Bible Quotes, Thanks Be to God
Bible Quotes, Thanks Be to God
While we treasure appropriate cultural diversities, our goal is to be united in the culture, customs, and traditions of the gospel of Jesus Christ in every respect. This is the culture to which we aspire. ~Quentin L. Cook
Concierto de Aranjuez
Fantasia for gentilhombre
Rodrigo, blind since age three, was a pianist. He did not play the guitar, yet he still managed to capture the spirit of the guitar in Spain.
Joaquín Rodrigo Vidre, 1st Marquis of the Gardens of Aranjuez (November 22, 1901 – July 6, 1999), commonly known as Joaquín Rodrigo, was a composer of classical music and a virtuoso pianist. Despite being nearly blind from an early age, he achieved great success. Rodrigo’s music counts among some of the most popular of the 20th century, particularly his Concierto de Aranjuez, considered one of the pinnacles of the Spanish music and guitar concerto repertoire.
He was born in Sagunto, Valencia, and almost completely lost his sight at the age of three after contracting diphtheria. He began to study solfège, piano and violin at the age of eight; harmony and composition from the age of sixteen. Although distinguished by having raised the Spanish guitar to dignity as a universal concert instrument and best known for his guitar music, he never mastered the instrument himself. He wrote his compositions in braille, which was transcribed for publication.
Rodrigo studied music under Francisco Antich in Valencia and under Paul Dukas at the École Normale de Musique in Paris. After briefly returning to Spain, he went to Paris again to study musicology, first under Maurice Emmanuel and then under André Pirro. His first published compositions date from 1940. In 1943 he received Spain’s National Prize for Orchestra for Cinco piezas infantiles (“Five Children’s Pieces”), based on his earlier composition of the same piece for two pianos, premiered by Ricardo Viñes. From 1947 Rodrigo was a professor of music history, holding the Manuel de Falla Chair of Music in the Faculty of Philosophy and Letters, at Complutense University of Madrid.
His most famous work, Concierto de Aranjuez, was composed in 1939 in Paris, and in later life he and his wife declared that it was written as a response to the miscarriage of their first child. It is a concerto for guitar and orchestra. The central adagio movement is one of the most recognizable in 20th century classical music, featuring the interplay of guitar with English horn. This movement was later adapted by the conductor Gil Evans for Miles Davis’ 1960 album Sketches of Spain. The Concerto was adapted by the composer himself for Harp and Orchestra and dedicated to Nicanor Zabaleta.
The success of this concerto led to commissions from a number of prominent soloists, including the flautist James Galway and the cellist Julian Lloyd Webber for whom Rodrigo composed his Concierto como un divertimento and Concierto serenata for Harp and Orchestra dedicated to Nicanor Zabaleta. In 1954 Rodrigo composed Fantasía para un gentilhombre at the request of Andrés Segovia. His Concierto Andaluz, for four guitars and orchestra, was commissioned by Celedonio Romero for himself and his three sons.
None of Rodrigo’s works, however, achieved the popular and critical success of the Concierto de Aranjuez and the Fantasia para un gentilhombre. These two works are very often paired in recordings.
He was awarded Spain’s highest award for composition, the Premio Nacional de Música, in 1983. On 30 December 1991, Rodrigo was raised into the Spanish nobility by King Juan Carlos I with the hereditary title of Marqués de los Jardines de Aranjuez (English: Marquis of the Gardens of Aranjuez). He received the prestigious Prince of Asturias Award—Spain’s highest civilian honor—in 1996. He was named Commander of the Order of Arts and Letters by the French government in 1998.
He married Victoria Kamhi, a Turkish-born pianist whom he had met in Paris, on 19 January 1933, in Valencia. Their daughter, Cecilia, was born 27 January 1941. Rodrigo died in 1999 in Madrid at the age of 97, and was succeeded as Marqués de los Jardines de Aranjuez by his daughter. Joaquín Rodrigo and his wife Victoria are buried at the cemetery at Aranjuez.
Royal Palace of Aranjuez
The Concierto de Aranjuez was inspired by the gardens at Palacio Real de Aranjuez, the spring resort palace and gardens built by Philip II in the last half of the 16th century and rebuilt in the middle of the 18th century by Ferdinand VI. The work attempts to transport the listener to another place and time through the evocation of the sounds of nature.
According to the composer, the first movement is “animated by a rhythmic spirit and vigour without either of the two themes… interrupting its relentless pace”; the second movement “represents a dialogue between guitar and solo instruments (cor anglais, bassoon, oboe, horn etc.)”; and the last movement “recalls a courtly dance in which the combination of double and triple time maintains a taut tempo right to the closing bar.” He described the concerto itself as capturing “the fragrance of magnolias, the singing of birds, and the gushing of fountains” in the gardens of Aranjuez.
Rodrigo and his wife Victoria stayed silent for many years about the inspiration for the second movement, and thus the popular belief grew that it was inspired by the bombing of Guernica in 1937. In her autobiography, Victoria eventually declared that it was both an evocation of the happy days of their honeymoon and a response to Rodrigo’s devastation at the miscarriage of their first pregnancy. It was composed in 1939 in Paris.
Rodrigo dedicated the Concierto de Aranjuez to Regino Sainz de la Maza.
Rodrigo, blind since age three, was a pianist. He did not play the guitar, yet he still managed to capture the spirit of the guitar in Spain.
Before the mad rush to shop for Christmas on Black Friday, let us pause to give thanks to God–not the government– for our daily bread. Many of our ancestors came to America for liberty. If it weren’t for their hard work and moral character, we would never have reached the prosperity we once knew a few short years ago. Prosperity does not come from Santa Claus; it comes from effort and responsibility.
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 tranquility [sic], 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.
And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech him to pardon our national and other transgressions — to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually — to render our national government a blessing to all the people, by constantly being a Government of wise, just, and constitutional laws, discreetly and faithfully executed and obeyed — to protect and guide all Sovereigns and Nations (especially such as have shewn [sic] kindness onto us) and to bless them with good government, peace, and concord — To promote the knowledge and practice of true religion and virtue, and the encrease [sic] of science among them and us — and generally to grant unto all Mankind such a degree of temporal prosperity as he alone knows to be best.
Given under my hand at the City of New York
the third day of October in the year of our Lord 1789.
‘You want me to count the number of references to God? How about just the first line? “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 to humbly implore His protection and favor.” Let’s see. One, two, three, four references in just that first clause. ~Rush Limbaugh
November 2016 – Turkey and dressing, mashed potatoes, cranberry sauce, pecan pie, and all the trimmings. It’s almost here – the national holiday America takes pride in, and one that is intricately woven into the very fabric of American identity. But in recent generations, it seems the substance of the holiday has been watered down or replaced altogether in order to appease perceived social sensitivities.
In general, public school students are taught an entirely different Thanksgiving narrative than the one their grandparents grew up understanding. In today’s progressive version, the Pilgrims are no longer staunchly faithful pillars of Christian ideals, nor are the Wampanoag natives helpful and willing friends of the Pilgrims in times of trouble.
Stephen McDowell, president of Providence Foundation and prolific author, speaks to this decline in honesty and watering down of the true story of the Pilgrims and the first Thanksgiving.
AFAJ: What is the greatest threat today to the truth about the Pilgrims and their history?
McDowell: While some books and educators directly lie about the Pilgrims and their primary Christian motive for starting a new colony in America, the greatest threat to the truth about their story is what is left out when their story is told.
Revisionist history gives a false picture of these devoted Christians. For example, one elementary public school textbook gives 30 pages to present the story of the Pilgrims without once [making] any reference to religion; thus at the end of [the Pilgrims’] first year, they “wanted to give thanks for all they had.” But there is no mention it was God they were thanking.
Teaching about the Pilgrims without referencing God causes people to think that Christianity was not important to them. Revisionist history is a primary reason for the secularization of America. People are taught our history without mentioning Christianity, or if it is cited, it is often presented in a negative light, when in reality it is the most important influence in the birth, growth, and development of the nation.
AFAJ: Why do some contemporary educators revise U.S. history, particularly the story of Thanksgiving?
McDowell: Most teachers in our schools today are ignorant of the true story of Thanksgiving and the Pilgrims. They never learned it in school and few search out primary source documents so as to get to know the Pilgrims via their own writings.
William Bradford, governor of the Pilgrims for 33 years, wrote their history – Of Plimoth Plantation – which is one of the great historical and literary works of all American history, but few teachers have even heard of it, much less read it. You only need to read a few pages to see the sincere and deep faith of these men and women who served as “stepping stones” for those who would follow.
Some educators who know the history yet ignore it, evaluate the Pilgrims through their own secular bias – that is, the Pilgrims may have had a deep faith, but God is a construction of the human mind and consequently is not relevant, so they do not need to mention God when recounting their story. Or they have such a dislike for God that they do not want to give Him any place in history.
AFAJ: Why is it important that we remember and pass on the truth about the Pilgrims?
McDowell: The Pilgrims’ story teaches us many lessons. We learn of the great sacrifice they paid to exercise their freedom of religion and to plant the early seeds of our nation. Half of them died the first winter after arriving at Plymouth, and most of the others suffered from sickness and hunger. At one time, only six or seven could get out of bed, but they toiled night and day to assist their brethren.
In the words of Bradford they “fetched them wood, made them fires, dressed their meat, made their beds, washed their loathsome clothes, clothed and unclothed them. In a word, they did all the homely and necessary offices for them which queasy stomachs cannot endure to hear named – and this willingly and cheerfully, without any grudging in the least.” Their care for one another reveals their Christian character and practical love, “a rare example and worthy to be remembered.”
Their motive to spread the gospel is evident from Bradford’s words (which are inscribed on his monument in Plymouth): “A great hope and inward zeal they had of laying some good foundation, or at least to make some way thereunto, for the propagating and advancing of the gospel of the kingdom of Christ in those remote parts of the world.”
The Mayflower Compact, a document the Pilgrims drafted and signed before going ashore, shows their ability to reason biblically regarding civil affairs: “Having undertaken for the glory of God and advancement of the Christian faith … [we] do by these presents solemnly and mutually in the presence of God, and one of another, covenant and combine ourselves together into a civil body politic.”
Learning the unique covenant nature of our founding political documents is an important lesson in understanding why America was founded as the freest nation in history.
AFAJ: What is the most important aspect of the Thanksgiving story that parents can teach their children?
McDowell: The most important thing parents can teach their children about the Thanksgiving story is the most obvious: We call it Thanksgiving for a reason. Our Pilgrim forefathers, who are reflective of most of the founders of America, were firmly devoted to Almighty God and His Son Jesus Christ. In recognition of His gracious hand upon them, they set aside regular public days to give thanks and glorify Him.
This was not done merely once or twice but regularly throughout their entire lifetime. They set an example that was followed by those who came after them, even up until today. Throughout most of our history, Americans understood thanksgiving days were to thank God. The Pilgrims’ love and devotion to God, and their reliance upon Him in abundance and lack, are evidenced not only by their private lives but also by their public days of thanksgiving.
▶ Of Plimoth Plantation by William Bradford
Available at online and retail booksellers
▶ Monumental, Restoring America as the Land of Liberty by Stephen McDowell
Available at providencefoundation.com
▶ America’s Providential History by Stephen McDowell
▶ Monumental, documentary DVD hosted by Kirk Cameron
Available at afastore.net or 877–927–4917
The true story of Thanksgiving is how socialism failed. With all the great expectations and high hopes, it failed. And self-reliance, rugged individualism, free enterprise, whatever you call it, resulted in prosperity that they never dreamed of.
What is the story of Thanksgiving? What I was taught, what most people my age were taught, maybe even many of you were taught, the Pilgrims got to the New World, they didn’t know what to do. They didn’t know how to feed themselves. They were escaping tyranny, but they got here, and the Indians, who were eventually to be wiped out, taught them how to do everything, fed them and so forth. They had this big feast where they sat down and thanked the Indians for saving their lives and apologized for taking their country and eventually stealing Manhattan from ’em.
But that’s not what really happened.
“The story of the Pilgrims begins in the early part of the seventeenth century … The Church of England under King James I was persecuting anyone and everyone who did not recognize its absolute civil and spiritual authority. Those who challenged ecclesiastical authority and those who believed strongly in freedom of worship were hunted down, imprisoned, and sometimes executed for their beliefs. A group of separatists first fled to Holland and established a community. After eleven years, about forty of them agreed to make a perilous journey to the New World, where they would certainly face hardships, but could live and worship God according to the dictates of their own consciences.
“On August 1, 1620, the Mayflower set sail. It carried a total of 102 passengers, including forty Pilgrims led by William Bradford. On the journey, Bradford set up an agreement, a contract, that established just and equal laws for all members of the new community, irrespective of their religious beliefs. Where did the revolutionary ideas expressed in the Mayflower Compact come from? From the Bible. The Pilgrims were a people completely steeped in the lessons of the Old and New Testaments. They looked to the ancient Israelites for their example.
“And, because of the biblical precedents set forth in Scripture, they never doubted that their experiment would work. But this was no pleasure cruise, friends. The journey to the New World was a long and arduous one. And when the Pilgrims landed in New England in November, they found — according to Bradford’s detailed journal — a cold, barren, desolate wilderness. There were no friends to greet them, he wrote. There were no houses to shelter them. There were no inns where they could refresh themselves. And the sacrifice they had made for freedom was just beginning. During the first winter, half the Pilgrims — including Bradford’s own wife — died of either starvation, sickness or exposure. When spring finally came, Indians taught the settlers how to plant corn, fish for cod and skin beavers for coats.
“Life improved for the Pilgrims, but they did not yet prosper! This is important to understand because this is where modern American history lessons often end. Thanksgiving is actually explained in some textbooks as a holiday for which the Pilgrims gave thanks to the Indians for saving their lives.” That’s not what it was.
“Here is the part that has been omitted: The original contract the Pilgrims had entered into with their merchant-sponsors in London called for everything they produced to go into a common store, and each member of the community was entitled to one common share.” It was a commune. It was socialism. “All of the land they cleared and the houses they built belonged to the community as well,” not to the individuals who built them.
Socialism Didn’t Work Then, Either
“Bradford, who had become the new governor of the colony, recognized that this form of collectivism was as costly and destructive to the Pilgrims as that first harsh winter, which had taken so many lives. He decided to take bold action. Bradford assigned a plot of land to each family to work and manage.” They could do with it whatever they wanted. He essentially turned loose the free market on ’em. “Long before Karl Marx was even born, the Pilgrims had discovered and experimented with what could only be described as socialism.” And they found that it didn’t work.
“What Bradford and his community found was that the most creative and industrious people had no incentive to work any harder than anyone else,” because everybody ended up with the same thing at the end of the day. “But while most of the rest of the world has been experimenting with socialism for well over a hundred years — trying to refine it, perfect it, and re-invent it — the Pilgrims decided early on to scrap it permanently.
What Bradford wrote about this social experiment should be in every schoolchild’s history lesson. ‘The experience that we had in this common course and condition,’ Bradford wrote. ‘The experience that we had in this common course and condition tried sundry years… that by taking away property, and bringing community into a common wealth, would make them happy and flourishing — as if they were wiser than God. … For this community [so far as it was] was found to breed much confusion and discontent, and retard much employment that would have been to their benefit and comfort. For young men that were most able and fit for labor and service did repine that they should spend their time and strength to work for other men’s wives and children without any recompense.'”
What he was saying was, they found that people could not expect to do their best work without any incentive. So what did they try next? Free enterprise. “Every family was assigned its own plot of land to work and permitted to market its own crops and products. And what was the result? ‘This had very good success,’ wrote Bradford, ‘for it made all hands industrious, so as much more corn was planted than otherwise would have been.'”
They had miraculous results. In no time they found they had more food than they could eat themselves. So they set up trading posts. They exchanged goods with the Indians. The profits allowed them to pay off the people that sponsored their trip in London. The success and the prosperity of the Plymouth settlement attracted more Europeans, began what became known as the great Puritan migration.
And they shared their bounty with the Indians. Actually, they sold some of it to ’em. The true story of Thanksgiving is how socialism failed. With all the great expectations and high hopes, it failed. And self-reliance, rugged individualism, free enterprise, whatever you call it, resulted in prosperity that they never dreamed of. 
The Pilgrims left the Old World to find freedom of religion in the New World. Today, even in America, there is evidence of efforts to stifle the freedom of Christian worship. If we want to preserve our Judeo-Christian culture, we can only do so by teaching it in our homes. This collection of Christian Dinner Topics helps parents transmit Judeo-Christian traditions every day. Learn more
By Timothy Ballard
As the Puritans arrived upon the shores of the New World, their leader John Winthrop shared words that sounded a lot like those declared by Father Lehi [ancestor of the Native Americans] when he brought his people to the same land. Said Winthrop: “Thus stands the cause between God and us, we are entered into Covenant with Him for this work . . . . If we shall deal falsely with our God in this work we have undertaken and so cause Him to withdraw His present help from us, we shall be made a story and a byword through the world.” Winthrop called upon his people to live the commandments, that God might make them a “City upon a Hill.”
The prophet Nephi [among ancient Native Americans] saw the early American settlers in vision and described them appropriately: “And it came to pass that I, Nephi, beheld that they did prosper in the land; and I beheld a book, and it was carried forth among them . . . . which contains the covenants of the Lord, which he hath made unto the house of Israel.” (1 Nephi 13:20,23)
When ancient Native Americans made a covenant with God to serve Him and stop killing people, they buried their weapons deep in the earth.
Winthrop’s reference to the “city upon a hill” in A Modell of Christian Charity has become an enduring symbol in American political discourse. Many leading American politicians, going back to revolutionary times, have cited Winthrop in their writings or speeches. Winthrop’s reputation suffered in the late 19th and early 20th century, when critics like Nathaniel Hawthorne and H. L. Mencken pointed out the negative aspects of Puritan rule, leading to modern assessments of him as a “lost Founding Father”. Political scientist Matthew Holland argues that Winthrop “is at once a significant founding father of America’s best and worst impulses”, with his calls for charity and public participation offset by rigid intolerance, exclusionism and judgmentalism. But at heart he did truly want to be a good leader.
Winthrop strongly believed that civil liberty was “the proper end and object of authority”, meaning it was the duty of the government to be selfless for the people and promote justice instead of promoting the general welfare. Winthrop supports this point of view from his past actions such as when he passed laws requiring the heads of households to make sure their children and even their servants to receive proper education and for town to support teachers from public funds.
William Bradford (1590-1657) was a founder and longtime governor of the Plymouth Colony settlement. Born in England, he migrated with the Separatist congregation to the Netherlands as a teenager. Bradford was among the passengers on the Mayflower’s trans-Atlantic journey, and he signed the Mayflower Compact upon arriving in Massachusetts in 1620. As Plymouth Colony governor for more than thirty years, Bradford helped draft its legal code and facilitated a community centered on private subsistence agriculture and religious tolerance. Around 1630, he began to compile his two-volume “Of Plymouth Plantation,” one of the most important early chronicles of the settlement of New England.
Born of substantial yeomen in Yorkshire, England, Bradford expressed his nonconformist religious sensibilities in his early teens and joined the famed Separatist church in Scrooby at the age of seventeen. In 1609 he immigrated with the congregation, led by John Robinson, to the Netherlands. For the next eleven years he and his fellow religious dissenters lived in Leyden until their fear of assimilation into Dutch culture prompted them to embark on the Mayflower for the voyage to North America.
William Bradford’s descendants include Noah Webster, Julia Child and Supreme Court Justice William Rehnquist.
The Pilgrims arrived in what became Plymouth, Massachusetts, in 1621 with a large number of non-Separatist settlers. Before disembarking, the congregation drew up the first New World social contract, the Mayflower Compact, which all the male settlers signed.
Bradford served thirty one-year terms as governor of the fledgling colony between 1622 and 1656. He enjoyed remarkable discretionary powers as chief magistrate, acting as high judge and treasurer as well as presiding over the deliberations of the General Court, the legislature of the community. In 1636 he helped draft the colony’s legal code. Under his guidance Plymouth never became a Bible commonwealth like its larger and more influential neighbor, the Massachusetts Bay Colony. Relatively tolerant of dissent, the Plymouth settlers did not restrict the franchise or other civic privileges to church members. The Plymouth churches were overwhelmingly Congregationalist and Separatist in form, but Presbyterians like William Vassal and renegades like Roger Williams resided in the colony without being pressured to conform to the majority’s religious convictions.
After a brief experiment with the “common course,” a sort of primitive agrarian communism, the colony quickly centered around private subsistence agriculture. This was facilitated by Bradford’s decision to distribute land among all the settlers, not just members of the company. In 1627 he and four others assumed the colony’s debt to the merchant adventurers who had helped finance their immigration in return for a monopoly of the fur trading and fishing industries. Owing to some malfeasance on the part of their English mercantile factors and the decline of the fur trade, Bradford and his colleagues were unable to retire this debt until 1648, and then only at great personal expense.
Around 1630 Bradford began to compile his two-volume Of Plymouth Plantation, 1620-1647, one of the most important early chronicles of the settlement of New England. Bradford’s history was singular in its tendency to separate religious from secular concerns. Unlike similar tracts from orthodox Massachusetts Bay, Bradford did not interpret temporal affairs as the inevitable unfolding of God’s providential plan. Lacking the dogmatic temper and religious enthusiasm of the Puritans of the Great Migration, Bradford steered a middle course for Plymouth Colony between the Holy Commonwealth of Massachusetts and the tolerant secular community of Rhode Island.
The Reader’s Companion to American History. Eric Foner and John A. Garraty, Editors. Copyright © 1991 by Houghton Mifflin Harcourt Publishing Company. All rights reserved.
“Here’s the part that’s been omitted…” I’ll come back with the part that is omitted from modern day textbooks for young children in the schools. ~Rush Limbaugh
A group of separatists first fled to Holland and established a community. “After eleven years, about forty of them agreed to make a perilous journey to the New World, where they would certainly face hardships, but could live and worship God according to the dictates of their own consciences. On August 1, 1620, the Mayflower set sail. It carried a total of 102 passengers, including forty Pilgrims led by William Bradford. On the journey, Bradford set up an agreement, a contract, that established just and equal laws for all members of the new community, irrespective of their religious beliefs. Where did the revolutionary ideas expressed in the Mayflower Compact come from?
“From the Bible. The Pilgrims were a people completely steeped in the lessons of the Old and New Testaments. They looked to the ancient Israelites for their example. And, because of the biblical precedents set forth in Scripture, they never doubted that their experiment would work. But this was no pleasure cruise, friends. The journey to the New World was a long and arduous one. And when the Pilgrims landed in New England in November, they found, according to Bradford’s detailed journal, a cold, barren, desolate wilderness. There were no friends to greet them, he wrote.
“There were no houses to shelter them. There were no inns where they could refresh themselves. And the sacrifice they had made for freedom was just beginning. During the first winter, half the Pilgrims — including Bradford’s own wife — died of either starvation, sickness or exposure.” For a long time, many of them continued to live on the Mayflower. There was nowhere else to live. “When spring finally came, Indians taught the settlers how to plant corn, fish for cod and skin beavers for coats. Life improved for the Pilgrims, but they did not yet prosper!
“This is important to understand because this is where modern American history lessons often end. Thanksgiving is actually explained in some textbooks as a holiday for which the Pilgrims gave thanks to the Indians for saving their lives,” and teaching them to grow food and eat and all that, “rather than as a devout expression of gratitude grounded in the tradition of both the Old and New Testaments.” The Bible. Remember, these were religious people. They set out on a journey to a place that they had no idea of, and they just found barren wilderness.
The very idea that they survived — even before they began to prosper, the very idea that they just survived — was what gave them pause to thank God. That was the original Thanksgiving, and that’s not taught. The original Thanksgiving is taught as, “If it weren’t for the Indians, Pilgrims would have died. The Indians saved their bacon! The Indians saved them.” It’s an understandable effort here, but that’s not what happened, is the point. “Here’s the part that’s been omitted…” I’ll come back with the part that is omitted from modern day textbooks for young children in the schools.
RUSH: We are back with the original, the true story of Thanksgiving, as written by me See, I Told You So, Chapter 6: “Dead White Guys, What the History Books Never Told You, The True Story of Thanksgiving — “Here is the part that has been omitted: The original contract the Pilgrims had entered into with their merchant-sponsors…” in London called for everything they produced to go into a common store, and each member of the community,” all 40 of them, “was entitled to one common share. All of the land they cleared and the houses they built belong to the community as well. “
It was a commune. It was socialism! Because they wanted to be fair. “They were going to distribute it equally. All of the land they cleared and the houses they built belonged to the community as well. Nobody owned anything. They just had a share in it. It was a commune, folks. “It was the forerunner to the communes we saw in the ’60s and ’70s out in California — and it was complete with organic vegetables, by the way,” in case you’d like to know. “Bradford, who had become the new governor of the colony, recognized that this form of collectivism was as costly and destructive to the Pilgrims as that first harsh winter, which had taken so many lives,” and half the people weren’t carrying their weight, didn’t have to.
“He decided to take bold action. Bradford assigned a plot of land to each family to work and manage,” and they got to keep the bulk of what they produced, “thus turning loose the power of the marketplace. That’s right. Long before Karl Marx was even born, the Pilgrims had discovered and experimented with what could only be described as socialism. And what happened? It didn’t work! … “What Bradford and his community found was that the most creative and industrious people had no incentive to work any harder than anyone else, unless they could utilize the power of personal motivation!
“But while most of the rest of the world has been experimenting with socialism for well over a hundred years … the Pilgrims decided early on to scrap it permanently. What Bradford wrote about this social experiment should be in every schoolchild’s history lesson. If it were, we might prevent much needless suffering in the future. ‘The experience that we had in this common course and condition, tried sundry years,'” meaning it was tough for a long time, “‘that by taking away property, and bringing community into a common wealth, would make them happy and flourishing — as if they were wiser than God,’ Bradford wrote.”
Meaning: We thought we knew, but we were wrong.
“‘For this community [so far as it was] was found to breed much confusion and discontent, and retard much employment that would have been to their benefit and comfort. For young men that were most able and fit for labor and service did repine that they should spend their time and strength to work for other men’s wives and children without any recompense…that was thought injustice.'” So what happened was, the hard workers began to see a bunch of slackers. Even in the first Pilgrims, they had a bunch of slackers, and they said, “What the hell are we doing? If everybody’s getting an equal share here and half of these people aren’t working, to hell with this!” and they threw it out.
William Bradford wrote about it in the journal. “The Pilgrims found that people could not be expected to do their best work without incentive. So what did Bradford’s community try next? They unharnessed the power of good old free enterprise by invoking the undergirding capitalistic principle of private property. Every family was assigned its own plot of land to work,” and they were permitted to use it as they saw fit, “and permitted to market its own crops and products. And what was the result? ‘This had very good success,’ wrote Bradford, ‘for it made all hands industrious, so as much more corn was planted than otherwise would have been.'”
They had surpluses. You know what they did with the surpluses? They shared them with the Indians. Capitalism, as opposed to socialism, produced abundance, the likes of which they had never experienced. They remembered the help they got when they first landed from the Indians. They shared their abundance. That’s the first Thanksgiving: A thanks to God for their safety, a thanks to God for their discovery, and a thanks to the Indians by sharing the abundance that they themselves produced after first trying what could only be called today Obamaism or Clintonism or socialism.
It’s not taught. It is not explained anywhere. The original story of Thanksgiving stops where the Indians saw these newly arrived, struggling Europeans who did not know what to do, and showed them how to plant corn and all that. Meaning the first Thanksgiving is: “If it weren’t for Indians…” So that has led us to today where Obama says the Indians are the only ones that have any real right to be offended at immigration. I try to tell this story every year on the day before Thanksgiving on the EIB Network. I do. And as I say, we’ve written an entire book for children about this featuring time travel with Rush Revere and his talking horse, Liberty, that take children back to Holland.
They make the journey with the Pilgrims across the Atlantic Ocean.
They’re there and get to know Bradford and so forth.
It’s the way we decided to teach history, by actually taking these young readers to these events and making them part of them. Kathryn and I are abundantly thankful for all of you for making our lives and the lives of our families so rich and rewarding. The true story of Thanksgiving for us is how fortunate we all are to have people like you in our lives and compromising this audience. We hope you have a great Thanksgiving with your family. We hope that it’s everything that you want it to be, hope you’re able to get there if you intend to go. But regardless, if you’re able to make it or not, we hope that your Thanksgiving gives you time to pause and give thanks for the great fortune we all have to be Americans.
This is a great way to reconnect your children to the Pilgrims who originated the first Thanksgiving. Great for a Family Night, then follow up with session of “Count Your Blessings”, listing all the things you and your family members are grateful for. When you think of all the Pilgrims suffered for religious freedom, and all our soldiers sacrifice for our freedom, our own challenges and problems are kept in perspective.
YouTube Video: Charlie Brown and the Mayflower (This is the first clip.)
From Wikipedia, the free encyclopedia
Charles Monroe Schulz (November 26, 1922 – February 12, 2000), nicknamed Sparky, was an American cartoonist, best known for the comic strip Peanuts (which featured the characters Snoopy and Charlie Brown, among others). He is widely regarded as one of the most influential cartoonists of all time, cited as a major influence by many later cartoonists. Calvin and Hobbes-creator Bill Watterson wrote in 2007: “Peanuts pretty much defines the modern comic strip, so even now it’s hard to see it with fresh eyes. The clean, minimalist drawings, the sarcastic humor, the unflinching emotional honesty, the inner thoughts of a household pet, the serious treatment of children, the wild fantasies, the merchandising on an enormous scale — in countless ways, Schulz blazed the wide trail that most every cartoonist since has tried to follow.”
Born in Minneapolis, Minnesota, Schulz grew up in Saint Paul. He was the only child of Carl Schulz, who was born in Germany, and Dena Halverson, who was Norwegian. His uncle called him “Sparky” after the horse Spark Plug in Billy DeBeck‘s comic strip, Barney Google.
Schulz loved drawing and sometimes drew his family dog, Spike, who ate unusual things, such as pins and tacks. In 1937, Schulz drew a picture of Spike and sent it to Ripley’s Believe It or Not!; his drawing appeared in Robert Ripley‘s syndicated panel, captioned, “A hunting dog that eats pins, tacks and razor blades is owned by C. F. Schulz, St. Paul, Minn.” and “Drawn by ‘Sparky'” (C.F. was his father, Carl Fred Schulz).
Schulz attended Richards Gordon Elementary School in St. Paul, where he skipped two half-grades. He became a shy, timid teenager, perhaps as a result of being the youngest in his class at Central High School. One well-known episode in his high school life was the rejection of his drawings by his high school yearbook. A five-foot-tall statue of Snoopy was placed in the school’s main office 60 years later.
In February 1943, Schulz’s mother Dena died after a long illness; at the time of her death, he had only recently been made aware that she suffered from cancer. Schulz had by all accounts been very close to his mother and her death made a strong impact on him. Around the same time, Schulz was drafted into the United States Army. He served as a staff sergeant with the 20th Armored Division in Europe, as a squad leader on a .50 caliber machine gun team. His unit saw combat only at the very end of the war. Schulz said that he only ever had one opportunity to fire his machine gun but forgot to load it. Fortunately, he said, the German soldier he could have fired at willingly surrendered. Years later, Schulz proudly spoke of his wartime service.
After being discharged in late 1945, Schulz returned to Minneapolis. He did lettering for a Roman Catholic comic magazine, Timeless Topix, and then, in July 1946, took a job at Art Instruction, Inc., reviewing and grading lessons submitted by students.:164 Schulz himself had been a student of the school, taking a correspondence course from it before he was drafted. He worked at the school for a number of years while he developed his career as a comic creator, until he was making enough money from comics to be able to do that full-time.
Schulz’s first regular cartoons, a weekly series of one-panel jokes entitled Li’l Folks, were published from 1947 to 1950 by the St. Paul Pioneer Press; he first used the name Charlie Brown for a character there, although he applied the name in four gags to three different boys as well as one buried in sand. The series also had a dog that looked much like Snoopy. In 1948, Schulz sold a cartoon to The Saturday Evening Post; the first out of 17 one-panel cartoons by Schulz that would be published there. In 1948, he tried to have Li’l Folks syndicated through the Newspaper Enterprise Association. Schulz would have been an independent contractor for the syndicate, unheard of in the 1940s, but the deal fell through. Li’l Folks was dropped from the Pioneer Press in January 1950.
Later that year, Schulz approached the United Feature Syndicate with the one-panel series Li’l Folks, and the syndicate became interested. However, by that time Schulz had also developed a comic strip, using normally four panels rather than one, and reportedly to Schulz’s delight, the syndicate preferred this version. Peanuts made its first appearance on October 2, 1950, in seven newspapers. The weekly Sunday-page debuted on January 6, 1952. After a somewhat slow beginning, Peanuts eventually became one of the most popular comic strips of all time, as well as one of the most influential. Schulz also had a short-lived sports-oriented comic strip called It’s Only a Game (1957–1959), but he abandoned it due to the demands of the successful Peanuts. From 1956 to 1965 he contributed a single-panel strip (“Young Pillars“) featuring teenagers to Youth, a publication associated with the Church of God.
At its height, Peanuts was published daily in 2,600 papers in 75 countries, in 21 languages. Over the nearly 50 years that Peanuts was published, Schulz drew nearly 18,000 strips. The strips themselves, plus merchandise and product endorsements, produced revenues of more than $1 billion per year, with Schulz earning an estimated $30 million to $40 million annually. During the life of the strip, Schulz took only one vacation, a five-week break in late 1997 to celebrate his 75th birthday; reruns of the strip ran during his vacation, the only time reruns occurred while Schulz was alive.
Schulz said that his routine every morning consisted of first eating a jelly donut, and then going through the day’s mail with his secretary before sitting down to write and draw the day’s strip at his studio. After coming up with an idea (which he said could take anywhere from a few minutes to a few hours), he began drawing it, which took about an hour for dailies and three hours for Sunday strips. Unlike many other successful cartoonists, Schulz never used assistants in producing the strip; he refused to hire an inker or letterer, saying that “it would be equivalent to a golfer hiring a man to make his putts for him.”
The first book collection of Peanuts strips was published in July 1952 by Rinehart & Company. Many more books followed, and these collections greatly contributed to the increasing popularity of the strip. In 2004, Fantagraphics began their Complete Peanuts series. Peanuts also proved popular in other media; the first animated TV special, A Charlie Brown Christmas, aired in December 1965 and won an Emmy award. Numerous TV specials were to follow, the latest being Happiness Is A Warm Blanket, Charlie Brown in 2011. Until his death, Schulz wrote or cowrote the TV specials and carefully oversaw production of them.
Charlie Brown, the principal character for Peanuts, was named after a co-worker at the Art Instruction Inc. Schulz drew much more inspiration than this from his own life, some examples being:
In 1951, Schulz moved to Colorado Springs, Colorado. In April the same year, Schulz married Joyce Halverson (no relation to Schulz’s mother Dena Halverson Schulz). His son, Monte, was born in February the following year, with their three further children being born later, in Minnesota. He painted a wall in that home for his adopted daughter Meredith Hodges, featuring Patty with a balloon, Charlie Brown jumping over a candlestick, and Snoopy playing on all fours. The wall was removed in 2001 and donated to the Charles M. Schulz Museum in Santa Rosa, California.
Schulz and his family returned to Minneapolis and stayed until 1958. They then moved to Sebastopol, California, where Schulz built his first studio (until then, he’d worked at home or in a small rented office room). It was here that Schulz was interviewed for the unaired television documentary A Boy Named Charlie Brown. Some of the footage was eventually used in a later documentary, Charlie Brown and Charles Schulz. Schulz’s father died while visiting him in 1966, the same year his Sebastopol studio burned down. By 1969, Schulz had moved to Santa Rosa, California, where he lived and worked until his death.
By Thanksgiving 1970, it was clear that Schulz’s first marriage was in trouble, and their divorce was final in 1972. Schulz married Jean Forsyth Clyde in September 1973; they’d first met when Jean brought her daughter to Schulz’s hockey rink. They remained married for 27 years, until Schulz’s death in 2000.
Schulz had a long association with ice sports, and both figure skating and ice hockey featured prominently in his cartoons. In Santa Rosa, he was the owner of the Redwood Empire Ice Arena, which opened in 1969 and featured a snack bar called “The Warm Puppy”. Schulz’s daughter Amy served as a model for the figure skating in the 1980 television special She’s a Good Skate, Charlie Brown.
Schulz also was very active in senior ice-hockey tournaments; in 1975, he formed Snoopy’s Senior World Hockey Tournament at his Redwood Empire Ice Arena, and in 1981, Schulz was awarded the Lester Patrick Trophy for outstanding service to the sport of hockey in the United States. Schulz also enjoyed playing golf and was a member of the Santa Rosa Golf and Country Club from 1959 to 2000.
In July 1981, Schulz underwent heart bypass surgery. During his hospital stay, President Ronald Reagan called him on the phone to wish him a quick recovery.
On Sunday, May 8, 1988, two gunmen wearing ski masks entered the cartoonist’s home through an unlocked door, planning to kidnap Jean Schulz, but the attempt failed when the couple’s daughter, Jill, drove up to the house, prompting the would-be kidnappers to flee. She saw what was happening and called the police from a neighbor’s house. Sonoma County Sheriff Dick Michaelsen said, “It was obviously an attempted kidnap-ransom. This was a targeted criminal act. They knew exactly who the victims were.” Neither Schulz nor his wife was hurt during the incident.
In 1998, Schulz hosted the first Over 75 Hockey Tournament. In 2001, Saint Paul renamed the Highland Park Ice Arena the Charles M. Schulz Highland Arena in his honor.
In addition to his lifelong interest in comics, Schulz was also interested in art in general; his favorite artist in later years was Andrew Wyeth. As a young adult Schulz also developed a great passion for classical music. Although the character Schroeder in Peanuts adored Beethoven, Schulz said in an interview with Gary Groth in 1997 (published in The Comics Journal #200) that his own favorite classical composer was actually Brahms.
Schulz often touched on religious themes in his work, including the classic television cartoon, A Charlie Brown Christmas (1965), which features the character Linus van Pelt quoting the King James Version of the Bible Luke 2:8–14 to explain “what Christmas is all about.” In personal interviews Schulz mentioned that Linus represented his spiritual side.
Schulz, reared in the Lutheran faith, had been active in the Church of God as a young adult and then later taught Sunday school at a United Methodist Church. In the 1960s, Robert L. Short interpreted certain themes and conversations in Peanuts as being consistent with parts of Christian theology, and used them as illustrations during his lectures about the gospel, as he explained in his bestselling paperback book, The Gospel According to Peanuts, the first of several books he wrote on religion and Peanuts, and other popular culture items.
“Culture is defined as the way of life of a people. There is a unique gospel culture, a set of values and expectations and practices” common to all Christians. ~L. Tom Perry
Ignacy Jan Paderewski was born in the village of Kurilovka, Litin uyezd in the Podolia Governorate, the Russian Empire. Today the village is part of the Khmilnyk raion of Vinnytsia Oblast, Ukraine. His father, Jan Paderewski, was an administrator of large estates. His mother, Poliksena (née Nowicka), died several months after Paderewski was born, and he was brought up by his distant relatives.
Initially he took piano lessons with a private tutor. At the age of 12, in 1872, he went to Warsaw and was admitted to the Warsaw Conservatorium. After graduating in 1878, he was asked to become a tutor of piano classes at his alma mater, which he accepted. In 1880 Paderewski married Antonina Korsakówna, and soon afterwards, their first child was born. The following year, they discovered that the son was handicapped; soon afterward, Antonina died. Paderewski decided to devote himself to music, and in 1881 he went to Berlin to study music composition with Friedrich Kiel and Heinrich Urban. In 1884 he moved to Vienna, where he was a pupil of Theodor Leschetizky. It was in Vienna that he made his musical debut in 1887. He soon gained great popularity and his subsequent appearances (in Paris in 1889, and in London in 1890) were major successes. His brilliant playing created a furore which reached to almost extravagant lengths of admiration; and his triumphs were repeated in the United States in 1891. His name at once became synonymous with the highest level of piano virtuosity. However, not everyone was impressed. After hearing Paderewski for the first time, Moriz Rosenthal said: “Yes, he plays well, I suppose, but he’s no Paderewski”.
From his early childhood, Paderewski was interested in music while living at the private estate near Zhytomyr where he moved with his father. However soon after his father’s arrest in connections with the January Uprising (1863), he was adopted by his aunt. After being released, Paderewski’s father married again and moved to the city of Sudylkov near Shepetovka.
He was extremely popular internationally, to such an extent that the music hall duo “The Two Bobs” had a hit song in 1916, in music halls across Britain, with the song “When Paderewski plays”.
During World War I, Paderewski became an active member of the Polish National Committee in Paris, which was soon accepted by the Entente as the representative of Poland. He became a spokesman of that organisation, and soon also formed other social and political organisations, among them the Polish Relief Fund in London. It was then that he met the English composer Edward Elgar, who used a theme from Paderewski’s Fantasie Polonaise in his work Polonia written for the Polish Relief Fund concert in London on 6 July 1916.
In April 1918, he met in New York City with leaders of the American Jewish Committee, including Louis Marshall, in an unsuccessful attempt to broker a deal whereby organized Jewish groups would support Polish territorial ambitions in exchange for support for equal rights. However, it soon became clear that no plan would satisfy both Jewish leaders and Roman Dmowski, head of the Polish National Committee.
At the end of the war, with the fate of the city of Poznań and the whole region of Greater Poland (Wielkopolska) still undecided, Paderewski visited Poznań. With his public speech on 27 December 1918, the Polish inhabitants of Poznań began a military uprising against Germany, called the Greater Poland Uprising.
In addition to his concert tours, Paderewski was a popular speaker who was renowned for his wit, and was often quoted. He was once introduced to a polo player with the words: “You are both leaders in your spheres, though the spheres are very different.” “Not so very different,” Paderewski replied. “You are a dear soul who plays polo, and I am a poor Pole who plays solo.”
In another incident, Paderewski once recalled, “I established a certain standard of behaviour, that, during my playing, there must be no talking. When they began to talk, I would stop. I would say, ‘I am sorry to interrupt your conversation. I deeply regret that I am obliged to disturb you, so I am going to stop for a while to allow you to continue talking.’ You can imagine the effect it had…”