George Bush's Theology: Does President Believe He Has Divine Mandate?

In the spring of 1999, as George W. Bush was about to announce his run for President, he agreed to be interviewed about his religious faith -- grudgingly. "I want people to judge me on my deeds, not how I try to define myself as a religious person of words."

It's hard to believe that's the same George W. Bush as now. Since taking office -- and especially in the last weeks -- Bush's personal faith has turned highly public, arguably more so than any modern president. What's important is not that Bush is talking about God but that he's talking about him differently. We are witnessing a shift in Bush's theology – from talking mostly about a Wesleyan theology of "personal transformation" to describing a Calvinist "divine plan" laid out by a sovereign God for the country and himself. This shift has the potential to affect Bush's approach to terrorism, Iraq and his presidency.

On Thursday (Feb.6) at the National Prayer Breakfast, for instance, Bush said, "we can be confident in the ways of Providence. ... Behind all of life and all of history, there's a dedication and purpose, set by the hand of a just and faithful God."

Calvin, whose ideas are critical to contemporary evangelical thought, focused on the idea of a powerful God who governs "the vast machinery of the whole world."

Bush has made several statements indicating he believes God is involved in world events and that he and America have a divinely guided mission:

-- After Bush's Sept. 20, 2001, speech to Congress, Bush speechwriter Mike Gerson called the president and said: "Mr. President, when I saw you on television, I thought -- God wanted you there." "He wants us all here, Gerson," the president responded.

In that speech, Bush said, "Freedom and fear, justice and cruelty, have always been at war, and we know that God is not neutral between them." The implication: God will intervene on the world stage, mediating between good and evil.

At the prayer breakfast, during which he talked about God's impact on history, he also said, he felt "the presence of the Almighty" while comforting the families of the shuttle astronauts during the Houston memorial service on Feb. 4.

-- In his State of the Union address last month, Bush said the nation puts its confidence in the loving God "behind all of life, and all of history" and that "we go forward with confidence, because this call of history has come to the right country. May He guide us now."

In addition to these public statements indicating a divine intervention in world events, there is evidence Bush believes his election as president was a result of God's acts.

A month after the World Trade Center attack, World Magazine, a conservative Christian publication, quoted Tim Goeglein, deputy director of White House public liaison, saying, "I think President Bush is God's man at this hour, and I say this with a great sense of humility." Time magazine reported, "Privately, Bush even talked of being chosen by the grace of God to lead at that moment." The net effect is a theology that seems to imply that God is intervening in events, is on America's side, and has chosen Bush to be in the White House at this critical moment.

"All sorts of warning signals ought to go off when a sense of personal chosenness and calling gets translated into a sense of calling and mission for a nation," says Robin Lovin, a United Methodist ethicist and professor of religion and political thought at Southern Methodist University in Dallas. Lovin says what the president seems to be lacking is theological humility and an awareness of moral ambiguity.

Richard Land, a top Southern Baptist leader with close ties to the White House, argues that Bush's sense of divine oversight is part of why he has become such a good wartime leader. He brings a moral clarity and self-confidence that inspires Americans and scares enemies. "We don't inhabit that relativist universe (of European leaders)," Land says. "We really believe some things are good and some things bad."

It's even possible that Bush's belief in America's moral rightness makes the country's military threats seem more genuine because the world thinks Bush is "on a mission."

Presidents have always used Scripture in their speeches as a source of poetry and morality, according to Michael Waldman, President Clinton's chief speechwriter, author of "POTUS Speaks" and now a visiting professor at Harvard's Kennedy School of Government.

Lincoln, he says, was the first president to use the Bible extensively in his speeches, but one of the main reasons was that his audience knew the Bible -- Lincoln was using what was then common language. Theodore Roosevelt, in his 1912 speech to the Progressive Party, closed with these words: "We stand at the edge of Armageddon." Carter, Reagan and Clinton all used Scripture, but Waldman says their use was more as a "grace note."

Bush is different, because he uses theology as the guts of his argument. "That's very unusual in the long sweep of American history," Waldman says.

Bush has clearly seen a divine aspect to his presidency since before he ran. Many Americans know the president had a religious conversion at age 39, when he, as he describes it, "came to the Lord" after a weekend of talks with the Rev. Billy Graham. Within a year, he gave up drinking and joined a men's Bible study group at First United Methodist Church in Midland, Texas. From that point on, he has often said, his Christian faith has grown.

Less well known is that, in 1995, soon after he was elected Texas governor, Bush sent a memo to his staff, asking them to stop by his office to look at a painting entitled "A Charge to Keep" by W.H.D. Koerner, lent to him by Joe O'Neill, a friend from Midland. The painting is based on the Charles Wesley hymn of the same name, and Bush told his staff he especially liked the second verse: "To serve the present age, my calling to fulfill; O may it all my powers engage to do my Master's will." Bush said those words represented their mission. "What adds complete life to the painting for me is the message of Charles Wesley that we serve One greater than ourselves."

By 1999, Bush was saying he believed in a "divine plan that supersedes all human plans." He talked of being inspired to run for president by a sermon delivered by the Rev. Mark Craig, pastor of Bush's Dallas congregation, Highland Park United Methodist Church.

Craig talked about the reluctance of Moses to become a leader. But, said Mr. Craig, then as now, people were "starved for leadership" -- leaders who sacrifice to do the right thing. Bush said the sermon "spoke directly to my heart and talked about a higher calling." But in 1999, as he prepared to run for president, he was quick to add in an interview: "Elections are determined by human beings."

Richard Land recalls being part of a group of about a dozen people who met after Bush's second inauguration as Texas governor in 1999.

At the time, everyone in Texas was talking about Bush's potential to become the next president. During the meeting, Land says, Bush said, "I believe God wants me to be president, but if that doesn't happen, it's OK." Land points out that Bush didn't say that God actually wanted him to be president. He said he believed God wanted him to be president.

During World War II, the American Protestant thinker Reinhold Niebuhr wrote about God's role in political decision-making. He believed every political leader and every political system falls short of absolute justice -- that the Allies didn't represent absolute right and Hitler didn't represent absolute evil because all of us, as humans, stand under the ultimate judgment of God. That doesn't mean politicians can't make judgments based on what they believe is right; it does mean they need to understand that their position isn't absolutely morally clear.

"Sometimes Bush comes close to crossing the line of trying to serve the nation as its religious leader, rather than its political leader," says C. Welton Gaddy, president of the Interfaith Alliance, a clergy-led liberal lobbying group.

Certainly, European leaders seem to be bothered by Bush's rhetoric and it possibly does contribute to a sense in Islamic countries that Bush is on an anti-Islamic "crusade."

Radwan Masmoudi, executive director of the Washington-based Center for the Study of Islam and Democracy, worries about it. "Muslims, all over the world, are very concerned that the war on terrorism is being hijacked by right-wing fundamentalists, and transformed into a war, or at least a conflict, with Islam. President Bush is a man of faith, and that is a positive attribute, but he also needs to learn about and respect the other faiths, including Islam, in order to represent and serve all Americans."

In hindsight, even Bush's inaugural address presaged his emerging theology. He quoted a colonist who wrote to Thomas Jefferson that "We know the race is not to the swift nor the battle to the strong. Do you not think an angel rides in the whirlwind and directs this storm?" Then Bush said: "Much time has passed since Jefferson arrived for his inauguration. The years and changes accumulate, but the themes of this day he would know, `our nation's grand story of courage and its simple dream of dignity.'

"We are not this story's author, who fills time and eternity with his purpose. Yet his purpose is achieved in our duty, and our duty is fulfilled in service to one another. Never tiring, never yielding, never finishing, we renew that purpose today; to make our country more just and generous; to affirm the dignity of our lives and every life.

"This work continues. This story goes on. And an angel still rides in the whirlwind and directs this storm."

Bump!

"In terms of population alone, a high percentage of the pre-revolutionary American colonies were of Puritan-Calvinist background. There were around three million persons in the thirteen original colonies by 1776, and perhaps as many as two-thirds of these came from some kind of Calvinist or Puritan connection" (Douglas F. Kelly, The Emergence of Liberty in the Modern World — (Phillipsburg, NJ: P&R Publishing, 1992), p. 120.

"The U.S. Constitution is a Calvinist's document through and through."

And because of that, they made sure that in America, one man’s liberty will not depend upon another man’s (religious) conscience (as in Europe)!

Dr. George Bancroft, arguably the most prominent American historian of the 19th century — and not a Calvinist — stated:

"He who will not honor the memory and respect the influence of Calvin knows but little of the origin of American liberty"

The 55 Framers (from North to South):

John Langdon, Congregationalist (Calvinist)
Nicholas Gilman, Congregationalist (Calvinist)
Elbridge Gerry, Episcoplian (Calvinist)
Rufus King, Episcopalian (Calvinist)
Caleb Strong, Congregationalist (Calvinist)
Nathaniel Gorham, Congregationalist (Calvinist)
Roger Sherman, Congregationalist (Calvinist)
William Samuel Johnson, Episcopalian (Calvinist)
Oliver Ellsworth, Congregationalist (Calvinist)
Alexander Hamilton, Episcopalian (Calvinist)
John Lansing, Dutch Reformed (Calvinist)
Robert Yates, Dutch Reformed (Calvinist)
William Patterson, Presbyterian (Calvinist)
William Livingston, Presbyterian (Calvinist)
Jonathan Dayton, Episcopalian (Calvinist)
David Brearly, Episcopalian (Calvinist)
William Churchill Houston, Presbyterian (Calvinist)
Benjamin Franklin, Christian in his youth, Deist in later years, then back to his Puritan background in his old age (his June 28, 1787 prayer at the Constitutional Convention was from no "Deist")
Robert Morris, Episcopalian, (Calvinist)
James Wilson, probably a Deist
Gouverneur Morris, Episcopalian (Calvinist)
Thomas Mifflin, Lutheran (Calvinist-lite)
George Clymer, Quaker turned Episcopalian (Calvinist)
Thomas FitzSimmons, Roman Catholic
Jared Ingersoll, Presbyterian (Calvinist)
John Dickinson, Quaker turned Episcopalian (Calvinist)
George Read, Episcopalian, (Calvinist)
Richard Bassett, Methodist
Gunning Bedford, Presbyterian (Calvinist)
Jacob Broom, Lutheran
Luther Martin, Episcopalian, (Calvinist)
Daniel Carroll, Roman Catholic
John Francis Mercer, Episcopalian (Calvinist)
James McHenry, Presbyterian (Calvinist)
Daniel of St Thomas Jennifer, Episcopalian (Calvinist)
George Washington, Episcopalian (Calvinist; no, he was not a deist)
James Madison, Episcopalian (Calvinist)
George Mason, Episcopalian (Calvinist)
Edmund Jennings Randolph, Episcopalian (Calvinist)
James Blair, Jr., Episcopalian (Calvinist)
James McClung, ?
George Wythe, Episcopalian (Calvinist)
William Richardson Davie, Presbyterian (Calvinist)
Hugh Williamson, Presbyterian, possibly later became a Deist
William Blount, Presbyterian (Calvinist)
Alexander Martin, Presbyterian/Episcopalian (Calvinist)
Richard Dobbs Spaight, Jr., Episcopalian (Calvinist)
John Rutledge, Episcopalian (Calvinist)
Charles Cotesworth Pinckney, III, Episcopalian (Calvinist)
Abraham Baldwin, Congregationalist (Calvinist)
William Leigh Pierce, Episcopalian (Calvinist)
William Houstoun, Episcopalian (Calvinist)
William Few, Methodist

Even some "four score"-odd years later, the supposedly "non-christian" Abraham Lincoln offered the positively Biblical and very Reformed covenantal view of the Sovereign of the Nations and Ruler of history:

"It is the duty of nations, as well as of men, to own their dependence upon the overruling power of God, to confess their sins and transgressions in humble sorrow, yet with assured hope that genuine repentance will lead to mercy and pardon. And to recognize the sublime truth announced in the Holy Scriptures and proven by all history, that those nations are blessed whose God is the Lord." (Abraham Lincoln, Lincoln's Thanksgiving Proclamation, October 3, 1863. bold emphasis mine).

INTRODUCTION TO THE LIBERTY PRINCIPLES IN AMERICAN POLITICS
by Stephen L. Corrigan - http://w3.one.net/~stephenc/fun.html

The founders of the United States of America believed that all men were created with equal authority. Thus they declared the following principle as the foundation of their political union. They said:

" We hold these truths to be self-evident, that all men 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.

That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed.

That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness."

The founders also believed that this concept of equal authority was taught in the Bible. They used Sir Walter Blackstone’s Commentary on Law to explain and illustrate this Biblical concept. The following is from Blackstone's "Commentary on Law" concerning the equality of mankind at creation:

"If man were to live in a state of nature, unconnected with other individuals, there would be no occasion for any other laws, than the law of nature, and the law of God. Neither could any other law possibly exist; for a law always supposes some superior who is to make it; and in a state of nature we are all equal, without any other superior but him who is also the author of our being."

This phrase "law of nature" was explained by Blackstone a little earlier in his "Commentary on Law" in the following manner:

"This law of nature, being coeval with mankind and dictated by God himself, is of course superior in obligation to any other. It is binding over all the globe in all countries, and at all times; no human laws are of any validity, if contrary to this: and such of them as are valid derive all their force, and all their authority, mediately or immediately, from this original."

The founders identified the 13 colonies of their union as "Free Protestant". As Protestants, their Declaration in 1776 that "all men are created equal (in authority) " was consistent with the doctrine of their founder, the man who first openly protested the hierarchy of men (the pope and priests in the Roman Chatholic Church) over Christians. His name was Martin Luther. He was a Roman Catholic priest from Germany who began the "Protestant Reformation". He stated the following:

"I say, then, neither pope, nor bishop, nor any man whatever has the right of making one syllable binding on a Christian man, unless it be done with his own consent.

Whatever is done otherwise is done in the spirit of tyranny...I cry aloud on behalf of liberty and conscience, and I proclaim with confidence that no kind of law can with any justice be imposed on Christians, except so far as they themselves will; for we are free from all."

As Protestant Christians, the founders believed that all Christians were in a covenant relationship with God the Father made possible through Jesus Christ. Because of that covenant, they felt that every Christian was obligated to follow at least the minimum of God 's Revealed Will (THE TEN COMMANDMENTS) found in His Holy printed Word. This belief was to be the foundation for order in all communities in America. This belief that God revealed his will directly to all believers regardless of sex was later known by the Free Protestants who came to America in 1620 as the "Priesthood of the Believer".

By accepting God's precepts as the standard for their consciences, they believed that God alone gave them liberty.

Because dictionaries did not exist at the time of the Declaration of Independence, the only way one could determine how Liberty in America was defined both religiously and politically was to look at the only religious source that was to be accepted by all free Protestants. Once that source was determined and an examination of the political documents that had been written at that time had been made, it was a very simple task to determine how the founders applied their religious liberty politically. The only religious book at that time was the "The King James Version" of the Bible.

Let us see how Liberty is defined in this version of the Holy Scriptures. It is found in Psalms 119:45 :

"And I will walk at liberty: for I seek thy precepts."

Because the founders were "free Protestant" concerning their view of the Gospel and how it was to be spread in the world, they adopted a form of political union for their colonies that was taken from the Old World. It was not inconsistent with their religious views concerning associations. The type of political Union that was adopted by the first colonies in America was the "Confederation". This type of union allowed them to unite as a single union FOR SECURITY but allowed them to retain their right of sovereignty as Christians and their right of sovereignty to exist as 'free Protestant" colonies.

The first Confederation was formed in 1643. As we examine a portion of their Charter , we can gain a clear view of how they viewed their religious liberty politically. Again because there were no dictionaries at that time, this is the only source to see how liberty was view in America.

It proves beyond the shadow of a doubt that they continued the belief of the pilgrims identifying God not man as the author and giver of their liberties.

The following portion in that Charter clearly reflects the purpose of the American Confederation and souce of their Liberties. This, by the way is the same Confederation that fought the Revolutionary War:

Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the Kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel in purity with peace;

For our founders, one man’s liberty did not rest upon another man’s conscience. Each citizen had the right to program his conscience according to the standards he felt were true and to live his life as his conscience dictated in his pursuit for happiness. Again Blackstone speaks on the subject of pursuing happiness.

"For he (God) has so intimately connected, so inseparably inter-woven the laws of eternal justice with the happiness of each individual that the latter cannot be attained but by observing the former; and, if the former be punctually obeyed, it cannnot but induce the latter."

They believed that God gave life to all men and with that life the opportunity to follow him. As believers, they believed that they had a responsibility to protect the lives and liberties of their fellow Americans against all tyranny and that each citizen should have the right as a priest to pursue happiness according to the dictates of his own conscience.

"League of Friendship" identified the religious and political principles that were in their Confederation as colonies. Those same principles are identified when they again refer to their Confederation of free States as a"League of Friendship" (see Articles of the Confederation). As Christians, they defined the obligation of their sacred friendship in the following manner. In John 15:13 of the New Testament, Jesus made this statement to his followers:

"Greater love has no one than this, that he lay down his life for his friends."

Those founders considered the cost of belonging to the Union that they had created and determined that the treasure for their children was well worth the price. Thus they asked God for the following condition as they pledged their support to one another to protect the Life, Liberty, and the Pursuit of Happiness of their fellow Americans. They asked God to keep them honest by holding them accountable for what they were about to pledge. They then pledged the following:

"We, therefore, the Representatives of the United States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by the authority of the good People of these Colonies, solemnly publish and declare:

That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do.

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.

Rights of Conscience is the foundation of American Politics. Many Christians in America were worried at the time when the U.S. Constitution was passed and feared that their right to let God govern their conscience might be replaced by the authority given to Congress as the U.S. Constitution was ratified. Thomas Jefferson was aware of their concerns and wrote the following:

"No provision in our Constitution ought to be dearer to man than that which protects the rights of conscience against the power of its public functionaries..."

(Thomas Jefferson in a letter to the Methodist Episcopal Church at New London, Connecticut, Feb. 4, 1809).

In America, one man’s liberty is not dependent upon another man’s conscience!

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