose of the Seminary is:

to unite…piety of the heart…with solid learning; believing that religion without learning, or learning without religion, in the ministers of the gospel, must ultimately prove injurious to the church.[2]

[1] Alexander, James Waddell. The life of Archibald Alexander, D.D., first professor in the Theological seminary, at Princeton, New Jersey.

[2] “History of Princeton Theological Seminary.” Princeton Seminary. Accessed December 8, 2023. https://www.ptsem.edu/about/history.

American Christianity – Why Religion and Government go Hand in Hand!

Blog: American Christianity.

By: Jeremy Naugle (Dr. J)

Christianity in the early American Republic.

One question that I often hear when it comes to the debate related to religion and government in America, does religion play a part in our founding? My argument is often a response of how could they not be part of America and how could they not be overlapping? This is more rhetorical on my part. As I have held these debates with friends and peers, I often get a sense that that is not that obvious to others. I can also agree that arguments as to why religion is not part of our system of government can be quite convincing. My post today is offering some arguments in support of the yes rather than the no perspective.  

Christianity in our political system of government and our society is largely evident within the early writing of our founding fathers and the context of the development of the republic. The simple language like “all men are created equal”, “Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof”, and “that no particular religious sect or society ought to be favored or established by Law in preference to others.”[1] Of course the counter argument is that the Constitution of the United State had no direct language related to religion. What is often not included in that argument is that the nation outrage was that there was no mention of religion. The founder on the other hand argued:

“The Constitution was reticent about religion for two reasons: first, many delegates were committed federalists, who believed that the power to legislate on religion, if it existed at all, lay within the domain of the state, not the national, governments; second, the delegates believed that it would be a tactical mistake to introduce such a politically controversial issue as religion into the Constitution.”[2]

The national outrage was for religion, The Declaration of Independence lays the cornerstone of human government and the first precepts of Christianity, and that our nation itself was founded on the ideal of allowing for an extending Christian toleration to all.[3] These three points alone express a foundation of religion in government, and more explicitly Christianity.

         The work by Anna Ella Carroll in 1856 addresses the battle between Christianity and the political system of government. In this writing she addresses, The Women of America” where she says, “God has given to woman to enlighten America, and to America to light the world.[4] She also adds that only in America has woman been enlightened by the Gospel of Jesus Christ, bearing the standard of God, and dignified with the true mission of freedom.[5] My point here is not my point, as this is the female voice arguing for me that “she” is assigned by God to enlighten America and to bear the truth of freedom. By the way, when we address America as a nation, we refer to it as “her”, America in all her glory for example.

         A sermon written in 1848 by Edward Kirk he begins by saying, “among the various institutions which sustain modern society and civilization, we may regard as most important, the Family, the State, the School, and the Church”.[6] Kirk goes on to define these institutions, but the argument being made is the simple idea that each is important collectively and not singularly. He also adds that the church is the chief conservative power in the moral world.[7] If these are important to you, explain how they are not equally important? Although Christianity is the bases, one can freely replace “church” or “Christianity” with one’s own faith or religion and beliefs.

Step back from America for a minute and look at other governments around the world and throughout history. Religion has been central to their existence. The Romans, Hebrews, Grecian States to name a few. Jasper Adams in 1833 argued that “the relation which the prevailing system of religion in various countries and in successive ages, has sustained to civil government, is one of the most interesting branches of the history of mankind.[8] Although the argument here is about America, one can easily see the linage of religion and government connected at the proverbial hip of history.

         Isiah 66, 7-8 claims, “Before she was in labor, she gave birth; Before her pain came, She delivered a male child. 8 Who has heard such a thing? Who has seen such things? Shall the earth be made to give birth in one day? Or shall a nation be born at once? For as soon as Zion was in labor, She gave birth to her children”.[9] January Searle argued in 1864 that this longtime scripture and prophecy was fulfilled as the United States of America was born in one day, July the fourth, seventeen hundred and seventy-six, a day that is recognized as the nation’s birthday.[10] Isiah is from the Old Testament and therefore even predates Christ and Christianity.

         I could easily continue to list hundreds of arguments that support the yes to the initial question. I would encourage each of you to seek the truth for yourself. America is a state of religious tolerance and founded on love. The various examples presented are not new claims to the yes, but are arguments founded during a period of rebirth in our nation. God was central to the founding of our nation just as He was central to the rebirth of our nation after the Civil War period.

Sources:

Adams, Jasper, et al. The relation of Christianity to civil government in the United States : a sermon preached in St. Michael’s Church, Charleston, February 13th, 1833, before the convention of the Protestant Episcopal Church of the Diocese of South-Carolina:. Printed by A.E. Miller, 1833. Sabin Americana: History of the Americas, 1500-1926, link.gale.com/apps/doc/CY0102787302/SABN?u=vic_liberty&sid=bookmark-SABN&xid=56b30359&pg=1. Accessed 12 Nov. 2023.

Adams, John Quincy. An oration delivered before the inhabitants of the town of Newburyport, at their request, on the sixty-first anniversary of the Declaration of independence, July 4th, 1837. Printed by Morss and Brewster, [1837]. Sabin Americana: History of the Americas, 1500-1926, link.gale.com/apps/doc/CY0101705521/SABN?u=vic_liberty&sid=bookmark-SABN&xid=b8c38b86&pg=1. Accessed 12 Nov. 2023.

Bible gateway, Isiah 66, 7-8. New King James Version. Thomas Nelson, 1982. https://www.biblegateway.com/passage/?search=Isaiah+66&version=NKJV

Carroll, Anna Ella. The great American battle, or, The contest between Christianity and political Romanism. Miller, Orton & Mulligan, 1856. Sabin Americana: History of the Americas, 1500-1926, link.gale.com/apps/doc/CY0103220937/SABN?u=vic_liberty&sid=bookmark-SABN&xid=8064e6f4&pg=1. Accessed 12 Nov. 2023.

Colwell, Stephen. The position of Christianity in the United States, in its relations with our political institions, and specially with reference to religious instruction in the public schools. Lippincott, Grambo & co., 1854. Sabin Americana: History of the Americas, 1500-1926, link.gale.com/apps/doc/CY0101287643/SABN?u=vic_liberty&sid=bookmark-SABN&xid=5d2748ca&pg=1. Accessed 12 Nov. 2023.

Franklin, Benjamin, James Madison, George Washington, John Adams, John Leland, and Alexander Hamilton. “Religion and the Founding of the American Republic Religion and the Federal Government, Part 1.” Library of Congress. Last modified June 4, 1998. Accessed November 12, 2023. https://www.loc.gov/exhibits/religion/rel06.html.

Kirk, Edward Norris, and Congregational Home Missionary Society. The church essential to the Republic : a sermon in behalf of the American Home Missionary Society preached in the cities of New-York and Brooklyn, May, 1848. Printed for the American Home Missionary Society by Leavitt, Trow & Co., 1848. Sabin Americana: History of the Americas, 1500-1926, link.gale.com/apps/doc/CY0108090409/SABN?u=vic_liberty&sid=bookmark-SABN&xid=ab8fe76d&pg=1. Accessed 12 Nov. 2023.

Searle, January. The American republic and human liberty foreshadowed in Scripture. Poe & Hitchcock, for the author, 1864. Sabin Americana: History of the Americas, 1500-1926, link.gale.com/apps/doc/CY0101376066/SABN?u=vic_liberty&sid=bookmark-SABN&xid=42a14e99&pg=69. Accessed 12 Nov. 2023.

[1] https://www.loc.gov/exhibits/religion/rel06.html

[2] https://www.loc.gov/exhibits/religion/rel06.html

[3] Colweel, Stephen, 1854, The position of Christianity in the United States, in its relations with our political institutions, and specially with reference to religious instruction in the public school. Iii. Adams, John Quincy, 1837, An oration delivered before the inhabitants of the town of Newburyport, at their request, on the sixty-first anniversary of the Declaration of independence, July 4th, 1837., 6.

[4] Carroll, Anna Ella, 1856, The great American battle, or, The contest between Christianity and political Romanism. 13.

[5] Carroll, Anna Ella, 1856, The great American battle, or, The contest between Christianity and political Romanism. 15.

[6] Kirk, Edward Norris, The church essential to the Republic: a sermon in behalf of the American Home Missionary Society preached in the cities of New-York and Brooklyn, May, 1848, 3.

[7] Kirk, 3.

[8] Adams, Jasper. 1833. The relation of Christianity to civil government in the United States: a sermon preached in St. Michael’s Church, Charleston, February 13th, 1833, before the convention of the Protestant Episcopal Church of the Diocese of South-Carolina, 4.

[9] NKJV, Isiah 66, 7-8.

[10] Searle, January. 1864. The American republic and human liberty foreshadowed in Scripture”. 71.