Why America Needs The Ten Commandments to Return to the Public Sphere

To any casual observer of contemporary American politics, it is clear that the United States is at a serious cultural crossroads. In the figurative sense, America today is like a ship without a sail or a vessel without a destination. Historically founded upon Enlightenment-Era principles rooted in Judeo-Christian values, the country prospered socially and fiscally primarily due to the virtuous characteristics of many communities comprised of families and individuals who sacrificed and contributed for the greater good. While changes have been gradually occurring in American society over the last six or more decades, the realities of social decline within the nation are today arguably at their most glaring point in history. This deterioration is, at root, most visible at the "micro" level- in family units and individual households, communities and states. Make no mistake: these various "micro" spheres of social composition are not small in relevance or weight- in fact, they guide the "macro" trend, or the larger diagnosis of the cultural health of the nation. In my recently published book, American Restoration, the vital importance of the American community is discussed among other things when examining the cultural deterioration that has occurred in the country over the last several decades. Ultimately, the health of communities consistently erodes in any society when the social, fiscal, and moral integrity of the families that comprise them declines as well.

One glaring statistic that cannot be ignored is the near-death of the American nuclear family. The "nuclear family" unit was the dominant traditional familial social structure that existed in the United States from its conception through the near-present and in much of the western world throughout history. In this structure, two parents (typically a husband and wife) live in a single residence with one or more children. According to statistics published by Pew Research in a 2023 report, in 1970 67% of American adults aged 25 to 49 lived with a spouse and at least one child. By 2021, that number had declined to only 37%. Yes, at present, the majority of Americans no longer live in a Nuclear Familial Structure. Marriage rates have also declined precipitously, and less and less young people are getting married- these realities are outlined in a recent report published by the National Center for Family and Marriage Research. 

One might ask: Why does this matter? Is it really that "big of a deal" if most American children grow up in single parent households? Many young Americans today put an increasingly small level of importance on traditional family structures. According to a report conducted by the Institute for Family Studies in 2022, only 30% of Americans who are college educated and liberal in political affiliation believed that children were better off if they had two married parents. In stark contrast, 91% of conservative-leaning individuals with a college education believed children were better off in this regard. These realities demonstrate the growing cultural divide in the United States, and the increasingly prevalent reality that vast cultural differences are exacerbating in the country. America can no longer boast that its collective body of people- the citizenry- subscribe in strong majority to a uniform set of shared moral and social values. This great fragmentation within national society all starts at the family level. 

The truth of the matter is, objectively speaking, most children that grow up in a two-parent household are more likely to enjoy stability which in turn benefits them greatly when taking into consideration academic and behavioral growth and achievement over time. A child who not only has the nurturing hand of a mother to guide and encourage them but also the stern, masculine influence of a father who will lead with "tough love" and honest criticism is objectively at an advantage to the individual who may only be raised by a single parent. Single-parents often lack the time or resources that two-parent households can dedicate to a child due to the subjective realities of the situation they are in. While these statements are generalized and made in a broad sense (the writer does not mean to imply that single-parents are incapable of providing a stable and secure upbringing for children), they do hold truth. Research strongly suggests that two-parent households are strongly linked to the well-being of children in fiscal, social, and emotional regards. In the aforementioned publication released by the Institute for Family Studies, a study was referenced that showed that social misbehavior in an educational setting was twice as common amongst children living with separated or divorced parents compared to those living with married parents. This study also reported that 40% of Millennials (individuals born between 1981 and 1996) who grew up in a two-parent household achieved academic success and graduated college by their mid-20's in comparison to only 17% that came from broken households. 77% of Millennials who grew up in two-parent households reached "middle class" or higher in terms of socioeconomic status by their mid-30's, while  only 57% of those who grew up without two-parents in the home reported the same. 

If the United States is going to return to a place of socio-cultural stability and relative prosperity in average communities across the nation, it must begin with the revival of the individual family unit. Families were and still are the driving forces behind the vibrancy of neighborhoods and communities, and individuals that comprise these communities contribute to societal stability and generate meaningful change. Historically, the traditional American family operated within a Biblical structure. The Judeo-Christian values that formed the bedrock of American culture at the political and social levels even when the Republic existed in its most nascent form in the 1780s (and even prior) were the ethical guiding forces for the American family unit and every citizen. At root, the choice to subscribe to these values was an individual choice; that person could choose to follow the moral principles outlined in the Christian and Jewish faiths, or they could not. While many people did indeed live non-virtuous lives, in previous years however, communities across America boldly adhered to these objective moral principles in the public sphere. People had a strong incentive to abide by these principles- if they did not, consequences often followed. By setting objective moral standards for what was deemed right, and what was wrong, American communities had a clear, concise ethos for all to follow. For example, in years past, it was quite taboo in many American communities for people to act in unruly ways in public. The excessive and open use of profanity was highly frowned upon, individuals (especially women) were expected to dress modestly and to lead faithful, non-promiscuous livelihoods. The consequences for such behaviors that went against these expectations (while not always legal in nature) were often social. A persons reputation mattered greatly in close-knit communities like small towns or tight city neighborhoods, and once that reputation was tarnished in a serious and legitimate way, the repercussions were often irreparable. Today, there is no longer a "built-in" deterrent for questionable or improper personal conduct in many communities across America because there is no longer an objective standard of morality that exists in the nation in a large sense. In truth, America has increasingly become a society based around "moral-relativism" and subjective notions of morality. Moral relativism can be defined as the idea that there are no objective or absolute moral principles. History has shown that this never ends favorably- in societies that have moved away from the objective adherence of Judeo-Christian values and the objective sense of public morality that these values provide, horrific atrocities have often been committed (Nazi Germany, Soviet Russia under Stalin, Mao's China, etc). 

Make no mistake- the writer is not calling for a unification of church or state, or for a "forced" conversion of Americans to Judaism or Christianity. What must be said, however, is that America is a nation founded on Judeo-Christian values, and throughout national history these values provided the figurative pillars of social, political, and cultural support that allowed the nation to thrive. In the simplest of terms, these values can be outlined through the Ten Commandments which are found in the Hebrew Bible (the Torah) and the Old Testament in the Christian Bible. Appearing in distinct Books (Exodus and Deuteronomy), these commandments were (according to Christian and Jewish tradition) given to Moses by God at Mount Sinai after he delivered the Israelites from slavery in Egypt and established a new covenant (or social agreement) with God. These commandments were then, and are still today, rules to abide by in order to lead a virtuous and moral life. For thousands of years, nations across the western world have socially operated in at least a general adherence to these commandments as they set  objective standards for what is right, and what is wrong. These commandments along with the seven deadly sins (pride, greed, lust, envy, gluttony, wrath, and sloth), defined in 375 A.D. by the Christian Monk Evagrius Ponticus created a uniform and universal notion about righteous and unrighteous living for societies to follow. This created a "cement-like" foundation, and individual adherence was paramount; for if one did not follow these commandments and routinely engaged in ethically questionable activities, they were not only hurting the community and their families, but God himself. 

America is at a crossroads. A country without an objective moral compass cannot remain a country at all. And a people without a shared culture, stable families, or a sense of common decency and etiquette, possesses no possibility of maintaining social cohesiveness or healthy communities. Now, more than ever, America needs the Ten Commandments. By returning to the basics and the foundation of western society, only then can the country begin to face the many social, fiscal, political, and over-arching cultural problems it so desperately needs to address. 

The Miracle Victory at Trenton: Washington Crosses the Delaware on Christmas, 1776

As the Christmas holiday fast approaches, modern Americans everywhere largely enjoy the celebrations historically dedicated to the birth of Christ from the safety of their homes. Spending the occasion in relative comfort and convenience, while enjoying plentiful food, an abundance of presents, warm and tolerable housing conditions, and overall the general ease that comes with modern living, it is fair to say that the minds of most contemporary citizens are far removed from remembering the plight of their ancestors some 247 years ago. The plain truth of the matter is that had it not been for the sacrifices, courage, and bravery of General George Washington and a ragged band of scantily clothed and barefoot American patriots, the modern state of Christmas affairs in America would likely appear much different. In fact, it is likely there would never have been a United States at all. Therefore, the author found it to be fitting and proper, as we approach the Christmas holiday, to remember the feat of our American ancestors, who crossed an icy Delaware river from Pennsylvania into New Jersey on Christmas night amidst a blizzard, marched 9 miles through the snow and ice (with many in bare feet), and achieved a nation-saving victory at the Battle of Trenton on the early hours of December 26th, 1776. Without these men and the leadership of General George Washington, America would not have survived as an independent country and the cause of independence would have likely been lost shortly thereafter. Below is a narrative of this action and the plight of the Continental army in the weeks prior to its miraculous execution. This year, as Americans enjoy the holiday in ease and relative peace, it would do them well to remember the courage and fortitude of their ancestors and to give thanks and reverence to them, for many of the comforts enjoyed today would not be possible without them.


In mid-December 1776, the remnants of Washington’s ragged Continental army encamped along the Delaware River. The men remained poorly equipped, clothed in tattered summer garments. With little food, no tents, and limited blankets, they braved the elements along the Delaware. Hundreds were sick, and many simply died of exposure and illness while encamped along the Delaware. Washington and the American army had endured months of repeated defeats at the hands of the military might of the British empire. The ragged, citizen soldiers who had so boldly rebelled against the crown and had celebrated the “birth” of their nation with an official declaration of independence by the Continental Congress in July just months prior faced a seemingly hopeless situation. After being obliterated in New York, Washington had no choice but to retreat through New Jersey towards Pennsylvania and the American capital in the face of a vastly superior force in late November. With the weather worsening, the desperate remnants of the army retreated through New Jersey.

General George Washington (as Commander in Chief) faced a dire situation. When the new year would begin on January 1st, 1777, every remaining enlistment in Washington’s army would expire. In sum, his army, demoralized, starving, shoeless and ragged, would all but cease to exist in a little more than a month. The situation was dire. As the historian David McCullough stated:

“In August, Washington had an army of 20,000. In the three months since, he had lost four battles- at Brooklyn, Kips Bay, White Plains, and Fort Washington- then gave up Fort Lee without a fight. His army now was now divided and... he had only about 3,500 troops under his personal command. That was all.” (1776).[1]

[1] David G. McCullough, 1776 (London: The Folio Society, 2005), 249.

British General Sir William Howe, triumphant and confident that the war was nearly finished, retired with the bulk of his army to New York. Holding the Americans in contempt, Howe left only a scant number of troops to defend western New Jersey. Most of these men were Hessians, or German mercenaries, with several thousand soldiers being encamped in and around the towns of Bordentown and Trenton, the state capital. At these two posts, troops under the command of Colonels Johann Rall and Karl Von Donop were positioned in a defensive posture, preparing for winter quarters. Encamped with some 3,500 men in early December near McConkey’s Ferry, Pennsylvania, Washington knew something miraculous needed to occur to save his disintegrating army. In just weeks, every remaining enlistment would expire, and the army would effectively cease to exist. Benjamin Rush, a Philadelphia doctor and signer of the Declaration of Independence, arrived at Washington’s headquarters on December 23, 1776. Rush noted that the General was depressed. One can only imagine the thoughts and emotions Washington must have felt when facing the seemingly fatal conditions of his army and his country. Rush recorded that Washington sat at his writing desk, scratching the same phrase over and over again onto scraps of paper. Rush wrote:

“While I was talking to him, I observed him to play with his pen and ink upon several small pieces of paper. One of them by accident fell upon the floor near my feet. I was struck with the inscription upon it. It was ‘Victory or Death.’”[1]

This was no exaggeration. Washington knew that unless a monumental and daring action was taken that resulted in an American triumph, the war was likely over, and with it, the cause of a free America and the lives of every person who still dared to fight for it. On December 20th Washington received much needed reinforcements when 2,000 men that had remained under the command of the newly captured General Charles Lee were marched into camp by General John Sullivan. Additionally, 600 men under the command of General Horatio Gates and some 1,000 Pennsylvania militiamen under the command of John Cadwalader arrived. With these troops enjoining his skeleton force, Washington could now muster about 6,000 men. Now convinced that the time was at hand for an attack, Washington decided to attack Trenton. In a bold move, he would cross the icy Delaware river and attack the Hessians under the command of Colonel Johann Rall. After arriving on the New Jersey shore, his men would march nine miles south to Trenton, where he hoped to annihilate the entire enemy force and procure much needed supplies. Washington wrote to his aide, Joseph Reed:

“Christmas day at night, one hour before day is the time fixed upon for our attempt on Trenton… For heaven’s sake keep this to yourself, as the discovery of it may prove fatal to us, our numbers, I am sorry to say, being less than I had any conception of—but necessity, dire necessity will—nay must justify any Attempt.”[2]

On December 23rd along the Delaware river in Pennsylvania, the impoverished writer Thomas Paine wrote his most inspiring piece of revolutionary penmanship. Having authored the famous and widely circulated “Common Sense” pamphlet earlier in the year, Paine now wrote “American Crisis”. The infamous opening paragraph was a call to action, and it did just that. With their spirits flagging, their stomachs growling, and their bodies shivering incessantly in their slovenly clothing, the courageous few American troops who continued to brave the elements in the face of all odds read aloud his new passage:

“THESE are the times that try men’s souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of their country; but he that stands it now, deserves the love and thanks of every man and woman. Tyranny, like hell, is not easily conquered; yet we have this consolation with us, that the harder the conflict, the more glorious the triumph. What we obtain too cheap, we esteem too lightly; it is dearness only that gives every-thing its value. Heaven knows how to put a proper price on its goods; and it would be a strange thing indeed if an article so celestial as FREEDOM should not be so highly rated…”[3]

The next day, Washington ordered these words read aloud to every soldier in the army. Inspiring the men, the cold, ragged souls that remained in Pennsylvania prepared for an assault on Trenton. All was at stake. Washington planned to cross the river in three locations. A group of men under John Cadwalader would cross directly below the town of Trenton at Dunks Ferry, blocking the roads south of town. Another group under the command of James Ewing would cross at Trenton Ferry, also to the south. The third and most sizable contingent would cross 9 miles above the town and march south. These 2,400 men would be led by Washington. On the morning of December 25, Washington ordered his army to prepare three days’ food and issued orders that every soldier be outfitted with fresh flints for their muskets. At 4 pm Washington’s army turned out for its evening parade, where the troops were issued ammunition, and even the officers and musicians were ordered to carry muskets. They were told that they were departing on a secret mission. All men were told not to speak, not even in whispers.

By the time the Americans arrived from their camps at the McKonkey’s ferry landings, it was already an hour past sunset. The weather was horrid; the temperature was freezing, and an icy mix of sleet and snow poured from the sky. The wind howled tremendously. The men, still in ragged tattered summer clothing and many barefoot, suffered. Colonel Henry Knox was in charge of the logistics of the crossing. In addition to the 2,400 men that needed to be ferried across the river, Knox also had to ensure that horses and 18 pieces of artillery were also transported across. Knox exerted himself to near exhaustion; according to one account, had it not been for the powerful lungs… of Knox, the crossing that night would have failed.[4] The infamous Marblehead fisherman of Colonel John Glover’s brigade would largely man the oars. These mariners, braving the ice and snow, once again proved their skill and mettle, delivering thousands of men to the shores of west Jersey. Ice jammed the river. Due to this, the other two groups of men that had been supposed to cross further downstream under the commands of Cadwalader and Ewing were unable to navigate the river and had no choice but to remain in Pennsylvania. Washington and his 2,400 men would have to assault Trenton alone. Washington was among the first of the troops to cross, going with Virginia troops led by General Adam Stephen. These troops formed a sentry line around the landing area in New Jersey, with strict instructions that no one was to pass through. The password was “Victory or Death”.

By 4am, hours behind schedule and after nearly ten hours, the entire group was on the New Jersey shore. Washington was faced with a dilemma. Due to the time lost in crossing the river, the Americans would be forced to reach Trenton and attack during daylight. Without any real alternative, he ordered the march to begin. Through thick snow, the American troops began the nine mile march to Trenton. At least two men would die of hypothermia and exposure. In the late evening, a loyalist farmer learned of the American landings in New Jersey. Racing to Trenton, he attempted to warn Colonel Rall, but was not allowed into his quarters. Eventually, he was able to procure a sheet of paper, and after writing his findings on it, he handed it to a sentry, who then passed the note to Rall himself. Rall would simply place the note in his jacket pocket, and never read it. The next day, he would die, never knowing that if he had simply glanced at the message placed in his jacket, he may have lived a long, lively life.

On the nine mile march, Washington divided the army into two columns. In one column, Washington and General Nathanael Greene would lead men down the Pennington road. In another, General John Sullivan led men down the River road into Trenton. In a parallel line of march, these two columns would sweep into Trenton and in a swift maneuver quickly seize the town. The plan worked miraculously. At 8am on December 26th, Washington personally led the opening moments of the assault. Americans attacked a Hessian outpost outside of town and dispersed the enemy. Washington then ordered a group of German speaking infantry and Pennsylvania riflemen to block the road to Princeton, neutralizing any escape northward. Pushing the Hessians into the town of Trenton itself, the Americans rushed forward. Henry Knox quickly formed artillery on Kings and Queens streets; these guns would fire effectively on the enemy. The ragged Americans rushed into town with a fervor and spirit not seen in months, letting out a tremendous battle cry. Henry Knox wrote: “The troops behaved like men contending for everything that was dear and valuable”.[5]

General Sullivan entered Trenton on the River Road and blocked the only crossing over the Assunpink Creek to cut off the Hessian escape. A few lucky Hessians would swim across the creek before the Americans would secure it, along with 20 British dragoons. As Greene and Sullivan’s columns pushed into the town, Washington moved to high ground north of King and Queens streets. At the same time, artillery under the command of John Cadwalader fired across the Delaware river from Pennsylvania, devastating the Hessians. Colonel Rall, arriving on the scene in a delayed fashion, ordered his soldiers to form and advance on the American cannons positioned on Kings and Queens streets. While the Hessians charged at the Americans, they were gunned down by the fire of the guns themselves and also from men under the command of General Hugh Mercer, who fired on their left flank from houses. In the face of withering fire, Rall ordered two three pound cannons to attempt to return fire at the Americans; in just a few short minutes, over half of the German artillerymen were killed by American fire, and the guns were captured by the Americans.

As these Hessians retreated and reformed in fields to the south of town, they were shocked to find Americans under the command of General Sullivan blocking their escape. For perhaps one of the first times of the war, American troops under the command of John Stark performed a bayonet charge, breaking several lines of Hessians. Now bottled up with nowhere to turn, the Germans suffered tremendously, taking heavy casualties on all sides from American musketry and cannon fire. Some confused Hessians that had been ordered to join an attack to the north attempted to break out to the south across a bridge over the Assunpink creek after marching in the wrong direction. Men under the command of John Sullivan quickly broke their attack, inflicting casualties and forcing them to surrender. In one final attempt to break out of the American entrapment, Rall reformed his men in a field and led them against the American flank near town. Attempting to advance up Kings Street, the Hessians received more American fire from three directions. Despite this, they were successful in recapturing their lost cannons and attempted to fire them at the Americans. Henry Knox, seeing this, ordered six of his men to charge forward and retake the guns. After a brief hand to hand struggle, the cannons were recaptured by the Americans. At the same time, Washington led some men forward to crush the last pockets of German resistance, riding at the front of his men, yelling “March on, my brave fellows, after me!”[6] In this final flurry of activity, Colonel Rall was mortally wounded, shot in the thigh and abdomen. Completely surrounded and with their leader ailing, the Hessians surrendered. The battle of Trenton was over.

The Americans had achieved their first true battlefield victory, and it was perhaps the most important in the history of the nation. In total, the Hessians would suffer 22 killed, 83 wounded, and 896 captured. 500 Hessians would escape across the Assunpink creek south of town. Colonel Rall would die later that day from his wounds. He was buried in the graveyard of Trenton’s First Presbyterian Church. Unbelievably and miraculously, not a single American was killed in the action, with only 5 men wounded. Among these men was an 18 year old named Lieutenant James Monroe, the future president of the United States. Besides the two souls who froze to death on the march to Trenton, not one American perished in the battle. The Americans also captured thousands of rounds of ammunition, firearms, and most importantly, hundreds of pounds of flour, salted meat, and other foodstuffs. Tents, shoes, blankets, clothing, and much needed medical supplies also were seized by the Americans. These items were much needed by the ragged remnants of the Continental Army.

They had braved the freezing cold, ice, snow, and sleet. They had marched in silence along the snow covered roads to Trenton. In their tattered clothes and on empty stomachs, these courageous men had somehow achieved a miracle victory at Trenton. Defying all logic and rational reason, 2,400 ragged, starving and half-shoeless Americans had braved an icy blizzard and saved their country from the brink of utter defeat and ruin. The entire country was reinvigorated. The cause of freedom and independence, which hours before had seemed all but lost, was alive and well. Historian George Bancroft noted “Until that hour the life of the United States flickered like a dying flame… (Trenton) turned the shadow of death into morning”.[7] Washington, against all odds, in the face of adversity unrivaled by perhaps any world leader in history, had saved his army and his nation from utter collapse, defeat, and death. Historian John Fiske wrote “At this awful moment, the whole future of America, and of all that America signifies to the world, rested upon Washington’s single titanic will”[8]. Triumphantly, the Americans and their captured enemies marched back to the Delaware river, nine miles north of the town, and repeated the crossing, arriving to the safety of Pennsylvania. Exhausted beyond description, these men had been awake for over 24 hours when they finally arrived back in their camps in Bucks County. And yet, the campaign was far from over.

Every year, when celebrating the Christmas holiday in safety, security and hearty peace, remember the fortitude and unspeakable courage of these few thousand souls, who against all odds, saved their nation and changed history forever. Without them, Americans through the ages, and the world at large, would never know or enjoy the prosperity and liberty that marked the ages since. With their all at stake, they prevailed. In sum, as G.M. Trevelyan so poignantly stated: “It may be doubted whether so small a number of men ever employed so short a space of time with greater or more lasting results upon the history of the world”[9]. God bless them, and God bless America.








[1] David G. McCullough, 1776 (London: The Folio Society, 2005), 273.

[2] David G. McCullough, 1776 (London: The Folio Society, 2005), 272.

[3] David G. McCullough, 1776 (London: The Folio Society, 2005), 251.

[4] David G. McCullough, 1776 (London: The Folio Society, 2005), 274.

[5] David G. McCullough, 1776 (London: The Folio Society, 2005), 282.

[6] Mark Maloy, Victory or Death: The Battles of Trenton and Princeton, December 25, 1776-January 3, 1777 (El Dorado Hills, CA: Savas Beatie LLC, 2018), 58.

[7] Mark Maloy, Victory or Death: The Battles of Trenton and Princeton, December 25, 1776-January 3, 1777 (El Dorado Hills, CA: Savas Beatie LLC, 2018), 150.

[8] Mark Maloy, Victory or Death: The Battles of Trenton and Princeton, December 25, 1776-January 3, 1777 (El Dorado Hills, CA: Savas Beatie LLC, 2018), 150.

[9] Mark Maloy, Victory or Death: The Battles of Trenton and Princeton, December 25, 1776-January 3, 1777 (El Dorado Hills, CA: Savas Beatie LLC, 2018), 150.

The Origins and Historical Significance of American Thanksgiving and an Appeal to Community

 

  

With the annual Thanksgiving holiday only days away and the fall season rapidly coming to an end in the United States, the average American is likely looking forward to quality time spent with family, friends, and a hearty feast. While the spirit of gratefulness and the thankful nature of the holiday is frequently stated in advertisements and on products, it is a safe bet to state that the majority of Americans are unaware of the true origins, reasoning, and intentions of the uniquely American holiday. In years past, school children would often learn about the "first thanksgiving" while attending grammar school all over the country. Tales of the Pilgrims sailing across the Atlantic Ocean and eventually landing at Plymouth Rock, the Mayflower, "Squanto" the Native American, and other historic figures and themes usually comprised the story.

Recently, many activists on the left wing of the political spectrum in the media, public office and especially academia have attempted to diminish the significance of the thanksgiving celebrated by the Pilgrims of Plymouth Colony in 1621. Many Progressive academics have often portrayed them and the entirety of the population of colonial European settlers (predominantly from England) in the early period of the colonization of North America as "oppressive" individuals. Indeed, many public and private universities and institutions of higher education now offer "Native American Genocide" courses which teach a very twisted and negative narrative of colonial interactions with Native Americans. These early European settlers are often deemed as intentional harbingers of destruction for the natives. Arguments are sometimes made in these courses that the actions taken by these settlers in the 17th and 18th centuries when dealing with Indians were systematic and coordinated attempts at "genocide", and that they wished to intentionally eradicate Native American populations due to racist and evil motives. Painting with a very broad and selective brush, these activist "historians" have successfully indoctrinated many young Americans into believing that the origin story leading up to and including the founding of their nation is rotten to the core.

In reality, the exceptionalism of the founding of the United States and the major role that the themes of religious freedom, toleration, and a collective belief in an almighty sanction of self-government are clearly demonstrated in the story of the Pilgrims and the establishment of the Plymouth colony. Truthfully, the Plymouth Colony was the first experiment in self-governance in Western history; individual people attempted to live and govern themselves without the oversight of a monarch. The Pilgrims had founded a colony on their own accord- with their own funds, without the vested imperial interests of a king. Perhaps because of this, collectivist leftist academics have sought to denounce the Pilgrims and portray the story of their thanksgiving as fabricated. Therefore, the writer will recount in depth the inspiring plight of the Pilgrims and detail the transformation of the Thanksgiving holiday through the ages leading up to its official recognition as a national celebration by President Abraham Lincoln in 1863 at the height of the American Civil War.

Who Were the Pilgrims and what happened in 1621?

The Pilgrims were English Separatists who believed that congregations should be independent, voluntary, democratic institutions rather than part of the Church of England. They organized a church around 1605 in Scrooby in the north of England, but since the Act of Uniformity of 1559 mandated that everyone had to worship in Anglican churches, they decided to leave England for the more religiously tolerant Dutch Republic between 1607 and 1608.

Throughout this period, several religious wars were being waged in Europe. Following the protestant reformation in the 16th century, Catholics and many differing protestant denominations of Christianity that had emerged during the reformation violently fought each other over religious differences. While several of these early conflicts truly had their roots in religious differences, religion was often used by many affluent noblemen and rulers in Europe as an excuse to use war to further their own wealth and prestige. Therefore, during the era in which the Pilgrims lived, religious toleration was not common throughout Europe, and thousands of people were routinely imprisoned, tortured and even killed for practicing Christianity in a denomination differing from a ruling class or a majority population.

Life in the Netherlands proved difficult for the Pilgrims for a variety of economic and cultural reasons. Many ran out of money and had to return to England, and without further immigration from their mother country, the congregation was in danger of collapsing. Additionally, the Pilgrims were unhappy with the "libertine" nature (morally scandalous/devoid) that they perceived to exist in Dutch culture and were worried that their children were losing their heritage and becoming more Dutch than English.

Therefore, after significant deliberation, they decided to attempt to establish a colony in the "new world" where they could worship and raise their families in their own tradition and where they could spread the Gospel and their style of worship. In 1619 they received a patent to establish a colony in New England, north of the Virginia colony (which had been founded in 1607 following the establishment of the Jamestown settlement). They believed that it was their divine destiny to settle a new colony in the new world and compared themselves to Israelites in Jerusalem.

The Pilgrims and other colonists embarked on the Mayflower from Plymouth (England) in September 1620. They had initially intended to sail in mid-July with a second ship, named the Speedwell, but repeated leaks and structural damages caused them to delay their voyage and eventually force them to take only one ship.

At the start of their voyage, there were 102 passengers. Only 28 were members of the congregation. The Pilgrims debated whether it was safe to bring their wives. Most decided to do so, and so there were 13 adult women on board, three of them in their third trimester of pregnancy, along with some younger women and children. One baby was born on the voyage and was named Oceanus.

The first half of their voyage to America was calm, with fair seas and pleasant skies. But the second half was dreadful, and the Pilgrims experienced several strong storms, heavy waves, and powerful winds. One person died in these episodes, and passengers were forced to remain below decks, soaked by the water pouring through the ship. Midway through the voyage, the main beam of the ship was severely damaged, and even the crew of 30 experienced sailors thought they had no choice but to abandon their voyage and return to England. By a stroke of luck (or divine providence), one settler had a jackscrew that he had purchased for the construction of housing in the eventual colony; this saved the ship and the voyage.

After their harrowing journey, the Mayflower arrived in America on November 19th. Before laying anchor, the settlers signed the Mayflower Compact on the 20th. It was the first framework of government written and enacted in the territory that is now the United States of America. The Pilgrims formed themselves into a:

“civil body politick for our better ordering and preservation … and by virtue hereof, do enact, constitute and frame such just and equal laws, ordinances, acts, constitutions and officers from time to time as shall be thought most meet and convenient for the general good of the colony into which we promise all due submission and obedience.”[1]

Thus, the Mayflower Compact was an agreement that bound the signers to obey the government and legal system established in Plymouth Colony. The Mayflower Compact remained in effect until Plymouth Colony became part of the Massachusetts Bay Colony in 1691.

A landing party was then sent to explore land (modern day Cape Cod). The pilgrims found artificial mounds which they excavated and discovered to be burial sites. In some, they found corn, which they took for planting before reburying the remains. They also found corn and beans in empty Native American homes, some of which they also took and paid for six months later when they met the owners.

In December, they found a harbor at a place labeled “Plymouth” on their charts and decided to winter there. The men went ashore to build houses, the first of which was used as a hospital. Landing in November meant that the Pilgrims would have to weather a cold winter in a completely foreign land. They were ill prepared. New England Winters were much colder than those they had experienced in Europe, and they had no proper clothing and limited supplies. They spent the winter onboard the Mayflower.

The Pilgrims had no way of knowing that the ground would be frozen by the middle of November, making it impossible to do any planting. Nor were they prepared for the snow storms that would make the countryside impassable without snowshoes. And in their haste to leave, they did not think to bring any fishing rods. When spring arrived in 1621, only 47 of the colonists were still alive, and only 5 of the married women.

The Wampanoags and the First Thanksgiving

The Plymouth colony only survived because of help from the Native Americans. On March 16th, a native named Samoset walked into the village representing Massasoit, the leader of the Pokanoket tribe, part of the Wampanoag group of natives. He then introduced them to Tisquantum, better known as Squanto. Squanto had been enslaved by Englishmen but eventually was freed, became a Christian, and returned to his homeland. Unfortunately, his tribe, the Patuxets, were wiped out by an epidemic between the years of 1616 and 1619 prior to the arrival of the pilgrims. Therefore, when the pilgrims arrived, they had found burial sites and cleared lands near where they settled from this tribe.

Squanto, in turn, acted as a translator and mediator between the Pilgrims and Massasoit, the chief of the Pokanoket. Massasoit established friendly relations with the Pilgrims, and together with Squanto taught them how to farm the “Three Sisters”—corn, beans, and squash. On March 22nd, Massasoit arrived himself, and signed an alliance with the Plymouth colony. The treaty was ratified by Massasoit and the elected Governor of Plymouth, John Carver. Although Carver would die in April and William Bradford would become the governor of the colony for a number of years in non-consecutive terms, the alliance was a success. With the help of the Wampanoags, the remaining Pilgrims survived and had a successful harvest that fall.

The Pilgrims decided to hold a harvest festival, probably around Michaelmas (September 29) 1621, the traditional date for such things in England. Massasoit and members of his tribe joined them. In all, there were about 50 English and 90 Wampanoags. The four surviving wives together with children and servants prepared and served the food over the three-day celebration.

The friendship between the Pilgrims and the Wampanoags continued over the next decades. In 1623, Massasoit became gravely ill but was nursed back to health by the colonists. And in 1632, the Narraganset tribe attacked the Wampanoags but were driven off with the help of the colonists.

Subsequent American Traditions Surrounding Thanksgiving

Despite the significance of the plight of the pilgrims and their first Thanksgiving, the holiday was not a uniform and cohesive celebration at the end of November across the colonies of America. Individual colonies would often hold days of thanksgiving in accordance with religious observances; fasting was frequently involved, and prayer. At times, if a harvest was bountiful, or a threatening drought ended, a period of thanksgiving was held. In other instance where there was an alleviation of danger to a community in some form, or a success, thanksgiving could also be observed. In summation, the tradition was not uniform, and celebrations were sporadic, held for particular reasons, and even differed from community to community.

During the American Revolution, the Continental Congress declared a few days each year as observances of Thanksgiving. During this struggle for independence, the cause of a free America was at many times in grave danger. As the Continental Army battled with the powerful military forces of the British empire, victory for the American cause was never certain. Therefore, as time wore on, and the citizen army of the United States continued to endure, the congress would periodically issue proclamations for the observance of thanksgiving for the preservation of the army and the country.

When George Washington became president of the United States, he issued the first National Proclamation for Thanksgiving by the Federal Government in 1789. This proclamation was given on October 3rd of that year in what was then the American capital city of New York. Washington called upon Americans to observe Thursday, November 26th of that year as a national day of Thanksgiving. Washington gave thanks to almighty God for the successful deliverance of the United States as a free nation in the war of independence, for the blessings of religious and civil liberties, and for the establishment of the federal constitution and the government. An excerpt of a portion of this proclamation follows below:

Whereas it is the duty of all Nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits, and humbly to implore his protection and favor—and whereas both Houses of Congress have by their joint Committee requested me “to recommend to the People of the United States a day of public thanksgiving and prayer to be observed by acknowledging with grateful hearts the many signal favors of Almighty God especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness.”

Now therefore I do recommend and assign Thursday the 26th day of November next to be devoted by the People of these States to the service of that great and glorious Being, who is the beneficent Author of all the good that was, that is, or that will be—That we may then all unite in rendering unto him our sincere and humble thanks—for his kind care and protection of the People of this Country previous to their becoming a Nation—for the signal and manifold mercies, and the favorable interpositions of his Providence which we experienced in the course and conclusion of the late war—for the great degree of tranquillity, union, and plenty, which we have since enjoyed—for the peaceable and rational manner, in which we have been enabled to establish constitutions of government for our safety and happiness, and particularly the national One now lately instituted—for the civil and religious liberty with which we are blessed; and the means we have of acquiring and diffusing useful knowledge; and in general for all the great and various favors which he hath been pleased to confer upon us.[2]

Washington had wanted to make the celebration of Thanksgiving a national holiday and had actually attempted to generate support for this in congress. Despite this, a national designation of an official Thanksgiving holiday at the end of November did not occur under Washington’s presidency, although John Adams and James Madison (the 2nd and 4th presidents of the United States) did declare days of Thanksgiving.

In the decades that followed, Thanksgiving continued to be celebrated in various forms throughout the American states. Each state had its own unique way of celebrating, and again, the date was not uniform. Even local communities would hold celebrations of Thanksgiving for various reasons relevant to that community. In 1817, New York State became the first state to adopt a Thanksgiving holiday. While several states followed suit, the days of observance differed. Additionally, these celebrations were much more common in the Northeast and Mid-Atlantic; the Southern states did not regularly participate in these traditions. In New England, however, the story of the Pilgrims and the celebration of that first thanksgiving was widely remembered and revered, and many New Englanders looked upon these settlers as their direct ancestors. Therefore, Thanksgiving celebrations in the New England states were constant, and the tradition was largely related to honoring and having reverence for their ancestors.

In 1827, Sara Josepha Hale, a woman from New Hampshire and the editor of a ladies magazine called “Godey’s Ladies Book”, launched a campaign to have Thanksgiving as a national holiday. Hale was also responsible for creating the nursery rhyme “Mary had a little lamb”.

Some 36 years later, in the midst of the American Civil War, President Abraham Lincoln issued a proclamation marking the fourth Thursday of November as a national holiday in observance of Thanksgiving, keeping with Washington’s original proclamation in 1789. Like Washington, Lincoln issued the proclamation on October 3rd. Lincoln asked for Gods mercy in the time of terrible Civil War and mourned the unprecedented loss of life which had occurred thus far in the conflict. He also asked for prayers and Gods mercy on the families of those mourning the deaths of loved ones. Part of this proclamation is featured below:

It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens. And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquility and Union.[3]

Americans celebrated Thanksgiving in this manner each year until 1939, when President Franklin Delano Roosevelt moved the holiday up a week to the third Thursday of November. He did this to promote consumerism and increased retail sales; this decision was met with virulent opposition. Reluctantly, FDR returned the holiday to its original place (the fourth Thursday in November) in 1941.

Ultimately, while the modern celebration of Thanksgiving in America has lost much of its religious and ancestral significance, the holiday is still a community and family oriented celebration. Traditional American foods like Turkey, Stuffing, Cranberry Sauce and more remain staples of the day. And most importantly, a sense of community, the value of family and thankfulness for good health remain. Food drives are held annually, and private charity, volunteerism, and other selfless acts of kindness are commonly committed.

In conclusion, as we the people of the United States finds ourselves in a tumultuous period of civil division, political unrest, and the core principles of our nation are questioned and assaulted, we would do well to reflect this Thanksgiving upon the meaning of the holiday and the sacrifices of our ancestors. By learning and understanding our history, we may find that the exceptionalism and righteousness of our founding principles may become evident on a mass scale once again, and with the help of providence, unity, peace, and patriotism may sweep across our land and heal our nation. May god bless each and every reader and their families. Happy Thanksgiving.

[1] The mayflower compact. Mass.gov. (n.d.). https://www.mass.gov/news/the-mayflower-compact#:~:text=Thus%2C%20the%20Mayflower%20Compact%20was,Massachusetts%20Bay%20Colony%20in%201691.



[2] “Thanksgiving Proclamation, 3 October 1789,” Founders Online, National Archives, https://founders.archives.gov/documents/Washington/05-04-02-0091. [Original source: The Papers of George Washington, Presidential Series, vol. 4, 8 September 1789 – 15 January 1790, ed. Dorothy Twohig. Charlottesville: University Press of Virginia, 1993, pp. 131–132.]



[3] Abraham Lincoln’s proclamation of Thanksgiving. American Battlefield Trust. (n.d.). https://www.battlefields.org/learn/primary-sources/abraham-lincolns-proclamation-thanksgiving?ms=googlepaid&gad_source=1&gclid=CjwKCAiAx_GqBhBQEiwAlDNAZgWo3zkrZ15emoowli9LP5bo7JiGBpxrxBgt3zE0_oqHfZ0bGUocIxoCh-QQAvD_BwE

 

Discovering a New National Identity

A nation without borders is not a nation at all. And a country without common cultural denominators and at least a patchwork set of shared objective moral principles undisputed in the public sphere cannot hope to foster a healthy society for it's people and their posterity. 

The writer is not a political academic in the professional sense. He is not a cosmopolitan, nor an affluent member of society privy to the company of elite members of the wealthy social caste stationed comfortably behind gated estates, immune to the chaotic and sometimes troubling scenes of ordinary contemporary American life. Hailing from a working class background, he is an honest, blue collar and humble man. He offers only his forthright opinions on a current social problem from the perspective of a youth reared in a conservative, christian, patriotic and traditional American family.

It is obvious to any American with a rudimentary knowledge of national and cultural history that the United States is not the same country, culturally or ethnically speaking, that it was a half century ago. Indeed, comparing the cultural composition of an average community in the United States from 1776-1965 in comparison to the United States from 1965-the present will reveal a myriad of differences at many levels. It is no secret that there are many challenges that the nation faces in the present from a foreign and international standpoint; these include a rising and aggressive communist China, declining military capabilities and a nascent cooperative relationship between Iran, China, and Russia forming in opposition to America on the world stage. These are troubling developments.

But the writer would argue that the problems the country faces at the domestic level are far more dangerous to the future of the United States than any foreign predicament. These domestic problems include but are not limited to: rising divorce rates and declining marriage rates, a slowing birth rate and a decline in the white population in the 2020 census for the first time in the history of the country, and a decline in religion and christian influence amongst the general population. Symptoms of these larger issues include a sharp increase in deaths of despair (mental health and suicide), an addiction epidemic amongst the nations youth propelled by fentanyl, heroine and other opiates, the canker of modern feminist culture which has created dysfunction in youthful romantic relationships and destroyed traditional dating etiquette, the indoctrination of American children in public schools, an overly sexualized education curriculum in many states at the grammar school level, the disparagement and revision of American history, and the assault of the nuclear family. 

Compounding all of these issues amongst the already established and native American population is the unfettered and uncontrollable surge of millions of illegal alien migrants from south America and across the world through a porous southern border. Make no mistake; while immigration in both legal and illegal terms into the U.S. from continents outside Europe has steadily increased since 1965 and the effects of this immigration has created more problems than benefits, the recent tide of illegal migration into the country brought about by the feckless Biden administrations border policies has created an unprecedented issue. It is estimated that over 4 million illegals have crossed the border since 2020 alone; this number is likely higher. The reader may be asking- what does illegal immigration have to do with the established American community and its problems?

This begs the question: What is a nation? Is it simply a speck of land on a geographical map? Is it an economic machine and an entity simply existing for profit? 

Or is it perhaps a culture, fostered, carried, and comprised by its people- who, bound together by a shared language, customs, and faith, with a reverence for and a tangible connection to their history, existing over a defined geographical area which also holds a larger and deeper meaning in the generational, historic and spiritual sense? 

For a moment, let us step away from the philosophical, and return to reality. The writer will now use an example of a deep-rooted and distinctly American community to illustrate national identity. 

In the writers hometown, there has been significant social and economic changes in the region over the last four decades. But nonetheless, the roots of this community, in cases dating back to the early 19th century, in some areas have been resilient enough to remain intact in the present day. For the sake of anonymity, the names of a family used as an example of community will be changed to the letter "B". 

The "B" family has lived in Monmouth County, New Jersey for over ten generations. With a proud family history dating back to the 1670s in the region, the "B" family has carefully preserved the knowledge of their lineage and roots. Grandfathers served in the New Jersey Militia during the revolutionary war and aided Washington and the Continental Army during the nearby battle of Monmouth, and another fought for the Union in the New Jersey Calvary in the Civil War. A church which the current members of the family still attend to this day was built by their ancestors in 1861. The youngest male in the "B" family often says with a source of pride that his "ancestors literally put the nails in the roof of my church". Generations of family members have been buried in the churchyard, side by side, for over a century. The "B" family boasts a long lineage of hardworking, land owning men; from farmers, to teachers, to machinists, to mechanics, in every generation they have been employed in professions of skill, discipline, and humility. Generations of women have been loving mothers, valuable and influential community members, and charitable and impactful at every level. These women were responsible for communitarian charitable efforts and the proper raising of generations of contributing citizens and moral men and women. Some held professions of their own- as school teachers, nurses, clerks and other jobs. Across town, many locally recognizable surnames intermingle, each with a distinct root- some were Dutch, others English or Irish, or German. In one region of town, black Americans whose ancestors arrived in the area following the Civil War still remain in family homes passed down for generations. And while many farms have been paved over for housing, many others still remain- the soil still rich, the farmers still tilling and planting, the roots of the families still strong on the land their forefathers settled. 

Each year in this community, on the fourth of July, the Declaration is read aloud at 9 o'clock in the morning at the center of town. A street is barricaded and closed to traffic, and local residents gather, together reciting the words of the document that put clearly to paper the sentiments of a fledgling nation searching for identity, creating the voice of the American Revolution. In this annual activity, with reverence for their founding generation, the members of this community not only display patriotism and national pride, but they reaffirm their belief and commitment to the ideals set out in the declaration, which created the bedrock of traditional American culture. Throughout the summer, there are community days open to the public, boasting car shows, amusement rides, and musical performances. The battle of Monmouth is re-enacted every year, and on memorial day, volunteers place flags on the graves of local veterans. For the Christmas season, carolers are sometimes found on main street outside the town hall of records, and the streets are adorned with lights and wreaths. Church bells still ring. In ordinary life, local bars which have operated for decades welcome the same locals after the work day. Several bowling allies operate, and are filled nightly with enthusiastic individuals participating in local leagues. In the local municipal building, the local government holds a weekly meeting and residents often arrive to partake in the practice of local governance. On Sunday mornings in the spring, summer, and fall, a small farmers market is held outside the building, where local farms sell their produce. In this town, even with all the development which has occurred and continues to alter the landscape of the area, even with all the influxes of people moving in from out-of-state (and in some cases even out of country), fragments of community and social cohesion still remain, alive and well, accessible for all who seek them out. 

In a long manner, the writer is attempting to paint a picture of an average American community which in the present still retains a somewhat traditional identity. In communities across the nation, the writer is certain a similar picture can be envisioned, no matter the state or region. And while every one of these communities, including the one discussed, faces issues aforementioned (especially amongst the youth), the challenges in themselves are not insurmountable if the community is allowed time to reform and assimilate new members into the fabric. 

Much like a glue which dries and connects objects to one another in an art project, the American community which faces serious problems and a decline in social cohesion at many levels can be saved, IF the community at large is allowed to "solidify"- that is- to form a new identity without the disturbance or significant alteration in composition over a short period of time. 

Therefore, in a long rambling conclusion, the writer asserts the notion, that in order to save the historic American culture, a sense of social cohesion and national identity, with the hopes of once again creating a vibrant and unified public free from the divisive, toxic and polarizing times of the present, that the federal governing body of the United States fulfill its constitutional duty to provide for the security of the nation by strongly countering the waves of illegal migrants arriving at the southern border. Should this initial step be accomplished, congress should then seek to reform legal immigration policy in America. 

As Teddy Roosevelt stated: 

"There is no room in this country for hyphenated Americanism. When I refer to hyphenated Americans, I do not refer to naturalized Americans. Some of the very best Americans I have ever known were naturalized Americans, Americans born abroad. But a hyphenated American is not an American at all... The one absolutely certain way of bringing this nation to ruin, of preventing all possibility of its continuing to be a nation at all, would be to permit it to become a tangle of squabbling nationalities... each preserving its separate nationality, each at the heart feeling more sympathy with... that nationality, than with the other citizens of the American Republic. There is no such thing as a hyphenated American who is a good American. The only who is a good American is the man who is an American and nothing else."

Whatever the nation of origin, and wherever the ethnic enclave may exist- matters not. If America is to survive, immigration in all senses must be significantly restricted in the immediate future- so that we may hope to have the posterity of the many groups of people who have immigrated here over the past several decades be able to assimilate into the fabric of existing American culture. As a nation, we are at a crossroads, and the American youth at large is misguided, lost, and empty.

Let me be clear- the American Community of the 1950s is dead. But perhaps, with the help of providence, the right governance at the Federal level, and the willpower, patriotism, and shared civic efforts of Americans across the nation who understand what it means to live in the lifestyle of that historic culture, we may build a new cohesive national identity.

This identity, must originate within the community. From every city block, or country road, Americans must unite and persevere.

"One of the signs of a great society is the diligence with which it passes culture from one generation to the next. This culture is the embodiment of everything the people of that society hold dear: its religious faith, its heroes... when one generation no longer esteems it's own heritage and fails to pass the torch to its children, it is saying in essence that the very foundational principles and experiences that make the society what it is are no longer valid. This leaves that generation without any sense of definition or direction, making them the fulfillment of Karl Marx's dictum, 'A people without a heritage are easily persuaded'. What is required, when this happens and the society has lost its way, is for leaders to arise, who have not forgotten the discarded legacy and who love it with all their hearts. They can then become the voice of that lost generation, wooing an errant generation back to the faith of their fathers, back to the ancient foundations and bedrock values..." 

-Winston Churchill.