Bible Quotes, Thanks Be to God
Bible Quotes, Thanks Be to God
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
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.
Western Culture Dinner Topics: Thanksgiving November 2017 Culture-Wars Dear Friends, Welcome to Western Culture Dinner Topics! I NEVER THOUGHT I’D BE ABLE TO SAY I’M THANKFUL FOR MY TRIALS, but it’s possible. I’ve observed rather extensively the trials of others, … Continue reading
We are surrounded by such an astonishing wealth of light and truth that I wonder if we truly appreciate what we have.
During my professional life as a pilot, I relied greatly on the precision and reliability of computer systems but rarely had to work my own personal computer. In my office work as an executive, I had assistants and secretaries who kindly helped me with the tasks.
All this changed in 1994, when I was called as a General Authority. My calling consisted of many wonderful opportunities to minister, but it also included a great deal of Church office work—more than I ever thought possible.
To my shock, the main tool to stay on top of my work was a personal computer.
For the first time in my life, I had to delve into this strange, mystifying, incomprehensible world.
From the start, the computer and I were not on the friendliest of terms.
Able tech people tried to teach me how to use the computer. They literally stood behind me, reaching over my shoulder, their fingers moving quickly and tapping a percussive symphony against the keyboard.
“See?” they would say proudly. “That’s how you do it.”
I did not see. It was a rocky transition.
My learning curve was more like a brick wall.
It took a great deal of time, repetition, patience; no small amount of hope and faith; lots of reassurance from my wife; and many liters of a diet soda that shall remain nameless.
Now, 22 years later, I am surrounded by computer technology. I have an email address, a Twitter account, and a Facebook page. I own a smartphone, a tablet, a laptop, and a digital camera. And, while my tech skills may not quite measure up to those of a typical seven-year-old, for a septuagenarian, I do all right.
But I have noticed something interesting. The more adept I get at technology, the more I take it for granted.
For a large part of human history, communication happened at the speed of a horse. Sending a message and getting a reply could take days or even months. Today our messages travel thousands of miles into the sky or thousands of meters beneath the oceans to reach someone on the other side of the world, and if there is a delay of even a few seconds, we get frustrated and impatient.
It seems to be human nature: as we become more familiar with something, even something miraculous and awe-inspiring, we lose our sense of awe and treat it as commonplace.
Taking for granted our modern technologies and conveniences may be a relatively small matter. But, sadly, we sometimes take a similar attitude toward the eternal and soul-expanding doctrine of the gospel of Jesus Christ. In the Church of Jesus Christ, we have been given so much. We are surrounded by such an astonishing wealth of light and truth that I wonder if we truly appreciate what we have.
Think of those early disciples who walked and talked with the Savior during His earthly ministry. Imagine the thanksgiving and reverence that must have flooded their hearts and filled their minds when they saw Him risen from the tomb, when they felt the wounds in His hands. Their lives would never be the same!
Think of the early Saints of this dispensation who knew the Prophet Joseph Smith and heard him preach the restored gospel. Imagine how they must have felt to know that the veil between heaven and earth had parted again, shedding light and knowledge upon the world from our celestial home above.
But most of all, think of how you felt when for the first time you believed and understood that you are truly a child of God; that Jesus Christ willingly suffered for your sins so that you may be clean again; that priesthood power is real and can bind you to your loved ones for time and for all eternity; that there is a living prophet on the earth today. Isn’t that wonderful and amazing?
Considering all of this, how could it ever be possible that we of all people would not be excited about attending our Church worship services? Or get tired of reading the holy scriptures? I suppose this could be possible only if our hearts were past feeling to experience gratitude and awe for the sacred and sublime gifts God has granted us. Life-changing truths are before our eyes and at our fingertips, but sometimes we sleepwalk on the path of discipleship. Too often we let ourselves be distracted by the imperfections of our fellow members instead of following the example of our Master. We tread a path covered with diamonds, but we can scarcely distinguish them from ordinary pebbles.
When I was a young man, my friends would ask me about my religion. Often I would start to explain the differences, like the Word of Wisdom. Other times I would emphasize the similarities with other Christian religions. None of this would impress them very much. But when I talked about the great plan of happiness our Father in Heaven has for us as His children, I had their attention.
I remember trying to draw the plan of salvation on a blackboard in a classroom of our chapel in Frankfurt, Germany. I made circles that represented premortal life, mortality, and the return to our Heavenly Parents after this life.
As a teenager, how I loved to share this exciting message. When I explained these principles in my own simple words, my heart would overflow with gratitude for a God who loves His children and a Savior who redeemed all of us from death and hell. I was so proud of this message of love, joy, and hope.
Some of my friends would say that this message felt familiar, even though such things were never taught in their religious upbringing. It was as if they had always known these things to be true, as if I was simply casting light on something that was always and deeply rooted in their hearts.
I believe every human being carries in his or her heart some form of fundamental questions regarding life itself. Where did I come from? Why am I here? What will happen after I die?
These kinds of questions have been asked by mortals since the dawn of time. Philosophers, scholars, and pundits have spent their lives and fortunes seeking for answers.
I am grateful that the restored gospel of Jesus Christ has answers to the most complex questions in life. These answers are taught in The Church of Jesus Christ of Latter-day Saints. They are true, plain, straightforward, and easy to understand. They are inspired, and we teach them to our three-year-olds in the Sunbeam class.
Brothers and sisters, we are eternal beings, without beginning and without end. We have always existed.1 We are the literal spirit children of divine, immortal, and omnipotent Heavenly Parents!
We come from the heavenly courts of the Lord our God. We are of the royal house of Elohim, the Most High God. We walked with Him in our premortal life. We heard Him speak, witnessed His majesty, learned His ways.
You and I participated in a Grand Council where our beloved Father presented His plan for us—that we would come to earth, receive mortal bodies, learn to choose between good and evil, and progress in ways that would not otherwise be possible.
When we passed through the veil and entered this mortal life, we knew that we would no longer remember the life before. There would be opposition and adversity and temptation. But we also knew that gaining a physical body was of paramount importance for us. Oh, how we hoped that we would quickly learn to make the correct choices, withstand the temptations of Satan, and eventually return to our beloved Parents in Heaven.
We knew we would sin and make mistakes—perhaps even serious ones. But we also knew that our Savior, Jesus Christ, had pledged to come to earth, live a sinless life, and voluntarily lay down His life in an eternal sacrifice. We knew that if we gave our heart to Him, trusted Him, and strived with all the energy of our soul to walk in the path of discipleship, we could be washed clean and once again enter the presence of our beloved Father in Heaven.
That is why we are here on this beautiful planet earth—because God offered us the opportunity, and we chose to accept it. Our mortal life, however, is only temporary and will end with the death of our physical body. But the essence of who you and I are will not be destroyed. Our spirits will continue living and await the Resurrection—a free gift to all by our loving Heavenly Father and His Son, Jesus Christ.2 At the Resurrection, our spirits and bodies will be reunited, free from pain and physical imperfections.
After the Resurrection, there will be a Day of Judgment. While all will eventually be saved and inherit a kingdom of glory, those who trust in God and seek to follow His laws and ordinances will inherit lives in the eternities that are unimaginable in glory and overwhelming in majesty.
That Day of Judgment will be a day of mercy and love—a day when broken hearts are healed, when tears of grief are replaced with tears of gratitude, when all will be made right.3
Yes, there will be deep sorrow because of sin. Yes, there will be regrets and even anguish because of our mistakes, our foolishness, and our stubbornness that caused us to miss opportunities for a much greater future.
But I have confidence that we will not only be satisfied with the judgment of God; we will also be astonished and overwhelmed by His infinite grace, mercy, generosity, and love for us, His children. If our desires and works are good, if we have faith in a living God, then we can look forward to what Moroni called “the pleasing bar of the great Jehovah, the Eternal Judge.”4
My beloved brothers and sisters, my dear friends, does it not fill our hearts and minds with wonder and awe to contemplate the great plan of happiness our Heavenly Father has prepared for us? Does it not fill us with unspeakable joy to know of the glorious future that is prepared for all who wait upon the Lord?
If you have never felt such wonder and joy, I invite you to seek, study, and ponder the simple yet profound truths of the restored gospel. “Let the solemnities of eternity rest upon your minds.”5 Let them bear testimony unto you of the divine plan of salvation.
If you have felt these things before, I ask you today, “Can [you] feel so now?”6
Recently I had the opportunity to travel to Belfast, Northern Ireland. While there, I noticed the Belfast Coat of Arms, which includes the motto “Pro tanto quid retribuamus,” or “What shall we give in return for so much?”7
Our beloved Father simply asks that we live by the truth we have received and that we follow the path He has provided. Therefore, let us take courage and trust in the guidance of the Spirit. Let us in word and in deed share with our fellowmen the amazing and awe-inspiring message of God’s plan of happiness. May our motive be our love for God and for His children, for they are our brothers and sisters. This is the beginning of what we can do in return for so much.
Someday “every knee shall bow, and every tongue confess” that God’s ways are just and His plan is perfect.8 For you and me, let that day be today. Let us proclaim, with Jacob of old, “O how great the plan of our God!”9
Of this I testify in deep gratitude to our Heavenly Father.
Parents, would you believe this?
Here’s a bit of nostalgia for you. I am a grandmother. I went to elementary school in the 1950’s, before the Supreme Court decree in 1963 that God was no longer allowed in the schools. I distinctly remember that we learned the following two hymns in the fourth grade. These hymns clearly refer to God as the Giver of the blessings of the harvest. Furthermore, we were taught grammar, diagramming sentences, how to write cursive (which apparently kids don’t learn anymore, because they text everything and don’t even have to spell right), and, simply, how to write. When taught writing, we were instructed to capitalize the names of Deity. Yes, in fourth grade, we were taught the meaning of Deity, and it was simply a given that we capitalized His name.
Both of these hymns are in my church hymnal. Every time we sing those, I’m taken back to my fourth grade class with Mrs. Moffit, more than 50 years ago, in California, no less. I am a great friend of technology, but I must admit I miss the substance we used to experience in the traditional education which included history and Character Education.
Enjoy the gratitude—which begets reverence—portrayed in these two lovely hymns. ~Christine Davidson
Prayer of Thanksgiving (This hymn reflects upon the pilgrims who sought religious freedom—something which has been abridged in our schools today.)
We gather together to ask the Lord’s blessing;
He chastens, and hastens his will to make known.
The wicked oppressing now cease from distressing,
Sing praises to his name; He forgets not his own.
Beside us to guide us, our God with us joining,
Ordaining, maintaining his kingdom divine;
So from the beginning the fight we were winning;
Thou, Lord, wast at our side; All glory be thine!
We all do extol thee, thou leader triumphant,
And pray that thou still our defender wilt be.
Let thy congregation escape tribulation;
Thy name be ever praised! O Lord, make us free!
~Anon. The Netherlands, ca. 1626, translated by Theodore Baker, 1851-1934
Come, Ye Thankful People
Come, ye thankful people, come; Raise the song of harvest home.
All is safely gathered in Ere the winter storms begin.
God, our Maker, doth provide For our wants to be supplied.
Come to God’s own temple, come; Raise the song of harvest home.
All the world is God’s own field, Fruit unto his praise to yield,
Wheat and tares together sown, Unto joy or sorrow grown.
First the blade, and then the ear, then the full corn shall appear.
Lord of harvest, grant that we Wholesome grain and pure may be.
~Henry Alford, 1810-1871