“Promises and pie-crust are made to be broken,” wrote the British satirist Jonathan Swift.
Swift’s bit of cynicism seems to be aimed squarely at politicians. After all, some politicians make promises only to just as quickly break them – what they say and do are two different things. For example just before Canada’s 2006 federal elections David Emerson, a former Liberal industry ministry, promised voters that he would fight the Conservatives, calling them “angry” and “heartless.” But as soon as Emerson was elected he joined the Conservatives and was given a senior government post by the new Prime Minister, Conservative Leader Stephen Harper. Another infamous example is Conservative Belinda Stronach who ran for the leadership of the Conservative Party before defecting to the Liberal Party and immediately became a member of the Liberal government’s cabinet. Hence, the generally low opinion of politicians.
But how important is a promise? What does it really involve? And is promise-breaking only a bad thing to do in politics
Importance of promises
The keeping of a promise is a form of truthfulness in which an individual makes his actions conform to his words. A promise is an assurance one gives that he will do, give, or refrain from something to the advantage of another. It offers security for those who receive our promise that they can now count on our action. It creates an obligation: it is a declaration we will perform a certain act in the future. Fidelity to one’s word is an absolute essential – without it we simply can’t get along with one another and live together in community. Therefore, the deliberate violation of a solemn promise is gravely sinful.
If making promises is such a serious matter, why are they so readily broken? Typical excuses are offered by way of rationalization for breaking promises. Thus a failed marriage is labeled “a mistake,” as if the promises made when they exchanged their vows were really a miscalculation and not a covenant with another person.
Of course, there are occasions when a promise cannot be kept. Exceptions may be made when, for example, fulfillment would involve sin or an unlawful act. But the more flexible approach must, however, take account of the consequences of undermining general confidence in the act of making promises.
After all is said and done, failure to keep a promise reveals either deception in its making or inconstancy, both are contrary to the character of God and the spirit of Christ.
Ignoring the invisible
The readiness to go back on one’s words shows the moral illness of our times. Why do we see in our Western culture such increase in pornography, homosexual rights, and abortion-on-demand? Why the high divorce rate, the weakening of family bonds, the deterioration of citizenship and civic virtue? Why have so many Canadians lost their trust in governmental institutions?
Some may say, “What else is new? Were there no unsavory politicians in the past?” Of course, there were. History has always been marred by opportunists and traitors. But Western culture used to understand the matter differently.
Modern readers of the medieval poet Dante, for instance, are often perplexed by Dante’s view that betrayal and treachery are lower (and thus worse) among the circles of Hell than crimes of violence. The difference between Dante’s age and ours is theological. Our modern age has lost sight of God. Lutheran theologian and preacher Helmut Thielicke (1908-1986) pointed out,
“As soon as the world loses the Father of the world, as it is deprived of God, it must necessarily be stripped of the invisible. And among invisibles, naturally, are norms such as justice and also the ethical laws of value that determine good and evil.”
And not mincing words Marcus Honeysett in his book Meltdown: Making Sense of a Culture in Crisis said; “Our culture is in a state of meltdown because we have disposed of truth in order to live without God.”
We’ve let it happen
We can blame society for the godless ways of our country, but really it is our fault.
While Biblical Christianity is concerned with the whole of life – with public matters and with those that go on in private, with social, economic, and political matters, with all matters! – Christians leave our faith behind when we walk out our front doors. We think it normal that our faith is privatized, something we do on Sundays but no other day of the week, and certainly not at work or in public.
Privatization of the Christian faith is now part of the story of Canadian religion. Our faith has become limited to a Sunday gospel. Vincent Massey, the first Canadian Governor-General, in his address to the Montreal Council on Christian Social Order in November 1953, ably described the situation as he saw it then:
“In our modern world, we have suffered an un-Christian division of life into two spheres one of which is secular and public, and another which being religious, is looked upon as private.”
In 1971 Dr. Robert N. Thompson, evangelical parliamentarian and educator, argued then already that Christians “are by and large living on the reservations of Canada.” He stated that:
“Our churches have become reserves where we retreated from the life-and-death battles that must be fought against the forces of evil six days of the week. We have allowed those who would make man the measure of all things to have free rein to work out their sinful designs largely unchallenged and uncriticized in all the public place where important issues are being determined. We are limited to a Sunday gospel, for all intents and purposes.”
The Gospel is a promise
Over against privatization of the Christian faith and secularism, which have been sapping our Canadian society for such a long time, stands Biblical Christianity. It alone provides a reliable alternative to individualist-self-created values so many use for their ethical guidance.
The God of the Bible, and God alone, certifies an objective moral order. He alone provides a source of moral authority, an absolute standards for ethical behavior, and the incentive and power for character, promise-making and keeping.
The idea of a promise is at the core of the Christian faith. The covenant of God with Israel may be viewed as a type of a promise. God makes promises and keeps them. And these promises were not for His own benefit. The bridge between God and mankind is built not from our side but from God’s side, and this is a matter of grace. God’s promises as interpreted by the New Testament were fulfilled in Jesus Christ (Acts 26:6). And those who have received Christ in faith become heirs to these promises (Eph. 3:6). We will witness the complete fulfillment of all God’s promises when our Lord returns in glory.
Martin Luther & C. S. Lewis
If we take the Bible seriously, our model for promise-making and keeping is the Triune God Himself. And for the strength to be faithful to our promise we must depend on God’s grace.
For our society to survive, it must rediscover objective-eternal values. It must give serious attention to the acts of the will – promises, resolutions, covenants, laws, all of which are meant to express binding principles that rise above the considerations and politics of the moment.
Two examples leap to mind of men who were unswerving in their commitment to eternal standards. In 1521 Martin Luther had to appear before Emperor Charles the Fifth at the Diet of Worms because of “his teaching and books.” He did not go back on his word. Instead, he was able to say:
“I am bound by the Scriptures I have quoted, and my conscience is captive to the Word of God. I cannot and will not retract anything, since it is neither safe nor right to go against conscience, I cannot do otherwise, here I stand, may God help me, Amen.”
Martin Luther’s courageous declaration was not primarily a sign of an upright, decent character, but rather a sign of a foundation upon which that character was built. Ultimately he knew he had to give an account of his actions to his God, who He knew through Jesus Christ.
Another man of integrity was C.S. Lewis, who receives much attention today due to the Narnia phenomenon. He made a promise to his friend “Paddy” Moore, who was killed in the First Word War, that he would care for his mother Janie. When he made that commitment to “Paddy” he knew to some extent the enormity of Janie’s demanding nature, and of her senseless wranglings, lies, and follies. But he did not go back on his word. He told his brother Warren that he had made a choice, did not regret it, and would stick by it. Only after her death did Lewis begin to realize “quite how bad it was.” He stuck to his promise because he knew the God Who made and kept promises.
Promises should not be treated like “piecrusts” which can be broken at every whim and wish. Instead, we need enduring commitments to those we love and civic friendship toward our fellow citizens. We need not only hold our elected politicians accountable in keeping their promises, but also one another. Ultimately, it is still up to us as Christians to show what it means to be a promise keeper in today’s society.
Rev. Johan Tangelder (1936-2009) wrote for Reformed Perspective for 13 years and many of his articles have been collected at Reformed Reflections. This first appeared in the April 2006 issue under the title “Are Promises Like Pie-Crusts?”