Why am I considered by many to be a “liberal”? What “liberal” values do I have?
I believe that the Bible teaches that it is the responsibility of an entire society to care for the poor, widows, orphans, and strangers. I believe that we see this in the national laws of ancient Israel as delivered to them by God. First, we have the poor tithe that ensured that the storehouse had “meat” for these needy classes. Second, we have gleaning laws that required farmers to leave the corners and the edges of their fields for the poor, widows, orphans, and strangers. Thirdly, usury was forbidden. Fourthly, every generation land was to be returned to the family line from which it originated, thereby preventing the accumulation of land, wealth, and power in the hands of a few aristocrats. Fifth, the king was charged with protecting these rights of the poor. Sixth, indictments against Israel, Judah, and Sodom indicate that part of God’s judgment was on behalf of their neglecting the poor as a people and denying them their rights (gleaning, jubilees, charging usury, etc.). Seventh, there were laws governing the terms and times wherein one might lend to a poor to protect their dignity and wellbeing. All of this is predicated upon the notion that all things belong to God. Nothing is truly ours. We are stewards of our Lord’s resources and charged to ensure that there is equity even for the poorest and most needy in a society.
I believe in the inherent value and dignity of every human being. I do not believe that sexuality is the defining factor of a human being. I do not believe that God “hates” anyone. I believe that we are all fallen and inherently sinful by nature. Therefore, none of us has the right to hate another. I believe that the Bible shows a wide spectrum of human relationships and examples of human love and sexual behavior. I believe that we should be cautious when interpreting various texts so as not to abuse them and use them as a reason to hate. Sometimes the most straight forward explanation of a text isn’t the correct explanation of a text. Sometimes the most complicated explanation of a text isn’t the correct explanation of a text. Each interpretation should be balanced against the nature of God, who is Love. If an interpretation of Scripture doesn’t agree with God’s loving nature, it is to be viewed critically. Believing in the inherent value and dignity of every human being, I believe in equal rights for all human beings.
Given the social climate of today’s politics I’ll list what I believe to be the biblical sex ethic. Biblically forbidden sex practices appear to be:
• Adultery – Sexual activity of a married person outside of the marriage covenant.
• Fornication – Indiscriminant and promiscuous sexual activity of unmarried persons.
• Sodomy – Homosexual rape, male temple prostitution, pagan promiscuity between same genders.
• Incest – Sexual activity with close relatives.
• Rape – Forced sexual activity with a woman.
• Bestiality – Sexual activity with animals.
• Pedophilia – Sexual activity with children.
• Harlotry – Sexual activity as a religious rite or for money and/or power.
• Lust – The desire to actually commit adultery or any other sinful sex act.
The Bible appears to allow for the following sex practices within context:
• Monogamy – Marriage consisting of one man and one woman.
• Polygamy – Marriage consisting of one man and more than one woman.
• Concubines – Mistresses recognized within the marriage covenant.
• War Brides – Arranged marriage with female prisoners of war.
• Levirate Marriage – The marrying of a dead brother’s first wife, even if the living brother was already married.
• Servant Marriage – The arrangement of marriage between servants.
• Eunuchs – Celibates who cannot (or choose not to) copulate with the opposite or same gender.
• Erotic Literature & Poetry – Writings of an erotic nature (Song of Solomon).
• Erotic Entertainment – Erotic dancing (exemplified in Shulamite and her erotic dance before her countrymen as she was carried away with passion).
• Sexual Fantasy – Sexual thoughts about another (exemplified by the Shulamite and her Lover).
The OT ethic on this subject is very interesting considering NT understanding. But the NT was written under the Roman Empire. In Rome polygamy was illegal. So we don't see these issues in the first century. I can't help but wonder however, what if Rome hadn't prohibited the practices of the Jews? Would the NT be more like the OT? Regardless, the NT ethic appears to be an encouragement for monogamy as an example of Christ and the Church (one Lord/one Faith). Given the ambiguity of various subjects of this nature, I believe it should be accepted that multiple interpretations exist within the body of Christ. Given the various forms of marriage and relationships permitted throughout the OT I contend that God isn't so much focused on our sexual behaviors as He is protecting vulnerable individuals from abuse and exploitation. Thus marriage is an institution that primarily protects the dignity and value of human beings who choose to enter a physical relationship wherein they share their own person with another.
I believe in Just War. Therefore, I believe specific conditions must be met prior to engaging in military conflict. What follows are the principles of a Just War:
•A just war can only be waged as a last resort. All non-violent options must be exhausted before the use of force can be justified.
•A war is just only if it is waged by a legitimate authority. Even just causes cannot be served by actions taken by individuals or groups who do not constitute an authority sanctioned by whatever the society and outsiders to the society deem legitimate.
•A just war can only be fought to redress a wrong suffered. For example, self-defense against an armed attack is always considered to be a just cause (although the justice of the cause is not sufficient--see point #4). Further, a just war can only be fought with "right" intentions: the only permissible objective of a just war is to redress the injury.
•A war can only be just if it is fought with a reasonable chance of success. Deaths and injury incurred in a hopeless cause are not morally justifiable.
•The ultimate goal of a just war is to re-establish peace. More specifically, the peace established after the war must be preferable to the peace that would have prevailed if the war had not been fought.
•The violence used in the war must be proportional to the injury suffered. States are prohibited from using force not necessary to attain the limited objective of addressing the injury suffered.
•The weapons used in war must discriminate between combatants and non-combatants. Civilians are never permissible targets of war, and every effort must be taken to avoid killing civilians. The deaths of civilians are justified only if they are unavoidable victims of a deliberate attack on a military target.
How should a Just War be fought? A war that starts as a Just War may stop being a Just War if the means used to wage it are inappropriate.
•Innocent people and non-combatants should not be harmed.
•Only appropriate force should be used.
•This applies to both the sort of force, and how much force is used.
•Internationally agreed conventions regulating war must be obeyed.
I believe that we are the caretakers of the earth, not the earth’s owners. The Bible contains laws that prohibit armies from destroying fruit trees, eradicating species of animals, the human treatment of beasts of burden, etc. Therefore God’s ethic appears to be that we should value nature and protect its blessings for ourselves and our posterity. Clean water, air, and soil is a family issue in that exploitation, abuse, and pollution endanger human health and life. Given the push for profits and the history of neglecting ethical environmental standards, I believe the government is the best agent through which God’s earth should be protected. To allow various corporations to police themselves with regards to the environment is creating a conflict of interest wherein the fox becomes in charge of the hen house.
I believe in fair trade and labor law. The Bible lays certain standards regarding masters and servants. These laws were designed to protect the inherent human dignity of both masters and servants. This ethic translates into modern labor practice wherein the dignity of the worker and the business are to be respected. I support guilds and unions, and favor a more Distributist society where the power to create personal wealth is best decentralized as opposed to being in the hands of a few corporate aristocrats.
I do not believe in “standards” with regards to personal holiness. I believe that the believer possesses a spiritual oneness with Christ Jesus through the Holy Ghost that is made possible by grace. The believer is to seek to realize and manifest the very person of Christ in their person and character. Therefore “holiness” is becoming like Christ, not abiding by a list of religious rules provided by a denomination or church. Christ commanded only two things that lay the foundation of every ethical commandment in the Bible.
•We are to love God with all our being.
•And we are to love our neighbor as ourselves.
In this, the whole of the law is fulfilled.
Those are the things that might make me appear more liberal than others.
