By PHILIP RYKEN AND JOHN GARVEY

American Evangelicals and Catholics have not always been the best of friends. But in recent years, many in both camps have moved from suspicion to mutual understanding and appreciation.

Charles Colson, the evangelical founder of Prison Fellowship, began one such effort with Richard John Neuhaus, the Catholic editor of First Things, 20 years ago. The fruit of their labor was a document titled "Evangelicals and Catholics Together."

That statement shows that alongside our theological differences, we hold important beliefs in common. For example, the statement says, "we contend together for religious freedom. . . . In their relationship to God, persons have a dignity and responsibility that transcends, and thereby limits, the authority of the state and of every other merely human institution." Recent efforts by the Department of Health and Human Services to implement the Affordable Care Act have brought us together to defend that freedom.

On Wednesday, represented by the Becket Fund for Religious Liberty, the trustees of Wheaton College joined The Catholic University of America in filing a lawsuit against the Department of Health and Human Services. They did so because the HHS mandate requiring the college to provide and subsidize insurance coverage for abortion-inducing drugs violates the conscience of the school and its members, and denies their First Amendment freedom of religion.

When Catholic University began its own legal action on May 21, it asserted a moral and a constitutional right to practice its religion without government interference. Defending liberty is also deeply rooted in Wheaton's identity as a Christian liberal arts college, founded by abolitionists on the Illinois prairie at the outset of the Civil War.

Wheaton's first president, Jonathan Blanchard, believed that slavery was something more than an "ordinary political problem." He felt a religious imperative to act in defense of freedom. "A command against my conscience," he said, "I would not obey."

Our institutions do not agree on all points about HHS's mandated services. The regulations require religious institutions (except churches) to guarantee coverage for all government-approved contraceptives. Wheaton College does not, as Catholics do, view all forms of artificial contraception as immoral.

But the list of required services includes "morning after" and "week after" pills that claim the life of an unborn child within days of its conception. During the period for public comment, Wheaton and many other evangelical colleges and universities objected that this requirement violated their belief in the sanctity of human life.

We must cherish life, not destroy it. This belief is shared by both campus communities. The Catholic Church's unqualified defense of the unborn is too well known to need restatement. Wheaton's commitment is equally firm.

As a systemically Christian college, all of Wheaton's students, faculty and staff undertake to live a distinctive lifestyle. In its Community Covenant, the college affirms "the God-given worth of human beings, from conception to death." Because abortion destroys innocent human life, the college regards the HHS mandate as contrary to its deepest convictions.

Many Americans disagree with our shared belief in the immorality of abortion. That is their right. But there should be no dispute about a second point we hold in common: Religious schools like Wheaton College and Catholic University should have the freedom—guaranteed by the United States Constitution—to carry out our mission in a way that is consistent with our religious principles.

"If there is any fixed star in our constitutional constellation," Justice Robert Jackson wrote in West Virginia State Board of Education v. Barnette (1943), "it is that no official . . . can prescribe what shall be orthodox in politics, nationalism, religion, or other matters of opinion or force citizens to confess by word or act their faith therein." It is not just churches that have these religious rights, but all Americans who gather in voluntary association for distinctively religious purposes, such as Christian education.

The danger in ignoring Justice Jackson's principle is not limited to institutions like Wheaton College and Catholic University. The real danger is to our republic. As Colson and Neuhaus observed in "Evangelicals and Catholics Together": "[T]his constitutional order is composed not just of rules and procedures but is most essentially a moral experiment. . . . [W]e hold that only a virtuous people can be free and just, and that virtue is secured by religion. To propose that securing civil virtue is the purpose of religion is blasphemous. To deny that securing civil virtue is a benefit of religion is blindness."

A government that fails to heed the cries of its religious institutions undermines the supports of civil virtue and puts in jeopardy our constitutional order.

Messrs. Ryken and Garvey are the presidents, respectively, of Wheaton College and The Catholic University of America.

By MICHAEL I. MEYERSON Americans of all political stripes invoked the Declaration of Independence this Fourth of July week. Some read the document and found, as Harvard Prof. Alan Dershowitz has, that it "rejected Christianity, along with other organized religions, as a basis for governance." Others saw the same language proving the opposite, that our nation was founded on "Judeo- Christian values." Such definitive statements do not tell the full story. The American Framers, in their desire to unite a nation, were theologically bilingual—not only in the Declaration of Independence but beyond.

That document was the work of many hands. As is well known, the first draft was written by Thomas Jefferson. That version began with a religious reference that largely remained in the final version, stating that the United States were assuming the independent status, "to which the laws of nature and of nature's god entitle them."

The phrase "Nature's God" is not a product of traditional religious denominations, but is generally associated with 18th-century Deism. That philosophy centered on what has been called "natural theology," a belief that while a "Creator" started the universe and established the laws of nature, the modern world saw no divine intervention or miracles.

The most famous religious phrase in the Declaration—that people are "endowed by their Creator with certain inalienable rights"—was not included in Jefferson's original draft. He had written that people derive inherent rights form their "equal Creation." The iconic language was added by a small committee, including Benjamin Franklin and John Adams.

"Creator" was a theologically ambiguous word. Most Deists used it, but it was also commonly spoken by the most orthodox religions of the day. Timothy Dwight, a Congregational minister who served as president of Yale College from 1795-1817, delivered a sermon stating that the Bible contained "as full a proof, that Christ is the Creator, as that . . . the Creator is God."

Often overlooked in discussing the Declaration of Independence are two more religious references, both added to its closing paragraph by other delegates in the Continental Congress. The delegates described themselves as "appealing to the Supreme Judge of the world for the rectitude of our intentions," and they affirmed their "firm reliance on the protection of divine Providence."

These phrases were widely regarded as being far more traditionally religious than the earlier language. Ashbel Green, a Presbyterian minister and Jefferson critic who served as chaplain of the House of Representatives in the 1790s, cited these sections to assert that had they not been added, Jefferson would have permitted the American call for independence to be "made without any recognition of the superintending and all disposing providence of God."

But even after the congressional editing, the language of the Declaration wasn't limited to a particular faith. Deliberately designed to be as inclusive as possible, it was a quintessentially American achievement—specific enough to be embraceable by those with orthodox religious views but broad enough to permit each American to feel fully included and equally respected.

George Washington maintained this adroit balance when he became president. In his first inaugural address, written with the assistance of James Madison, Washington declared that it would be "peculiarly improper to omit in this first official Act, my fervent supplications to that Almighty Being who rules over the Universe."

Even Jefferson and Madison, often described as believing in a total separation of religion and government, continued the practice of using inclusive religious language. Jefferson urged in his first inaugural, "May that infinite power, which rules the destinies of the universe, lead our councils to what is best," while Madison stated that, "my confidence will under every difficulty be best placed . . . in the guardianship and guidance of that Almighty Being whose power regulates the destiny of nations."

The Framers didn't see such nondenominational language as divisive. They believed it was possible—in fact desirable—to have a public expression of religion that is devout, as long as it recognizes and affirms the variety of belief systems that exist in our pluralistic nation.

Mr. Meyerson, a professor of law at the University of Baltimore School of Law, is author of "Endowed by Our Creator: The Birth of Religious Freedom in America," recently published by Yale University Press.

By DAVID GELERNTER Presidential elections are America's season for serious chats around the national dinner table. The sick economy, health care and the scope of government are the main issues. But another is even more important. Who are we? What is the United States? Recently Gov. Mitt Romney urged us to return to "the principles that made America, America." But too many of us don't know what those are, or think they can't work.

Yes, Americanism evolves, and by all means let's change our minds when we ought to. We should always be marching toward the American ideals of freedom, equality and democracy, as we did when we ended slavery, granted women the right to vote, and finally buried Jim Crow. But if we forget our basic ideals or shrug them off, as we are doing today, we no longer deserve to be great. Without our history and culture, we have no identity.

Almost no one believes that our public schools are doing a passable job of teaching American and Western civilization. Modern humanities education starts from the bizarre premise that students must be cured of the Europe-centered, misogynist, bigoted ideas of the past. Many American children have never heard a good word for the United States, the West, Judaism or Christianity their whole lives.

Who are we? Dawdling time is over. We have failed a whole generation of children. As of fall 2012, let all public schools be charter schools, competing for each tax dollar and student with every other school in the country. Of course this is a local issue—but a president's or would-be president's job is to lead. There are wonderful teachers, principals and schools out there, and a new public-school system based on the American ideal of achievement will know how to value them.

No principle is more American than equality. Every generation has strained closer to the ideal. We have seen the near eradication of race prejudice in a mere two generations—an astounding achievement. We are a nation of equal citizens, not of races or privileged cliques. Affirmative action has always been a misfit in this country. A system that elevates individuals because of the color of their skin, their race or their sex has no place in America.

Yet a boy born yesterday is destined to atone (if he happens to be the wrong color) for prejudice against black women 50 years ago. Modern America is a world where a future Supreme Court justice, Sonia Sotomayor, can say publicly in 2001, "I would hope that a wise Latina woman with the richness of her experiences would more often than not reach a better conclusion [on the bench] than a white male who hasn't lived that life."

Once a justice has intuited, by dint of sheer racial brilliance, which party to a lawsuit is more simpatico and deserving, what then? Invite him to lunch? Friend him on Facebook? This is not justice as America knows it.

Next Independence Day let's celebrate the long-overdue end of affirmative action, and our triumphant return to the American ideal of equality.

Modern American culture is in the hands of intellectuals—unfortunates born with high IQ and low common sense. Witness ObamaCare, a health-care policy, now somehow deemed constitutional, that forces millions of Americans to buy something they don't want.

Bilingualism was the intellectuals' response to one of the best breaks America ever got, a common language to unite its uncommon people. Resolved: The federal government will henceforth conduct its business and publish its statements in English, period. There is plenty of room in this country for new immigrants of all races and religions who want to learn America's culture and be part of this people; none for those who dislike all things American except dollars. Resolved: The federal government will henceforth enforce its own immigration laws.

America's creed is blessedly simple. Freedom, equality, democracy and America as the promised land, the new Jerusalem. What Thomas Jefferson had in mind when he invoked "the favor of that Being in whose hands we are, who led our fathers, as Israel of old, from their native land and planted them in a country flowing with all the necessaries and comforts of life."

President Obama rejects this creed. He doesn't buy the city-on-a-hill stuff. He sees particular nations as a blur; only the global community is big enough for him. He is at home on the exalted level of whole races and peoples and the vast, paternal power of central governments.

The president has revealed no sense of America's mission to move constantly forward "with malice toward none, with charity for all, with firmness in the right, as God gives us to see the right." Lincoln's sublime biblical English uses the parallel stanzas of ancient Hebrew poetry. That is who we are: a biblical republic, striving to live up to its creed. The dominion of ignorance will pass away like smoke and we will know and be ourselves again the moment we choose to be. Why not now?

Mr. Gelernter, a professor of computer science at Yale, is the author of "America-Lite," out on July 4 by Encounter Books.

A version of this article appeared July 2, 2012, on page A11 in the U.S. edition of The Wall Street Journal, with the headline: What Is the American Creed?.

African American churches focus on being holy and healthy By Hamil R. Harris, Published: June 29 James Tate used to arrive early at First Baptist Church of Glenarden so that he could find a wider seat in the handicapped section of the Upper Marlboro sanctuary to accommodate his 415-pound frame.

But today the 33-year-old former high school lineman from Southeast Washington can sit anywhere in the church because he has lost more than 200 pounds, thanks to a church-based weight loss program.

“It feels good to be an example that people can follow,” said Tate, who works as an information technology specialist and is in school to become a certified nutrition and fitness instructor.

First Baptist is among many big African American congregations locally and across the country that in recent years have decided to make health and wellness a major priority. The health ministries’ efforts range from nutrition to Zumba classes to showing parishioners how a healthful lifestyle is promoted in scripture.

The programs are a response to rising awareness of illnesses caused by obesity, fueled by a national public health focus on the issue, including first lady Michelle Obama’s campaign against childhood obesity. High blood pressure and obesity, both of which can be alleviated with proper diet and exercise, have a disproportionate impact on African Americans, who are 1.4 times as likely as whites to be obese, according to a 2012 report from the Office of Minority Health at the Department of Health and Human Services.

“We have so many people who have diabetes, heart disease and people dying from strokes,” said Karyn Wills, a doctor and the chairman of First Baptist’s health ministry. “We are finding out that a lot of these things can be prevented, but you have to take action yourself. You have to be your own advocate.”

The church held a health and fitness expo this month in which more than 2,000 people listened to national speakers, were screened for various diseases, and took part in workshops to promote exercise and healthful lifestyles. The church has also developed a slew of health ministries, including exercise, cooking and nutrition classes, group walks and more, said pastor John K. Jenkins.

The Rev. Grainger Browning, pastor of Ebenezer African Methodist Episcopal Church, said his Fort Washington congregation holds four health fairs each year to help parishioners.

“As our memberships get older, we are pastoring out of necessity because we see people who are literally digging their graves with their teeth,” Browning said. “I was at a men’s meeting and 75 percent of the men at the meeting were on medications.”

He said he began to take his own health more seriously about 15 years ago after a fellow pastor had a heart attack. “It shook me to the core,” he said.

Members of First Baptist Church of Highland Park in Landover can take advantage of classes in nutrition and Zumba exercise. “I have run several marathons, and at my church we try to focus on the mind, body and soul,” said pastor Henry P. Davis.

The popular televangelist T.D. Jakes, pastor of the Potters House in Dallas, has been at the forefront of the health crusade in the black church.

“No matter how much talent you have in your mind and your spirit, if your body is not able to function you are not able to fulfill your destiny,” Jakes said.

Jakes, 55, said he had to take time out from his busy ministry recently to address his weight. “I gained some weight after back surgery,” he said. “I couldn’t exercise, but now I am back in the gym.

“I have dropped 45 pounds, and I want to drop about 30 more,” Jakes said. “We have to continue to create an atmosphere where people can talk openly about their issues and have healthy solutions. My father died when he was 48 and I was only 16, so I am bombarded with the reality that health can be a challenge.

Jakes has health and fitness conferences planned for men and women in the coming months.

But Renette Dallas, a neuropath and member of Mount Pleasant Baptist Church in the District, who consults with pastors on healthy living, isn’t convinced that everyone is serious. “I conduct health and fitness programs and people are giving out free cotton candy and hamburgers.

“We do things because everybody else is doing it,” Dallas said. “The president is talking about fitness, the first lady is talking about fitness and big business is talking about fitness, and churches are big business. It is a trend but it doesn’t mean anything.”

Deborah Adams, 56, a resident of Hyattsville, and her daughter Rhonda R. Gladden, 39, were among several hundred people who lined up in front of the scales at First Baptist Church to be part of the church’s weight-challenge program. “In order to work for the kingdom, we have to be fit for the kingdom,” Adams said. “Rhonda said that she is excited to lose weight with her mother.”

In addition to dieting and exercising, Tate, of the Glenarden church, said he read a book titled, “What Would Jesus Eat,” and now he teaches his own class at the church. “This class is to educate men with what God says about how to take care of our bodies and to help men to develop a closer relationship with God.

“The key for me was getting closer to God,” said Tate, whose weight loss efforts began in earnest after he enrolled in “Body By Christ, a spiritual weight loss class that is one of several programs at First Baptist of Glenarden, which is an extension of the church’s health ministry.

[email protected]