Born Again Christian; Biblical Fundamentalist, King James Only, Dispensational
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The NIFP/NAP/ZAP, The Bible, The Articles of Confederation, and US Constitution
The non-initiation of force principle, often associated with the non-aggression principle, aligns with biblical teachings that emphasize peace and forgiveness, such as Matthew 5:39, which encourages turning the other cheek. However, the Bible also acknowledges self-defense in certain contexts, suggesting a balance between non-violence and the right to protect oneself and others when necessary.
The U.S. Constitution is often considered to have libertarian elements, as it establishes a government of limited powers and emphasizes individual rights. However, interpretations vary, with some arguing that its application has strayed from these principles over time.
Many libertarians view the Articles of Confederation as more libertarian because it established a weaker central government, allowing for greater state sovereignty and individual freedoms. In contrast, the Constitution strengthened federal power, which some argue can limit personal liberties.
The NAP is an acronym for the non-aggression principle. To put it simply: One may not use coercive means against anyone’s person or property. One may use coercion in order to protect a person or his property; or one’s own property. In Libertarian political theory, the NAP is the central ethical principle for society.
How broadly should the NAP be applied?
Libertarian theorists have been careful to limit the NAP to legal matters and legal relationships. Thin libertarians, as opposed to thick libertarians, teach this. In libertarian theory, scholars have primarily applied the NAP to the civil government (Those who protect the righteous and punish the offender (Romans 13)). This, of course, does not mean that the NAP does not apply to other social spheres. Rather, the way in which it applies to the political sphere is distinct. Libertarian theory began as a critique of the civil government. Therefore, the great majority of libertarian theory works to apply the NAP to the civil government.
God and the NAP
There is work to do. I would argue that the NAP should apply to every institution. This is because I believe that the NAP is an expression of God’s nature.
As Christians, who believe that God is intimately involved in the affairs of mankind, we readily ask, does the NAP have a part in the righteousness of God. Does God deal with mankind according to the NAP? Or does God merely view man as his own property? If he pleases, he may get rid of him? There is a false dichotomy here, but unfortunately, this is how we often frame the debate. I would argue that if the NAP applies to mankind, it also applies to God.
The image of God.
God created man in his own image. When we apply a little bit of deductive logic to Ephesians 4:24 we see that this means that man was created in true righteousness and holiness. Paul tells in Ephesians 4: 24, “Put on the new man, the one created according to God’s likeness, in righteousness and purity of the truth.” The new man is Christ, whom God commands us to put on in Galatians 3:27. God gave us Christ as the true image of God since the image of God in Adam is marred. I won’t argue what exactly this image is, but we can see that God gives it “in righteousness.”
God is righteous. God created man in righteousness. The duties that God asks of us are according to the dictates of God’s own nature. If the NAP is an expression of a righteous society, then God will also deal with his people according to the NAP. God will not demand a righteousness in man that is not expressed in himself. We, after all, carry the image of God. Before the fall and later in Christ, man freely shares in the righteousness of God. God limits himself by the NAP, so that it is natural for man to limit himself by the NAP. (Granted that the NAP is a righteous principle) (We should also not that we use the word “limit” as a human way of talking about the works of a spiritual, and impassible Lord)
Our God limits himself by the NAP according to his nature, his works, and his goals. God is Creator. God is our redeemer. God will glorify his creation. The Creator God has exclusive rights over his creation but he willingly limits himself to treat us according to the nature he has created us with. To understand how this works, we need to have a deeper understanding of how God defines himself in scripture. We need to understand his work, as he has revealed himself in our Lord Jesus Christ.
If the NAP applies to God, then…
We can go further. If the NAP defines God’s relation to his creation and our relation to one another under the civil government, that means that the NAP also applies to all our institutions. It has to apply to each institution according to the nature and the goals of that institution. government in the family, government in the church, government in a business, must reflect on how the NAP applies to their institutions.
This, of course, begs the question, is the NAP biblical? Does the Bible teach the NAP? Literally, the Bible does not teach the NAP. The Bible never tells us that the most important principle of social co-operation is non-aggression. I would argue, however, that when we reflect on Biblical teaching, we can demonstrate that the NAP is a reasonable way to summarize biblical teaching on social ethics.
I don’t have time to give a full argument. Instead, let me give some impressions on biblical teaching
1. Creation and the NAP (Adam’s vocation and the image of God)
When Adam and Eve are created They are given the command to take dominion. He is to mix his labor with the land around him and so show ownership over the land. This work begins with a garden that God himself has planted. God reserves rights over the Tree of the Knowledge of Good and Evil. Adam sins by transgressing on God’s property, rather than enjoying the other gifts that God has given him.
Adam and Eve are also given the image of God. God has imprinted them with righteousness and holiness. They reject that gift by attempting to attain the uniqueness of God on their own terms. In seeking to be like God (This is the temptation of the serpent), they challenge the uniqueness of God and attack his image. They now deserve the punishment of exile and death. God deals with them according to the NAP.
2. Israel and the NAP (Holy War and the Law)
Israel’s war on the Canaanites seems to violate the NAP. Except we are shown in Genesis 15: 16 that the Israelites will be the hand of God to punish the Amorites for their iniquity. The Canaanites are condemned justly for their destruction of God’s image in themselves and one another. We can see some of the cruelty of the Canaanites in Judges 1, where Adoni-Bezek is punished for his cruelty toward 70 kings, with the same indignity he meted out to them.
Further, the ten commandments given to Israel are all in accord with the NAP. The first four are all an attack and God and the image of God in man. The 5th commandment condemns ignoring the natural authority of parents; an authority which God has instituted. An attack on that natural authority also constitutes an attack on God’s authority. The 6th and 8th commandment are obvious; both condemn an attack on somebody’s person or property. The 7th commandment condemns an attack on the image of God in man through sexual sin. It also condemns the breaking of the only contract that is grounded in nature. (see 1 Corinthians 6:16) The 9th commandment condemns attacking a person’s life or property through lies in court. Finally, the tenth commandment condemns the heart that desires to do any of these things.
3. The Nations and the NAP (A lawsuit over violence)
God does not treat Israel, Judah, and the nations in the same way when it comes to his lawsuit against them. In Amos 2, Judah is condemned for disobeying the statutes of God. Israel, or the northern part of the kingdom of David and Solomon, no longer connected to the temple, is condemned for cruelty and for sexual immorality. The other nations, given in Amos 1, are almost unequivocally condemned for cruelty. We have a similar situation in Nahum, where the nation of Assyria is condemned for cruelty.
4. The Church and the NAP
The church inherits the law of God, as it has been transformed in Christ. Christ has covered our aggressions against God. From an earthly perspective, those who confess Christ continually remain in the church. Those who deny Christ, whether verbally or by demonstrating a love for sin by continuing in and celebrating their sin are removed from the communion of the church by the elders of the church.
5. The Civil Magistrate and the NAP
The role of the civil magistrate is outlined in Romans 13. The civil magistrate is called to protect the righteous and to bear the sword against the wicked. The most natural way to interpret this is that the civil magistrate should punish the wicked men who commit violence (coercion) against the righteous. This violence is exclusively directed at person and property.
I hope these short impressions will help in understanding how the NAP is Biblical.
Why are the Articles of Confederation considered more libertarian to some Biblical/Christian libertarians than the Constitution?
Because decentralized power is more libertarian than centralized power. It's a lot easier to vote with your feet and move across a state line than it is to leave the whole country.
On a per state scale, yes, the potential existed for tyrannical government. However, what we have now instead is tyrannical government on the national scale; that's not better.
"The AoC created a kind of 'free market' of governments. Sure, individual state governments could be tyrannical - but what would be the incentive? If New York instated an authoritarian dictator, everyone would freely move to Connecticut, which still had a free democracy. Then New York misses out on all those taxes and productivity. New York would have an incentive to lure those people back - i.e. become less tyrannical.
The only way the system would break down is if all states collectively agreed to have the same level of oppression. Maybe they would do that by electing officials and sending them to a collective capitol, and then installing a powerful commander in chief who elects 9 people to interpret the law for the whole nation. Oh... Right."
"The Articles of Confederation needed its improvements and it had some serious problems. However, the Constitution was unnecessary, it was a more tyrannical approach compared to what it could've been. We did not need to scrap the Articles, we did need to amend it though, like we should've. The Anti-Federalists, such as Thomas Jefferson, were right.
Needed Amendments:
States cannot issue their own currencies. All currency ought to be denationalized.
Congress shall have the ability and authority to levy custom duties and excise tax. States shall no longer be permitted to levy custom duties.
65% of the States must agree to amend the Articles of Confederation (8/13).
A simple majority of the States shall vote for a law to pass (7/13).
An executive branch shall exist to pass and veto laws and act as the Commander-in-Chief only in times of war. The executive branch shall be led by a council of five individuals with equal power and a first among these equals; they shall be elected by the majority choice of the States (7/13).
These five individuals shall he made up of the Secretary of State, Secretary of Treasury, Secretary of War, an Attorney General, and a first among equals/Chief Executive.
A Judicial Branch shall exist in the form of a Supreme Court to handle disputes among the States in a peaceful manner and to overturn unconstitutional law on the state, local, and federal levels.
There shall exist two houses of the legislative branch; a House of Representatives (w/ proportional representation) and a Senate. Both of these houses shall be bipartisan and absent of political parties (similar to how Nebraska's unicameral is currently).
States cannot make treaties with foreign nations nor shall they regulate commerce. All foreign policy shall be the national government's affair.
A Bill of Rights is to gurantee Life, Liberty, and Property along with due process of the law (this includes laissez-faire capitalism and free trade).
States shall only have the ability to levy excise, sales and use taxes. "Sin taxes" are not permitted; all taxes shall be levied with the sole intent of revenue and revenue only, not deterrence.
There shall exist a national Navy. All other means of defense shall be held by the states and their militias.
States shall not go to war with eachother or any foreign nation. The power of war declaration shall be inherent in the federal government ONLY in the defense of the nation.
No land expansion and annexation shall be permitted.
All law enforcement other than the US Navy shall be the responsibility of the states, not the federal government. No FBI, no 1033 program, etc.
No qualified immunity or additional protections for public officials, such as police unions.
Education shall be privatized.
If law is 'Unconstitutional', states shall be able to nullify it.
Jury nullification is legal."
I personally do not side absolutely on either side of the US Constitution VS Articles debate. The Bible does not teach we are headed in the direction of greater freedom, but less. I did think it good to explain both sides of the issue, however.
The Constitution or Liberty by Sheldon Richman
Context is crucial.
“Each state retains its sovereignty, freedom, and independence, and every power, jurisdiction, and right, which is not by this Confederation expressly delegated to the United States, in Congress assembled.”
We might think those words—or words to the same effect—are in the U.S. Constitution. But they are not. They are from Article II of the Articles of Confederation, America’s first constitution. They could have been placed in the U.S. Constitution but were deliberately left out in 1787.
After the Constitution was ratified, something like Article II was added to the Constitution as the Tenth Amendment. Unfortunately it is like Article II in the same sense that a whale is like a fish—superficially.
The Tenth Amendment says: “The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.”
The most significant difference is that Article II qualifies the word delegated with expressly. The Tenth Amendment does not. The difference was no oversight. When a member of Congress proposed insertion of that word, James Madison objected, arguing that any constitution must have implied powers. (How many of today’s constitutionalists realize that Madison was an early proponent of the implied-powers doctrine?) This suggests that while the Articles of Confederation was a document of explicitly enumerated congressional powers, the Constitution, contrary to widespread belief, was not.
Dubious Doctrine
Professor Calvin H. Johnson of the University of Texas Law School published a paper in 2006 that sheds light on this subject. “The Dubious Enumerated Power Doctrine” (pdf) presents formidable evidence that the framers had no intention of limiting the national government’s powers to the 16 items listed in Article I, Section 8, of the Constitution.
“In carrying over the Articles’ wording and structure, they removed old Article II’s limitation that Congress would have only powers ‘expressly delegated’ to it,” Johnson writes. “When challenged about the removal, the Framers explained that the expressly delegated limitation had proved ‘destructive to the Union’. . . . Proponents of the Constitution defended the deletion of ‘expressly’ through to the passage of the Tenth Amendment. That history implies that not everything about federal power needs to be written down.”
The Constitutional Convention operated on the assumption that more, not fewer, powers were needed for the national government than were allowed under the Articles. Johnson quotes some of the framers to indicate this attitude. “The evils suffered and feared from weakness in Government have turned the attention more toward the means of strengthening the [government] than of narrowing [it],” Madison said to Thomas Jefferson.
“All Cases for the General Interest”
When the convention began its work the delegates passed resolutions to guide the committees that were drafting particular sections of the document. Johnson writes that one such binding resolution specified that the new government would have every power enumerated in the Articles and an additional power (quoting the resolution): “to legislate in all Cases for the general Interests of the Union.”
This is contrary to the common view that Article I, Section 8, of the Constitution necessarily exhausts the national government’s powers. That view is undermined by several inconvenient facts. For example, the first clause of Article I, Section 8, states, “The Congress shall have Power To lay and collect Taxes, Duties, Imposts and Excises, to pay the Debts and provide for the common Defence and general Welfare of the United States. . . .” That’s a hefty grant of power that does not appear to be further restricted by any subsequent language. (Jefferson and Madison disagreed. See Federalist 41 by Madison, keeping in mind that the Federalist Papers were essentially ad copy for the Constitution and against the Anti-federalist opposition.) The 16 specific powers that follow don’t appear to be limits on the taxation clause but rather coequal provisions. (See my “Was the Constitution Really Meant to Constrain the Government?”)
But then why include a list of powers? Johnson writes: “Reading the Constitution as giving a general power to provide for the general welfare means that the enumerated powers of clauses 2 through 17 are illustrative of what Congress may do within an appropriately national sphere, but are not exhaustive.”
In other words, Congress can’t do whatever it wants. It can only act on behalf of the common defense and general welfare. Thus in the eyes of the framers, the government would be limited, but not nearly as limited as today’s constitutionalists believe. The view among the framers was that Congress’s jurisdiction covered all matters national in scope, leaving local matters to the states. But, as Johnson writes, “both Madison and Hamilton argued that the division between the federal and state governments was a legislative or political question that would be set in the future by competition between those governments for the loyalty of the people.”
Implied Powers
We know that the Constitution must have contained implied powers from the beginning. Article I, Section 9, expressly prohibits Congress from doing certain things, such as passing ex post facto laws and bills of attainder, granting titles of nobility, and interfering with the slave trade until 1808. Why would such prohibitions have been thought necessary if Congress could exercise only the enumerated powers? Another example: The Fifth Amendment limits the power of eminent domain, but the Constitution itself does not enumerate any power of eminent domain. It must be implied.
Johnson’s argument would not be news to the Anti-federalists, that group of early Americans who feared the proposed Constitution would create an imperial national government with virtually unlimited power. (It should be noted that southern Anti-federalists like Patrick Henry objected to an expanded national government in part because they feared the taxing power might be used to free their slaves. Thus was a good cause, decentralization of power, perhaps permanently stained by a link to the abomination of slavery. Samuel Johnson had it right, “How is it that we hear the loudest yelps for liberty among the drivers of negroes?”) When advocates of the proposed Constitution advertised the document as containing express, enumerated powers, the Anti-federalists and fellow travelers such as Thomas Jefferson scoffed.
Jefferson versus Wilson
For example, James Wilson said: “The congressional authority is to be collected, not from tacit implication but from the positive grant expressed in the [Constitution]. . . . [E]verything which is not given [to the national government], is reserved [to the states].”
To which Jefferson replied: “To say, as Mr. Wilson does that . . . all is reserved in the case of the general government which is not given . . . might do for the Audience to whom it was addressed, but is surely gratis dictim, opposed by strong inferences from the body of the instrument, as well as from the omission of the clause of our present confederation [Article II], which declared that in express terms.”
How the Constitution was intended to be interpreted and how it was in fact interpreted under the pressure of public opinion were initially two different things. As historian and economist Jeffrey Rogers Hummel explains, “To oversimplify only slightly, the Federalists got their Constitution, but the Anti-Federalists determined how it would be interpreted.” For a while anyway.
Calvin Johnson is happy the Constitution has implied powers. No libertarian would be. But we must separate what the Constitution appears to say and how we evaluate it, and resist the temptation to let our political-moral views warp our reading. As Lysander Spooner in 1870 wrote, the Constitution “has either authorized such a government as we have had, or has been powerless to prevent it.” Liberty’s champions have to come to terms with that logic.
Three Cheers for the Articles of Confederation By Bradley J. Birzer | December 6th, 2016
The Articles of Confederation have been denounced for so long that no one bothers to denounce them anymore. Almost every American and almost every single person around the world who studies American history at any level considers the Articles a failure. The failure of the Articles is as sure as the sun rising tomorrow. It’s just an accepted “truism” that they did not work and that we Americans needed something to replace them.
Even those who take seriously the criticisms of the Constitution by the anti-Federalists typically believe the Articles a disaster.
A close examination, however, reveals that Articles were quite successful at several things, including: 1) keeping the peace (overall); 2) securing as well as keeping our independence; and 3) passing the most powerful piece of legislation in the history of republics, The Northwest Ordinance.
As to the first claim, historians often dismiss this by citing Daniel Shays and his uprising as a clear example of the failure of the Articles. If we do, however, we must state the exact same thing about the U.S. Constitution and its “failure” to prevent South Carolina from seceding in late 1860. Shays, however, did not want to secede. He merely wanted to get the government to take the demands of western Massachusetts farmers seriously. That he did so through violence was nothing new or exceptional. One might even readily argue that such a course had always been the course of last resort under the English Common Law.
That we remember the Articles poorly has far more to do with the ultimate success—in and out of the academy—of American nationalists than it does with actual failure or success of the Articles themselves.
The history of the Articles:
John Dickinson authored the first draft of the Articles, almost immediately following Richard Henry Lee’s resolution calling for independence. As Jefferson and Adams went off to write the Declaration, Dickinson did the same with the Articles. After nearly a month, Dickinson had competed his draft, and Congress then went to work revising and editing them. Per Dickinson’s draft, three questions needed asking and answering. First, how would the new Congress count votes, by state population or one vote per state? Second, would the new Congress tax individual property holders directly, or would it instead call for levies on a state-by-state basis? Third, what should the country do as a whole with the western lands, considering the overlapping claims upon them?
Just as these three questions hung over Dickinson’s initial draft, three things must be noted about the final version. First, as to each question asked, state sovereignty won. The delegates from each state even went so far as to refer to the delegates from another state as an “embassy.” Second, while the states had individually argued over the power given to each state in each state’s own constitutional convention, almost no one argued for the federal government to have much power during the debates over the Articles. As historian Gordon Wood has explained: “Yet in marked contrast to the rich and exciting public explorations of political theory accompanying the formation of the state constitutions, there was little discussion of the plans for a central government. Whatever feelings of American nationalism existed in 1776, they paled before people’s loyalties to their separate states.” [Wood, The American Revolution: A History, 70]. Third, the signers of the Articles represented an incredibly impressive array of revolutionary talent, including Sam Adams, Daniel Carroll, Elbridge Gerry, John Hancock, Henry Laurens, Richard Henry Lee, Thomas McKean, Gouverneur Morris, Robert Morris, Roger Sherman, and John Witherspoon.
As each of the states had to approve the Articles for it to go into effect, it would not be officially recognized as the reigning law of the land until Maryland, the last state to do so, signed it in 1781. More than anything else, Maryland had waited so long as it was unhappy with the direction of the western land claims that the country as a whole was taking. This issue would remain a sticking point for Maryland for years to come. Still, it would be wrong to assume that the Articles were only in effect after Maryland ratified. From 1777 on, the Articles served as a de facto constitution with the members of Congress presuming it the law of the land, even if waiting for final approval.
Even a cursory glance at the Articles as finally ratified reveals why the American nationalists would despise it so much.
Article II: Each state retains its sovereignty, freedom, and independence, and every power, jurisdiction, and right, which is not by this Confederation expressly delegated to the United States, in Congress assembled.
Article III: The said States hereby severally enter into a firm league of friendship with each other, for their common defense, the security of their liberties, and their mutual and general welfare, binding themselves to assist each other, against all force offered to, or attacks made upon them, or any of them, on account of religion, sovereignty, trade, or any other pretense whatever.
With these two Articles alone, the United States far more resembles a United Nations than it does a united nation. And, again, the fact that they referred to each other as “embassies” is telling as well.
Of course, I certainly do not want to suggest—or even give the impression—that the Articles were perfect or that life under the Articles was perfect. They were not, and it was not. Yet, the case if not nearly as bad as history and historians have deemed it to be. The Constitution has had its own set of problems. If the Articles allowed for too much de-centralization, the Constitution has allowed for too much separation. If the Articles failed to separate powers broadly enough, the Constitution is equally to blame. If the Articles did not prevent an uprising, the Constitution has done even worse. As I write this, the chief threat to our liberties and dignities as a people is from Article II of the Constitution. Had the executive power under the Articles expanded in a similar fashion, Congress would have restricted it immediately. As it is, under the Constitution, the legislative branch has behaved in an utterly cowardly fashion, allowing the president to behave as Caesar and dictator.
Yes, the Articles had problems, but the Constitution has had more. Under the Articles, we defeated the greatest empire in the world, we maintained stability (and unity) at home, and we passed the greatest law ever passed in a republic, the Old Northwest Ordinance, with its pro-Indian, anti-slavery, pro-Common Law, and anti-imperial provisions. Not bad for a brand-new republic. Indeed, not bad for any government, anywhere or anytime.
I’ll give the Articles three cheers, any day of the week.
The Bible-The Christian constitution Written by Dede Abebreser Tsonyake.
https://dailyinspirer.org/home/2025/february/the-bible-the-christian-constitution-2025019
According to dictionary.com, a constitution is the system of fundamental principles according to which a nation, state, corporation, or the like, is governed. The constitution of a country is supreme and all other laws must not go contrary to the constitution.
From the definition of a constitution, it is clear that the constitution for the Church is the Bible. Fortunately for us Christians, our constitution was inspired by God and not man. Therefore, it is important to ensure that nothing is added or taken away from it. Let us make some comparison between the constitution of the world and that of the Church.
Lawyers, judges and other people have studied the provisions in the constitution such that if any provision is violated, they recognize it and defend it and ensure that the said provision is respected and obeyed. Can we say the same as Christians about our constitution? It is now okay to change the teachings of the Bible to suit us. Many argue that it is necessary to change some things in the Bible to suit our generation because the Bible was written so many years ago. Others also say that some teachings in the Bible do not attract people to church and so we must modify so that many more can come to Church. I find these arguments disheartening because God’s words never change (Matthew 24:35, Luke 21:33) and for no reason must it be changed to please anybody; pleasing God is better than pleasing man (Galatians 1:10, 1 Thessalonians 2:4).
Another thing worth noting is that people have studied the constitution of the world such that they know when one provision is violated. Can the same be said of Christians and the Bible? The only way we can ensure that the Bible teachings are not changed is to study it such that we can recognize even the smallest change in the teachings of the Bible. Let us all make conscious effort towards the studying of the Bible if we are not already doing so, so that we can ensure that at all times we are not going contrary to any of the Lord's teachings.
People go through all legal means to defend and enforce the provision of their worldly constitution at all times. Can we say as Christians that through evangelism and prayer, we teach others and correct others about teachings of the Bible as a way of defending and enforcing the teachings of the Bible always? Many Christians are either shy or ashamed to share the word with other people. Others claim they do not know what to say when they go for evangelism. My advice for starters is that whatever you heard before you agreed to become a Christian please share that good news with other people and pray about it and God will do His part.
God bless us as we hold fast to our constitution (Bible) as Christians and defend it at all times.
FREEMASONRY & THE FOUNDING FATHERS Friday, April 1, 2011 at 3:48PM Chris Pinto
http://www.noiseofthunderradio.com/articles/2011/4/1/freemasonry-the-founding-fathers.html
In his book, The Question of Freemasonry and the Founding Fathers, author David Barton takes up the argument about whether or not the United States was founded by Masons. Despite the overwhelming evidence against him, he diminishes the role of Masonry saying: “it is historically and irrefutably demonstrable that Freemasonry was not a significant influence in the formation of the United States.” (Barton, p. 21, emphasis in the original)
Nevertheless, in January of 2007, the first session of the 110th Congress (when Nancy Pelosi became speaker of the house) passed House Resolution 33, which recognized “the thousands of Freemasons in every State in the Nation …” The resolution goes on to say specifically:
“Whereas the Founding Fathers of this great Nation and signers of the Constitution, most of whom were Freemasons, provided a well-rounded basis for developing themselves and others into valuable citizens of the United States.” (H. RES. 33, as submitted by Congressman and 33rd degree Mason Paul Gillmor, emphasis added)
Christian Masonry?
Furthermore, Barton makes the assertion that Freemasonry was a “Christian” organization during the time of the founding fathers, but was then later corrupted by men like Albert Mackey and Albert Pike. As we show in the documentary, Secret Mysteries of America’s Beginnings, American Masonry can be traced to England during the time of Sir Francis Bacon (1561-1626), who is considered the first grand master of modern masonry. Even at this time, the inner doctrine of embracing all the world religions alongside Christianity existed; but they did not publish such things in formal declarations, for fear of persecution. The outer and inner doctrine of secret societies is something overlooked by many researchers who attempt to marginalize the influence of Freemasonry. These same men would also know little of Rosicrucianism, which was the forerunner of Masonry.
Satanic Roots of Masonry
Sir Francis Bacon’s close associate during this time was Dr. John Dee, who was the Court Astrologer for Queen Elizabeth I. It is well known that Dee was a sorcerer who summoned demonic spirits to obtain secret knowledge; a practice used by Rosicrucians (of whom Dee was the chief in England) for centuries. The root word for “demon” means “a knowing one” (Vine’s Expository Dictionary of Old and New Testament Words, by W.E. Vine, pub. 1997, p. 283) The Rosicrucians desired to know secrets of science (i.e. knowledge) and consulted demons to get information. Bacon also made contact with demonic spirits, including the goddess Pallas Athena, whom he claimed was his muse or inspiration. In time, Dee handed off the leadership of the Rosicrucian Society to Bacon, who would enfold the secrets of Rosicrucianism into the system of Freemasonry.
It is little wonder that Sir Francis Bacon would become the father of the modern scientific method, and that men like Benjamin Franklin and Thomas Jefferson would follow his example in their scientific endeavors. Franklin and Jefferson are both claimed by modern Rosicrucians as being of their order.
Like the Gnostics, the Rosicrucians craved knowledge; and it was this desire that lead them to worship Lucifer. The secret orders regard Lucifer as the Angel of Light, who, in the form of a serpent, bid mankind to partake of the tree of knowledge of good and evil, so that their eyes would be open and they could become as gods. This is the inner doctrine of Rosicrucianism, Freemasonry, and all the secret orders -- and always has been. In the 19th century when Masons like Pike and Mackey (along with leading occultists such as Eliphas Levi and Madame H.P. Blavatsky) described this doctrine in their writings, they were only admitting in print what had been secretly known for centuries. The difference was, that with the revolutionary movements, freedom of religion allowed them to publish such things without fear of persecution.
Secrets in Stone
Centuries before all this, in 1492, Rosslyn Chapel was built by Scottish Freemasons. To this day, the chapel is considered a puzzle because it is filled with carvings and icons of Christian and Pagan religions. Why? The reason is because Freemasons have always had the inner doctrine of amalgamating religious beliefs. Much of this can be traced back to the Knights Templar who are said to have fled to Scotland when they were persecuted in Europe (circa 1307). In fact, the red cross of the Templars is said to be a point of origin for the rose cross of Rosicrucianism. Furthermore, in the wake the Scottish Jacobite rebellions of the early 1700’s, many Scottish Masons and Rosicrucians fled to America, bringing their occult doctrines with them. One of their power centers was the Fredericksburg Lodge No. 4, whose members included George Washington, James Monroe, and eight of the Revolutionary War generals.
The practice of carving their doctrines in stone continued in the new world with the building of Washington D.C. This is why one will find in our nations’ capital countless images of gods and goddesses, along with zodiacs, the Washington Monument obelisk, reflecting pools, and a whole cacophony of pagan imagery. There are no monuments to Jesus Christ, the Apostles, or anything having to do with the Christian faith.
The Reason for Masonic Deception
Manly P. Hall has been called “Masonry’s Greatest Philosopher” in America’s leading Masonic publication (The Scottish Rite Journal, September 1990). In his book, The Secret Destiny of America, Hall says that, in the past, secret orders intentionally made a pretense of Christian faith in order to avoid persecution. He writes:
“The rise of the Christian Church broke up the intellectual
pattern of the classical pagan world. By persecution … it drove
the secret societies into greater secrecy; the pagan intellectuals
then reclothed their original ideas in a garment of Christian
phraseology, but bestowed the keys of the symbolism only upon
those duly initiated and bound to secrecy by their vows.”
(Manly P. Hall, The Secret Destiny of America, p. 77)
The “initiated” that were “bound to secrecy” is an obvious reference to those in secret societies. Hall argued that these groups have been operating in America for centuries, and that they were the authors of the American Revolution. Before dismissing his assertion as a conspiracy theory, ask yourself a question: Did Christians erect a bunch of pagan monuments to various gods in Washington D.C., and while doing it, just happen to omit Jesus Christ? Or was it done by men who outwardly pretended to be Christians, but inwardly had a hidden agenda, just as their “greatest philosopher” tells us?
Classicism: the Veil of Lucifer
In his book on the founders and Masonry, David Barton defends the use of pagan symbolism with the following argument:
“Americans in recent generations have not been trained
in classical literature – a training that was routine in the
Founding Era. Therefore, present-day Americans are not
inclined to consider structures from the ancient empires
(such as the pyramids), or to be familiar with their heroes
(such as Cato, Cicero, and Aeneus), or even with their writers
(such as Homer, Virgil, Herodotus, and especially
Plutarch …)" (Barton, p. 82)
If you take the time to look up the works of Homer, Virgil, etc. you will find that these ancient writer/philosophers were writing about the gods and goddesses of the ancient world. All of these gods are called devils in the bible (1 Corinthians 10:20). The same deception is used to describe the Statue of Liberty where reference is made to “Liberty’s Classical Origins.” The placard on Liberty Island then goes on to say that the statue was based on the Roman goddess, Libertas. Were the statue judged from a biblical viewpoint, it would tell of Liberty’s Demonic Origins. The clever use of the word classic is simply more evidence of satanic duplicity. David Barton’s incredible delusion seems to be that if Satan and his demons are put in a book marked Classical Literature, then are they somehow sanitized and no longer offensive to God. But in the bible, God says:
“Thus shall ye say unto them, The gods that have not
made the heavens and the earth, even they shall perish
from the earth, and from under these heavens.”
(Jeremiah 10:11)
Why would any bible believing Christian want to build statues and monuments to exalt spiritual powers that God has condemned to destruction? Clearly, the modern references to “classical literature” by which demons become acceptable learning tools, is a clever veil of deception. This danger was defined two centuries earlier by the 16th century scholar Erasmus concerning “classical” studies, who said:
“… that under the cloak of reviving ancient literature
paganism tries to rear its head, as there are those among
Christians who acknowledge Christ only in name but
inwardly breathe heathenism.” (Erasmus, as cited by David
W. Cloud, in What About Erasmus?)
G.A.O.T.U. and George Washington
To enable their members to embrace any god they wish, Masonry developed vague terminology when referring to deity. Their favorite title is Great Architect of the Universe. David Barton, in his attempts to call early Masonry a “Christian” organization, suggests that this idea developed after the founding era. He creates this argument in an attempt to justify the involvement of men like George Washington and others in early American Masonry.
In his book, Barton rightly states that in Christianity:
“Only one God is worshipped – and that God is not the
universalist deistic god that Masonry denotes as the ‘Great
Architect of the Universe’ (G.A.O.T.U.)” (Barton, p. 20,
emphasis in original)
While saying this, Barton fails to tell his readers that George Washington (whom he insists was a Christian) referred to this same Masonic god when writing to the Massachusetts Grand Lodge, on December 27, 1792 where he said:
“I sincerely pray that the Great Architect of the Universe
may bless you and receive you hereafter into his immortal
Temple. – G. Washington”
Notice that the idea of G.A.O.T.U. was not invented by Albert Pike or others who came later. It was well known among early American Masons. Could such a quote be the reason why George Washington in his thousands of pages of written correspondence, never made a clear confession of Jesus Christ? Or that the only quote anyone can find from him makes mention of “the Religion of Jesus Christ,” but not faith in the Son of God, according to the scriptures? Could this be why Washington’s own pastor called him a Deist?
Pythagorean Masonry
While some patriot Christians will scoff at the idea that the Illuminati could have had anything to do with the design of Washington D.C., they are simply unfamiliar with Illuminati symbolism. The Illuminists (an inner circle of Freemasons) were high-minded intellectuals who exalted the teachings of the Greek and Roman philosophers of the ancient world (i.e. the so-called classical authors that Barton defends). Pythagorean philosophy was chiefly embraced by the revolutionaries of the founding era. The Pythagorean Theorem is based on the right triangle of Pythagoras, and (according to Masonic author, David Ovason) is the reason Federal Triangle in Washington D.C. was designed as it is.
Dr. James H. Billington in his book, Fire in the Minds of Men writes about the revolutionary faith that was inspired by the Bavarian Illuminati. Bear in mind that Billington is not a “conspiracy writer,” but the 13th Librarian of Congress and a friend of the Bush family. He is as official an historian as you can find. President George W. Bush quoted his book in his 2005 inaugural address after he was elected for his second term. In his exhaustive work, Dr. Billington has a whole section titled The Pythagorean Passion, in which he says:
“… a vast array of labels and images was taken from
classical antiquity to legitimize the new revolutionary faith.”
(Billington, Fire in the Minds of Men, p. 99)
Notice his reference to “classical” antiquity (i.e. pagan symbolism). He goes on to say that “Pythagoras, the semi-legendary Greek philosopher, provided a model for the intellectual-turned-revolutionary. He became a kind of patron saint for romantic revolutionaries …” (Ibid, p. 100) Adam Weishaupt, the founder of the Bavarian Illuminati, even named his “final blueprint for politicized Illuminism … Pythagoras.”
(Ibid, p. 100) Billington says that the “revolutionaries … repeatedly attached importance to the central prime numbers of Pythagorean mysticism: 1, 3, 7, and above all 5.” The number 5 is significant because there are 5 points to a pentagram. Pythagoras called the pentagram the pentalpha which is why there are so many Pentalpha Lodges in modern Freemasonry. This is also why there is a pentagram in the street layout of Washington D.C., as we detail in our documentary, Riddles in Stone.
The Washington D.C. Pentagram
All serious researchers contend that the controversy over the pentagram is not about whether or not it is truly there. Arial photos clearly reveal it. Even the Masons, who deny that they are responsible for it, acknowledge its presence, but argue that Rhode Island Avenue does not extend all the way to complete the figure. As such, the debate is twofold: 1) Was the pentagram intentional, or simply the coincidence of geometric lines? 2) Why is the pentagram incomplete? The answer to the second part seems to reveal the first. As we explain in our film, Riddles in Stone, the unfinished pentagram is a well known symbol in Freemasonry. As Manly P. Hall records in his writings:
“The pentagram is used extensively in black magic,
but when so used its form always differs in one of three
ways: The star may be broken at one point by not
permitting the converging lines to touch …When used
in black magic, the pentagram is called the ‘sign of the
cloven hoof’ or the ‘footprint of the devil.’” (Manly
Palmer Hall, The Secret Teachings of All Ages, p. CIV)
Of course, Hall was writing in the 20th century; but was this symbolism known by Masons during the founding era? The answer is yes. One of the most famous Master Masons of all time was Johann Wolfgang von Goethe, who made use of such a pentagram in the play Faust, in which the character of Faust summons Mephistophiles (the devil) to make a pact with him. As the devil tries to leave, he is hindered. As a result, he and Faust have the following exchange:
MEPHISTOPHILES
Let me go up! I cannot go away; a little
hindrance bids me stay. The Witch’s foot
upon your sill I see.
FAUST
The pentagram? That’s in your way?
You son of Hell, explain to me,
If that stays you, how came you in today?
And how was such a spirit so betrayed?
MEPHISTOPHILES
Observe it closely! It is not well made;
One angle, on the outer side of it,
Is just a little open, as you see.The “open” or “broken” pentagram was used by Faust to summon the devil in a black magic ceremony. The famous author of the play, Goethe, was not only a Mason, but also a well known member of the Bavarian Illuminati. To this day, Freemasons proudly acknowledge that his writings are filled with Masonic symbolism, while books have been written about his Illuminist involvement.
Goethe published his first edition of Faust in 1790 (called Faust: ein Fragment), and it was in the next 2 years that Pierre L’Enfant (with the possible help of Thomas Jefferson) came up with the street design for Washington D.C. (1791-1792). It is therefore provable that members of these secret orders were familiar with the idea of an unfinished pentagram before the street layout was complete. Admittedly, this does not, of itself, prove that the pentagram was intentional. Yet it is interesting that Goethe’s play and the D.C. design were done during the same period. Because of the close interaction between the Freemasonry of America, and that of Europe, it is entirely possible (and likely) that L’Enfant and Jefferson were familiar with the symbol and placed it intentionally.
Were they Masons?
Both Pierre L’Enfant and Thomas Jefferson are thought to have been Masons. The reason for doubting it is because modern American Masonry cannot find the initiation records of these two men. Some believe they were initiated in France and their records destroyed through the chaos of the French Revolution. Before believing those who deny their membership, bear in mind that Jefferson is listed among the Masonic Presidents in the Harry S. Truman Presidential Library. Furthermore, the well known European publication, Freemasonry Today maintains unequivocally that Pierre L’Enfant was a Mason. They write:
“Washington DC can fairly be described as the world’s
foremost ‘Masonic City.’ Its centre was laid out according
to a plan drawn up by the French Freemason Pierre L’Enfant.”
(Freemasonry Today, Spring 2001, Issue 16)
Many other Masonic writers similarly state that Jefferson and L’Enfant were Masons, while some Masonic apologists debate the issue. When critics like David Barton, or the History Channel, insist that these men and others of the founding era were not Masons, and then blame the “conspiracy theorists” for passing on misinformation, they are either ignorant or deliberately withholding information.
America: The New Atlantis
In our documentary series, Secret Mysteries of America’s Beginnings, we show how Freemasonry and Rosicrucianism existed in England during the Elizabethan era, and were directly involved in the colonization scheme. Yes, there were most certainly Christians who came to this country through the Puritan/Pilgrim movement; but they were not alone. With them came the secret societies that saw America as “the New Atlantis” envisioned by Sir Francis Bacon. There is even a 1910 Newfoundland 6 cent stamp (with three sixes on it, no less) with the image of Bacon that reads: “Lord Bacon, the Guiding Spirit in Colonization Scheme.”
Clearly, there were those who understood that the development of the new world was inspired by Bacon and his occult philosophies. It was Bacon who said, “Knowledge is power,” and the pursuit of knowledge through scientific discovery has guided the success of America. If one reads The New Atlantis, where Bacon describes a society with tall buildings, flying machines, weapons of mass destruction, health spas, the magnification of sound, and experiments with poisons on animals for the purpose of curing human beings, it becomes readily discernable that our country has followed his blueprint from the start.
Libertarians and the Constitution by Charles Wolfe
Mr. Wolfe is a member of the staff of the Foundation for Economic Education.
Constituion Day
September 17
1787-1956
For over a century after its signing in September 1787, the United States Constitution was upheld by a citizenry which, by and large, appreciated it both in letter and spirit, and sought to live according to its ideal of limited government protecting individual rights.
But toward the end of the nineteenth century, and especially since the 1930′s, more and more Americans began to accept a theory of government—call it statism, collectivism, socialism, or what you will—in direct opposition to the individualist philosophy of our Founding Fathers. Unfortunately, many of those who held to the philosophy of freedom which underlies our national charter did not understand it well enough to competently defend the principles of Constitutional government.
Role of Libertarians
Who, then, remain—on this 169th anniversary of the Constitution—as the genuine upholders of “that magnificent document”? It would seem that the most able supporters might well be the libertarians—those rooted in a clear perception of the significance of the individual, his inclinations toward self-sufficiency and self-government, and his deep beliefs in the right to own and exchange the fruits of his labors without government intervention.
Thinkers who accept these ideas entertain views closely allied to those held by the strict constructionists among the Constitution framers. As much or more than any others, these libertarians understand the reasons for the restrictions on federal government imposed by our national charter.
Libertarian Holds Back
Yet it is a simple fact that rarely indeed does the libertarian rise up today as a stanch and vocal champion of the U.S. Constitution. Rather, this authentic liberal appears to have pushed the Constitution into the background of his mind. He is apt to mention it seldom, and even then with only mild endorsement. For almost a year now I have been asking myself: Why this neglect of Constitutional principles?
I have since concluded that the most incisive answer to the question lies in the conviction, apparently entertained by many able students, that libertarianism and Constitutionalism conflict—that there is essential opposition between the philosophy of freedom and our national charter, and that hence, one cannot consistently be both a libertarian and a Constitutionalist.
This is a view which I once held. It is a position which can be supported by an imposing array of argument, and I am quite aware that each libertarian must decide the issue for himself. But I now sincerely believe that the apparent clash between libertarianism and the Constitution is superficial rather than fundamental; that each has its necessary place, and is important—even indispensable—to the other.
Idea and Identification
Libertarianism is a philosophical idea or ideal; the original Constitution is its highest manifestation or identification as law ever experienced by a nation. This true liberalism acts as cause; our fundamental federal document appeared as effect. The philosophy of freedom might be termed an ideological discovery; our national charter is the legal means by which that discovery is founded or established in public life.
Thus the two—the libertarian philosophy and our Constitution as originally conceived and interpreted—can be viewed as an inseparable whole: cause and effect, idea and identity, a discovery and its founding.
One without the other is more or less ineffective and incomplete. The libertarian philosophy without its manifestation as law tends to appear as mere theorizing, while the Constitution, if it had not been preceded by the philosophy of freedom as conceived by the Founding Fathers and expressed in the Declaration of Independence, would have been as worthless as the charters of most other nations. By the same token, our Constitution today, since it is no longer sustained by a widespread libertarian understanding, is rapidly losing its practical value.
Objection Is Raised
“But,” a student of liberty says, “the U. S. Constitution never was a direct manifestation of the libertarian philosophy as I understand it. If my sense of libertarianism be termed cause, then the effect as law would be quite different from our federal Constitution. In particular, such a charter would place far more severe and specific limitations on the prerogatives of government—greater restrictions on its powers to tax and to spend; and outright elimination of its now-presumed mandates to transfer wealth, to subsidize, to regulate the economy, and to engage in a host of business activities.”
“Thus,” says the objector, “I cannot accept your explanation of libertarianism and the Constitution as cause and effect, or idea and its legal identification—if by that idea or cause you mean the libertarian philosophy as I see it.”
Interpretation and Amendment
On the surface this is a reasonable objection, but I believe it proceeds either from insufficient recognition of the extent to which the original Constitution did limit the federal government, or else from an inadequate appreciation of the actual (and desirable) flexibility of the Constitution, resulting from the combined influence of Constitutional interpretation and Constitutional amendments.
In 1787, when our national charter was created, it represented the highest degree of libertarian thinking that the people were willing to accept and live by. Since then, by amendment and interpretation, the Constitution could have moved either of two ways: toward even more limitations on government (and hence toward still greater individual freedom), or toward fewer restrictions on the political instrument. Of course we know that the movement has been in the latter direction.
Admittedly, the Constitution as currently amended and interpreted, expresses the libertarian ideal only to a minimum degree. It has been twisted and bent to serve the purposes of collectivism. But this is no accusation against the original document. Repeatedly it has been interpreted and amended in the wrong direction. But there is nothing whatsoever in the original charter which ever prevented it—or which now prevents it—from being interpreted and amended more and more in the libertarian direction, i.e., toward less governmental interference with individual affairs and economic actions.
Taxes and the Constitution
Let me briefly illustrate this important point in connection with just one crucial aspect of our national charter: its provisions concerning the federal government’s power to tax.
The original Constitution very severely curtailed the taxing power by laying down a concept of “uniform taxation” in which “direct taxes shall be apportioned among the several States . . . according to their respective numbers” (Article I, Section 2), not according to their ability to pay!
In the years since the framing of the Constitution, if the people had been ready for still more limited government revenue, there was nothing in the Constitution preventing an amendment in that direction.
Instead, the decay of libertarian understanding in America, and the gradual acceptance of federal paternalism (resulting in increased expenses) prompted a demand for a progressive, unlimited personal income tax, which appeared in 1913 as the Sixteenth Amendment. This, as the student of liberty knows, permitted vast strides away from limited government and toward collectivism.
Forsake the Constitution?
But just because our Constitution has been mutilated—in this and other instances—is that reason for the libertarian to abandon it? As a matter of principle, do we forsake anything of real value just because there has been an attempt (perhaps temporarily successful) to taint or tarnish it?
If we abandon whatever collectivism seeks to corrupt, we may finally have to forsake even communication itself, for collectivism persistently attempts to change the meaning of words (as for instance, the word “liberal”) altering definitions to suit its own purposes.
Just because the original Constitution does not limit the federal government as severely as we might like, (judging by our own ideals) is that reason to dismiss it, especially at a time when the original document is still much nearer the libertarian standard than is popular opinion?
In Constitutional provisions we can find a legal anchor to which we can tie our idealism. Once this country begins to live up to the governmental restrictions imposed by the Constitution, we can go on from there and seek still further limitations on the political instrument.
As libertarians, we always can—and should—state our own ideal sense of things, even when it disagrees with our national charter; but at the same time, would it not be well to understand and point out those ways in which the Constitution comes closer to the ideal than does the status quo?
In so doing, we would take ourselves out of the position that permits opponents to label one a “quaint idealist” or a “dreamy theorist” or a “mere philosopher”; and we bring to our lofty perceptions of freedom the virility of law and the realism of history. Thus we document the fact that libertarianism, to a remarkable degree, already has been embodied in the fundamental law of this land, as seen in a strict interpretation of the inspired charter completed on that long-ago autumn day—September 17, 1787.
The Philosophy that Framed the Constitution by Dan Sanchez | Sep 18, 2024
https://libertarianinstitute.org/articles/the-philosophy-that-framed-the-constitution/
Today [September 17] is Constitution Day in America. The federal holiday (technically Constitution Day and Citizenship Day) commemorates the signing of the US Constitution on September 17, 1787. The 2004 law that established it requires all taxpayer-funded educational institutions to provide lessons on the Constitution on that day.
However, learning cannot be legislated into existence. Two decades later, the Constitution is as misunderstood by the American public as ever. The education establishment bears a big part of the blame for this plight. But another culprit is mainstream media.
Political Football or Romantic Relic?
Journalists, pundits, and politicians treat the Constitution as little more than a political football. In newspapers, on news shows, and online, the overriding concern is whether and how the document can be leveraged to advance the policy agenda of one political faction or another.
Constitutional scholars and educators are more often “above the fray.” But their treatment of the Constitution just breeds public misunderstanding in a different way. In classrooms, textbooks, museum exhibits, documentaries, and mass-market history books, discussions of the meaning of the Constitution are usually either vague or wrong. The “Constitution education complex” reveres the document as a national treasure and commemorates its framing, signing, and ratification as the triumphant conclusion of the Revolution and the Founding: America’s epic origin story. But it glosses over so much that even today’s Constitution-loving patriots perceive the piece of parchment as little more than a romantic relic.
What both the education establishment and mainstream media almost always omit from their discussions of the Constitution is a clear and correct explanation of its philosophy. It is necessary to understand the Constitution as a work of philosophy in order to correctly interpret what it says as the law of the land and fully appreciate why it is a national treasure. Without that grounding, journalistic discourse is doomed to devolve into “political football” bickering, and scholarly explorations are bound to meander into “romantic relic” territory.
A Philosophy Made Manifest
How is the Constitution a “work of philosophy”? The Constitution is an expression (however imperfect) of the founding philosophy of America: a set of strong convictions held not only by America’s leading revolutionaries and founding fathers, but by the nation’s revolutionary and founding generation. Ayn Rand and Leonard E. Read referred to that philosophy as “Americanism,” and it was the spirit that animated both the Revolution and the Founding.
As C. Bradley Thompson wrote in his book America’s Revolutionary Mind, citing Abraham Lincoln:
“[T]he Constitution and the Union were just the political and constitutional expressions of a deeper moral principle—“the principle of ‘Liberty to all,’” which in turn was housed in the Declaration of Independence.”
And the Declaration of Independence in turn was, as Thompson argued, an expression of the prevailing political philosophy of Revolutionary America. As Thomas Jefferson, the Declaration’s chief author, reflected in 1825, the goal of the Declaration was
“…not to find out new principles, or new arguments, never before thought of, not merely to say things which had never been said before; but to place before mankind the common sense of the subject…neither aiming at originality of principle or sentiment, nor yet copied from any particular and previous writing, it was intended to be an expression of the American mind…” [Emphasis added]
And the American mind’s political convictions were, in turn, shaped by the ideas of the English philosopher John Locke, especially as articulated in Locke’s 1689 work Two Treatises of Government.
As Thompson wrote:
“America’s revolutionary mind was an expression of Locke’s political philosophy.”
This may seem like a sweeping claim, but Thompson backed it up extensively:
“As shown throughout this book, an exhaustive examination of the pamphlet and newspaper literature of the period demonstrates that American revolutionaries were unadulterated Lockeans…”
“In fact, it was rare for a newspaper article or pamphlet written on the debates over the imperial crisis between 1764 and 1776 not to mention, quote, or paraphrase Locke.”
As Thompson concluded:
“Locke’s reasoning and intellectual hegemony over the American revolutionary mind was as thoroughgoing as Karl Marx’s was over the minds of the Russian revolutionaries—indeed, possibly even more so. By 1776, the American revolutionaries might very well have said, ‘We are all Lockeans now.'”
Thus, a great deal of the contents of America’s founding documents, the actions of the American revolutionaries, and the objectives of the American founders can be traced directly to specific doctrines explained in specific passages of Locke’s Treatises.
To understand the Constitution (as well as all that led up to it), one must understand the political philosophy of John Locke.
Lockean Objectives
Take the Constitution’s famous Preamble, for example:
We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.
This single sentence is chock-full of Lockean presumptions. The invocation of “We the People” is a reference to the Lockean principles of popular sovereignty and consent of the governed. These doctrines were based on Locke’s origin story of government. He explained legitimate, non-tyrannical government as the result of a consensual agreement among individuals to obey commonly observed laws created and enforced by a common government.
According to Locke, the people were ultimately sovereign: they had the power. A legitimate government was created when they voluntarily and provisionally delegated some of that power to an agency of their own creation. As Locke wrote in his Treatises:
“[T]he governments of the world, that were begun in peace, had their beginning laid on that foundation, and were made by the consent of the people.”
The principle of popular sovereignty is also the philosophical underpinning of the Tenth Amendment of the Constitution’s Bill of Rights, which states:
“The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.” [Emphasis added.]
The Declaration of Independence also demonstrated its Lockean provenance when it proclaimed that governments derive “their just powers from the consent of the governed…”
This brings us to the matter of why people institute and delegate power to governments. According to Locke, the sole purpose for which people form legitimate governments is to secure the rights of the governed, i.e., the sovereign people. As the Declaration pithily put it: “[T]o secure these rights, Governments are instituted among Men…” This is known as the principle of limited government.
And what are the rights that governments are instituted to secure? According to the Declaration, “among these [rights] are Life, Liberty and the pursuit of Happiness.” It is important to note that the words “among these” indicates that the Declaration’s authors were not claiming that this threefold enumeration was a thorough one.
In the Lockean philosophical framework, all rights ultimately boil down to rightful ownership: ownership of one’s own body (i.e., “the right to self-ownership”) and ownership of justly acquired external possessions (i.e., “the right to property”). (For further explanation of this, see my essay “What Are Rights? This Is What the American Founders Believed.”)
How are such rights typically violated?
First of all, there are the depredations of common criminals. Those who commit murder, assault, kidnapping, rape, and/or extortion violate their victims’ self-ownership rights. And those who commit theft, burglary, robbery, trespass, vandalism, or fraud violate their victims’ property rights.
Secondly, there are the rights violations committed by foreign aggressors. When foreign governments, organizations, or individuals perpetrate bombing campaigns, terrorist attacks, and/or invasions that harm innocent victims, they violate the rights of those victims.
A third category includes paramilitary groups and other domestic gangs that seek not just plunder, but power.
These are some of the most significant categories of rights violators. And again, according to the Lockean political philosophy that the founders subscribed to, the sole job of government is to protect the government from such rights violators.
This analysis helps us understand the rest of the Constitution’s Preamble, which states that the purpose for which “We the People” were ordaining and instituting a Constitution was to create a better government (“a more perfect union”). And what would make that government better than the one that preceded it—the one instituted by the Articles of Confederation? According to the Preamble, the new government would be better if it did a better job at the following jobs: “establish Justice, insure domestic Tranquility, provide for the common defence…”
Based on the Lockean analysis provided above, we can now understand that all three of these jobs are all variations of government’s one job: securing the rights of the governed. To “establish Justice” is to secure rights from common criminals. To “provide for the common defence” is to secure rights from foreign aggressors. And “to insure domestic Tranquility” is to secure rights from insurrections and civil wars perpetrated by power-seeking factions.
The Preamble also says the new government should “secure the Blessings of Liberty to ourselves and our Posterity,” which is self-evidently about securing rights.
The part in the Preamble about promoting “the general Welfare” is often interpreted as providing for a government that did more than protect rights. But again, the framers were Lockeans, and Locke’s discussion of a government that promoted the common good of society was in the context of the understanding that the way governments promote the general Welfare (as distinct from favoritism to specific individuals and interest groups) was by securing the rights of all. James Madison, the chief architect of the Constitution, explicitly stated that the Constitution’s references to “the general Welfare” were not intended as a justification for an interventionist government.
Lockean Provisions
After the Preamble comes the original “articles” of the Constitution that established the basic structure of the new government, including its powers and limitations. As Thompson wrote in his essay “The Laissez-Faire Constitution”:
“Article I highlights the forms and formalities of the Legislative branch (i.e., Congress). Article II outlines the forms and formalities of the Executive Branch (i.e., the President). And Article III details the forms and formalities of the Judicial Branch (i.e., the Supreme Court).”
As dry and technical as these and the subsequent articles of the Constitution may seem, they too had a philosophical basis.
First of all, there is the assumption that the function of each of these branches was to take part in pursuing the sole purpose of government as expressed in the Preamble: securing the rights of the people. The laws created by the legislature, enforced by the executive, and interpreted by the judiciary should all be about securing rights, according to the framers’ Lockean principles.
Secondly, Locke and the framers recognized that a fourth ever-present threat to the rights of a people was posed by that people’s government itself. A government can become corrupted by power and, for its own aggrandizement, start violating the very rights it was instituted to secure. Such a government was termed by Locke and the American founders as a tyranny. Indeed, the founders had just led a Revolutionary War to protect the rights of Americans from Great Britain, which they considered to have become a tyranny. The justification of that Revolution was articulated in the Declaration of Independence (“whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it”) and informed by the provisions in Locke’s Treatises for the “dissolution” of tyrannical governments.
The framers of the Constitution did not want the new government they were creating to become tyrannical either. So they tried to guard against that by structuring it in a way that limited its power and thus reduced the likelihood that it would be corrupted by power. They did so by creating “checks and balances” in the Constitution: between branches of the federal government as well as between the federal government and the state governments. This was inspired by the principle of “the separation of powers” posited by Locke and developed by Baron de Montesquieu (another major influence on the framers).
And of course the Bill of Rights (the first ten Amendments to the Constitution) was also steeped in Locke. It was added to the Constitution as a safeguard against the new government passing tyrannical, rights-violating laws. And the rights it enumerated can all be traced to the rights of self-ownership and property implicit in Lockean political philosophy. The rights recognized by the First Amendment (freedoms of religion, speech, press, assembly, and petition) are derived from our self-ownership rights: our ownership of our minds and bodily means of communication. And the right to be secure in one’s ownership of one’s guns, home, and “effects” as recognized by the Second, Third, and Fourth Amendments are derived from our property rights.
Returning to Our Revolution
Nothing human is perfect. The Constitution wasn’t completely true to Americanism/Lockeanism. And Americanism/Lockeanism itself contained political, ethical, and logical errors. But that philosophy (which, by the way, is basically the same as what today is most usually called libertarianism) is undoubtedly the best one that a people has ever tried to politically implement. And much of the virtue and prosperity of America can be traced to that implementation as expressed in the US Constitution.
However, the actual implementation of a philosophy cannot rely on text alone. For a philosophy to actually influence the course of human events, there must be, among the more thoughtful minds of a people, an understanding and embrace of the philosophy that inspired that text. That was true of the founding generation, but it is no longer true for Americans today.
The Constitution will continue to be a political football, a romantic relic, a dead letter, and even an enabler of tyranny until the revolutionary ideas that framed it once again come alive in the hearts and minds of the American people.
This article was originally featured at the Foundation for Economic Education and is republished with permission of author.