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A Presumption of Innocence and a Sad Era in America
I will be the first to say that I love being an American — proud even, in a sense of the word. I am an Eagle Scout back from the mid ‘80s when the Boy Scouts were not willing to compromise their religious footing and spent years saluting the flag as a youth and as an adult-leader (there was no “taking the knee” for me). And, having had the privilege of serving for several years as a pastor just off of Eglin Air Force Base, I have had the privilege of serving many soldiers and military families and I have the greatest respect for those men and women who serve our country to preserve the freedoms and rights that I hold dear.
I also travel overseas…not a lot, but more than many. In those travels I have seen real poverty, not just poverty “American Style” as we often see here (and having served as chaplain for an inner-city rescue mission for three years, I have seen that too). I’ve also seen the effects of oppression on people when their rights have been trampled — or, as in many parts of eastern Europe, those rights have been non-existent.
When I travel, there is no mistaking that I am an American — my cowboy boots and jeans give me away every time. My friends in Ukraine will sometimes ask, “Why would you wear shoes like that?” My response is usually something like, “It is a very American thing to do” or, “Don’t you know that Chuck Norris wears cowboy boots?” Even so, they are comfortable and well, I do like them. Further, on my way home from overseas, there is something of a good feeling that comes over me when I discover we are back over American soil.
America, to me, is more than just a nationality of origin and a name on the cover of my passport; it is both an idea and an ideal — a place where the promise of “liberty and justice for all” is not just something that is said at the end of our pledge, but something for which we strive as a nation. It is both a principle of conduct and a goal for living out our lives.
One aspect of a nation founded on “liberty and justice for all” is that of due process and a presumption of innocence. In many other places of the world, you are guilty because the state declares you guilty, or worse yet, guilty because the mob that happens to be in power declares you guilty. If you think through the ramifications of living under such oppression, well, it is scary. And, one need not go looking too far to find totalitarian governments who have operated in such ways. Orwell’s Animal Farm is not just a warning of “what if” but it is a depiction of what has happened in so many cases where rampant socialism and its uglier brother, fascism, has risen to power.
Over the past week or so, I have watched many of the latest supreme court nomination hearings. And regardless of whether you are a supporter of Dr. Kavanaugh or are not a supporter of his views; the media circus, the accusations flying in every direction, and the dirty politics ought to disturb you no matter whether you sit with the political right or the political left side of the aisle. Yet, what ought to disturb us most, as Americans, is that from the very beginning of Dr. Ford’s accusations, there has been a presumption of guilt and due process has been ignored. Do we now live in such a world where accusations (founded or otherwise) can ruin a man’s career? If that is the case, let us all beware.
According to the ancient Biblical laws, to make an accusation such as this, one had to have two or three witnesses to a crime — “he said, she said” was considered shaky grounds for any accusation, let alone a serious one. And while we do not live in ancient Israel, the presumption of Innocence is considered to be a universal human right by the United Nations and is a fundamental part of English Common Law (which was influential in developing the American Constitution) and is an umbrella that gives meaning to the 5th, 6th, and 14th amendments to the Constitution. The bottom line is that the burden of proof is on the accuser, not the accused.
While I certainly have my own opinions as to the guilt or innocence of Judge Kavanaugh, but they are irrelevant. A man ought not be tried in the courts of public opinion just as he ought not be judged in the courts of the media. There is no question that there are political lines being drawn at the moment — frankly they have been drawn in the sand for a while now, they are just becoming more brazen — but there is something even more important than politics at stake right now — it is the fundamental right of a man to be considered innocent until proven guilty. And do know, if we continue down this road, we must ask ourselves, “What other fundamental rights will we lose?”
It is a dangerous road on which some in our nation have embarked.
Making God’s Desires Our Own
“And, if I am to live in the flesh, that means fruitful work for me, but which I will choose, I do not know.”
(Philippians 1:22)
Here is the simple message of the Christ-focused life. God gives us work to do; we must do so to His glory and by reflecting the fruit of the Spirit. How often we live lives that are marked by distraction. How often we live our lives focused on ourselves, our reputations, our goals, and our own ends, not on the glory of God. How different our lives would look, would they not, if we to embrace and pursue Christ instead of self.
The idea of “choosing” in the Greek is rooted in the notion of that which is more desirable for our lives. In a world where different schools of theology debate the nature of human free-will, people sometimes excitedly declare, from a passage like this, “Look! The Apostle Paul is affirming his absolute freedom of will when he speaks of choosing one over the other.” As a Calvinist, my response is to say, “Look at the text.” Paul is speaking about life and death — yet, scripture also teaches that God numbers our days (Job 14:5; Psalm 139:16), surely Paul understands that there is nothing that he can do to even add an hour to his life (Matthew 6:27). So how is it that we are to understand the “choosing”?
To begin with, though God is sovereign, we are not unthinking robots. We make real decisions in a way that is relatively free…at least free in the sense that our decisions are consistent with our character. Note, God’s freedom is constrained by his character as well (he cannot lie, sin, cease to be God, etc…), so this notion of our freedom constrained by character should not throw us much.
So, by Paul’s character, what is it that he will choose? What will be most desirable for him? We have just spent verse after verse seeing the intensity of Paul’s focus on the glory of God. What Paul wants, what he desires more than anything, is exactly what God wants for him. And this Paul does not yet know. Will he soon die or will he live? He will speculate some in the verses that follow, but above all else, he wants his desires to be aligned perfectly with the desires of God himself. Everything else is secondary.
What a remarkable model for us to follow. How different our culture would be if Christians were committed to God above all else. In a world where pluralism has crept into many people’s theology, how different our churches would be if everyone would be as committed to the scriptures and their authority in life as the Apostle Paul presents himself. Jesus said that if you love me you will obey me (John 14:15)…that means not only obeying the commandments that we like, feel comfortable with, or are acceptable in the community around us, but all. That means embracing not only the parts of scripture that you appreciate or happen to agree with, but all of the scriptures as one unified book of God. As Paul will later write, they are “God-breathed” (2 Timothy 3:16).
Let us throw to the wind our hinderances and pursue Christ. May we love him in every sense of the term and serve him. And may our desires for our life be found to be in tune with God’s desires for us…not just in some things, but in all areas of life and thought.
“Take my life and let it be,
Consecrated, Lord to thee,
Take my moments and my days,
Let them flow in endless praise.
Take my will and make it Thine,
It shall be no longer mine.
Take my heart, it is Thine own,
It shall by thy Royal Throne.
Take my love, my Lord, I pour
At Thy feet its treasure store,
Take myself and I will be,
Ever, Only, All for Thee.”
-Francis Havergal
Give Me Liberty or Give Me Death!
It seems that these days people speak a lot about liberty, protecting their liberties, and how their liberties are being threatened by this legislation or that group of people. “We live in a free society!” people proclaim and use that status to excuse or protect all sorts of behaviors. When the government speaks of laws that would restrict gun ownership, the conservatives yell that their liberties are being compromised. When the government speaks of controls on the spread of pornography on the internet, the liberals yell that the freedom of speech and of the press is being compromised. When a homeowner’s association tries to restrict the way renovations are done to a house, homeowners cry out that their liberties are being infringed upon. Even in theological circles, the matter raises its ugly head. When Reformed Christians begin speaking of God’s absolute sovereignty over a person’s life, death, and salvation, the Wesleyans wave the banner of libertarian freedom for the human will. And so the debates ensue.
But do we really even understand what it is that we are saying? There is no question that there are things we oppose, and with good reason, but is liberty and freedom the right plank to stand upon when taking a stand for one or more of these matters? In fact, do we even know what these words mean in the first place? True, we know the mantras. Patrick Henry is famous for proclaiming, “Give me liberty or give me death!” in the face of British oppression. We have a giant statue personifying liberty standing in the New York Harbor. As Americans, “We hold these truths to be self-evident, that all men are created equal, and that they are endowed by their creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness…” But if we do not understand what is meant by these statements, then the mantras become nothing more than repetitious slogans fit to adorn bumper-stickers and drink coasters and are useless when it comes to living out one’s life.
So, what is the definition of liberty and freedom? The dictionary defines liberty as “the state of being free within a society from oppressive restrictions imposed by authority on one’s life, behavior, or political views” and “the power or scope to act as one pleases.”1 Liberty comes from the Latin word, libertas, which means “freedom or independence.” The word free is derived from the German word, frei, which has roots in the Indo-European word meaning, “to hold dear.”2
But what does this imply? If freedom means that I can do whatever I feel like doing, then a free society sounds more like an anarchy than something that would honor God. Surely there must be some qualifications placed on our liberty lest a free society become a horrific place to dwell.
To really understand the implications of these ideas, we need to begin by looking at the source of freedom and liberty, God himself. Though Jefferson was anything but an “evangelical Christian,” he did get one very fundamental idea correct…that is that we derive our “unalienable”3 rights from our creator — a creator who has these rights within his person in a perfect sense. God has perfect liberty, but does that mean that God’s liberty is absolute in the unlimited sense of the definition given above? Particularly for those who have grown up in a culture that has told them that “God can do anything…”, the answer to this question may be surprising. For God cannot do anything (he cannot lie, he cannot sin, he cannot cease to be God, he cannot cease to be perfect and infinite, he cannot make a bolder so large that he cannot move it, etc…). Instead, God can do anything that is consistent with his person and perfections.
You see, it is the perfection of God’s own character that limits his own liberty. That does not mean that God’s liberty is imperfect, far from it. The liberty to be chaotic and inconsistent is hardly a true liberty at all; instead, it is deprivation. In God’s perfect4 liberty, he acts in a way perfectly consistent with his attributes and perfections (His holiness, righteousness, joy, etc…). At the same time, his liberty is restrained by his character so it is expressed in a fashion consistent with his character and ethical norms (which flow out of his character).
Thus, while we often talk about our need for unlimited liberty in society, such liberty is no liberty at all, but chaos and anarchy. What is best for us is liberty that is constrained by an ethical norm, yet if this ethical norm is not outside of us as humans, it cannot provide a consistent norm within which we can enjoy our liberty. And, since human government is nothing more than a gathering of people exercising authority over other people, neither the individual nor the government can establish such norms — as mentioned before, anarchy is the result of the former and governmental oppression is the natural result of the latter. What is necessary is to appeal to a norm that is transcendent and greater than human existence who also is benevolent, not malicious, in his character.
With that in mind, then, true liberty becomes living in a way that is consistent with one’s character and personality (not under coercion or intimidation) but that is also in accord with an ethical standard established by God. In turn, when we pursue immoral ends, we sacrifice our liberty by degrees that are equivalent to the immorality that we have chosen to pursue. When Jefferson argued that we have the unalienable right to liberty, this is the sense by which he understood liberty (remembering that this liberty he speaks of is endowed upon us by our creator — if we share God’s liberty as a result of the Imago Dei, then our liberty must be of the same kind and category as our creator’s liberty). He sought to advocate for perfect liberty in contrast to unlimited liberty, which is no liberty at all.
Sadly, as a society, we have lost the vision set before us by our early American Fathers and our Christian Theological heritage. It is neither taught in school nor in church and then we stand and wonder why it is that our culture has gone astray and that moral chaos reigns in the culture. The book of Judges is an excellent commentary on American life today; when every man does what is right in his own eyes, the culture will fall into immorality and bondage. Christ has established the church to be the agent by which the culture is preserved (we are salt and light); yet, the message of the church has been anything but preservational. We have feared the culture rather than fearing for the culture (given the direction it is bent toward). And thus the church has tended to follow rather than to lead. And, with that in mind, it is well past time where we begin to step out and engage once again, bringing truth into dark places and the life-preserving salt of mercy to those in our midst. And in that, let us learn ourselves first what it means to exercise perfect liberty and then teach the world to do the same.
1 From the Oxford American Dictionaries.
2 Not surprisingly, the word “friend” also comes from this Indo-European root.
3 Unalienable means that something can neither be given up nor taken away. It is part of the very essence of the thing. Thus, were humans to no longer have these “unalienable rights” we would cease to be human. The only way that such a right can be part of our essential being is if we are made in the image of one who also has these rights (in an ultimate sense) as part of His essential being. As Christians, we refer to this as the Doctrine of the Imago Dei — we are made in the image of God and thus these rights that are perfectly found in God are also found in us, though in imperfect ways.
4 Notice that I am using the term, “perfect” and not, “unlimited” here.
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