Posts tagged with: freedom

Excerpts from remarks delivered at the Acton Institute annual dinner in Grand Rapids, Mich., on Oct. 29, 2009:

Twenty years ago today, a growing tide of men and women in Eastern Europe and northern Asia were shaking off the miasma that had led so many to imagine that central economic planning could work. The socialist regimes of Eastern and Central Europe—accepted as ontological realities whose existence could not be questioned—were, well, being questioned.

On November 4th, 1989, a million anti-Communist demonstrators took to the street in East Berlin. Three days later the entire East German Politburo resigned. In short order — the sort of event that television journalists live for — a hole appeared in the Berlin Wall, a hole big enough for hope to pour through. The East German borders opened and by Christmas, thousands were dancing atop the dead body of the Leviathan wall, that hideous symbol, tearing at it with bare hands, champagne bottles, hammer and sickles—anything that was available.

How could we in the West have tolerated that Wall in Germany for so long? From our perspective today it is obvious that the wall would eventually fall, but remember that in 1987 when Ronald Reagan called upon Mr. Gorbachev to “tear down this wall,” the international media either ignored his words or criticized them as the simplistic bravado of a Hollywood cowboy. The President’s own advisors were divided, with his National Security Adviser, Colin Powell, objecting to what Reagan planned to say.

It was only after 1989 that President Reagan’s words became iconic. Reagan understood something that many of the Beltway experts had somehow forgotten or never learned — there is, in the human heart, an innate thirst for liberty. I suppose this is so because it is so closely tied to our very nature as creatures fashioned in the image of a free, rational and creative God: We thirst for freedom because we are created for, and called to, freedom and its complement, personal responsibility.

The fall of the Berlin Wall, the fall of Soviet Communism, was a great triumph, but the danger has been and remains that this grand victory some 20 years ago will render complacent the free peoples of the West. The threat today is not a physical wall through the heart of Berlin but walls no mason ever dreamed about or touched.

The American founders understood this: They warned that freedom cannot long endure without virtue, without vigilance. Because our choices are those to be made by intelligent beings who were designed by Intelligence, these choices are not the result of mere instincts like those of animals. They are choices, furthermore, that should be appropriate to creatures whose beginning is purposeful and not random, oriented to the truth of all things.

And that is the scandal of the Berlin Wall — and every barrier like it against liberty. Some are great and others are small, some obvious and others discreet — yet all of them seek to wall us off from our own humanity, to alienate us from the very part of ourselves that cannot be slotted into some planner’s tidy equations, or reduced to the arithmetic of animal appetite.

We are blessed not to live behind walls that would force us to swim shark infested waters, or race through border guard crossings to the sound of bullets striking all around us. And yet the planners, those builders of walls, haven’t given up planning, haven’t given up laying brick upon brick upon brick.

I’m not talking about some secret conspiracy. I’m talking about more mundane things — mundane because they have so long been with us, mundane because—at least until recently — they grew so very gradually, the brick upon brick, the little and now not so little walls rising all around us, innocuously labeled “the mixed economy.”

These walls come in the guise of stimulus packages that distort our markets and our knowledge, that steal away a bit of your future and that of your children by inflationary polices and transgenerational tax liabilities; walls that discourage our charitable impulse and restrict entrepreneurial courage, that encourage fiscal irresponsibility and punish thrift; that encourage vice and envy, that sacrifice liberty for security and, in the devil’s bargain, lose them both.

Last year I noted the frustration and bewilderment that many were experiencing, especially those who believe in and have fought to build the free and virtuous society, a frustration and bewilderment at what we were seeing around us. That was a short time before a whole new political atmosphere took hold. Since then we have seen this breathtaking lurch toward greater centralized planning and redistribution turn into what to many of us feels like a runaway locomotive: Government banks, government mortgage companies, government automobile companies, government healthcare, government religious charities. And all of this is just a warm up for an appropriation of the entire energy sector—cap and trade. Cap and smother would come closer to the truth.

We are compelled to confront the danger of the political-economic scales tipping from productivity to dependency, from business to bureaucracy, from energy to envy, from trade to tariffs, and from creativity and courage to corporate-government collusion, collectivism and cowardice—where more people in society live, not off the noble work of their own hands, but out of the largess of the statist trough.

We might be weary of the struggle, fatigued and discouraged—amazed that people around us just don’t seem to “get it.”

And we would have cause for such pessimism.

Then I remember the years leading up to 1989. The people who brought that victory about were not defeatist or compliant.

A former Hollywood actor, undaunted by ridicule and the compromising lethargy of his own party; a Soviet prisoner, Alexander Solzhenitsyn, reaching from the frozen tundra of the Gulags of the Soviet Empire and wounding the omnivorous bear with a simple pen; an iron lady in England, Margaret Thatcher, who didn’t get the memo about the demise of capitalism and the rise of the Marxist dialectic; a rough and crude Polish shipyard worker, Lech Walesa, who led a workers’ revolt against the Worker’s Paradise, encouraged by another Pole, John Paul II, who on his appearance on the world stage bade the world to throw open the doors to Christ and who, without tanks or military resources, stood face to face with Soviet puppets who literally trembled at his calm articulation of the Truth.

It is a remarkable testament to the human thirst for freedom under such hardship and against such odds—in the midst of deprivation and with guns pointed at them—all they were able to achieve, these mothers and fathers of freedom. Their example calls us not to acquiesce to the softer, more insidious and seductive tyranny of our own time, but to redouble our efforts.

Their example also calls us to remember what too many of us today have forgotten: We are beings with a destiny both in and beyond this world—a destiny which can only be worked out in human freedom.

With health care continuing to be a hot button issue, Hunter Baker brings to light a new argument in his commentary.  While Baker provides us with many prudential reasons to oppose the expansion of government health care, such as the currently proposed government plan not having any provision for preventing the trial lawyer windfalls that have helped contribute to medical inflation, he also articulates the fundamental problems that arise with the expansion of government health care:

If we move from being a republic where certain freedoms (not only freedom of speech and religion, but also freedom of contract and freedom to own private property) are basically non-negotiable, to a simple mass democracy in which shifting coalitions of voters extract resources from their opponents, then we have lost the American genius of ordered liberty. The American founders did not set out to achieve a more perfect democracy. They set out to create and maintain a free republic.

The key to running a free republic characterized by ordered liberty is the citizens, themselves. Unless the citizens embrace virtue, convicted by God that they must do what is right rather than merely indulging their wills and appetites, their hard fought liberty will be lost. The fate of a people who will not restrain themselves is rule by a government that will increasingly exercise control over them. The American idea was that our people should be citizens rather than subjects. American citizens, once far more country than city in origin, were to be free to provide for themselves rather than gathering in coalitions to ask for government largesse funded on the backs of the productive efforts of others.

Baker reminds us of the importance of the health care debate, and amongst all of the discussion that is occurring we must not forget the principles that our government is founded upon.

Blog author: lglinzak
posted by on Wednesday, July 1, 2009

Liberty is something we have valued for years in the United States, and the recent events that have occurred in Iran and Honduras demonstrate there are many people throughout the world who wish they were blessed to live in a country that protects and values liberty.  As we get ready to celebrate the Fourth of July, Kevin  Schmiesing, research fellow at the Acton Institute, writes a very timely commentary on liberty.

Schmiesing explains the delicacy of freedom and how it can only set its roots down and bloom in a mature civilization that has a virtuous culture.  Furthermore, Schmiesing also reminds us to be wary of those who use liberty as camouflage to deceive us into supporting certain issues and policies.  Schmieising states:

Such deceptive allures permeate our policy debates. The promises of government-run social security, having undermined the duty-in-freedom to provide for ourselves, our families, and our neighbors, are perched on an increasingly unstable base of a shrinking proportion of workers. Abdicating our responsibility to provide for and direct the education of our children, a government system has raced to a lowest-common-denominator approach devoid of moral or religious content–and often enough not very effective in conveying skills or knowledge either. Faced with the daunting prospect of taking charge of the cost of medical care for ourselves and our families, many are willing to cede control over value-laden health care decisions to government agencies.

According to Schmiesing, we must not forget the link between freedom and goodness.  This Fourth of July is a great time to appreciate the freedom and liberty that we are blessed to have every day.

A version of this commentary also appeared in the Detroit News on June 30.

Blog author: brittany.hunter
posted by on Wednesday, February 25, 2009

The latest in the Birth of Freedom Video Shorts Series, this new video from Acton Media asks the question, “Was Abraham Lincoln a reluctant abolitionist?” William B. Allen, Professor of Political Science at Michigan State University gives the answer, discussing Lincoln’s views on human rights and equality.

This is the eleventh short in the series. To view the other ten videos, trailers, extended resources, or to purchase the full documentary, visit thebirthoffreedom.com.

Blog author: rnothstine
posted by on Tuesday, November 11, 2008
The National WWII Memorial

When FDR ordered General Douglas MacArthur out of the Philippines in 1942, the dismal fate of the American and Filipino defenders at Bataan and Corregidor was sealed. Japanese forces had blockaded the island, achieved air superiority, and set their forces up to easily overpower the American defenses. The story of Bataan and Corregidor was a heroic tragedy. Heroic in that American and Filipino forces fought back bravely for months, and tragic in that any relief, retreat, or victory was impossible. The Japanese were on the offensive all over the Pacific, achieving a string of humiliating defeats to the American military.

With the exit of MacArthur, General Jonathon “Skinny” Wainwright was given command of the defense of the islands. The forces under him were slowly starving, unhealthy, and increasingly ineffective. Wainwright did his best to rally the men, visiting the front lines to encourage his forces. He even gained the highest respect of the Marines at Corregidor for his courage under fire and how he personally returned fire on the front.

Bataan was the first to surrender, setting up the atrocity of the Bataan Death March, where only 54,000 out of 70,000 arrived at POW camps. It was the largest surrender in American history, and even those who survived the death march awaited further atrocities at Camp O’Donnel. General MacArthur said of the Bataan defenders:

The Bataan force went out as it wished, fighting to the end its flickering forlorn hope. No army has ever done so much with so little and nothing became it more than its last hour of trial and agony. To the weeping Mothers of its dead, I can only say that the sacrifice and halo of Jesus of Nazareth has descended upon their sons, and God will take them unto Himself.

General Wainwright added, “Bataan has fallen, but the spirit that made it stand – a beacon to all the liberty – loving peoples of the world – cannot fall!” Wainwright carried a heavy burden for the surrender, and further despair settled in among the defenders at Corregidor for the fate that awaited them.

The American people followed the reports of the battle, clinging to any hope for a victory in the Pacific. It was never to be, despite further bitter and heroic fighting. Wainwright was forced to surrender the entire Philippines in May of 1942 for the purpose of saving civilians and his remaining men. Privately MacArthur was livid with the action, as some believed additional American and Filipino forces in other parts of the islands might have been able to hold out awhile longer or take up guerrilla action. Unfortunately for Wainwright, he was left with no other choice, yet he still declared, “I have taken a dreadful step.”

Wainwright was made a prisoner of war with his men. He was depressed that he was the commander who surrendered the largest contingent of American forces in its history.

General Jonathan M. Wainwright

He also believed he would receive a court martial and be made the scape goat for the Philippines if he ever returned home. His treatment like nearly every Allied prisoner in the Pacific was brutal. Like the men he led, he wasted away to a skeleton under Japanese care. Denied basic provisions, he was shuffled from camp to camp until the very end. Upon his liberation, he asked the first American he saw what the American Brass and people thought of him. The soldier replied, “You are a hero General Wainwright.” Still skeptical he kept asking additional men and officers the same questions.

The story of Bataan and Corregidor is a story of American defeat and temporary American abandonment of those who fought and bled there. Out of the ashes total victory and redemption would emerge for those fighting to free and liberate the people under Imperial Japanese aggression. The heroic defense of Bataan and Corregidor slowed the Japanese offensive in the Pacific, giving time for the Navy and MacArthur to organize their forces.

Wainwright did return to the United States a hero, and President Truman awarded him the Congressional Medal of Honor for his actions on the front lines of Corregidor. Wainwright was loved by the men he commanded because he suffered with them. He refused to leave their side or the rock he defended saying, “We have been through so much together that my conscience would not let me leave before the final curtain.” The Pacific Theater is sometimes overshadowed by the European Theater in WWII. The greatest thing about Veterans Day is we remember and honor all of those who served from the Chairman of the Joint Chiefs of Staff, to the lowliest infantry grunt.

Understanding in many ways he was a symbol of defeat, albeit heroically, Wainwright warned the nation against ever being ill prepared in its defense again. Wainwright declared:

I hope that the story of what Americans suffered will always be remembered in its practical significance – as a lesson which almost lost for us this land we love. Remember Bataan! Remember Corregidor!

Blog author: jballor
posted by on Monday, August 25, 2008

The eighth week of the CRC’s Sea to Sea bike tour has been completed. The eighth and penultimate leg of the journey took the bikers from Grand Rapids to St. Catharines, Ontario, a total distance of 410 miles. By the end of this leg the entire tour will have covered 3,451 miles.

The CRC is a bi-national church, and while the denominational headquarters are located in Grand Rapids, a significant portion of the church’s membership is Canadian. This is something that I’ve always appreciated and is somewhat rare among Protestant denominations that tend to break down along national lines. Even though there is a great deal of cultural affinity between these North American countries, I think the bi-nationality of the CRC adds an element of internationalism that can help offset the natural tendency to identify the church’s interest with a particular national or domestic setting. The gospel is not confined to the US or to North America.

Unfortunately, the day 52 devotion in the “Shifting Gears” devotional falls flat in offering an “internationalist” perspective. It asks, rhetorically I presume, “Why are billions budgeted for defense and border protection, when we can’t come up with the money to supply mosquito nets for Africa? Why do some governments use their national borders as a wall to hide the injustice and persecution occurring within? Why is it so easy for the powerful to cross borders, but not the poor?” There’s no denying there is great injustice on the international scene related to the strictures of immigration and barriers to trade.

But the first question in this series illustrates a presumption that it is the government’s duty to provide mosquito nets for Africa at the expense of national defense. This, quite simply, is a confusion that is endemic to the perspective of progressive Christianity…that the government, and not the church or other institutions of civil society, is primarily responsible for addressing the problem of poverty.

In the words of Jim Wallis, “I often point out that the church can’t rebuild levees and provide health insurance for 47 million people who don’t have it.” Wallis is fond of talking about the perceived limits of private and church action. But what are the limits of government action? And why can’t the church do much more beyond mere political advocacy? Ron Sider thinks it can, and I agree. It says a lot about you if you are more willing to put your trust in a secular government than in the church of Christ.

Awhile back I considered the amount of money churches spend on building projects in North America. I discussed a a modest proposal: churches should consider tithing the amount they spend on “themselves” and give a portion of the building fund away to other Christian causes.

These kinds of efforts are catching on. Just this weekend I read a piece about a local church which committed 10% of its $1.1 million building fund to other charity work. I wrote more about this in a 2006 commentary, “The North American Church and Global Stewardship.”

One of the entries in the devotional for this week does the best job I’ve seen so far linking and properly coordinating the physical and spiritual concerns of the gospel. Taking its point of departure in the imagery of physical and spiritual imprisonment, the day 51 devotion concludes, “Enjoy the physical freedom of cycling today, and pray for a deeper, richer understanding of God’s mercy–mercy he shows to all who acknowledge their imprisonment in disobedience and who seek freedom in Christ alone.”

Blog author: jcouretas
posted by on Monday, August 4, 2008
Solzhenitsyn

“During all the years until 1961, not only was I convinced that I should never see a single line of mine in print in my lifetime, but, also, I scarcely dared allow any of my close acquaintances to read anything I had written because I feared that this would become known. Finally, at the age of 42, this secret authorship began to wear me down. The most difficult thing of all to bear was that I could not get my works judged by people with literary training. In 1961, after the 22nd Congress of the U.S.S.R. Communist Party and Tvardovsky’s speech at this, I decided to emerge and to offer One Day in the Life of Ivan Denisovich.”

Alexander Solzhenitsyn’s momentous decision to publish his slim volume on Gulag life (he feared not only the destruction of his manuscript but “my own life”) ended his period of “secret authorship” and put him on the path of a literary career that earned him the Nobel Prize for Literature in 1970. But his work meant so much more than that. Solzhenitsyn, who died yesterday in Moscow at the age of 89, did more than any other single figure to expose the horrors of Soviet communism and lay bare the lies that propped it up. His life was dedicated to chronicling and explaining the Bolshevik Revolution and the tragic effects it wrought for Russia during the 20th Century. His was a first-person account.

In “Solzhenitsyn & the Modern World,” an essay on Solzhenitsyn published by the Acton Institute in 1994, Edward E. Ericson Jr. predicted that Solzhenitsyn’s influence would continue to expand. With his passing, there is good reason to hope, with Ericson, that Solzhenitsyn’s “world-historical importance” will be appreciated on a deeper level. “His most direct contribution lies in his delegitimizing of Communist power, and especially in the eyes of his surreptitious Soviet readers,” Ericson wrote.

At the publication of the Gulag Archipelago, Leonid Brezhnev complained: “By law, we have every basis for putting him in jail. He has tried to undermine all we hold sacred: Lenin, the Soviet system, Soviet power – everything dear to us. … This hooligan Solzhenitsyn is out of control.” A week later, the newspaper Pravda called him a “traitor.” On Feb. 12, 1974, he was arrested and charged with treason. The next day, he was stripped of his citizenship and put on a plane to West Germany. He would spend the next 20 years in exile.

When summoned for deportation in 1974, he made a damning written statement to the authorities: “Given the widespread and unrestrained lawlessness that has reigned in our country for many years, and an eight-year campaign of slander and persecution against me, I refuse to recognize the legality of your summons.

“Before asking that citizens obey the law, learn how to observe it yourselves,” Solzhenitsyn wrote. “Free the innocent, and punish those guilty of mass murder.”

The Gulag Archipelago was described by George F. Kennan, a former ambassador to the Soviet Union and the chief architect of postwar U.S. foreign policy, as “the greatest and most powerful single indictment of a political regime ever to be leveled in modern times.”

In my review of the “Solzhenitsyn Reader,” edited by Ericson and Daniel J. Mahoney, in the Spring 2007 issue of Religion & Liberty, I wrote that the Solzhenitsyn “could only understand what happened to Russia in terms of good and evil. Those who engineered and imposed the Bolshevik and Soviet nightmare were not merely ideologues, they were evildoers.” A former communist, the writer returned to his Russian Orthodox Christian roots after his experience of the Soviet prison camps. In the review, I said:

Ericson and Mahoney state simply that, “Solzhenitsyn was the most eloquent scourge of ideology in the twentieth century.” The editors are right to remind us of that. And any news account, biography or political history of the twentieth Century that talks about who “won” the Cold War—a complicated historical reality for sure—and does not include Solzhenitsyn with Reagan, Thatcher, and Pope John Paul II is not only incomplete but wrong. Solzhenitsyn was the inside man.

In an editorial published today, the editors of National Review Online said this of Solzhenitsyn: “There was no greater or more effective foe of Communism, or of totalitarianism in general.”

French President Nicolas Sarkozy called Solzhenitsyn “one of the greatest consciences of 20th century Russia” and an heir to Dostoevsky. Mr Sarkozy added: “He belongs to the pantheon of world history.”

Russian Prime Minister Vladimir Putin wrote in a telegram to Solzhenitsyn’s family that the Soviet-era dissident, whose books exposed the horrors of the Communist Gulag, had been “a strong, courageous person with enormous dignity.”

“We are proud that Alexandr Solzhenitsyn was our compatriot and contemporary,” said Putin, who served in the same KGB that persecuted the author for “anti-Soviet” activities.

Mikhail Gorbachev told Interfax: “Until the end of his days he fought for Russia not only to move away from its totalitarian past but also to have a worthy future, to become a truly free and democratic country. We owe him a lot.”

Indeed, we all do.

Blog author: jballor
posted by on Thursday, July 24, 2008

In the July/August issue of Touchstone, which features a cover story by Acton research director Sam Gregg, “The European Disunion,” a bit of wisdom is passed along to us by senior editor Anthony Esolen in the magazine’s section, Quodlibet:

If you have a virtuous people, you don’t need quite so many laws, and the laws you do pass will have a lot less to do with restraint than with man’s creative participation in God’s governance of the world.

This statement captures well the sentiments I expressed regarding the relation of Christianity to political freedom, which appear in Kevin Schmiesing’s post, “Freedom and Christianity,” at American Creation.

Blog author: jballor
posted by on Monday, July 7, 2008

The first week of the CRC’s Sea to Sea bike tour is in the books. The first leg of the journey took the bikers from Seattle to Kennewick, a total distance of 319 miles.

The first day’s devotional, “Shifting Gears,” sets the stage for the entire trip. Alluding to the biblical exodus of the Israelites from Egypt, we read that God’s people “had to learn dependence instead of independence, freedom instead of slavery, and obedience instead of rebellion.” These are things God’s people from all times and places must continually learn.

Day 4′s devotional concentrates on the freedom of movement that a bike represents. “For millions of poeople in the world a bike is an essential of daily life. It afford opportunity–to buy, sell, earn, shop, and play,” we read. They day’s text is Galatians 5:1, “It is for freedom that Christ has set us free.”

The devotion for the fourth of July includes a timely reminder about the ultimate loyalty of all Christians, whose citizenship finally is not of this world: “Jesus is the final authority. All other authorities are acting in his service, whether they recognize it or not.”

The final devotion of the first week puts the entire tour in perspective, as “the tour’s primary goals are to celebrate God’s faithfulness, to promote unity in the church, and to raise funds to end the cycle of poverty in North America and around the world.” I hope to see how these goals are concretely connected to the Great Commission as the tour progresses.

The first week of the bike tour took the participants through the state of Washington. To find groups that are focused on making compassion effective in these areas, see the Samaritan Guide’s listings for Washington, and take special note of Seattle’s Heroes Transitional Catering Business (rated “excellent” in 2007) and Yakima’s Housing for the Homeless (located in the Day 4 destination).

Blog author: rob.holmes
posted by on Wednesday, July 2, 2008

In his new commentary, Anthony Bradley tells us that there is a “serious disconnect” in the hip hop community that allows rappers to evoke the name of God in thanks while producing music that celebrates evil. Could there be a connection to the declining rate of church attendance in the black community and a shift toward a more “deistic” understanding of Christianity?

Based on a new study released by Radio One and Yankelovich, a Chapel Hill-based research firm Dr. Bradley elaborates:

The new study, the most comprehensive in decades including blacks ranging in age from 13-74, reveals that while 83 percent of blacks call themselves Christians, only 41 percent attend church at least once a week. Even worse, among black men, 47 percent say they are not as religious as their parents (36 percent of black women confess the same).

This disconnect in the hip hop community has resulted in many people claiming to follow God while at the same time promoting evil with their behavior and lyrics. Anthony Bradley takes a deeper look into this startling issue.

In the other new commentary, Kevin Schmiesing looks at the role of faith in history’s long march toward a free society. “The rise of Christianity did not smother the flame of liberty burning brightly in Greece and Rome only to be rekindled as medieval superstition gave way to the benevolent reason of Voltaire, Hume, and Kant,” he writes. “Instead, Christianity took the embers of freedom, flickering dimly in an ancient world characterized by the domination of the weak by the strong, and—slowly and haltingly—fanned it into a blaze that emancipated humanity from its bonds, internal and external.”

Dr. Schmiesing writes about the history of the church as well as its impact today:

In our own day, we find the Church again serving in this capacity. It is the foremost voice defending those whose rights are threatened by neglect or direct attack: religious minorities, vulnerable women and children trapped in slavery, the infirm and the unborn. In education, health care, and family life, religious individuals and organizations resist the tyranny of state aggrandizement.

During this time when liberty is celebrated, Kevin Schmiesing helps to expand our understanding of Christianity’s role in the history of freedom.