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  • From Thos. to Athanasios: Rediscovering my Grandfather’s Hidden Legacy

    I never met my paternal grandfather, Athanasios Kougkias. He died years before I was born, and by the time I was old enough to ask questions, my father and all of his siblings had passed away too. I am the youngest grandchild, and for most of my life, my grandfather was just a name—one that sounded foreign, distant, and almost mythical. But something inside me refused to let his story fade into silence. I wanted to know who he was, where he came from, and what he endured to give his family a new life in America.

    So I began to dig.

    Growing up, I only knew him as Thomas Kougias. His headstone reads “Thos. Kougias,” and I always wondered what that meant, what his real name had been. I had never seen Thomas abbreviated as Thos. so I knew there was more to the story. It felt like a mystery – one small clue that there was more to his story than what had been passed down. Through genealogical research and help from a genealogist in Greece, I finally discovered that his birth name was Athanasios Kougkias. That moment was powerful. It felt like I had restored something sacred, something lost. I had given him back his name.

    Athanasios was born in Greece—possibly in 1892, 1893, or 1895, depending on which document you believe. His hometown was Ahmetago-Deman on Evia Island, a village that was renamed Prokopi in 1927. Through DNA matches on MyHeritage and conversations with locals in Prokopi, I learned that his family may have been victims of the Greek Genocide, a brutal campaign waged against Christian Greeks by the Ottoman Turks during and after World War I. That realization hit me hard. It reframed his immigration not as a hopeful journey, but as an escape from terror.

    He left Greece on June 7, 1915, aboard the Patris, departing from Piraeus and arriving at Ellis Island. This migration was part of a broader wave of Greek immigration to the U.S. between 1890 and 1921, driven largely by the desire to escape from the atrocities ravaging Greece at the time. My father used to say that Grandpa fought in the Greek army during WWI, and I believe that’s true. After arriving in the U.S., he lived in New York City, then followed the railroad westward to Moline, Illinois, and eventually settled in Missouri Valley, Iowa.

    He married Cecil Conley in 1922 and became a U.S. citizen in 1928. He worked for Union Pacific Railroad as an engineer until his death in 1963. He was also the man behind the little steam engine in the park that children of all ages loved to ride, where my grandmother and their children sold tickets. He was a gardener, a winemaker, and a quiet pillar of his community. He sent money back to Greece for years, until contact with his mother was lost during WWII. I’ve heard he had two brothers and two sisters, but I haven’t been able to trace them – yet.

    What moves me most is how much he gave up. He left behind his homeland, his family, and his language. He endured war, displacement, and the loneliness of starting over in a foreign land. And yet, he built a life. He raised seven children. He worked hard. He survived.

    I’ve made it my mission to keep his memory alive. I’m applying for Greek citizenship as his granddaughter – a way to reclaim the heritage he was forced to leave behind. I’m also writing my dissertation on the Greek Genocide, the very tragedy that likely drove him to flee his homeland. The genocide targeted Christian Greeks in the Ottoman Empire between 1913 and 1923. This work is personal. It’s my way of honoring Athanasios and ensuring that his story, and the stories of so many others like him, are not forgotten.

    In researching his life, I’ve come to understand that family history is more than names and dates. It’s about resilience. It’s about love and sacrifice. It’s about the quiet strength of those who came before us, whose choices shape our lives in ways we may never fully grasp.

    I never got to sit beside my grandfather or hear his voice. But through this journey, I’ve come to know him. And I carry him with me – in my work, in my heart, and in the legacy I hope to pass on.

    Athanasios Kougkias may have been forgotten by history, but he will not be forgotten by me.

  • American Christianity Blog

    Faith and the Founders: Christianity, Civic Virtue, and the Early American Republic

    In the formative years of the American Republic, Christianity played a complex and evolving role in shaping civic life, public morality, and national identity. While the Founding Fathers famously championed Enlightenment ideals and religious liberty, many also saw Christian values as essential to the survival of the republic. This tension—between secular governance and moral foundations rooted in faith—defined much of the early discourse on religion and politics.

    Few figures illustrate this dynamic better than John Adams and Thomas Jefferson. Their extensive correspondence, preserved in The Adams-Jefferson Letters, reveals a nuanced dialogue about religion’s place in public life. Adams, deeply influenced by Puritan moral philosophy, believed that Christianity—particularly its ethical teachings—was indispensable to republican virtue. In a 1813 letter to Jefferson, Adams wrote, “The general principles on which the fathers achieved independence were the general principles of Christianity.” Jefferson, while more skeptical of organized religion, agreed that moral teachings derived from Christianity could support civic harmony. He famously advocated for the separation of church and state, yet also acknowledged the social utility of religious belief.

    This philosophical balance was echoed in public commemorations of American independence. In his 1802 Independence Day oration, Zephaniah Swift Moore emphasized the role of divine providence in the founding of the nation. Speaking in Worcester, Massachusetts, Moore declared:

    “The hand of Heaven has been visible in our deliverance… and the religion of Jesus Christ is the surest foundation of liberty.” Moore’s sermon reflects the widespread belief that Christianity was not merely a private faith but a public good—capable of guiding both leaders and citizens toward virtuous conduct.

    Similarly, William Wirt’s 1826 memorial discourse on the lives of Jefferson and Adams, delivered shortly after their deaths on July 4th, underscores the moral legacy of the Founders. Wirt praised their commitment to liberty and reason, but also noted their shared belief in a moral order that transcended politics. He stated: “They were believers in the moral government of the world… and in the accountability of man to his Creator.”

    These sources, drawn from the Sabin American database, offer rich insight into how Christianity was woven into the fabric of early American civic identity. They also highlight the importance of historical literacy—the ability to interpret primary texts within their cultural and political contexts—and information literacy, which enables us to locate and evaluate archival materials critically.

    In today’s polarized climate, revisiting these foundational debates reminds us that the early Republic was not built on rigid dogma, but on a thoughtful negotiation between faith and reason. Christianity, for many early Americans, was not just a religion—it was a moral compass guiding the experiment in self-government.

    The reflections of Jefferson, Adams, and their contemporaries remind us that the relationship between faith and public life has always been a subject of thoughtful negotiation in American history. In today’s pluralistic society, where debates over religious freedom, moral education, and civic responsibility continue to shape public discourse, the early Republic offers a valuable model. The Founders did not seek to impose religious doctrine, but they recognized the power of shared moral values—often rooted in Christianity—to sustain a free and virtuous society. Their writings and public commemorations encourage us to engage with faith not as a tool of division, but as a source of ethical reflection and civic unity. As we navigate the challenges of modern governance, revisiting these foundational ideas can help us balance liberty with responsibility, and reason with conscience. In doing so, we honor the legacy of those who believed that faith and freedom could coexist in the American experiment.

    Works Cited:

    Adams, John, Institute of Early American History and Culture, and Lester Jesse Cappon. The Adams-Jefferson Letters : The Complete Correspondence between Thomas Jefferson and Abigail and John Adams. Edited by Lester Jesse Cappon. Chapel Hill, [North Carolina] ; Published for the Omohundro Institute of Early American History and Culture, Williamsburg, Virginia, by the University of North Carolina Press, 1987.

    Moore, Zephaniah Swift. An oration on the anniversary of the independence of the United States of America : pronounced at Worcester, Monday, July 5, 1802. From the press of I. Thomas, Jun, 1802. Sabin Americana: History of the Americas, 1500-1926, link.gale.com/apps/doc/CY0102266113/SABN?u=vic_liberty&sid=bookmark-SABN&xid=dc6530c7&pg=9. Accessed 31 Aug. 2025.

    Wirt, William. A discourse on the lives and characters of Thomas Jefferson and John Adams : who both died on the fourth of July, 1826 : delivered, at the request of the citizens of Washington, in the Hall of Representatives of the United States, on the nineteenth October, 1826. Washington [D.C.]: Printed by Gales & Seaton, 1826. Sabin Americana: History of the Americas, 1500-1926 (accessed August 31, 2025). https://link.gale.com/apps/doc/CY0101697269/SABN?u=vic_liberty&sid=bookmark-SABN&xid=14ddd315&pg=12. Link to Blog Post:

  • The Art of Connection

    The Art of Connection

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  • Beyond the Obstacle

    Beyond the Obstacle

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  • Growth Unlocked

    Growth Unlocked

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  • Collaboration Magic

    Collaboration Magic

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  • Teamwork Triumphs

    Teamwork Triumphs

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  • Adaptive Advantage

    Adaptive Advantage

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