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Did Muslims play a role in the founding of the country? Here's what David Barton found...

February 20, 2015
Staff

WRITER

Has Islam been woven into the fabric of the country since it was founded? That's what President Obama tried to say in a conference on countering violent extremism. Glenn couldn't believe it, so he invited the expert on the Founders: David Barton.

 

Read the rush transcript below:

GLENN: We heard from the president yesterday that from the very beginning of our country, Islam has been woven into the fabric of our nation. The founders were, of course, huge.

PAT: Oh, my gosh. All of them were --

GLENN: Fifty-two of the 56 signers --

PAT: Like 19 were Muslim clerics. And 52 were full-on Muslim.

GLENN: Yeah. David Barton is here to fill us with his no-they-weren't-all-Muslim lies. Welcome to the program, David.

DAVID: Hey, guys. So glad we're going to talk. This is great.

GLENN: So when you heard the president say yesterday that from the very foundation of our nation, Islam has been critical and integral to our founding and our nation, what were your thoughts?

DAVID: Oh, I just expected it. I laughed. It was really pretty ridiculous. I have since then actually tried -- because in all the reading I've done, you know, thousands of books, there's nothing there. You and I know some of the stuff that's out there, I mean, we know that Muslims were the folks who captured the slaves sent to America largely out of Africa. The Dutch would hall anything they were given. They were traders. The Muslims who did the slave hunting and the slave trading, et cetera. The first Muslims came to America as a result of the Muslims capturing them and sending them to the Dutch traders. We know beyond that we had a 32-year war with Muslims. At first American edition of the Koran, the editors said, you guys have to read this. This is crazy stuff. You'll understand why we've had 32 years of war with these nuts. I mean, those exactly are contributions that would jump to mind. That's about all you can point to back then. So I spent a little bit of time to look up.

If you go to a website called Islam101.com and look at the contribution of Islams to America. I'm telling you, bro, we're really sparse here. 1732. Here's a contribution of a Muslim to America. 1732, a Muslim is set free by James Oglethorpe, who is the founder of Georgia. He's set free and given passage to England. That's what they consider a contribution to America.

1790. It says, well, Muslims are known to be living in Florida. Oh, yeah, that's a Spanish possession of Florida. And Moorish Muslims occupied Spain, so no surprise there.

Then, 1807, it says a Muslim is set free. He buys shares in a bank. Now, we have someone who actually bought stock in America.

PAT: Now, you're talking -- this is really woven into the fabric.

GLENN: When was the stock purchase?

DAVID: 1807.

GLENN: Okay.

DAVID: I have two more for you. Here's another one. In 1828, the governor of South Carolina, soon to be governor, John Owen, actually visited a Muslim in jail and took him to his plantation. That's another Muslim contribution. Add it to the governor. Here's what I love. This is actually kind of fun.

In 1856, the American military is engaged in all sorts of Indian wars in western lands. They're trying innovative new things, and the secretary of war at that time was Jefferson Davis. Five years later, he would become part of the secession and the president of the Confederacy. But at that time, he's secretary of war. What they did was they hired a Muslim to raise camels in Arizona because the cavalry said, you know, instead of using horses across the desert, let's try these camels. So across the southern part of the country, across Arizona and Mexico, Texas, the cavalry actually used camels at that point in time. So they hired a Muslim to raise camels. That's a contribution of Muslims to America.

GLENN: This is the fabric. I mean, it's practical the whole blanket.

PAT: Yeah. Well, so we were confused because the story of Jefferson's Koran, Salon.com says he had that 16 years before he wrote the Declaration of Independence.

GLENN: And we had always heard, David, that he had asked, who are these Muslims, what do they want? That's when somebody said you have to read the Koran. And he said, can you get me a copy? And he sent over to England for a copy. Which is true?

DAVID: Well, some of both. I mean, he was particularly interested in it. Once he had the idea of, know your enemy. I mean, who are these guys? Because he's one of the first three American diplomats to have to negotiate with Muslim terrorists. So he was really interested at that point. But like most other people in that day, they read most -- from a politics standpoint, you want to know what other people believe so you can argue your own case. So it was not unusual at all to be familiar with the writings of Muslims, to be familiar with the writings of Hindus or others. They studied other religions. If you want to -- they had comparative religions. And that helped them better know what they believed about their own faith and how to talk to those of other faiths. So that's not at all incompatible with Jefferson or that day.

Now, the real interest came when he had to start negotiating with them, and now I have to take this stuff a lot more seriously. It was an academic inquiry before, but now this is a policy matter now. So it's really some of both that goes with it. It's a 1746 copy of the Koran that he got from London.

So that's much earlier. But at the same time it was one of those apologetic things that you learned in academics back then. Part of what they did.

GLENN: And he was just very far ahead in looking in all religions. If the Dalai Lama had been around at the time, he would have had dinner with the Dalai Lama, and he wouldn't have brought him behind the house with the Dumpster.

DAVID: It was not unusual. That was very much an academic practice back then. Academics looked at other religions, other faiths, other countries, other beliefs, and they talked about that, even in the Constitution. We've looked at every other republic that's out there to see how their government works so we know what works and what doesn't. So you have these guys writing about Muslims early on because they want to know what people believe and what it did to their culture their practice, their behavior, et cetera. Jefferson is one of many guys. Not unusual to look at other religions. That was a standard practice for most of the founders.

PAT: Did you say he obtained his copy in 1746. He would have been three years old?

DAVID: No. The Koran he obtained was a 1746 edition of the Koran.

PAT: When did he come by it?

DAVID: Gracious.

STU: Eleven years before he wrote the declaration.

PAT: Eleven years?

DAVID: And I think that's right. Because at that point in time, tensions with Great Britain are starting. But at that point in time, he's more of a student too. Remember, I mean, from his age at that point, he was more into his academic inquiries. And 1765, he had just become a member of the Virginia legislature. So he's a brand-new legislator. And Virginia is where you have a lot of Muslim slaves in the state. So that's where slavery is first introduced or reported to be first introduced --

GLENN: And these are the slaves just like we have ISIS enslaving Muslims now. These are the slaves that they said at the time, were not Muslim enough. Right?

Over in --

DAVID: Overseas, yeah.

GLENN: Yeah, overseas. The Muslims -- the ISIS of their day would have scooped these guys up and sold them to the slave traders because the Koran calls for that and says as long as they're not Muslim enough.

DAVID: That's right. They were apostate Muslims, so you can ship them off into slavery.

GLENN: So what's amazing is, the Muslims that would have been here would have been the Muslims that would have wanted to be the reformers.

DAVID: Yeah, that's right.

GLENN: They would have been the ones we would have liked.

DAVID: And you look at that point in time, Muslims took 1.25 million slaves in that point of time. We look at the Founding Fathers, in that three decades or so, 1.52 million slaves that were calmed by Muslims. This is a big part of what their faith was.

GLENN: Then the president is right then. They did -- they were important to the fabric of early America. They were the actual slave traders that sold the blacks into slavery to the Dutch trading companies?

DAVID: There you go. That and their terrorism. The jihadism against Americans overseas. Those are the two biggest contributions.

GLENN: That's amazing.

DAVID: The guys who raised camels. I have to give him credit. That has to be tough raising camels in the Arizona desert.

PAT: The rest of the cavalry laughed at him, so they stopped using them.

GLENN: Where did they get the camels?

DAVID: Watch the movie Hawmps! H-A-W-M-P-S. It was slim pickings. Done back with that thing with Jeff Davis. They got the word hawmps because the cavalry looked and said, those are just horses with hawmps. What are those? So that's what they used for several years. And the Indians laughed at them when they tried to chase them down with camels.

JEFFY: Yeah, the military wouldn't ride them anymore.

DAVID: Exactly. It was a short-lived experiment. I have to credit their technology. If you're going to be in the desert chasing folks, why not use the animals that will go for several days, rather than several hours. But they were just so slow, they couldn't keep up with the Indians.

GLENN: David, thank you very much for enlightening me on this. I think this is the headline: President Obama is correct. Muslims provided most of the slaves for America.

STU: Jeez.

DAVID: Yeah.

GLENN: Is that accurate, David?

DAVID: I can't say that's accurate, but I can say they supplied more than any other entity, but -- the Portuguese traders, the Spanish traders, there were a bunch of traders that went there. But the Muslims were the chief ones in Africa that were able to sell slaves and those who wanted to sell slaves.

GLENN: Okay. So it would be accurate to say, most African slaves or most slaves from Africa --

STU: A plurality of slaves.

DAVID: Has been obtained by Muslim enslavers. Spanish, Portuguese, or the Dutch, or whoever else, the greatest supplier of slaves would undoubtedly have been Muslims.

GLENN: Unbelievable. Thank you very much, David. That's -- that's a story. Blaze has to write that story.

STU: That's an amazing --

GLENN: That's a great story.

STU: I assume the president is talking about this argument from Salon, it's a book called Thomas Jefferson's Islam: Islam and the Founders. Listen. Even in this argument on Salon, a left-wing website, says this -- talking about how the founders of the time were talking about Muslims being tolerated and given rights like other religions --

GLENN: Of course. Every religion was.

STU: They did so not for the sake of actual Muslims because none were known at the time to be living in America. Instead, Jefferson and others defended Muslim rights for the sake of, quote, imagined Muslims, end quote. The promotion of whose theoretical citizenship would prove the true universality of American rights. Indeed, the defense of imagined Muslims would also create political room to consider the rights of other despised minorities whose numbers in America though small were quite real, namely Jews and Catholics.

Trump v. Slaughter: The Deep State on trial

JIM WATSON / Contributor | Getty Images

The administrative state has long operated as an unelected super-government. Trump v. Slaughter may be the moment voters reclaim authority over their own institutions.

Washington is watching and worrying about a U.S. Supreme Court case that could very well define the future of American self-government. And I don’t say that lightly. At the center of Trump v. Slaughter is a deceptively simple question: Can the president — the one official chosen by the entire nation — remove the administrators and “experts” who wield enormous, unaccountable power inside the executive branch?

This isn’t a technical fight. It’s not a paperwork dispute. It’s a turning point. Because if the answer is no, then the American people no longer control their own government. Elections become ceremonial. The bureaucracy becomes permanent. And the Constitution becomes a suggestion rather than the law of the land.

A government run by experts instead of elected leaders is not a republic. It’s a bureaucracy with a voting booth bolted onto the front to make us feel better.

That simply cannot be. Justice Neil Gorsuch summed it up perfectly during oral arguments on Monday: “There is no such thing in our constitutional order as a fourth branch of government that’s quasi-judicial and quasi-legislative.”

Yet for more than a century, the administrative state has grown like kudzu — quietly, relentlessly, and always in one direction. Today we have a fourth branch of government: unelected, unaccountable, insulated from consequence. Congress hands off lawmaking to agencies. Presidents arrive with agendas, but the bureaucrats remain, and they decide what actually gets done.

If the Supreme Court decides that presidents cannot fire the very people who execute federal power, they are not just rearranging an org chart. The justices are rewriting the structure of the republic. They are confirming what we’ve long feared: Here, the experts rule, not the voters.

A government run by experts instead of elected leaders is not a republic. It’s a bureaucracy with a voting booth bolted onto the front to make us feel better.

The founders warned us

The men who wrote the Constitution saw this temptation coming. Alexander Hamilton and James Madison in the Federalist Papers hammered home the same principle again and again: Power must remain traceable to the people. They understood human nature far too well. They knew that once administrators are protected from accountability, they will accumulate power endlessly. It is what humans do.

That’s why the Constitution vests the executive power in a single president — someone the entire nation elects and can unelect. They did not want a managerial council. They did not want a permanent priesthood of experts. They wanted responsibility and authority to live in one place so the people could reward or replace it.

So this case will answer a simple question: Do the people still govern this country, or does a protected class of bureaucrats now run the show?

Not-so-expert advice

Look around. The experts insisted they could manage the economy — and produced historic debt and inflation.

The experts insisted they could run public health — and left millions of Americans sick, injured, and dead while avoiding accountability.

The experts insisted they could steer foreign policy — and delivered endless conflict with no measurable benefit to our citizens.

And through it all, they stayed. Untouched, unelected, and utterly unapologetic.

If a president cannot fire these people, then you — the voter — have no ability to change the direction of your own government. You can vote for reform, but you will get the same insiders making the same decisions in the same agencies.

That is not self-government. That is inertia disguised as expertise.

A republic no more?

A monarchy can survive a permanent bureaucracy. A dictatorship can survive a permanent bureaucracy. A constitutional republic cannot. Not for long anyway.

We are supposed to live in a system where the people set the course, Congress writes the laws, and the president carries them out. When agencies write their own rules, judges shield them from oversight, and presidents are forbidden from removing them, we no longer live in that system. We live in something else — something the founders warned us about.

And the people become spectators of their own government.

JIM WATSON / Contributor | Getty Images

The path forward

Restoring the separation of powers does not mean rejecting expertise. It means returning expertise to its proper role: advisory, not sovereign.

No expert should hold power that voters cannot revoke. No agency should drift beyond the reach of the executive. No bureaucracy should be allowed to grow branches the Constitution never gave it.

The Supreme Court now faces a choice that will shape American life for a generation. It can reinforce the Constitution, or it can allow the administrative state to wander even farther from democratic control.

This case isn’t about President Trump. It isn’t about Rebecca Slaughter, the former Federal Trade Commission official suing to get her job back. It’s about whether elections still mean anything — whether the American people still hold the reins of their own government.

That is what is at stake: not procedure, not technicalities, but the survival of a system built on the revolutionary idea that the citizens — not the experts — are the ones who rule.

This article originally appeared on TheBlaze.com.

1 in 20 Canadians die by MAID—Is this 'compassion'?

Vaughn Ridley / Stringer | Getty Images

Medical assistance in dying isn’t health care. It’s the moment a Western democracy decided some lives aren’t worth saving, and it’s a warning sign we can’t ignore.

Canada loves to lecture America about compassion. Every time a shooting makes the headlines, Canadian commentators cannot wait to discuss how the United States has a “culture of death” because we refuse to regulate guns the way enlightened nations supposedly do.

But north of our border, a very different crisis is unfolding — one that is harder to moralize because it exposes a deeper cultural failure.

A society that no longer recognizes the value of life will not long defend freedom, dignity, or moral order.

The Canadian government is not only permitting death, but it’s also administering, expanding, and redefining it as “medical care.” Medical assistance in dying is no longer a rare, tragic exception. It has become one of the country’s leading causes of death, offered to people whose problems are treatable, whose conditions are survivable, and whose value should never have been in question.

In Canada, MAID is now responsible for nearly 5% of all deaths — 1 out of every 20 citizens. And this is happening in a country that claims the moral high ground over American gun violence. Canada now records more deaths per capita from doctors administering lethal drugs than America records from firearms. Their number is 37.9 deaths per 100,000 people. Ours is 13.7. Yet we are the country supposedly drowning in a “culture of death.”

No lecture from abroad can paper over this fact: Canada has built a system where eliminating suffering increasingly means eliminating the sufferer.

Choosing death over care

One example of what Canada now calls “compassion” is the case of Jolene Bond, a woman suffering from a painful but treatable thyroid condition that causes dangerously high calcium levels, bone deterioration, soft-tissue damage, nausea, and unrelenting pain. Her condition is severe, but it is not terminal. Surgery could help her. And in a functioning medical system, she would have it.

But Jolene lives under socialized medicine. The specialists she needs are either unavailable, overrun with patients, or blocked behind bureaucratic requirements she cannot meet. She cannot get a referral. She cannot get an appointment. She cannot reach the doctor in another province who is qualified to perform the operation. Every pathway to treatment is jammed by paperwork, shortages, and waitlists that stretch into the horizon and beyond.

Yet the Canadian government had something else ready for her — something immediate.

They offered her MAID.

Not help, not relief, not a doctor willing to drive across a provincial line and simply examine her. Instead, Canada offered Jolene a state-approved death. A lethal injection is easier to obtain than a medical referral. Killing her would be easier than treating her. And the system calls that compassion.

Bureaucracy replaces medicine

Jolene’s story is not an outlier. It is the logical outcome of a system that cannot keep its promises. When the machinery of socialized medicine breaks down, the state simply replaces care with a final, irreversible “solution.” A bureaucratic checkbox becomes the last decision of a person’s life.

Canada insists its process is rigorous, humane, and safeguarded. Yet the bureaucracy now reviewing Jolene’s case is not asking how she can receive treatment; it is asking whether she has enough signatures to qualify for a lethal injection. And the debate among Canadian officials is not how to preserve life, but whether she has met the paperwork threshold to end it.

This is the dark inversion that always emerges when the state claims the power to decide when life is no longer worth living. Bureaucracy replaces conscience. Eligibility criteria replace compassion. A panel of physicians replaces the family gathered at a bedside. And eventually, the “right” to die becomes an expectation — especially for those who are poor, elderly, or alone.

Joe Raedle / Staff | Getty Images

The logical end of a broken system

We ignore this lesson at our own peril. Canada’s health care system is collapsing under demographic pressure, uncontrolled migration, and the unavoidable math of government-run medicine.

When the system breaks, someone must bear the cost. MAID has become the release valve.

The ideology behind this system is already drifting south. In American medical journals and bioethics conferences, you will hear this same rhetoric. The argument is always dressed in compassion. But underneath, it reduces the value of human life to a calculation: Are you useful? Are you affordable? Are you too much of a burden?

The West was built on a conviction that every human life has inherent value. That truth gave us hospitals before it gave us universities. It gave us charity before it gave us science. It is written into the Declaration of Independence.

Canada’s MAID program reveals what happens when a country lets that foundation erode. Life becomes negotiable, and suffering becomes a justification for elimination.

A society that no longer recognizes the value of life will not long defend freedom, dignity, or moral order. If compassion becomes indistinguishable from convenience, and if medicine becomes indistinguishable from euthanasia, the West will have abandoned the very principles that built it. That is the lesson from our northern neighbor — a warning, not a blueprint.

This article originally appeared on TheBlaze.com.

A Sharia enclave is quietly taking root in America. It's time to wake up.

NOVA SAFO / Staff | Getty Images

Sharia-based projects like the Meadow in Texas show how political Islam grows quietly, counting on Americans to stay silent while an incompatible legal system takes root.

Apolitical system completely incompatible with the Constitution is gaining ground in the United States, and we are pretending it is not happening.

Sharia — the legal and political framework of Islam — is being woven into developments, institutions, and neighborhoods, including a massive project in Texas. And the consequences will be enormous if we continue to look the other way.

This is the contradiction at the heart of political Islam: It claims universal authority while insisting its harshest rules will never be enforced here. That promise does not stand up to scrutiny. It never has.

Before we can have an honest debate, we’d better understand what Sharia represents. Sharia is not simply a set of religious rules about prayer or diet. It is a comprehensive legal and political structure that governs marriage, finance, criminal penalties, and civic life. It is a parallel system that claims supremacy wherever it takes hold.

This is where the distinction matters. Many Muslims in America want nothing to do with Sharia governance. They came here precisely because they lived under it. But political Islam — the movement that seeks to implement Sharia as law — is not the same as personal religious belief.

It is a political ideology with global ambitions, much like communism. Secretary of State Marco Rubio recently warned that Islamist movements do not seek peaceful coexistence with the West. They seek dominance. History backs him up.

How Sharia arrives

Political Islam does not begin with dramatic declarations. It starts quietly, through enclaves that operate by their own rules. That is why the development once called EPIC City — now rebranded as the Meadow — is so concerning. Early plans framed it as a Muslim-only community built around a mega-mosque and governed by Sharia-compliant financing. After state investigations were conducted, the branding changed, but the underlying intent remained the same.

Developers have openly described practices designed to keep non-Muslims out, using fees and ownership structures to create de facto religious exclusivity. This is not assimilation. It is the construction of a parallel society within a constitutional republic.

The warning from those who have lived under it

Years ago, local imams in Texas told me, without hesitation, that certain Sharia punishments “just work.” They spoke about cutting off hands for theft, stoning adulterers, and maintaining separate standards of testimony for men and women. They insisted it was logical and effective while insisting they would never attempt to implement it in Texas.

But when pressed, they could not explain why a system they consider divinely mandated would suddenly stop applying once someone crossed a border.

This is the contradiction at the heart of political Islam: It claims universal authority while insisting its harshest rules will never be enforced here. That promise does not stand up to scrutiny. It never has.

AASHISH KIPHAYET / Contributor | Getty Images

America is vulnerable

Europe is already showing us where this road leads. No-go zones, parallel courts, political intimidation, and clerics preaching supremacy have taken root across major cities.

America’s strength has always come from its melting pot, but assimilation requires boundaries. It requires insisting that the Constitution, not religious law, is the supreme authority on this soil.

Yet we are becoming complacent, even fearful, about saying so. We mistake silence for tolerance. We mistake avoidance for fairness. Meanwhile, political Islam views this hesitation as weakness.

Religious freedom is one of America’s greatest gifts. Muslims may worship freely here, as they should. But political Islam must not be permitted to plant a flag on American soil. The Constitution cannot coexist with a system that denies equal rights, restricts speech, subordinates women, and places clerical authority above civil law.

Wake up before it is too late

Projects like the Meadow are not isolated. They are test runs, footholds, proofs of concept. Political Islam operates with patience. It advances through demographic growth, legal ambiguity, and cultural hesitation — and it counts on Americans being too polite, too distracted, or too afraid to confront it.

We cannot afford that luxury. If we fail to defend the principles that make this country free, we will one day find ourselves asking how a parallel system gained power right in front of us. The answer will be simple: We looked away.

The time to draw boundaries and to speak honestly is now. The time to defend the Constitution as the supreme law of the land is now. Act while there is still time.

This article originally appeared on TheBlaze.com.

The Crisis of Meaning: Searching for truth and purpose

Mario Tama / Staff | Getty Images

Anxiety, anger, and chronic dissatisfaction signal a country searching for meaning. Without truth and purpose, politics becomes a dangerous substitute for identity.

We have built a world overflowing with noise, convenience, and endless choice, yet something essential has slipped out of reach. You can sense it in the restless mood of the country, the anxiety among young people who cannot explain why they feel empty, in the angry confusion that dominates our politics.

We have more wealth than any nation in history, but the heart of the culture feels strangely malnourished. Before we can debate debt or elections, we must confront the reality that we created a world of things, but not a world of purpose.

You cannot survive a crisis you refuse to name, and you cannot rebuild a world whose foundations you no longer understand.

What we are living through is not just economic or political dysfunction. It is the vacuum that appears when a civilization mistakes abundance for meaning.

Modern life is stuffed with everything except what the human soul actually needs. We built systems to make life faster, easier, and more efficient — and then wondered why those systems cannot teach our children who they are, why they matter, or what is worth living for.

We tell the next generation to chase success, influence, and wealth, turning childhood into branding. We ask kids what they want to do, not who they want to be. We build a world wired for dopamine rather than dignity, and then we wonder why so many people feel unmoored.

When everything is curated, optimized, and delivered at the push of a button, the question “what is my life for?” gets lost in the static.

The crisis beneath the headlines

It is not just the young who feel this crisis. Every part of our society is straining under the weight of meaninglessness.

Look at the debt cycle — the mathematical fate no civilization has ever escaped once it crosses a threshold that we seem to have already blown by. While ordinary families feel the pressure, our leaders respond with distraction, with denial, or by rewriting the very history that could have warned us.

You cannot survive a crisis you refuse to name, and you cannot rebuild a world whose foundations you no longer understand.

We have entered a cultural moment where the noise is so loud that it drowns out the simplest truths. We are living in a country that no longer knows how to hear itself think.

So people go searching. Some drift toward the false promise of socialism, some toward the empty thrill of rebellion. Some simply check out. When a culture forgets what gives life meaning, it becomes vulnerable to every ideology that offers a quick answer.

The quiet return of meaning

And yet, quietly, something else is happening. Beneath the frustration and cynicism, many Americans are recognizing that meaning does not come from what we own, but from what we honor. It does not rise from success, but from virtue. It does not emerge from noise, but from the small, sacred things that modern life has pushed to the margins — the home, the table, the duty you fulfill, the person you help when no one is watching.

The danger is assuming that this rediscovery happens on its own. It does not.

Reorientation requires intention. It requires rebuilding the habits and virtues that once held us together. It requires telling the truth about our history instead of rewriting it to fit today’s narratives. And it requires acknowledging what has been erased: that meaning is inseparable from God’s presence in a nation’s life.

Harold M. Lambert / Contributor | Getty Images

Where renewal begins

We have built a world without stillness, and then we wondered why no one can hear the questions that matter. Those questions remain, whether we acknowledge them or not. They do not disappear just because we drown them in entertainment or noise. They wait for us, and the longer we ignore them, the more disoriented we become.

Meaning is still available. It is found in rebuilding the smallest, most human spaces — the places that cannot be digitized, globalized, or automated. The home. The family. The community.

These are the daily virtues that do not trend on social media, but that hold a civilization upright. If we want to repair this country, we begin there, exactly where every durable civilization has always begun: one virtue at a time, one tradition at a time, one generation at a time.

This article originally appeared on TheBlaze.com.