Puritan Nation

WE ARE ALL CREATIONIST:

Without This Concept, Liberalism Is Nothing (Jeffery Tyler Syck, Sep 15, 2026, Providence)

The principles that Jefferson championed—that all men are created equal because all men have innate worth—remain more relevant than ever. At their very best, these ideas have been the driving force behind liberalism, breaking the chains of slavery, fueling social movements that have pushed for greater equality in all walks of life, and sparking revolutions against oppressive governments across the globe. In many ways, Jefferson’s greatest hopes have come to fruition and liberalism has, as he predicted, been a force for good across the world.

The idea of an egalitarian human dignity at the heart of the political order was not just Jefferson’s quirky view of liberal government and society. For most of liberalism’s early history, liberal thinkers saw themselves as making more universal and secular the Christian idea of the Imago Dei—that everyone is born with God Himself reflected in their being.

Freeloaders welcome.

YOU LOST THEM AT MATURITY:

“Upon More Mature Reflection”: Hamilton’s About-Face on Removal in 1789 (Gary J. Schmitt, 6/08/26, The Constitutionalist)

During the First Congress’s debate in which James Madison and others defended the ideas that the president had the constitutional power to remove department heads “at pleasure,” one of Madison’s opponents noted that, in Federalist #77, Alexander Hamilton had written that the Senate’s consent would be necessary not only for an official’s appointment but also “to displace” them. Madison and Hamilton, the two most influential expositors of the newly adopted constitution were seemingly at odds over how the government would remove senior administration figures.

Hamilton, alerted to the fact that his statement in Federalist #77 had been used to challenge Madison’s argument sent a note (see William Smith letter to Edward Rutledge, June 21, 1789) to a Madison ally in the House to let its members know that “upon more mature reflection,” he now agreed with Madison. The power to remove was the president’s alone as a constitutionally implied power of the office.

AMERICA RUNS ON DUNKIN:

The Baptist First Amendment (Matthew Young, Ad Fontes)

In the wake of such decisions, many conservatives and Christians—particularly among Reformed protestants—have questioned the view of the establishment clause, preferring some form of Christian nationalist or establishmentarian regime instead. Yet these reactions surrender the First Amendment too quickly. For what has been lost in the modernist interpretation of the First Amendment is the religious origins of the establishment clause. Contra Justice Black, the religion clauses of the First Amendment did not spring from Enlightenment rationalism or the ideal of a secular public sphere freed from religious influence. Instead, they represented the triumph of a particular and distinctly Protestant (and, to be specific, Baptist) account of the liberty of conscience that rejected religious coercion while still envisioning an expansive role for religion, in which Christianity could shape public life and policy.

Few things written on the First Amendment have been as deeply obfuscating as Hugo Black’s decision to rely on Thomas Jefferson’s beliefs to define the meaning of the First Amendment. While Jefferson may have played a limited role in the fight for religious freedom, there is little reason to give his interpretation primacy. Despite dominating Black’s reading of the law, Jefferson was in France while the Amendment was debated, with his role in promoting the Amendment largely confined to occasional correspondence with James Madison. Moreover, as a rationalist and republican, Jefferson’s hostility toward religious influence in politics was uncharacteristic of the other framers—including most of those who supported the First Amendment. The Amendment was established thanks to an uneasy alliance between Enlightenment deists and the deeply religious—what Sidney Mead famously called the “rationalist-pietist alliance.” The pious—like the Baptist pastors Isaac Backus and John Leland— who supported the Amendment saw it as narrowly forbidding religious coercion, rather than barring religious influence in the public sphere. Jefferson’s view was marginal: despite his apparent attempts to court the Baptists who had allied to secure the Amendment (including his famous letter to the Danbury Baptists on the “wall of separation”), contemporary evidence shows that few, if any, supported Jefferson’s view.

In choosing to elevate Jefferson over, say, Backus, Justice Black sided with those Enlightenment deists and 20th-century liberals for whom the separation of church and state came to represent a sort of contempt for the very religious faith— and religious influence in politics—that birthed it.

THE CONSTITUTIONAL ORDER:

Humphrey’s Executor Has Been Slaughtered: The Supreme Court has finally brought the administrative state back under elected control. (Ilya Shapiro, Jun 30 2026, City Journal)

[T]he Federal Trade Commission isn’t a debating society. It, along with its alphabet-agency brethren, writes rules with the force of law, investigates private parties, adjudicates violations, and sues in federal court on behalf of the United States. Whatever labels Congress attached to that body in the Progressive Era, the FTC—like the FCC, SEC, NLRB, and so on—today exercises executive power. And the Constitution vests “the executive power” in one president, not in commissioners serving staggered terms, answerable to no one whom voters can fire.

This ruling isn’t a gift to Donald Trump or his successors. It’s a restoration of constitutional accountability. Congress can create executive-branch agencies and specify what they may do, but it cannot create a fourth branch of government and then pretend its officers are independent of the only person the Constitution makes responsible for executing federal law.

Roberts put the point crisply at the end of Slaughter: “Subordinates who exercise the President’s power are subject to removal by him.” That’s a unitary, not an imperial, presidency, and it’s a hallmark of republican government.

THE TRIUMPH OF FAITH OVER REASON:

After 1776, the founders designed a government that accounts for ‘a degree of depravity in mankind’ (Donovan Fifeld, July 16, 2026, The Conversation)

Hamilton, Madison and Jay responded to these criticisms as a group. Adopting the pen name Publius, they published 85 essays in New York newspapers supporting ratification. In defense of the Constitution’s proposal to increase the powers of the proposed national government, these authors turned to some of the most basic philosophical questions about humanity.

Each argued that the inherent flaws of human nature necessitated a strong government to check political abuse, self-interest and even violence that they saw as inherent in the fabric of human society. They rallied around the position reflected in Madison’s famous statement in the essay known as Federalist 51 that “if men were angels, no government would be necessary.”

The Federalist Papers include proposals for institutional solutions that sought to redirect the destructive drives of individuals toward positive social ends. To the authors, a new constitutional government that controlled both the impulses of the masses and the abuses of their leaders would serve as the means through which the new United States government could accomplish this task.

Each saw human nature as susceptible to corruption by base impulses and self-interest.

In Federalist 10, Madison argued that faction is “sown in the nature of man.”

Similarly, in Federalist 6, Hamilton rejected the commonly held idea that republics were automatically peaceful. Instead, he argued, political leaders and states were driven by ambitions and jealousies, which he saw as a characteristic shortcoming of the government under the Articles of Confederation as well as a law of nature governing relations between nations.

Hamilton wrote that if the states remained disunited, then “the subdivisions into which they might be thrown would have frequent and violent contests with each other.” To argue otherwise, he wrote, would be “to forget that men are ambitious, vindictive, and rapacious.”

Consequently, as Hamilton asserted in Federalist 15, governments must have effective coercive authority to enforce laws because they cannot rely solely on the goodwill and civic virtue of their citizens: “If there be no penalty annexed to disobedience, the resolutions or commands which pretend to be laws will, in fact, amount to nothing more than advice or recommendation.”

Ultimately, the defense of the Constitution provided by the Federalist Papers sought to frame the new government in terms of a skeptical view of humanity that recognized what Madison called “a degree of depravity in mankind.”

Man is Fallen.