Life's busy, read it when you're ready!

Create a free account to save articles for later, keep track of past articles you’ve read, and receive exclusive access to all RP resources.

Search thousands of RP articles

Articles, news, and reviews that celebrate God's truth.

Get Articles Delivered!

Articles, news, and reviews that celebrate God's truth. delivered direct to your Inbox!



Amazing stories from times past

The Parable of Ryker and Samwell

“As water reflects the face, so one’s heart reflects the man.” Prov. 27:1

*****

Luke rightly says that out of the abundance of the heart the mouth speaks. That is to say, the heart is the core of one’s most basic beliefs, and words provide a glimpse into Man's heart. It does not matter who a person is – butcher, baker or undertaker – words reveal his soul.

CHAPTER 1 – A baby at last

My birthplace of Harston in East Lincolnshire did not have a large number of inhabitants – neither before or after I was born. Hidden in rolling hill country, it was even considered backwater by some. But we always reckoned our burg, with its one to two thousand residents, as a decent size.

This number did not even take into account the souls who lived in outlying areas, tenant farmers and scattered cottagers, all of whom had a certain predilection for country living. Our town proper boasted a doctor, a lawyer, a banker, teachers, and a preacher. Housewives, clerks, carpenters, grooms and saddlers either paced or ambled the packed-down dirt sidewalks and children visited the local park to feed the ducks. There was even a railway station on Station Road and a small but well-stocked library straight across from it. Mercer Street had textile shops, an inn, and a bakery.

Harston's roads, although not paved, were well-traveled. Days prior to the bi-weekly market held just outside its east limits, were alive with bellowing and bleating during the summer months – audible signs of life as farmers drove their four-legged produce through the streets to the local butcher shop for slaughter. The day of the market itself was noisy as well, roads abuzz with clamant vendors and townsfolk eager to bargain for good deals.

Although certain protocols were associated with living in our community, such as the few wealthier families having calling cards, the truth was that most of the citizenry were just common folk. A number resided in plain brick houses along the main avenues of Crown Street and Rudwall Lane. The balance of Harston's inhabitants, however, lived in modest thatched homes on lanes akin to alleyways, and they lived without the benefit of butlers, maids, or cooks. Households were a decent size, with four or five children in each home. The homes, mind you, were small, often only consisting of two or three rooms.

We, my father, mother, and myself, lived on Hillbrook Street, a middle-class street, considered neither rich nor poor, and we had a small garden in the back of our two-story house.

My father, who was a self-appointed teacher of sorts, greatly admired the writings of the Anglican bishop, J.C. Ryle. Thus when I was born in 1889, I was named and baptized Ryle – Ryle Harrison to be exact. My mother later told me that I had cried lustily when the water dribbled down my forehead and that my father had been somewhat embarrassed by these wails. Nevertheless, she told me, her eyes growing soft as she spoke, he had cradled me in his arms with great tenderness and love during the ceremony. Hearing this as a young boy prone to admire Goliath figures, I was a trifle embarrassed, feeling quite keenly one should not use soppy words like “tenderness” and “love” with regard to men. But inside my heart I was warmed by the thought that my father, a rather stern but just man to be sure, felt more than a modicum of affection for me.

I was not a sturdy boy to look at. Rather skinny, fair-haired and prone to sniffles and coughs, there often rose within me a covetousness to be more strapping and robust.

But I run ahead of myself. When my mother was expecting me, there was rejoicing in our home on Hillbrook Street – indeed, there was a very great thankfulness. A baby coming at last after my mother and father had hoped and prayed for years and years.

We were, as I said, middle class and had the faithful, domestic help of a woman who had known Mother since she was a child. Plump, good-natured Cora, born and raised in Harston, was both our cook and maid, and she confidentially passed on to me many interesting paragraphs out of my parents' diary – details of past events which had happened before I was born or when I had been but a little tacker.

"Master Ryle," she would say, often expressing an opinion in double negatives, "Your mother was quite sure she would rock no cradle, never. And seeing as to how she'd been married to your father for more than fifteen years, I was quite sure she was right. But then many's the time the stork's visited them thought to be barren. And isn't that the way of it?" Cora told me this while she was letting me lick out the bowl of pudding she had made for dessert that evening. With my mouth full of sweetness, it was difficult for me to respond. Not that Cora ever needed much of a response to what she was saying. She was as full of words as my mouth was of custard. My father often raised his eyebrows as she prattled on and I, ever trying to be like him even as I swallowed the pudding, raised mine.

"Yes, sir!" she went on, oblivious to my apparent surprise, "and your mother cried tears of happiness. It's a good thing I was here to see to things – to cook and clean proper, mind you, because she wasn't up to doing nothing."

"Yes, Cora," I mumbled, lowering my eyebrows again while I was licking the spoon clean, but she wasn't listening.

"And that was the time, strangely enough, that the Sparrows moved into town. Not into Harston proper, mind you, but into the farmstead down Furrow Lane, to the south of here."

I nodded again, scraping the bowl with the spoon for what was left.

"And wouldn't Providence have it, but that Sarah Sparrow was expecting too. And wouldn't Providence have it as well, but that she and Sam had also been praying and hoping for a little one for many, many years."

Here Cora stopped yattering, quite out of breath. I sighed, sorry that the pudding bowl was shining and clean.

"And that's how," Cora ended her communication, "there was a friendship begun between Sarah Sparrow and your mother, Master Ryle."

She lifted me off the counter where I had been sitting, patted my backside and shooed me out of the kitchen.

“Now off with you, young Sir,” she called, “for I have work to do and surely you want dinner tonight."

*****

It was true about the friendship between my parents and the Sparrows beginning at this time. Sam and Sarah Sparrow had freshly moved in from London during the time when both my mother and Sarah Sparrow were expecting their first baby.

Sam, a burly, big fellow, was a farming tenant of one of the wealthiest farmers in Harston – Ryker Bitter. Ryker Bitter was the owner of one of the largest estates on the outskirts of Harston. He had lots of money, but possessed neither capacity nor willingness to share. As a tenant farmer, Sam Sparrow was better off than many farm laborers who occupied the very small and dank cottages of their employers. Although Sam did have to sign off a significant portion of his proceeds to Bitter, if he managed the rented property well, he could become fairly affluent. Sam and Sarah lived in a good-sized farmhouse and I loved visiting them.

Sarah Sparrow was adept at weaving, spinning and quilting, and had come by Hillbrook Street one day to show Mother a comforter she had made. Sarah had heard from other townsfolk that Mother might be interested in purchasing one. As the two women interacted in the front room, they naturally began to speak of the coming births of their babies. A common bond was kindled because both had been forced to wait for more than a decade for their first child. Mother was due a month before Sarah Sparrow was expected to give birth. They promised one another that they would visit back and forth. They laughed with one another as visible kicks poked bumps into their aprons, and they discussed myriad names for their unborn progeny.

CHAPTER 2 – The birth of Samwell

When Mother began labor it was a week or two before her time, so Cora told me, and it was a misty and rainy night. Unhappily, the Harston midwife was visiting a daughter in London and the doctor was late in coming. To all appearances it seemed that I would be born without medical assistance. My father, Cora said, was in such a nervous state that he was ready to go and carry the man to Hillbrook Street on his back, but he did not want to leave my mother alone. "I thought a teacher and an educated man like your father," she spouted philosophically, "wouldn't have been so fretful."

I stared at her.

Cora then added matter-of-factly, "He didn't place no confidence in me delivering you neither." I nodded sympathetically, rather liking the fact that my birth had been the focus of such attention, and sat up straighter. Cora was polishing the silverware, allowing me to hand her the forks and spoons as she worked.

"Did the doctor finally come?" I asked, even though I knew the answer.

"Yes, he did," she sighed, even as she rubbed a cloth over a butter dish, "but he was a sorry case, he was. Wet with rain, he dripped all over the hall carpet, he did."

"And then what happened?" I prodded her, even though I knew perfectly well what she would say next.

"Well, your father yanked off the doctor's coat so fearfully hard that the man almost fell over, and then he proceeded to pull him up the stairs."

"And he forgot his bag," I added, for Cora had forgotten that part.

"Yes, indeed! And once he was up, didn't he have to go down and fetch it a minute later?"

I smiled. Dr. Pillblight was a sour man, to say the least, one who rarely gave patients a smile. It was a game with me to try and make him do so, but his lips seemed permanently frozen to scowl. Yet he had been forced to walk down our stairs to get his black bag when I was about to be born. That was something which made me smile.

"And then coming down the stairs, he tripped," I went on, "tripped and sprained his ankle."

"Yes," Cora affirmed, her round cheeks quivering busily as she nodded her head, "and this was just when there was a knock at the door and when I went to answer, there was Sarah Sparrow standing on the doorstep."

"And she livered me," I proudly went on.

"Delivered, Master Ryle," Cora corrected, shaking her buxom jowls this time, "the word is 'delivered.' And she herself as big as a volcano about to erupt."

So it came about that Sarah Sparrow helped Mother during the last part of her labor and she it was whose hands first lifted me up and laid me on my mother's belly so that she could see me. A skinny youngling, puling and oblivious to the people about me, Mother says I kept my eyes shut for two days.

*****

Mother never let Sarah's act of kindness nor her expertise at midwifery slip from her memory. Father remembered it as well, and in this way a true friendship was forged between our two families – the families of Harrison and Sparrow – and, consequently, between myself and Sarah's baby.

*****

It was during the month after I was born that Sarah's time of confinement also came. When Mother heard, via Cora and other townsfolk, that Sarah was in labor, she walked down to the farmstead where the Sparrows lived. Mother pushed me, a six-week-old baby, along in a pram. With big wheels and a wooden handlebar, it bounced me up and down, up and down, but it did not deter Mother's determination to go to her friend.

A container of broth for Cora was positioned precariously on the blanket by my feet, and mother carefully avoided large potholes and mud puddles. Arriving at the Sparrows’ home, she gingerly lifted the soup out of the carriage and carried the pan to the back door. Met by Ruby, the midwife, she asked if there was anything she might do to help. Ruby took the soup from her hands, smiled and was about to send her home when a voice from the bedroom cried out.

"Is that Maudie? Please, I want to see her."

The midwife shrugged and stood back. Mother, however, did not walk in straightaway. She first returned to the carriage, and lifted me out. Then, with me in her arms, we both entered the farmhouse. I was sleeping soundly, drooling milk bubbles on my chin, so Mother later informed me, and thus do not recall a word of the conversation that ensued between mother and Sarah. Cora, who was close with Ruby, later told me that Sarah had been greatly distressed, distressed to the point of tears.

"Something's wrong, Maudie," she had burst out while the midwife was bringing the soup to the kitchen, "I know something's wrong."

"Hush," Mother replied, dandling me, "Hush, dear. I know things are difficult right now, but just wait. Before you know it, you'll be holding a little one just as I am holding Ryle."

"No, I am afraid. Please pray with me, Maudie. Please!!"

So Mother prayed. With me in her arms, she prayed for a well baby, a healthy life, and a healthy mother.

"Pray it again, Maudie. Pray that the baby will be well."

So Mother prayed the same words again. Years later, years after little Sam was born, my mother still vividly remembered that she had been sure that Sarah's instincts about her child had been right.

At that moment she would, without fail, add these words: "But there is no sin in asking God for wellness, is there?"

Ruby, who had been listening in the doorway as Mother prayed, was all ears, and it was mainly her blurting out that prayer to Cora and others in town that caused Sam's name tag to become Samwell.

*****

Sheep farming and the wool trade brought profitable business to our area. I mention this only because Sam Sparrow raised sheep and he was good at it. Ryker Bitter rented out farmland to Sam Sparrow. He used that land, called in-bye land, for pasturing heads of sheep. As well, Sam hunted grouse and other wildlife on that land, and often sold produce at the market. The wool from his sheep, Lincoln Longwool, was much in demand and he did rather well in bartering with certain textile manufacturers. His sheep produced the heaviest, longest and most lustrous fleece and it made hard wearing cloth.

Although a great deal of his earnings disappeared into Ryker Bitter's pocket, Sam himself also gained financial standing. The eastern port of Boston, not too far off, was a place of economic interaction. Centuries before, the merchants of the Hanseatic League had established their guild in Boston and many ships came to its port. There had been issues with water diversion to neighboring fens, but a canal had been cut, and a sluice constructed. The result of these endeavors was a navigable communication, of a lucrative nature, with a number of shires, our shire included. Boston was a major trading center for wool and Sam Sparrow had been born to raise sheep. My father sometimes joked that instead of herding children, he ought to herd sheep. But then mother would remind him that the children in his study were also sheep and he would laugh and pat her on the cheek.

Samuel Sparrow was born later that same day – that day my mother had visited Sarah, pushing me in the pram. Baby Sam was born with a short neck, a flattened facial profile and his almond eyes seemed slanted. Ruby, the midwife, was a bit disconcerted by the way the neonate felt somewhat floppy in her arms; by the fact that he made no effort to squeeze her hands. Consequently, on the third day after his birth she sent for Dr. Pillblight who arrived carrying his black bag. After he had examined the baby thoroughly, testing reflexes, and peering at his toes and fingers, he took off his glasses.

"Well," he finally slowly asserted, as Ruby laid the baby back down in his cradle, "Well, I may as well tell you straight off that the boy is going to be slow."

Sam was sitting on the edge of the bed and holding Sarah's hand. Ruby retreated to the doorway. "Slow?" Sarah repeated, a worried look on her face, as she pushed her head back into the pillow, "What do you mean 'slow'?" Sam said nothing, but let go of Sarah's hand. Then he stood up and deliberately walked over to the cradle. There he remained, studying his placid child.

"I mean," the doctor continued, and later Sarah told Mother that he had actually been quite kind and sympathetic, "I mean that this boy ...." He stopped and searched for words before he continued. "This boy has all the characteristics of babies in a study I have been reading by a Dr. Down, a Dr. John Langdon Down to be precise. He fully describes some things in this study which I see in young Samuel here."

"What do you mean?" Sarah reiterated, "What do you mean 'slow'?"

Dr. Pillblight settled himself in a chair opposite the bed. "I mean," he continued, "that Samuel will probably be slower in learning how to walk. He has poor muscle tone. He will also very likely be slower in his mental ability."

Sam and Sarah stared at one another and Sarah's eyes filled with tears.

"Although," Dr. Pillblight continued cautiously, "it has been recorded that some children with these characteristics ...."

He could not finish because Sam interrupted him. "What characteristics?"
"Well," Dr. Pillblight rose and walked over to the cradle and stood next to Sam as he discoursed, "characteristics such as the wide space between his big toes and the other toes. Also, note that he has a very short neck and that his hands are very short." As he spoke, he uncovered the child to demonstrate what he had just said, and Sam again stared down at his unperturbed and sleeping son.

"Note also," the doctor went on, "the baby's slanted eyes."

"I had noticed that his eyes were unusual," Sarah later recounted to my mother, "and suddenly, looking at the baby's face as the doctor spoke, I knew that what the man said was true. Also, Samuel's tongue often came out of his mouth, almost as if it was too big for him to hold in."

Sam Sparrow broke the ensuing silence, albeit fumbling for words. "What .... What can we do?"

The doctor shrugged. "Just take care of him," he answered, "the study shows that children with this ... this abnormality, are susceptible to ailments. Some die in infancy; others live longer. It's in the hands of God and you will just have to take good care of him."

He stooped over, picked up his black bag, and then, after a greeting, was gone.

*****

Once she had finished grieving over and contemplating the fact that Samuel was a delicate and different sort of baby, Sarah proved to be an excellent mother. For one thing, she was very innovative. She devised ways to help the baby sit up. Talking to him continually, she coaxed sweet smiles from the flat, little face, crinkling the almond-shaped eyes.

Wrapped up warmly, Samuel was taken for countless strolls. There was no place in Harston which did not recognize Sarah and her son. Most importantly, when people stopped her to have a look inside the carriage, she would not be ashamed. She bragged on him as if he were the most important, delightful and charming baby in the world. And because this baby was so beloved, he never stinted in giving spectators beaming smiles.

Sarah often took Samuel, or Samwell, as he was beginning to be called by everyone, to Hillbrook Street where we lived.

CHAPTER 3 – A beginning of books

As I said before, my father was a teacher of sorts. (Although I hasten to add that he actually had no need of employment because he was a gentleman. That is to say, he had a good personal income from his mother's side of the family.) But he loved reading, studying various kinds of books, and took much pleasure in passing on his knowledge. I cannot recall a single evening when he did not peruse a book or a magazine of some sort with me. It was not until much later that I realized the enormous benefits I had reaped from having such a father.

The 1800s had been a time period of much academic poverty in England and Wales. Out of the four plus million children of primary school age, two million received no schooling at all. Religious institutions had been set up by the church to teach children reading, writing, arithmetic and religion, but they did not meet the needs of the growing population. In 1870, about twenty years before I was born, the Elementary Education Act had been passed in Parliament to address the issue of poor children who were not being taught. The Act specified that school places were to be given to all children between the ages of five and twelve in schools run by qualified teachers. A fee was required though – a varying fee of between one and four pence a week. If a family could not afford such a fee, children could attend classes for free. But not many did.

Before father had begun to transform our very large back room into a classroom, there had been a school of sorts on the outskirts of town. It had been run by a Mr. Dauper, a man who, as my mother said, was as addicted to a bottle of wine as he was to caning children. Supposed to be overseen by board members, this establishment was not well-run. Father visited the school once in the second year he and Mother moved to Harston and he came home much incensed. After speaking with several local officials, Father eventually became the new teacher and our back room was transformed into a classroom. It was an unusual situation, but my father was an unusual man. (There was a school in a neighboring shire, and a number of local children did attend that school.)

When I was little, Mother and I often visited the Sparrow farmstead and they, in turn, visited us. Consequently, Samwell and I became compadres, brothers almost. In the beginning, both in nappies, we just slept side by side in front of the hearth. Later we played together, with me usually being the leader and Samwell agreeing, smiling, and a willing partner to most of the things I invented for us to do.

When Father read to me, as he did most days, and Samwell was present, both of us would sit on his lap. I usually fidgeted at Father's stiff, starched collar which he would eventually take off and drop on the floor. At first he read us A,B,C books, Mother Goose, Jack and the Bean Stalk and the like; later we graduated to Robinson Crusoe, Rip Van Winkle, Alice's Adventures in Wonderland and Children's Stories from Dickens.

When we were at the Sparrows’ farmstead, however, it was Sam Sparrow who read to us and not Father. Sam, although he did not shun A,B,C books and such, tended to stick to Bible stories. I did like the timber of his well-modulated, heavy voice and I will never forget how he related the way in which God created Adam from the dust of the ground. Sam stood up for this story, and picked up some imaginary dirt from the ground. After this he straightened his position, held the dirt in his arms like a baby while he rocked back and forth, gazing on the imagined dirt tenderly. Then Sam Sparrow bent his head and breathed the breath of life into this earthen baby.
Samwell listened intently. He always did. I can still see him leaning his large head back against the cushion of the rattan chair, almond eyes steadily fixed on his father.
So we grew – grew out of our nappies and were breeched, although I was breeched a full year before Samwell. He did not get his first pair of pants until he was four.

We grew on, Samwell and I, into bigger and bigger lads. It is true that many things, things such as the breeching, took longer for Samwell. Indeed, it sometimes took him years longer to attain a level that I had achieved in a few months. It did not impact our fondness for one another. Samwell was never scanty with his smiles and affection. Though he did not speak quickly as a young lad, he babbled on so incessantly and gestured so amiably to all who would pay attention that he was a favorite of many folks in town. Sarah, as well, often read to him during the day, and with the help of my father, she obtained picture books. When Samwell saw things illustrated, he learned much quicker.

Sam Sparrow, when he was able, always came in for the noon hour meal, frequently bringing men with him who were helping him with the sheep, because such was his success with the sheep raising that he was able to hire others. On one such day, when Mother and I were visiting the Sparrows, and Samwell and I were about four years of age, Sam and two of his men were seated at the table. Sarah and my mother were serving them fresh bread and some soup. Before eating, Sam Sparrow took off his hat and motioned that his men should do the same.

"Let's say grace, lads," he announced, his voice pleasant and sure.

Then he began.

"Our Father in heaven, we thank You for this fine food. Bless it we pray and we thank You for ...."

He did not finish. The side door opened as he spoke and it opened with an intrusive creak. The noise trespassed into Sam's prayer and was followed by its architect, Ryker Bitter. The man strode in boisterously, blatantly ignoring those sitting quietly around the table. We boys, Samwell and I, standing next to the table, watched him enter with our eyes wide open. Ryker was a large man and he had to bend his head so as not to bump it on the low door lintel.

"Well, praying are we," he began, "and what are we praying about?"

Sam Sparrow scraped back his chair – a wooden upright one with a woven seat – and stood up. "We are thanking God for our meal," he answered simply and clearly.

"And what are you eating today, Sam?" Ryker mocked, "Is it a meal worthy of thanks? Well, will you look at that! Some plain bread and some watery soup." He laughed and cracked his knuckles at the same time.
"When God provides food," Sam Sparrow countered, "then it is a fine meal. And we ought to thank Him for it."

"Has He blessed you with a fine son too, Sam? Has He given you a fine child as well? I hear tell he's a bit slow. It would be a long time before I would thank God for a child like that!"

The truth was that Ryker and Alice, his wife, had no children. Mother and Sarah stood silently at the board as Ryker was speaking. Both were motionless. I was closest to the door and could feel the vibration of Ryker's boot as it tapped the wooden floor. His boots were made of black leather. "Now that's a frail-looking tyke as well," Ryker boomed on, inspecting my person, "But well, I've not come to discuss food or children. I've come for the payment due on the farmstead, Sam."

Mother walked over and reached for my hand. Then she walked me back to the board and resumed her position next to Sarah. Samwell had said not a word, but stood dreadfully still, his hand grasping the back of his father's chair.

After Sam Sparrow and Ryker Bitter had left the room, it was as if an audible sigh of relief swept through the room. Mother walked over to the table and ladled soup into the bowls of the men. Talk resumed. Samwell laughed and was lifted into his special chair by Sarah, and I climbed into mine right next to him.

The truth was that Ryker Bitter was easily the wealthiest man in the area. There were very few who dared to contradict him; very few who would consider disagreeing with him over even such a small matter as the weather. If Ryker Bitter complained that the sun was too hot, many would nod even though it might be a mild day; and if the man suggested that it would rain, umbrellas were taken out even though the sky overhead was blue.

CHAPTER 4 – Growing in wisdom

My father, and here I repeat myself again, was a self-appointed teacher. He loved reading and writing and did much of both. He had transformed our back room into a classroom and it was a classroom free of charge. For many of the fathers and mothers in Harston's poorer section, however, sending a child to school, even a school free of charge, meant the loss of a much-needed income, for often a child would be working at a job. Attendance at the school which had been run by Mr. Dauper had been poor at best, especially at times of harvest.

Father made it known, I don't know how, perhaps by word of mouth, that he was willing to teach at any time to anyone disposed to learn. And so a steady stream of local boys passed through our home at odd times. Sometimes they would come an hour or so in the early morning, and sometimes evenings were convenient. They would knock and Cora let them in. She would instruct them to take off their shoes in the hallway and to hang their coats on one of the many wooden nogs that father had attached to the wall in the corridor. After thus being properly introduced to the house, they were ushered into Father's study.

When I grew older, I was usually seated at a small wooden desk, hard at work when they came in (provided they came in the morning). For me there was reading, writing and arithmetic. Later Father added grammar, geography and history, being most insistent on that last subject. And gradually I advanced to other subjects – Latin, French, algebra and geometry. The local boys, however, were taught mostly to read and write, add and subtract. They were a serious lot, these boys who came.

From time to time, Samwell also came to school. When Sarah visited with Mother, Samwell would inevitably find his way into the study. Father never forbade him. Samwell was rarely distracting to those who were learning and the other boys tolerated him with rather good humor.

At first Samwell would simply sit on the floor of the study and watch me and the others. Whether we were reading, writing, or attempting to work out a mathematical problem, he was fascinated. After a while he would stand up and peer over someone's shoulder. If I, or anyone else looked at him, he would tilt his head and flash such a huge smile that no one had the heart to send him back to the floor. Standing behind me, he would often count the fingers of his right hand. It had taken Sarah a very long time to teach him this, and he himself was very pleased with this accomplishment. Laboriously and slowly, he was able to say the numbers one to five with as much conviction as if they were the breath of life to him. The action pleased him to no end and he would do it over and over, proudly and loudly. Father would eventually shush him and he would sit down on the floor again, his voice dropping down to an almost inaudible whisper, his hand held up in front of him as if it were a slate on which to draw.

There was another subject which drew Samwell like no other. That subject was religion, or Bible stories. Doubtless because Sam Sparrow read to him most evenings out of the Bible, the boy was replete with the commandments, the prophets and all the stories of the New Testament.

Actually, to say that Sam read to his son is a bit of an untruth. The truth is that Sam chanted or sang the stories to his son. Samwell could retell, or re-sing them in his own fashion, the favorite-by-far story being that of the good Shepherd. Samwell’s rather large, and sometimes protruding tongue, sometimes made his speech less than clear. At times it caused some of the village children to make fun of him, especially if he was singing one of his favorite songs while walking down the street. But woe to these children if one of the boys who frequented Father's study was close by. Quick punishment awaited them and Samwell, hardly aware of the mocking to which he had been subject, generally smiled his way through town. Singing in his low-pitched voice, although he could barely carry a tune, did not deter him from interacting with other folks, many other folks.

Samwell was good friends with Mrs. Dalfry, who lived just outside Harston on the east side. She kept a rabbit warren in an enclosed field by her cottage. She farmed the rabbits for food and fur. The dry and rather sandy meadow tract by her home was enclosed with water-filled ditches to stop the coneys from escaping and she had fences to keep out the predators. Her husband, long dead, had been a warrener, someone who kept rabbits. He had built several oblong “pillow” mounds with stone-lined tunnels for the rabbits to live in. His was a rare occupation but rabbit meat was a delicacy and the price of rabbit meat and fur made it a rather lucrative business. Being that she was close to the market, Mrs. Dalfry often ran a rabbit booth.

Samwell loved visiting Mrs. Dalfry and her warrens and she was fond of the child, often inviting him in for a chat of sorts. They would stroll in the field and she would show him the rabbits. Affectionate and happy, it was obvious that he loved her as well as the rabbits.

Mrs. Dalfry was not Samwell's only friend. I believe he visited more people in Harston on a regular basis than our pastor, John Solls, who lived but a few houses down the street from us. Samwell also frequented Mistress Toynder, the baker's wife, who often gave him a cookie as he passed by; as well there was Joe Cobb the chimney sweep, who betimes let Samwell follow him and watch him work as he climbed some of the wealthier chimneys in town; and there were the countless grooms, housekeepers, clerks, carpenters and maids, all of whom developed a fondness for the child, or, as the years went by, for the kind and simple-hearted man Samwell was on the way to becoming.

There was one person, however, who truly harbored no love for Samwell. That person was Ryker Bitter. Ryker actually had no great liking for me either and it could probably be surmised that he had no great liking for anyone besides himself. Still, for the young lad Samwell had grown into, the wealthy landowner showed an especial aversion. I believe that Samwell himself was aware of the animosity exerted towards himself by Ryker. When street-children mocked him, or laughed at something he did, he laughed right along with them. On the other hand, when Ryker Bitter stopped him on a path, or singled him out in the farmyard by his house and made degrading remarks, Samwell was puzzled. His almond eyes furrowed and he did not smile. He did not understand. He could not fathom that someone might not like him as he himself liked others. It pained him somewhat to see Ryker Bitter deride him. Not for his own sake, but for the man's sake. There was this singular characteristic about Samwell in that he was uniquely loving. That is to say, he understood much more with his heart and mind that most people gave him credit for. He could not always express with his mouth what his heart thought, but he felt, oh, he felt much and he sensed that Ryker Bitter was unhappy.

*****

School-leaving age was generally around the age of fourteen. When I was a year and a few months past that age, my father tested me and judged me ready and qualified to write an entrance examination into a higher school of learning. There were two examinations for the University of Cambridge: the Junior (for students under sixteen years of age, into which category I fit), and the Senior (for students under the age of eighteen). These examinations took place in local “centers” – places like schools or church halls. The subjects the students were tested on were many and sundry. They included such topics as English language and literature, history, geography, geology, Greek, Latin, French, and so on.

School exams took place over a period of six consecutive days and were set in the morning, afternoon, and evening. My presiding examiner arrived by train at the Station Street station. He wore a black, high hat and appeared very impressive. Upon seeing him, Samwell immediately asked his mother for a similar headpiece. She laughed and told him to ask Joe Cobb, the chimney sweep who wore a stovepipe hat. My heart was in my throat as I walked towards the church hall the first day. Both my father and Samwell accompanied me to the door.

Father shook my hand. "I know you'll do well, Son."

Samwell beamed a grand smile of affection and followed Father's example of handshaking. "Do well, Ryle."

*****

Much to my relief, I did do well. The questions were easier than I had anticipated. For example, one of the questions in History was: Name in order the Queens and the children of Henry VIII. On what grounds was he divorced from his first wife? In Religion one of the questions read: In what three ways was our Lord tempted in the wilderness?

*****

These, and other questions posed, did not present much difficulty and I passed the examinations with flying colors in those particular subjects, as well as in some others, much to Father's gratification. The only discipline in which I needed help was French, and Father was to tutor me in that during the next few months. Samwell was pleased also. He had not understood much of why I had to be at the church hall and stay there for a length of time each day during the week that I was examined. But he did know that it was important for me and was always waiting when I came out the side door.

"Do well, Ryle?" he would ask me with his guttural tongue.

I would nod and he would clap his hands in glee and follow up by thickly shouting, "Good, Ryle! Very good."

CHAPTER 5 – A good shepherd

We hadn't seen much of one another that summer, Samwell and I, as I had been busy studying with Father preparing me for the examinations. But Samwell had been training with his Father as well, who was grooming him to become more self-sufficient. It seemed only logical that Sam Sparrow, the sheep owner, should prep his son to take care of his own little flock of sheep.

Sheep can be kept in a barn or some other enclosure fairly easily. There was a small barn near the Sparrow farm. It stood on one and a half acres of land in which Samwell was now keeping ten sheep. He was inordinately proud of his little flock and spent much of his time counting the sheep on the fingers of his hand. He knew that if he counted his hand twice, then that was the number of sheep he had. Samwell was also meticulous in storing bedding and feed inside his barn.

"Sheep don't get very cold, Ryle," he confided in me. "They are warm animals."

I nodded.

"Food for sheep has to be dry, Ryle."

I nodded again. Truthfully, I did not know these things and was happy Samwell was learning a trade of sorts. "Sheep need room to move, Ryle. In the barn and outside."

"You know a lot about sheep, Samwell."

He grinned broadly, all teeth showing. Then he proudly went on to tell me that his sheep had to be careful. "Foxes kill lambs, Ryle."

"Foxes?"

"Yes, Ryle, red foxes. And," he added suddenly remembering, “badgers too, Ryle. They hunt lambs too."

"You do know a lot about sheep, Samwell," I repeated, clapping him on the back, "and they are so happy, I think, to have you to look after them."

"Mother likes wool, Ryle. When sheep stay outside, they have clean wool."

"Will your sheep stay on this piece of land, Samwell? Won't they wander off?"

"No, Ryle. I fixed fence with Father. See, I will show you." He did show me, and the stone wall that enclosed the section of land Sam Sparrow had given his son was in good shape, measuring some three feet high.

"That's a sturdy wall, Samwell."

"Father fixed most of it," he modestly replied, but then grinned, adding, "but I carried stones too."

I believed it for Samwell's hands, though short, were strong.

"Where do your sheep drink, Samwell?"

"Trough in the barn, Ryle. I change water every day."

"Samwell, I think you will become a teacher in sheep-raising and you can give lessons to all the children in Harston."

Samwell chortled so hard that he almost fell over.

*****

Father and Mother and I had a long talk about whether or not I was ready to leave Harston and go to Cambridge.

"I waited for you so long," Mother complained, without looking at Father, "and now before you are sixteen you plan to leave us."

"The boy will be home for holidays," Father interspaced, as Mother was gearing up to say a lot more.

"Well, it wouldn't hurt him to study with you for another year, or at least a half a year," she pleaded. "He will probably learn much more from you than he would from all those strangers who don't really know him."

"Maudie," Father tried again, "the boy needs to leave sooner or later. And the sooner he leaves, the sooner he'll be home again."

"That's not true," she countered, adding with a sober face, "Sometimes I wish that Ryle was like Samwell. Then he'd stay home."

Father and I looked at one another in astonishment. "Maudie," Father whispered, "you don't really mean that. God has given each boy talents – Samwell as well as Ryle – and each must use his natural ability as best he can."
And in my mind, I could see Samwell standing by the sheep pen, hugging the lambs and leading the animals to a salt lick. And I could hear him speak with his hands, with his five fingers. Often his sentences had just five words. "My name is Samwell Sparrow" and "He said: 'Feed my lambs’" and, most telling of all, "Bring good news of happiness." They all fit on his fingers, those words.

"What good news of happiness, Samwell?" I asked.

"Jesus, Ryle. Don't you know? The good news of Jesus." He raised the fingers of his right hand as he repeated the last five words. And then he smiled.

*****

The upshot of the matter was that I did stay home for another six months. It was a compromise of sorts between Father and Mother. Father did continue to teach me half-days with a strong emphasis on the French I had fallen short in. I was, truth be told, happy as a lark to put off leaving. Change was not my venue. I was not adventurous and often I spent part of these my reprieve-from-Cambridge-days roaming the woodlands with Samwell. He was a good walker and we saw bitterns, red kites, kingfishers, foxes, and hedgehogs. Samwell loved animals. One such day in the late fall, he stopped.

" I show you something, Ryle?"

We were walking down a path and had just stopped to eat a sandwich. "Sure, Samwell."

Samwell held up his left hand and counted the fingers with his right. "The Lord is my Shepherd." Again, the words numbered five and fit on his hands like a glove.

"That's good, Samwell," I praised. "Did your mother show you that?"

He shook his head. "No, Ryle. I showed myself."

"Well, that's very clever and true."

"Can you do it too, Ryle?"

"Yes, I suppose I can." I lifted my left hand and counted fingers with my right saying as I did so, "The Lord is my Shepherd."

"Good, Ryle," Samwell approved. Then, aping my Father's often used words for himself, he added, "You are a good student."

*****

A few weeks later we were out again. It was a day with a steady drizzle, every now and then upgrading into a firm rain. Walking proved mucky and difficult on the country paths. Stone walls guarding the side of the lanes were wet and shiny. Following along in ruts made by wagon tracks, Samwell stomped through puddles and cheerfully sang songs. He loved mizzling weather and, as he was frequently subject to colds, Sarah always made sure he wore a thick coat when he went out.

Around one particularly steep bend, we suddenly stopped. Among the small copse of apple trees we were just skirting, there was a pitiful, bleating sound. Distressful and whiny, it crept past the Kirton Pippins with their yellowish-green skins and dull red flush, slid over the wagon ruts and halted by our boots. Samwell immediately began scouting the sides of the road.

"That is a lamb, Ryle," he told me, and I nodded.

We found the creature fairly quickly. Almost in the ditch, it was lying in a clump of wet grass. The apples suspended above the pathetic, whining sound, looked ready to be picked. Perhaps some farmer driving a flock to market and hungry for the sweet bite these apples offered, had stopped for a snack and perhaps because he was inattentive at this point, one of the lambs of his herd had been able to wander away from his protective custody.

But I was wrong in my conjecture, for it was the very smallest of lambs which Samwell scooped up in his arms, a lamb still covered in wet amniotic fluid, a lamb that had its umbilical cord still attached.
"Oh, Ryle," he called out, even as his round face coughed into the dankness of the place, "Oh, Ryle, this is a newborn baby. But no mother!"

Samwell was almost weeping with concern. Unbuttoning his great coat, he cradled the lamb within its folds and informed me that this pretty, little ball of fleece ought not to get cold, because then it would die.

*****

We set off at breakneck pace back towards Harston with Samwell breathing noisily and having a difficult time catching his breath. As we half-walked, half-ran, taking this path and that as we headed home, the thin shower of rain became almost negligible. A blue sky and a bright sun materialized. The lamb had stopped its mournful cries and appeared to be dozing peacefully against Samwell's chest.

"We have to find mother, Ryle," Samwell kept repeating as he wheezed. "We have to find her."

Fifteen minutes into our rush back, we had wandered onto the deer park adjacent to Bitter Hall, the home of Ryker and Alice Bitter. When Samwell turned towards it, I was a little hesitant and, voicing my objections, told him of my hesitancy about walking onto their property.

Samwell, still sheltering the lamb, paid no heed. We were on the Servant's Trail, the trail used by those employed on the estate, those who helped keep the place running. Although a section of the trail was a short-cut back to Harston, Samwell seemed intent on heading towards the estate itself.

"Ryker Bitter has ewes, Ryle. Ryker Bitter will have mother. Mother will have milk," he panted as we headed towards the large, thatched manor house.

"But Samwell," I pleaded with him, "Ryker Bitter may not let you into his barn. He might not like it that you are here on his property."

We could now see the stone and timber barn that belonged to the Bitter estate and that is exactly the place towards which Samwell's feet moved.

"I've visited with Father. This way, Ryle!" he called out over his shoulder. "This way!"

It was at this point that we met Jacob Crew and Daniel Shutter, two of my Father's old pupils, and big fellows they were. Both were efficient gardeners and thatchers. Indeed, there were many in Harston who hired the pair to repair their roofs.

"Hey, there, Samwell and Ryle," they called out in a jovial manner, carrying shovels and rakes and pushing barrows, "what brings you down here?"

Samwell stopped, coughed, smiled for a brief moment, and I explained to Jacob and Daniel what his mission was. Jacob was a little dubious and eyed the lamb reclining beneath Samwell's coat with a certain amount of disbelief. Daniel just shook his head.

"I don't know," Jacob slowly worded, rubbing his chin, "I can take you into the barn and I'm quite sure there are a number of ewes who have recently lambed. Perhaps ...." He left off speaking, waved his hand, turned around and guided us towards the barn.

"Ryker's not the easiest fellow for whom to work," Daniel confided as he too turned and walked along with us, "but I don't see why you can't check the ewes. Where's the harm in that? Nowhere, to be sure."

With its thatched, hip roof and its white-washed stone walls, the barn was rather massive and overwhelming. As soon as we walked in through the large, double doors, a strong, musky odor hit our nostrils. Several casement windows let in a little light – only a little though, because they were dirty. Jacob maneuvered us through an initial half-dark section towards one of the wooden barricaded areas and peered over the edge.

"Well, here we are then," Daniel said, following close at his heels and scrutinizing the pen as well, "and look at all the lambs."

At this point Samwell breathed a huge sigh. It touched the wainscoting and landed on all the bewildered sheep huddled together in a corner.

"They are a silly-looking bunch," Jacob commented, "and which do you suppose might suckle your little ewe lamb?"

"Not silly, Jacob," Samwell countered. "Bright eyes and white wool. Beautiful."

We were now, all four of us, standing next to one of the several sheep folds. It was dull in the large shed. Hay lay strewn about and we could hear pigeons cooing somewhere in the distance. At this juncture one of the mother ewes stood up and curiously approached us.

"Maybe that's the mother," Samwell whispered. "Maybe she's ...."

The barn door opened and shut behind us with a bang, all within the space of a second. Samwell's murmur dropped into the straw. Even as he stopped talking, two rough hands gripped his shoulders, turning him one hundred and eighty degrees.

"And what would you be doing in my barn, young scallywag!" It was not so much a question as it was an accusation.

Remembering this, I am still amazed that the enmity of the tone had not phased Samwell's resolve to help the little being snuggling within his coat. "I ask for help, Ryker."

The words fell thick and Samwell's tongue threatened to leave the confines of his mouth. It appeared that Ryker was somewhat taken aback by this reply, for he did not immediately strike the boy as I had thought he was about to do. But then, both Jacob and Daniel were imposingly present and both, I am proud and relieved to say, stayed by the boy's side.

"I ask for help, Ryker," Samwell repeated, rather louder this time, his arms caressing the lamb. " I have a new lamb. It needs milk. You have ...."

"I have nothing which you can have, Boy," Ryker retorted.
Then he suddenly reached down into Samwell's coat. Drawing out the small, white body hidden within that coat, he cruelly mounted it hard on the wooden gate post. The diminutive, woolly bit of lamb blatted softly. Then it piteously gasped, expiring before our eyes. Samwell fell down to his knees.

"God loves all His lambs," he said, holding up his right hand.

Fixing his gaze on the crucified lamb, he wept. He cried as the lamb had cried, and his round head lolled on his chest. Jacob touched my shoulder and indicated that we should leave.

"The lamb's dead anyhow," he whispered, "and you can't do any good here any longer. Take the lad and go."

I bent over and took Samwell by his right upheld hand. He gazed up at me, but did not see me as his eyes were filled with tears.

"Come on, Samwell," I urged, "let's go home."

And so we did. We trudged through the now foggy early evening and made for the Sparrow farm, Samwell coughing wretchedly all the way.

CHAPTER 6 – The richest man in Harston

After I had entrusted Samwell to the care of Sarah, who was quite anxious as to his shortness of breath, I set out for my own home hoping that Cora would have some hot soup and fresh bread ready, for I was cold and hungry. About an hour had transpired since Samwell's encounter with Ryker Bitter. As I neared Hillbrook Street, a man passed me riding a horse at breakneck speed, galloping past as if his life depended on it. I was home shortly thereafter, and had my mind fixed to speak to my mother and father about what had happened.

However, I found Mr. Solls, our pastor, in the living room and did not think it proper to relate the incident in front of him. My mother served me bread and soup in front of the warmth of the hearth and I half-listened to Father and Mr. Solls discuss doctrine. I confess I almost fell asleep after I ate, so pleasantly warm was I and so worn out with the afternoon were it not for a sudden loud knocking at the door.

"Open up. I must speak with Mr. Solls."

We could all hear the voice, an insistent voice, abrasive and intruding. Cora answered the door. Not easily put out, she nevertheless looked out of sorts and rather shaken when she announced that Ryker Bitter was insistent upon seeing Mr. Solls.

"Well, let the man in," Father said, "for Mr. Solls is here and our guest."

Cora did not have to walk back into the hallway to issue the invitation, for Ryker Bitter had pushed his way through the study doorway and was standing larger than life in front of all four of us - Father, Mother, myself and Mr. Solls.

"I need to ...." he began, stuttering and stammering, while wobbling on his feet, black riding boots encrusted with mud.

"What need you to do?" Father mildly remarked, ignoring Ryker's obvious confusion and agitation.

"I need to speak with Mr. Solls, but," Ryker jabbered, "I can speak freely in front of you all, I think. Yes, I think that I can."

"Well, Man," Father said, "out with it. What is it that has you so riled up?"

"I will die tonight," Ryker babbled, drooling somewhat out of the corners of his mouth, and I wondered that the man was presently so obviously inattentive to his person, as he had so often made fun of Samwell's outward appearance.

"Die?" Mr. Solls and Mother spoke simultaneously.

"Yes, I will die."

"How do you know that?" This time it was Father who questioned.

"I heard God speak. Indeed, He spoke directly to me saying that I would die. And I must prepare."

"Ryker," this time Father spoke a little more gently, "sit down, Man! Sit down. I think you have had a dream or perhaps you've been drinking?" He got up and guided Ryker towards one of the cushioned armchairs, pushing him down forcibly. Appearing distracted, looking at us but not really seeing us, Ryker sat down shakily. His leather riding boots left soiled imprints on Mother's carpet. She did not appear to notice but was staring at Ryker with great eyes.

"There was a voice," Ryker rasped out, "and it came to me from the roof of the barn. It was a great voice, a hollow voice, and it said, 'Ryker, tonight the richest person in Harston will die.'"
"What ...?" Mother began, only to stop for she did not know what to say.

Indeed, I wouldn’t have known how to reply to such a statement either.

"I must know," Ryker's hoarse voice went on, "I must know how to die. You see, I don't know how to do that."

Mr. Solls eyed Father who raised his eyebrows and shrugged slightly. "Mr. Bitter," Mr. Solls began, "it's a strange tale you tell, and I must confess I rather doubt ...."

"Doubt!" Ryker wailed, and surely wailing was the correct description of the eerie sound he brought forth, "I heard the voice, Man, I heard it. It surely was meant for me."

There was quiet for a moment, aside from the fact that Ryker was breathing hard and was hitting the knuckles of his hands on the supporting wooden sides of the chair in which he was sitting.

"Well," Mother said purposefully, standing up suddenly, "I think I will go and get you a hot toddy, Ryker. It will relax you some." She was out of the room in an eyeblink. Ryker made no comment.

Father coughed and Mr. Solls seemed rather uncomfortable. This seemed rather strange to me as Mr. Solls, being the pastor of our church, of all people should be comfortable with talking about God and about death. As I was thinking this, he got up, walked over to Ryker's chair and knelt down on the carpet by his feet.

"Ryker," he began, leaving off the Mister he had used previously, and repeating, "Ryker, you must tell us a little more. We'd like to help you but perhaps it would be beneficial if you told us exactly what happened." Mr. Solls was in possession of a liquid voice, a fluid voice as it were, and it was soothing.

Ryker sighed deeply. "Very well," he conceded, "I will tell you. I was in the barn, you see. That young scallywag, Samwell, he'd been by together with ... well, together with your son, Mr. Harrison ...."
I exhaled rather noisily at this point although I hadn't notice that I had been holding my breath. Ryker looked over.

"Yes, I see you Ryle, and you were there."

I nodded, not knowing what to say. The fact is that I dearly wanted to alert Father to the truth, to the fact that Ryker had been cruel to Samwell and had killed a little lamb. But I could not formulate the words.
"Well, the young boy irritated me. Always pushy that one, with his big smiles and ...."

"I don't think I want to hear any sort of blather about Samwell," Father interrupted. "He is as dear to me as my own son."

Ryker went on, almost as if he had not heard Father. "Well, after Samwell and young Harrison here left, I checked around the barn. Wanted to make sure that there was nothing missing, nothing broken and that everything was in place.... Well, it was then that I heard a breathing, a loud sort of breathing. It seemed to be coming from the center of the barn roof ¬– thereabouts anyway. I looked up to see if there were pigeons flying about or if there was a thatching problem, but there's dim lighting in the place and it's been a dull day, you understand, and I could see nothing amiss. And then," and here Ryker's voice changed, "then a voice began. 'Ryker' it said, and very loudly too, 'Ryker, tonight the richest person in Harston will die.'"

Mr. Solls, who was still kneeling by the armchair, took Ryker's right hand between his own hands. "Suppose it were true, Ryker," he posed, "suppose that you were to die tonight. What then would happen to your soul? It's not a bad thing for you, and for all of us, to think on. That is the truth."

He got no further. Ryker pulled his hand away and held it up in the air even as Samwell had held his hand up. I reflected on how strange that was. Two hands and two thoughts. For even as Ryker's eyes bulged with fear and panic, he also blurted out five words. "And what is truth exactly?"

His words hung in the air even as the lamb had hung on the wooden gate post.

"Well," Mr. Solls responded, not exactly answering Ryker's question directly, but raising a good point nevertheless, "to think on death is healthy because it reminds us that sooner or later we shall all meet our Maker, Ryker."
Ryker's hand fell down and he slumped over. "There is no cure for it. I am undoubtedly the richest person in town. So I shall die. I know it."

Mother slipped into the room again. She carried a cup which, as she told us later, contained a sleeping draught. She passed it to Mr. Solls, who gently, with the assistance of Father, helped Ryker sit up. He drank the liquid almost greedily and then leaned his head against the back of the chair and closed his eyes. Within minutes he was asleep.

*****

It was only an hour or so later that the doorbell rang again. Ryker was still sleeping. The lamp lights had been turned off around him and there was darkness where his chair stood. This time Cora let Sam Sparrow into the room – Sam, the father of Samwell and husband of Sarah.

"I came to tell you," he grieved, and his voice fell onto the soiled imprints that Ryker's boots had left on the carpet, "that our Samwell's years have come to an end like a sigh. The favor of the Lord rested upon him. His wheel has broken at the cistern and his spirit has returned to God Who gave it."

All three pictures are by Havilah Farenhorst, a granddaughter of the author.

Pro-life - Abortion, RPTV

RPTV: Katrina Marshall on being a pro-life advocate

TRANSCRIPT Welcome to Reformed Perspective, I'm Alexandra Ellison. Today we bring an inspiring video of a young woman who has been working to make a difference in the pro-life movement. Her journey has taken her to the heart of Canada’s capital, Ottawa, where pivotal decisions about the sanctity of human life are made. Through dedication and passion, she has been working tirelessly to reshape the way people view the value of every human life. Join us to learn more about her challenges and her commitment to a cause that has the power to change lives. Katrina Marshall: "I'm Katrina Marshall. I wanted to be in Ottawa. I was connected with a church here, sort of online during COVID, before I was actually in the city. And it's not too far away from my parents in Kingston." Marshall got involved in the pro-life movement after an internship with the Canadian Center for Bioethical Reform (CCBR), an educational human rights organization dedicated to making abortion unthinkable in Canada. Katrina Marshall: "I actually heard about the CCBR internship from an ARPA Canada newsletter – my brother shared the ad with me and I applied to their four-month internship March of last year, and I could not go back from that experience. So it's been kind of life-changing." As part of the internship Marshall spent the past two summers traveling around western Canada educating people about the truth of abortion. Katrina Marshall: "Basically we spend most of it doing pro-life street outreach and various projects. We do what we call 'Choice Chain' which is basically a public protest. We use abortion victim photography in all our projects, and we do things like door-knocking, and we do flyer delivery known as postcarding. So we are witnessing to a world that is often very pro-choice in our society, and we have conversations with people. Sometimes we'll just display the photos so that everyone knows what abortion actually looks like, and it's incredible. It's very hard work to do it all day, every day, but it's so rewarding. "It's hard to summarize, but you live for those conversations where they do end up changing their mind. They often end up sharing a lot, even a person, male or female, starts out completely supporting abortion, often by the end of the conversation, they will completely reject abortion in all circumstances, including the hard ones. So when that happens, it's almost hard to believe, because it's such a controversial topic. And often we see a lot of people who are really set in their ways, and who don't want to give us an inch. So when someone changes their mind it kind of just makes your day, sometimes even makes your week, depending on how it goes. But it's also definitely something that we get a lot of hate for, as you can probably guess. So we get a lot of verbal abuse, and things like that, but it is really worth it for the positive moments." Marshall spoke about the process of what having on-the-street conversations is like. Katrina Marshall: "Everyone is coming from a different place. So we always just try and ask them what they think about abortion, get their viewpoint. Often they'll bring up a hard circumstance where they think it is justified. Some people support abortion for any reason; some – in fact many, mostly – for limited reasons. So we always want to speak into that, into the specific situations they're discussing, and the issues they're raising. Not only that, but find out where their ideas are coming from, where that opinion was formed, and what's going on in their life, to really have compassion for them, and not just for the babies (as we are often accused of). "So if someone said they supported abortion for most situations, but not for casual encounters which they deem is irresponsible, I would ask them to consider a toddler in that same situation. If someone brought up the case of poverty, I would ask them if they would tell a mother who is in poverty, a mother of a 2-year-old, if she could kill that child to solve that problem. People are often taken aback: 'Of course not; of course we can't do that!' We use this common ground especially to begin. Then we use that analogy with the toddler and question, 'If we can't harm born humans, then why can we ever harm the same humans a few months earlier?'" Changing the general public's mind about abortion can be a path toward succeeding in political legislation. Katrina Marshall: "A lot of people have asked me why I do this specifically, and my answer is that there are so many people, especially pro-lifers, who don't recognize the value of educating the public on the issue of abortion, and how that plays into other arms of the pro-life movement, such as the political arm, or the pastoral crisis arm. If the public doesn't see that abortion is wrong then these other arms will not succeed. I see a large gap in the educational arm of the movement. What better way to save babies than to to talk with people who don't think that abortion is wrong at all, and in fact it's often celebrated." As a Christian, Marshall says that she can educate others about abortion as much as possible but at the end of the day it is Jesus Christ who saves lives. Katrina Marshall: "You can't change everyone's mind. When you realize what abortion is, how children are being starved to death, and ripped apart, and no one loves them, it's hard to recognize that sometimes you're the only one that will stand up for them. You're the only one that will love them, and honor their legacy, and it's hard to recognize that only God can change minds and only He can save lives in this work and you have to surrender that to Him." For Reformed Perspective, I'm Alexandra Ellison in Ottawa....

In a Nutshell

Tidbits - October 2023

Halloween in a small American town I live in a delightful and occasionally comical small town where the church-attending Christians make up a solid majority of the population. This is such a Christian town that when Halloween comes around, one of the local churches will set up a hot chocolate stand for our area, and you'll see a dad or two dressed up as a monkish Martin Luther, tonsure and all. When I first moved here Halloween fell on a Sunday, and I was impressed to see most of the kids did their trick-or-treating on Saturday instead. Then I was quite surprised when one of the trick-or-treaters at my door – a little princess – told me "my brother is the devil." Sure enough, there he came toddling up the path, a two-year-old dressed in a bright red satin, forked tail wagging behind. Lynden: it's a town where trick or treating on Sunday is verboten, but dressing up as Satan ain't no big thing. “The free market is a bathroom scale” “The free market is simply a measurement. The free market tells us what people are willing to pay for a given thing at a given moment. That’s all the free market does. The free market is a bathroom scale. We may not like what we see when we step on the bathroom scale, but we can’t pass a law making ourselves weigh 165. Liberals and leftists think we can.” – P.J O’Rourke Are you wearing anything ten years or older? About ten years back, Christian Courier's editor Angela Bick shared that her friends were surprised to learn that they weren’t wearing anything as much as ten years old. The surprise was probably prompted by the realization that 40 years ago the situation would have been quite different. Kids’ clothing in particular was treated differently then, with patches (and patches upon patches) being far more common. Darning socks was more common, and the resoling of shoes too. Whenever one generation decides to do something differently than the previous, it is worth a moment’s reflection - if you aren’t wearing anything from a decade ago, why might that be? Is it a result of shoddy manufacturing and living in a throw-away culture? Are clothes simply not made to last like they once were? Are we financially blessed, to the point that we don’t need to wear worn out clothes? Are we financially irresponsible, spending money on clothes when that money could be put to better use? Is it a matter of clothes being less expensive to replace than they once were? Might it mean we are overly concerned with keeping up with the latest fashions? The way it was… and could be? In the 1940s, in the Netherlands, most men worked six days a week at physically-taxing jobs. So, come Sunday it could be quite a struggle for these men to stay attentive through the church service, especially when it came time to pray and eyes were shut and heads were bowed. And to make it harder still, the prayers were quite often fifteen minutes long. In his wartime biography The Way It Was, author Sid Baron notes that to help these men stay awake it was the practice then to allow the option of standing during prayer. So throughout the church, as most bowed their head to pray, many farmers and laborers would rise. This practice is no longer common anywhere in Reformed churches, most likely because ministers no longer tax their congregation’s attention with fifteen-minute prayers, and because far fewer members do heavy physical labor. Still, it might be a practice worth reviving for some particularly sleep-deprived folk: the mothers and fathers of newborns! Brother, can you spare a dime? by Gregory Koukl You can't help having mixed feelings when people beg for food on the street. Your heart goes out to them, but you have reservations too. Is there a real need here, or is this just laziness disguised? Here's a simple solution. Give food to the poor by helping fill the cupboards of your local church feeding program. If your church doesn't have one, find a Christian facility that does. They make sure food goes to people with a genuine need, and the Gospel goes out along with it. Another alternative is to make up a couple of bags of food and keep them in your trunk. Include the kinds of things that can be opened without tools and eaten without cooking. Include plastic silverware that's sealed together with a napkin that you get from take-out food places. Then give it in Jesus' name. Welfare is not God's answer to the needs of the poor. Instead, He asks for charitable, responsible, obedient giving. Don't give money to someone begging in the street. Instead, send your money to a reputable Christian agency in your area, or give food in prepackaged parcels. You'll have the peaceful confidence you've really done something for the poor and homeless. SOURCE: Reprinted with permission from www.str.org Biblical, musical ABCs Jamie Soles is well known among conservative Reformed churches in Canada, but for those that don’t know of him, below are the lyrics of a song from one of his children’s albums “The Way My Story Goes” which is available (along with more info) on the artist’s website SolMusic.ca. “These Are They” Jesus said, “You search the Scriptures For in these, you say, your life will never end, Don’t be misled; the life you’re looking for Is found in Me, for I am found in them. And… "These are they, these are they, These are they which speak of Me.” Adam, Abel, Abraham, Aaron, Ammon, Amnon, Andrew, Abishai, Abishag, Abigail, Ahab, tell the world of Me. Ahaziah, Amaziah, Ahimaaz, Ahasuerus, Ahithophel, Abiathar, Ahitub, too, Asahel and Absalom, Abner and Abednego, Asa and Amasa, just to name a few. Now… These are they.... Boaz, Balaam, Barzillai, Balak, Barak, Baal, Babel, Baasha, Baruch, Benjamin, all tell the world of Me. Barnabas and Bethel, Bezalel and Bilhah, Benaiah, Belial, and Bashan, too, Bethlehem and Ben-Hadad, Beelzebub and Babylon, The Bible bubbles over with Me; how ‘bout you? Now… These are they.... Caesar, Caleb, Caiaphas, Canaan, Cain, and Chedorlaomer, Cushi, Chloe, Claudius, all tell the world of Me. Corinthians, Cyrenians, Cyrus and the Cretans, Cornelius, Capernaum, and Chimham, see? These are only part of it This is but the start of it Stories are your biblical ABCs! Now… All these stories, they show My glories These are they which speak of Me. Top 10 verses: important omission BibleGateway.com is a website that includes dozens of different translations of the Bible. It gets more than 8 million visitors each month, and back in 2011. when they listed their site’s most-searched for verses of the Bible, Collin Hansen at TheGospelCoalition.org noticed a startling omission among them. While the top ten includes verses that are often emblazoned on shirts, or are held up on signs at sports events (John 3:16 was the #1 verse) none of the top ten most-searched-for-verses talked about sin! It isn’t until verse #19 that sin is mentioned: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” It’s not surprising that talking about sin is unpopular. But the Good News of the Gospel only makes sense after we understand our own sinfulness, and God’s hatred of sin. Then it is good news indeed that God has sent us a Savior and Mediator! So it isn’t a surprising omission, but it is a glaring one. It should be polite to ask a woman’s age Our culture worships youth, so it’s no wonder they think it’s rude to make mention of someone’s age. But why do we think it’s rude? After all, the Bible speaks quite highly of the elderly, as it is with age that wisdom can come (at least among the righteous). That’s why Proverbs 20:29 notes that “gray hair is the splendor of the old” and Prov. 16:31 tells us: “the silver-haired head is a crown of glory.” Among Christians old should be excellent! 30% of Gen Z Americans would welcome gov’t monitoring inside their homes Nearly a third of Americans under 30 would welcome a government surveillance device in their homes, in the name of reducing spousal and child abuse. Clearly they haven’t been taught about the surveillance states of the past, like the Soviet Union and Nazi Germany. And they must not know about China’s current “social credit system,” where citizens are constantly monitored and granted freedoms based on how obliging they’ve been to their government’s every requirement. And they haven’t read 1984 or any other dystopian fiction. That a third of American young people trust the government to watch their every move isn’t an endorsement of our political leadership’s trustworthiness, but is instead an indicator of how badly they are educating our youth in their public schools. Now Christians might think that if we aren’t doing anything wrong what does it matter if we are being watched? But do you spank your children? Might some government official somewhere want to recast as abuse what you know to be appropriate and measured? Do you teach your children that God made us male and female? Do you insist that marriage is between one man and one woman? What might the government think about that? To be constantly monitored is to be constantly assessed. And knowing, as we do, that our governments don’t measure right and wrong by God’s standards, we should fear the prospect....

News

Saturday Selections – Oct. 14, 2023

Click on the article titles below to go to the linked articles... Evidence for design: the push-pull principle Evolution is supposed to happen in small, random steps. What it can't account for is the push-pull principle, when two independent systems are needed to start and stop a body function. This would require that these two systems evolved not in small random steps but in a tight simultaneous choreography. On Hamas: so this is what they mean by decolonization RP contributor Jonathon Van Maren encourages us to listen to what they are telling us. John Stonestreet and Timothy Padgett also weigh in, on the reality of evil: "Hamas didn’t simply attack Israeli military units or take out strategic targets. They mutilated the bodies of Jewish soldiers, killed entire families, kidnapped children and the elderly, and sexually assaulted women and girls before either killing them or carting them back to Gaza as trophies. One of the kidnapped is a survivor of the Nazi attempt to exterminate the Jews." The crisis of trust in science In recent years "Science" has been celebrated as our only reliable guide, and not really to be questioned. But how is this God-substitute doing? Well, in 2016, Nature reported that more than 70% of researchers had "tried but failed to reproduce another scientist's experiment, and more than half have failed to reproduce their own experiments." Homosexuality is getting pushed in evangelical churches under the guise of neutrality We've seen it happening in the CRC, and now mega-church pastor Andy Stanley is leading the way for sexual compromise in his influential mega-church. As Stand to Reason's Alan Shlemon notes: "Andy Stanley is either naïve or crafty. Either way, he’s dangerous. He’s naïve if he thinks he can host the Unconditional Conference and it will not corrupt the church’s teaching on sexual ethics. Or he’s crafty and is using this conference to change the theology of his church and possibly other churches. Either way, he’s dangerous." Why Johnny can't read.... but can spell G-A-Y God gave us His Word, and thus, Christians love and promote literacy. While the Enemy can misdirect literacy, he can also use ignorance, which might be the best explanation for why many of his schools aren't that interested in the ABCs. This article is a shocker. "With large majorities of their students incompetent in English and math, Los Angeles schools are ramping up efforts—for more gay pride and gender indoctrination." When artificial intelligence makes art, what becomes of the artist? A machine can make a picture, but can it discover meaning? Stop the slinging in politics (2 min) Potty humor aside, this makes an important point – insults don't advance an argument and don't win hearts or minds.  ...

Politics

Being in the room at the Conservative Convention

There’s a line from the musical Hamilton that’s been on repeat in my head: “I wanna be in the room where it happens.” That’s why I attended the Conservative Policy Convention this past September: I wanted to be where the decisions are made that change history.  Now, it turns out, Canadian history isn’t changed in one room; it starts in 338 rooms across the country. Ridings, rather. In each of these ridings, there is a local Conservative board called the Electoral District Association, or EDA. Each EDA is made up of a group of about 15-30 locals. The EDA hosts local Conservative events and they represent the party to the riding. They also create policies and policy amendments that are voted on at the bi-annual Conservative Policy Convention. And last but not least, they send delegates to the Convention. In other words, the EDA is the voice of the Conservative Party to the riding and also the voice of the riding to the Party.  Attending the latest Convention as a delegate, I was struck by just how much impact you have when you're willing to show up. So here I am, typing. Day one was speeches and mingling. On the second day, delegates split into three different breakout sessions: one on social issues, one on economic issues, and one on foreign policy. Here, delegates are deciding what policies will make it to final voting: only 10 out of 20 policies in each session will move forward. Social issues were the last on the agenda for the plenary voting. The ten that had made it through were voted on by all the delegates. The “for” and “against” sides advocated back and forth until we were ready for a vote.  A new friend had 30 seconds to advocate a policy against child pornography. We cheered so loud we never heard his finish.  A 15-year-old girl spoke against men using women’s spaces. We clapped so emphatically my hands hurt. Finally, my trip was made worth it when we voted against expanding doctor-assisted suicide to youth and the mentally ill. That passed with flying colors. Now, it’s important to note that party leader Pierre Poilievre isn’t bound to these party policies. Policy Conventions tell leaders what their EDA’s and members care about, and they give principles for decisions made in Parliament – you know, that other important room. But just because policies aren’t binding, doesn’t mean they don’t offer some form of accountability – it doesn’t look great for a leader to ignore their grassroots. Some of what happened was less encouraging.  A policy that would've removed the current abortion policy was short three EDA's votes in order to make it to convention. The policy it would've removed states, "A Conservative government will not support legislation to regulate abortion." Throughout the Convention, one name kept coming up: Gerrit Van Dorland was a Reformed Christian nominee seeking the Conservative candidacy in Oxford, ON. The former MP had stepped down and the seat was open. Van Dorland was disqualified by an EDA committee from the race, and a fly-in candidate (someone not from the riding) won the nomination. Van Dorland appealed to National Council, and the majority wouldn’t overturn his disqualification. Three members voted in favor of the appeal and 11 voted against. Why? The party said that he failed to disclose something in his application. Nobody in the room will/is allowed to say exactly what. Some people have speculated that Van Dorland was disqualified on a technicality because some of the party leaders had a preferred candidate. Others take it further, saying that Van Dorland was disqualified for his Christian values – but we see other candidates who share those values remain in the party. One policy voted down in the preliminaries was on the transparency of National Council – that policy would’ve made the whole situation… well, transparent. Delegates from each province vote in members of National Council. This situation made me realize that National Council can have a big impact on disqualification. Funny enough, a familiar name – former ARPA Canada Lighthouse News anchor Al Siebring – was a name on the Alberta ballot. He lost by less than 30 votes. In two years, at the next Convention, we will have a chance to vote again – a chance to bring new policies to the table, and to vote again on National Council. With just a few hundred delegates from each province, our votes have a loud voice. In B.C., there was a four-vote difference on two National Council members. In two years, we could also pass that policy on the transparency of council. More than that, we may yet have the chance to give some anti-abortion policy a standing ovation.  What we’re told is true – Poilievre doesn’t call himself pro-life, and the Conservative party won’t yet touch abortion. But when you are in the Conservative party, you have the opportunity to shape the Conservative party. What the party looks like in ten years is, in some ways, up to us....

Indigenous peoples

A call to action: loving our Indigenous neighbors

Chief Dan George, author and actor, pictured on the set of "Kung-Fu" in 1973. Many Canadians, Christians included, are unfamiliar with the painful history of Indigenous peoples in Canada. Chief Dan George, born in North Vancouver and former leader of the Tsleil-Waututh Nation, provides a summary of this history and its impact on Indigenous peoples, and he suggests a path to healing: "My culture is like a wounded stag that has crawled away into the forest to bleed and die alone. The only thing that can truly help us is genuine love. You must truly love us, be patient with us and share with us. And we must love you with a genuine love that forgives and forgets ... a love that forgives the terrible sufferings your culture brought ours when it swept over us like a wave crashing along a beach … with a love that forgets and lifts up its head and sees in your eyes an answering look of trust and understanding."1 Chief Dan George’s words, written 50 years ago, remain relevant today and it is especially important that we, as followers of Jesus Christ, consider the extent to which we know the history he references and the extent to which we are demonstrating understanding, genuine love, and compassion to our Indigenous neighbors, as fellow image bearers of our God. Pursuing the Truth God calls us to pursue knowledge, truth, and understanding. The emphasis on knowing rightly in Scripture means pursuing biblical truth, and truth about the reality of the world as God created it, but it also includes pursuing historical truth. So, what is the truth of the Indigenous experience in Canada? What are the sufferings that Chief Dan George references? A quick survey of Canadian history will suffice to provide some of the broad strokes. Shortly after Confederation, the Canadian government looked to realize the potential of the West and to fully realize a country from “sea to sea.” One of the challenges was Indigenous land title. Government officials entered into treaties with Indigenous peoples beginning in the 1870s when they realized that they could not afford to engage in “Indian wars” as were happening in the United States. At the time, the United States was spending $20 million on its Indian Wars and Canada’s entire budget was $20 million.2 A simple economic calculation swayed the government toward pursuing treaties rather than fighting. Interestingly, Indigenous peoples recognized that education was necessary to help their communities adjust to changing economic and social circumstances. As a result, they insisted that schools, teachers, and teachers’ salaries be included in the treaties negotiated in the 1870s. The early treaties called for on-reserve schools, and from Treaty Seven (1877) onward, the treaties committed the government to pay for teachers.3 There was no mention of residential schools when these treaties were signed – rather the focus was on the establishment of schools, on the reserves, for the instruction of Indigenous children. A misguided approach The Davin Report signaled the beginning of residential schools. Nicholas Floyd Davin was appointed by the federal government to investigate the boarding school system in the United States. In 1879, he submitted his report. He concluded that Indigenous peoples should not have a voice regarding the character and management of their schools. Rather, he recommended that Indigenous children be removed from their families and communities and that the federal government partner with Canadian churches to provide Indigenous children an education off-reserve.4 Christian churches – forgetting that God gives children to parents, and not to the State or Church5 – agreed to this arrangement and supported the removal of children from their families and communities to eradicate their culture, language, and beliefs. When these schools were established, their goal of dismantling Indigenous culture, language, spiritual beliefs, and practices quickly became evident. Residential schools were seen as preferable to on-reserve day schools because they separated children from their parents, who were certain to oppose such intentions. Residential schools were, therefore, not established to meet the government’s treaty obligations to provide schools (which were supposed to be on reserves), but to further its long-term aim of ending the country’s treaty obligations by assimilating its Indigenous population. The prejudice and racism that formed the foundation of the residential school system can be seen clearly through the words of those responsible for putting this system in place. Nicholas Floyd Davin stated: "… As far as the Indian is concerned, ittle can be done with him. He can be taught to do a little farming, and stock-raising, and to dress in a more civilized manner, but that is all … Indian culture is a contradiction in terms. They are uncivilized. The aim of education is to destroy the Indian." John A. Macdonald, Prime Minister during this chapter of Canadian history, similarly commented: "When the school is on the reserve, the child lives with its parents, who are savages, and though he may learn to read and write, his habits and mode of thought are Indian. He is simply a savage who has learned to read and write." Additionally, he said: "It has been strongly impressed upon myself … that Indian children should be withdrawn as much as possible from the parental influence, and the only way to do that would be to put them in central training schools where they will acquire the habits and modes of thought of white men." Duncan Campbell Scott, former Deputy Superintendent of Indian Affairs, revealed similar views when he opined: "Indian children in the residential schools die at a much higher rate than in their villages. But this does not justify a change in the policy of this Department, which is geared towards a final solution to our Indian problem." Throughout their history, residential schools were chronically underfunded, and the quality of education provided was exceedingly low (designed to ensure that it would only prepare students for menial work). The quality of the education provided has been described as: “inappropriate education, often only up to lower grades, that focused mainly on prayer and manual labour in agriculture, light industry such as woodworking, and domestic work such as laundry work and sewing.”6 Early calls for the schools’ end Already early in the 1900s, voices were calling for an end to the schools over death rates and poor health conditions. In 1908, federal Indian Affairs minister Frank Oliver concluded that the “attempt to elevate the Indian by separating the child from his parents and educating him as a white man has turned out to be a deplorable failure.”7 Similarly, Dr. Peter Bryce, Medical Inspector to the Department of the Interior and Indian Affairs (and, incidentally, also a Presbyterian elder) was vocal about the serious failings of these schools after extensively touring them. Known as the “whistleblower of residential schools,” Bryce wrote numerous reports and newspaper articles about the exceedingly high rates of disease and death found in these schools. Duncan Campbell Scott acknowledged these grim realities – in a review of the Department of Indian Affairs’ first forty-five years he wrote that “fifty percent of the children who passed through these schools did not live to benefit from the education they had received therein”8 – but he did nothing to change course. Instead, he forced Bryce out of office, and eliminated the position of medical inspector.9 In 1925, after being forced out of office, and after being ignored by government officials at all levels for nearly two decades, Bryce published The Story of a National Crime: An appeal to justice to the Indians of Canada. However, all his protestations, over several decades, fell on deaf ears because of a government, and a Canadian public, rife with prejudice. During the 100 year history… The number of residential schools rose and fell during its 100+ year history, but the Indian Residential School Settlement Agreement formally recognized the existence of 139 such schools spread across Canada. The Roman Catholic Church operated most of the schools, up to 60 percent at any one time. The Anglican Church operated 25 percent of them, the United Church operated about 15 percent, and the Presbyterian Church ran 2 or 3 percent. Over 150,000 Indigenous children were forcibly removed from their families by the RCMP between the establishment of these schools in the 1870s and the closure of the last school in the mid-1990s. While in the schools, students frequently encountered emotional, physical, sexual (schools knowingly hired convicted “child molesters”), and spiritual abuse as well as barbaric punishments (duly recorded by federal bureaucrats and officials with the churches that ran the schools) such as being shackled to one another, placed in handcuffs and leg irons, beaten with sticks and chains, and sent to solitary confinement cells for days on end.10 The Missing Children Project (formed by the Truth and Reconciliation Commission to investigate student deaths at residential schools) recorded more than 4100 deaths, including more than 500 unidentified children (although the actual number is believed to be much higher). In some residential schools, 20 to 75 percent of students died. Pneumonia, influenza, beatings, injuries from being thrown, accidents, fire, drowning, infection, freezing deaths, a fall downstairs, lack of professional medical treatment, and poor overall health were among the many ways that students died.11 Students in front of the Metlakatla Indian Residential School, B.C., date unknown. (Picture credit: William James Topley. Library and Archives Canada, C-015037 / Flickr.com under a CC BY 2.0 license.) That is the truth of the Indigenous experience in Canada. Waves of suffering have swept over their communities – sadly, often at the hands of those who professed to follow Jesus Christ. The removal, by force, of Indigenous children from their homes to impose the Christian faith and eradicate their culture, language, and spiritual beliefs was a grievous evil masquerading as righteousness. The effects are still being felt today due to the resulting disintegration of families and communities. Successive generations of Indigenous children passed through these schools such that: "The impacts began to cascade through generations, as former students – damaged by emotional neglect and often by abuse in the schools – themselves became parents. Family and individual dysfunction grew, until eventually, the legacy of the schools became joblessness, poverty, family violence, drug and alcohol abuse, family breakdown, sexual abuse, prostitution, homelessness, high rates of imprisonment, and early death."12 As Jonathan Van Maren notes, one can only imagine how Dutch-Canadian communities, for example, would react to the same intrusion on parental and religious rights.  He comments, " children were forcibly removed by the state from their families for the express purpose of destroying their family bonds and eradicating their language and culture. I hail from the Dutch diaspora in Canada, and like many immigrant groups in our multicultural patchwork, our communities have remained largely culturally homogenous. Imagine if the Canadian government had decided, at some point, that Dutch-Canadian (or Sikh or Ukrainian or Jewish) culture needed to be destroyed for the good of the children in those communities, who needed to be better assimilated. Then, imagine if the government forcibly removed children as young as three years old from the parental home – state-sanctioned kidnapping. At school, they were deprived of their grandparents, parents, siblings, language, and culture – and told that their homes were bad for them. At the end of the experience, if the child survived disease, abuse, bullying, and loneliness, he or she would have been remade in the image of the state—and community bonds would have been severed and many relationships irrevocably destroyed. The children who died of disease were often buried on school grounds. That means many children were taken by the government – and their families simply never saw them again. Imagine, for just a moment, if that was your family. If you were removed from your family. If your children were removed from you. How might you feel about Canada if her government had, for generations, attempted to destroy everything precious to you? It is a question worth reflecting on."13 It is indeed worth reflecting on. And it is also worth reflecting on how you would feel about Christian churches if you’d known that they were an integral part of the establishment, and operation, of these schools. Additionally, it’s worth reflecting on whether religious and parental rights exist for everyone. If we, as Christians, insist on our religious and parental rights should we not protect those same rights for others? While some Indigenous people reported having positive experiences in these schools, the premise of these schools was seriously misguided and the evidence of the damaging effects of these schools is overwhelming. And it is important to note that this history is recent with many survivors of these schools still alive today. Functioning as ambassadors of Jesus Christ This begs the question: How should we respond as followers of Jesus Christ to these historical events and to the effects they have had on Indigenous people to the present day? As mentioned earlier, we first need to be knowledgeable about the history of Indigenous people in Canada. As followers of Jesus Christ, we cannot be content with holding opinions based on a lack of awareness. One of the ways we can pursue the truth is by educating ourselves and by listening, with humility and compassion, to the stories and experiences of Indigenous people. We should invite them into our homes, our schools, and our churches. We should build bridges of knowledge, understanding, and love with our Indigenous neighbors. In addition, we need to consider how we should function as ambassadors of Jesus Christ to a people who have experienced much injustice, prejudice, and racism. Augustine once commented that a Christian is a mind through which Christ thinks, a heart through which Christ loves, a voice through which Christ speaks, and a hand through which Christ helps. We do well to consider how we are exhibiting the mind, voice, heart, and hands of Jesus Christ to our Indigenous neighbors. Do they find us to be compassionate, full of grace, lovers of truth and justice or do they find in us a prideful and judgmental attitude and a lack of desire for justice and truth? As we read in Micah 6:8: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” God is clear about the premium He places on the dignity and worth of every human being (whom He made in His Image) and the priority He places on justice and compassion. Finally, this chapter of history provides an opportunity to reflect on how the gospel message should be spread. In the case of residential schools, the gospel was spread through force, by contravening parental and religious rights, and was imposed upon Indigenous people. But we must remember that God’s Word should never be imposed; rather, it should be proposed. As Chuck Colson once stated, " seen as wanting to impose our views on people. Don’t let them tell you that. We don’t impose anything; we propose. We propose an invitation to the wedding feast, to come to a better way of living. A better way of life. It’s a great proposal."14 Ambassadors of Jesus Christ need to ensure that their witness draws others in to know more about Him who loves truth, justice, mercy, gentleness, compassion, and kindness. Much brokenness remains in Indigenous communities and Christians need to be part of the healing by truly exemplifying the love of Jesus Christ. This is one of several articles we’ve published about Canada’s history with its Indigenous peoples, with the sum of the whole being even greater than the parts. That's why we'd encourage you to read the rest, available together in the March/April 2003 issue. Dr. Mark W. Slomp is a Fellow with the Colson Center for Christian Worldview. He is a Registered Psychologist and holds a senior leadership role in a Canadian post-secondary university. He is also the founder of “XP Counselling, Speaking & Writing” focused on the promotion of the flourishing life in Jesus Christ. He can be reached at [email protected] for inquiries about speaking, counseling (career and personal), and writing. Endnotes 1) North Shore News. (2019). “From the archives: Chief Dan George teaches understanding.” Retrieved from https://www.nsnews.com/nsn-50th/from-the-archives-chief-dan-george-teaches-understanding-3105824 2) The Truth and Reconciliation Commission of Canada (2012). “They came for the children,” Winnipeg, Manitoba: The Truth and Reconciliation Commission of Canada, p.7. 3) Ibid, p.9. 4) Ibid, p.10. 5) Plantinga, Cornelius. (2010). “Sin: Not the way it should be.” Retrieved from https://henrycenter.tiu.edu/wp-content/uploads/2014/01/Cornelius-Plantinga_Sin.pdf 6) Hanson, E., Gamez, D., & Manuel, A. (2020). “The residential school system,” Indigenous Foundations. Retrieved from https://indigenousfoundations.arts.ubc.ca/the_residential_school_system/ 7) The Truth and Reconciliation Commission, p.17. 8) Scott, D. C. (1913). ”Indian affairs 1867-1912. In Canada and its Provinces” Vol.7, edited by A. Shortt and A. Doughty. Toronto: University of Edinburgh Press, p.615. 9) Titley, E. Brian. (1986). “A narrow vision: Duncan Campbell Scott and the administration of Indian Affairs in Canada,” Vancouver: University of British Columbia Press, p.87. 10) Glavin, Terry. (2021). “Canadians have known about unmarked residential school graves for years. They just kept forgetting”. Retrieved from https://nationalpost.com/opinion/terry-glavin-canadians-have-known-about-unmarked-residential-school-graves-for-years-they-just-kept-forgetting 11) Loyie, L. (2014). “Residential schools with the words and images of survivors,” Indigenous Education Press, p.60. 12) Dion Stout & Kipling. (2003). “Aboriginal people, resilience, and the residential school legacy,” Ottawa: The Aboriginal Healing Foundation, p. i. 13) Van Maren, Jonathan. 2021. “Residential schools and the devastation of state-perpetrated family breakup”. Retrieved from ReformedPerspective.ca/residential-schools-and-the-devastation-of-state-perpetrated-family-breakup/ 14) Colson, Charles. (2015). “My final word: Holding tight to the issues that matter most,” Grand Rapids, Michigan: Zondervan, p.233....

Internet, Sexuality

…the Internet can pervert anything  

Parents need to know that, whether it's biblical fiction or a favorite boy band, innocent interests are being used to draw good kids into evil, dangerous corners of the Web **** Warning: the following addresses pornography and sexual content Born in 1998, I grew up in the generation when the iPod Touch and cellphones were starting to become more accessible to teens. This had a massive effect on my journey through puberty, my struggle to view sexuality in a healthy, biblical manner, my exposure to non-biblical perspectives and content, and my relationships with peers. This technology was new to parents as well, and many were none the wiser to what information and entertainment their children were suddenly able to access. Today, we no longer have that excuse; private, personal access to the Internet is here, and it is riddled with temptations and depraved content. Parents need to keep informed. No real limits, no oversight             At age 13, I was surrounded by classmates using the iPod Touch, which had all the features of an iPhone except the option to place calls or texts without Wifi. Any app could be downloaded, any website accessed, and any game played. I bought a second-hand iPod off of a classmate for $20, and a whole new world opened up to me; I could message my friends from home rather than having to call them on the landline! We could talk privately without being overheard, something that was of paramount value to awkward youths who had reached the age when nothing is more embarrassing than your parents overhearing you discuss crushes and the like. Just girls reading Old Testament fiction… Several apps began trending amongst my peers, one of which was an app and website anyone could use to write a book, and anyone else could use to read those books; all you needed to do was create an account. This was very popular amongst girls my age. A particular fictional favorite series in my class was set in Old Testament times; it was from a young woman’s point of view, and contained a fairly innocent love triangle. There was little harm in the series itself. But the app contained scores of books, accessible to whoever desired to read them, and as we all began exploring the app, we discovered something else entirely: erotica. I cannot count the number of poorly written stories I devoured. My parents had told me about the basics of sex, and about God’s design for it, but this new narrative was something completely different. It didn’t matter that I had been taught a biblical view of sex; I now had access to a different definition of it. Curiosity can fester into a full-fledged addiction. We see this with drugs, alcohol, money – all of which are things that children raised in a God-fearing home do not have unhindered access to, things that parents can monitor with relative ease. And it used to be simple to monitor your child’s access to pornography; it took bold action to get ahold of dirty magazines purchased at a corner store, and those magazines had to be hidden under a bed. Even when looking back on your lifetime to your own childhood, most if not all of parents would agree that children and teenagers did not have the same ready access to pornography then. Today is not the same. If your child has a device, they have the possibility to discover virtually thousands of corner store magazine racks. And all of this in the palm of their hand. Whether in the past or the present, children are not equipped with the discretion to navigate most conversations about sex, let alone sexual content and entertainment. By the age of 15, I had read hundreds of gratuitously graphic pieces of literary pornography; I was addicted. The majority of these consisted of “fanfiction.” … to erotic fan fiction Fanfiction is defined by Google as “fiction written by a fan of, and featuring characters from, a particular TV series, movie, etc.” To give some further context, the popular and sexually charged book-turned-film franchise Fifty Shades of Grey started out as a fanfiction of the popular young adult vampire series Twilight. There are different genres in fanfiction, one of which includes the “y/n” character, meaning “your name”; these stories are written as though from the reader’s point of view, and fuel fantasies in which the reader is inserted into romantic and sexual relationships with the characters from whatever story the fanfiction is inspired by. Young preteens can explore written fantasies in which they are the love interest of one or more of their favorite characters, fueling incredibly unrealistic ideals and twisted notions of healthy sexuality. Another genre of fanfiction that is hugely popular is where two characters who do not have a romantic/sexual relationship in the original canonical story are given a new storyline. The vast majority of these “ships” (the slang term for relationships) are not heterosexual. Preteens and teens are lured in by extra content about their favorite characters, while gradually being desensitized to sexually graphic content. They can take their pick from hundreds of smutty stories about Sherlock Holmes and John Watson, Captain America’s Steve Rogers and Bucky Barnes, Harry Potter’s Sirius Black and Remus Lupin, Merlin and Arthur, etc. Even more alarming are the number of stories in which real people, generally celebrities, are “shipped” together. Does your child have a favorite secular music artist? Chances are, there are fanfictions out there about them. Most common among these are fanfictions about members of boy bands. There are stories in which two band members have a secret relationship behind the scenes, and fans don’t know; there are stories in which two band members – who live in an alternate universe and happen to be vampires, or rich CEOs of companies, or strippers, or baristas – meet and start dating. There are stories in which five plus members of a boy band are all members of a werewolf pack, and engage in polygamous sexual activities together. As PluggedIn’s article on fanfiction puts it, “a major draw for fanfiction writers and readers is usually the exploration of forbidden romance.” Maybe you have parental controls installed on your phone, and you think, “My child has no access to these sorts of things.” But fanfiction is literary, and it isn’t screened in the same way that visual pornography is. Children can access these stories by merely clicking “I accept” after reading a warning of graphic content. Boys and their cartoons… While I and many of my female peers were exploring these things, the boys were doing something similar. Many boys were watching “anime” on their iPods and iPhones. Anime is defined by Google as “a style of Japanese film and television animation, typically aimed at adults as well as children.” Just as with the content on my writing/reading app, some of these anime shows were harmless, and even contained messages of loyalty, friendship, and other important themes. If you’ve ever noticed your child watching an anime series, you may have thought it was merely an innocent cartoon, and not paid any further attention to it. But many anime series have overtly sexualized female character designs, with unnatural body proportions, and severely immodest clothing. Worse than that, many anime series contain graphic sexual scenes; there is even a category of anime geared specifically towards pornographic content. Male peers admitted to me in later conversation that it was through anime that they discovered pornographic websites. As young teens, they had no credit cards to pay for authentic, licensed anime streaming sites, and so they accessed their anime shows through illegal websites, many of which had flashing advertisements on every page. Nearly every boy in my class and wider peer group was watching pornography on a regular basis by the age of sixteen; some of us girls were curious enough to check it out, too. The pull parents didn’t understand Our parents tried to keep an eye on what we were up to. But it was easy enough to convince them that we were simply reading a harmless book or watching a harmless cartoon. For some of us, our parents set a boundary of not having our electronic devices in our rooms when we went to bed, but we still had access to these things in the bathroom, on the school bus, even in the foyer at school. If you passed by your child in the living room and saw them reading a paragraph or watching an animated show on their phone, how often would you sit next to them and see what they’re reading? Or, perhaps the more relevant question: what is the likelihood they would hide their screen immediately? Many parents today fall into one of two categories: they don’t want to invade the privacy of their teens, and thus leave them to their devices or they constantly demand to know what their children are up to, leading their kids to become more aloof and secretive. I remember being a young teen, and how I chafed against my mother’s occasional questions about what I was reading on my phone. I’d even blatantly lie about it for fear of the truth being discovered. I cannot imagine how much more I would have pulled away from her if she had badgered me about these things. Leaving our kids defenseless In Reformed circles, it is not uncommon for parents to refrain from teaching their children about sex before adulthood. In some cases, parents are so uncomfortable with this that they do not tell their children until they are preparing for marriage, or they do not tell them at all. Some parents, in contrast, give their children too many details at too young an age. I have peers who fall into all of these categories. Finding the balance in this seems very difficult. The biggest issue here is that, due to the prevalence of graphic sexual content available to today’s youth, many are learning about sex through erotic literature or visual pornography. Pornography is typically filmed by men, for men; erotica is typically written by women, for women. Men are creating a fantasy of what to expect from women in a sexual relationship, and women are creating a fantasy of what to expect from men in a sexual relationship. The result is an incredibly narcissistic view of sexuality, stemming from a focus on the reader or viewer’s satisfaction, with no consideration for the other party and no understanding of God’s design for sex and the expression of love it is meant to be. When a boy or young man watches porn, he is buying into a fantasy where he has ultimate power, and the woman’s presence is meant for his pleasure alone. When a girl or young woman reads erotica, she is buying into a fantasy where a man is so utterly consumed by his need for her that he will do absolutely anything for her, as he cannot resist her near-goddess status. (Most females depicted in these books do not believe themselves to be attractive, feeding everyday women the narrative that the most attractive men out there will be attracted to them, and they should not “settle for less.”) This sort of content creates a fantasy of self-worship. It teaches boys and girls to view sex through a greedy, twisted lens. And it’s not slowing down. Common Sense Media’s research report “Teens and Pornography” surveyed a demographically representative set of teens in the United States, and the collected data revealed that 72% of the teens surveyed they had seen pornography; of those, 54% saw it by age 13, including the 15% who saw it by age 11. I am a Gen Z’er. The Oxford Dictionary defines Generation Z as “the group of people who were born between the late 1990s and the early 2010s, who are regarded as being very familiar with the Internet.” I would like to suggest a new definition: “The group of people born between the late 1990s and the early 2010s who have been, en masse, bombarded with pervasive, self-indulgent content – deemed acceptable under the label of expression – to the point that they have been convinced to take up the mantle of blurring the line between advancement and destruction.” Better to pluck out your eyes Roughly two years ago, I made the decision to leave social media. Facebook, Instagram, Snapchat, I deleted my accounts for all three. Very quickly I noticed an improvement in my moods, thought processes, and overall mental health. But today’s modern message of the importance of identity and sexual expression is everywhere. It’s on Pinterest, in the form of an advertisement under the search bar titled, “Beyond blue and pink - Breaking down the binary.” It’s on YouTube, in the form of reaction videos in which you, the viewer, watch someone else react to a video, typically of a third “someone else.” There is no end to technology’s primary narrative: “It’s all about you.” Youth today are growing up surrounded by a message that is directly contradictory to God’s Word. That’s just as true for the youth of the Church. Don’t be fooled into thinking your children are the exception; my parents did their best with what knowledge they had, but without directly monitoring my every move online, they had no way they could know the full extent of what I was accessing. As someone who grew up in the Church and in a Bible-teaching home, I could still write multiple articles on how today’s social environment and media made me question my sexuality, struggle with extremely low self-esteem, and buy into the notion that a message that contradicts Scripture is maybe not so harmful after all. By the grace of God, the worst of those seasons are behind me, but there are still after-effects that have repercussions on my day-to-day life. Many peers I’ve spoken to about this express the same sentiment. Not all e-books are harmful. Not all animation is harmful. In both categories, there are stories to be found with great messages. But they are the rare diamonds in a pile of coal, and parents must be made aware of the danger present in these forms of entertainment. On a broader scale, parents ought to know how many seemingly “harmless” things their children have access to, and the way it is affecting the development, lifestyles, and perspectives of youth across Western civilization as a whole. If you do not want your child exposed to the Internet or social media, but are looking for a smartphone alternative that offers calling and texting in case of emergencies, you can search for "dumb phone" offerings online (though you'll need to do your research as even some "dumb phones" still do have access to the Internet). Americans have a couple of options: the Light Phone (www.thelightphone.com) and the Gabb Phone (https://gabb.com)....

Indigenous peoples

The Truth matters: analyzing the facts beneath “mass burials” at residential schools

This article was first published in the March/April 2023 issue. ***** "Searches for unmarked graves at the site of a former northern Ontario residential school have uncovered 171 ‘plausible burials’…” That’s what The Globe and Mail reported earlier this year, but it was back in 2021 that the discovery of alleged burial sites next to residential schools first made headlines. Nearly two years ago news agencies, in Canada and around the world, reported that a mass grave of 215 indigenous children had been detected, with the help of ground-penetrating radar, next to a former residential school near Kamloops, BC. Since then, hundreds more “plausible burials” have been alleged at other school sites across the country. But are these plausible burials actual graves? That’s a question worth asking because Truth is critical for pursuing justice and reconciliation. As the Heidelberg Catechism says about the ninth commandment, “I must not give false testimony against anyone…nor condemn or join in condemning anyone rashly and unheard.” Determining the facts about these alleged graves is necessary before making decisions about how to respond, including whether to take part in the resulting initiatives like the “every child matters” t-shirts, flags, and displays. Now that “Truth and Reconciliation Day” is a stat holiday in Canada, and the curriculum in some provincial education systems requires extensive coverage of Indigenous culture and residential schools, Christians can’t stand on the sideline but should be eager to “love the truth, speak and confess it honestly, and do what I can to defend and promote my neighbour’s honour and reputation” (Q&A 112 HC). Fall-out from the discovery In response to the 2021 media reports, Prime Minister Justin Trudeau mandated that all flags of federal buildings fly half-mast (it took over five months before many public buildings and schools brought the flags back to the top of the pole, so that they could be lowered for Remembrance Day). Governments also committed $320 million to fund more research, and another $40 billion towards settlements with students of residential schools. The Pope issued a formal apology on behalf of the Roman Catholic Church (which oversaw the majority of residential schools) and followed that up with a visit to Canada in 2022. Another response was far more vindictive. Over 70 churches have been vandalized or burned to the ground in Canada since the “discovery” of these “mass graves.” The Office of the United Nations High Commissioner for Human Rights called the situation “a large scale human rights violation” and Amnesty International demanded that those responsible for the “remains” that were “found” be prosecuted. Ironically, even China piled on to the calls for an investigation. Beyond the political response, the public rallied to show their concern with “every child matters” displays, often featuring 215 orange flags to remember the lives lost. The local Roman Catholic school that I walk past regularly has replaced its Canadian flag with an orange “every child matters” flag, and many of the storefronts in my community still featured the “every child matters” message, even over a year after it first became a news story. An "Every Child Matters" rally at the Vancouver Art Gallery on July 1, 2021. (Picture by GoToVan and licensed under a CC BY 2.0 license.) Digging for answers Solomon tells us that “The one who states his case first seems right, until the other comes and examines him” (Prov. 18:17). Unfortunately, the Canadian mainstream media, academia, and politicians, refuse to ask basic questions to confirm the truth of these serious allegations. Why this lack of journalistic inquisitiveness?  It’s because few issues are as politically charged and culturally sensitive in Canada today as Indigenous affairs. When Senator Lynn Beyak attempted to defend some positive things accomplished at residential schools, the attacks were so swift and strong that she chose to retire rather than face imminent ejection from the Senate. But some smaller publications have dared tread where Canada’s mainstream press hasn’t. In an essay in The Dorchester Review titled, “In Kamloops, not one body has been found,” Jacques Rouillard, professor emeritus in the Department of History at the Université de Montréal, asked: “After months of recrimination and denunciation, where are the remains of the children buried at the Kamloops Indian Residential School?” In a detailed article on the topic by the New York Post, the local First Nations band confirmed that indeed, no bodies have yet been exhumed, and there are not plans to start digging or to share the report from the radar. The Post also revealed that these discoveries were made very quickly, and with little accountability. The band hired a young anthropologist named Sarah Beaulieu on May 17, 2021, who scanned the site from May 21-23, and the band announced its findings already on May 27. “Beaulieu said that remote sensors picked up ‘anomalies’ and what are called ‘reflections’ that indicate the remains of children may be buried at the site,” reported the Post. “My findings confirmed what Elders had shared,” Beaulieu said. “It’s an example of science playing an affirming role of what the Knowledge Keepers already recognized.” The “Knowledge Keepers” is a reference to the Indigenous elders, who pass on their history orally. Indeed, science can affirm oral history. Yet for it to be trustworthy, scientific inquiry includes a peer review process and investigations to substantiate a hypothesis. And the investigations made public to date aren’t helping with building trust. An in-depth report called “Graves in the Apple Orchard” has since been published anonymously by someone who knows the site and its history intimately. The report includes detailed maps and drawings of excavation work that was done at the residential school through the last century, and how it correlates with the sites of the “anomalies.” While anonymous sources are understandably suspect, this one cited his sources. The National Post’s Terry Glavin also spoke to the source and confirmed that he had some expertise in this area as “an architectural consultant who specializes in site inspections.” The source wished to remain anonymous because “his company does work with First Nations.” Some of the report’s findings include: “Since the rumours of a graveyard began, more than 30% of the orchard has been excavated. Archaeologists have been active on site since the 1980s, conducting excavations and monitoring construction work. Deep trenches have been cut straight across the orchard and a sewage lagoon was excavated from the entire southwestern quadrant. No graves have ever been discovered…. “In July of 2021, Dr. Beaulieu admitted that 15 ‘probable burials’ were actually ‘archaeological impact assessments, as well as construction.’ Evidently, well documented site work was not accounted for in her initial survey. Several of the remaining 200 ‘probable burials’ overlap with a utilities trench dug in 1998, as can be seen in drone photography captured after the GPR survey. Still other ‘probable burials’ follow the rout of old roads or correlate suggestively with the pattern of previous plantings, furrows and underground sewage disposal beds…. “Given that the apple orchard is deeply textured by centuries of human activity, how can it be said that Dr. Beaulieu’s targets are more ‘probably’ graves than probably other features of human activity? “With more than 30% of the orchard already excavated, is it probable that a staggering 200 burials were missed?” Professor Jacques Rouillard, again, in The Dorchester Review, detailed how quickly the allegations became a new narrative. “From an allegation of ‘cultural genocide’ endorsed by the Truth and Reconciliation Commission (TRC) we have moved to ‘physical genocide,’ a conclusion that the Commission explicitly rejects in its report. And all of this is based only on soil abnormalities that could easily be caused by root movements, as the anthropologist herself cautioned in the July 15 press conference.” At least one Indigenous scholar from BC is asking similar questions. The New York Post also spoke with Eldon Yellowhorn, professor and chair of the Indigenous Studies department at Simon Fraser University. A member of the Blackfoot nation, Yellowhorn grew up on a reserve where many of his family attended residential schools, before becoming an archeologist and anthropologist. He was hired by the Truth and Reconciliation Commission to search for and identify grave sites at residential schools since 2009. “I can understand why some people are skeptical about the Kamloops case,” Yellowhorn told the Post. “This is all very new. There’s a lot of misinformation floating out there. People are speaking from their emotions.” He added that “The only way to be certain is to peel back the earth and ascertain what lies beneath. We have not gotten to the point where we can do that. It’s a huge job.” Unfortunately, there seems to be little interest in substantiating just how “plausible” these graves are.  Justice and reconciliation require truth Nobody disputes that some children died while attending residential schools, and that these schools bear blame for some of these deaths. The accompanying story from the Lejac residential school in 1937 is an example of this. But that story also shows that when four children tragically died after trying to run away back home in the freezing cold, the matter was investigated swiftly and thoroughly, and the school was appropriately chastised. The story was shared across the country. An effort was made to discover the truth and to enact justice. It is possible that some of the “anomalies” detected by the ground-penetrating radar are indeed burial sites. And it is also possible that some unmarked graves hide injustices that were perpetrated against Indigenous children at these schools. The many proven examples of sexual abuse by Roman Catholic leaders (as well as those from other denominations) have legitimately eroded the trust of the public towards this church’s care for children. The 2007-2015 Truth and Reconciliation Commission was a nine-year effort by the Government of Canada to travel across the country, listen to 6,500 witnesses, and facilitate reconciliation with former students and their communities. It also led to the creation of the National Center for Truth and Reconciliation, an archive of the data obtained during the commission. It found 49 children who died between 1915 and 1964 at the Kamloops residential school. Records have been found of 35 of these students, 24 of whom were buried at their homes and four in Kamloops. Although the data is not complete, it is a far cry from allegations of hundreds of missing children. Scripture speaks strongly in defence of the vulnerable, including the widow, orphan, and the immigrant. The young boys and girls at residential schools, separated from their parents, and under intense pressure to abandon their culture, definitely qualify as vulnerable. And Christians of all kinds now publicly recognize that it was wrong, even wicked, for the government to forcibly separate children from their parents. But the fact that evil was committed at these schools does not mean that the only appropriate response to new allegations can ever be an assumption of further guilt and evil at these institutions. In this broken world, it doesn’t take long to find evidence of abuse and other forms of evil in most institutions. It is then reasonable to compare and assess. (For example, according to the Truth and Reconciliation Commission findings, the death rate in residential schools between 1921 and 1950 is twice as high as the general population, though between 1950 and 1965 it was comparable to the Canadian average for youth age five to fourteen.) Truth and reconciliation are laudable objectives that align with Scripture. The truth should be welcomed, and the facts acknowledged. When necessary, this should lead to an acknowledgment that claims made were wrong, and efforts made towards restitution and repentance. When truth is verified, trust is built, and a foundation exists for genuine justice and reconciliation. To go deeper: Find an extensive analysis by Terry Glavin in his May 26, 2022 National Post article “The year of the graves: How the world’s media got it wrong on residential school graves.” This is one of several articles we’ve published about Canada’s history with its Indigenous peoples, with the sum of the whole being even greater than the parts. That's why we'd encourage you to read the rest, available together in the March/April 2003 issue....

Soup and Buns

Poise, aka self-control

“When words are many, sin is not absent, but he who holds his tongue is wise.” – Proverbs 10:19 ***** The lights inside the large sanctuary dimmed, and I sang the first two stanzas of my memorized solo. Suddenly, my mind went blank. Blank! Panic rose, as there were no lyrics available to me. But I had learned during voice lessons that poise should be the immediate reaction to a problem. I stood in position quietly, praying “Help!” Thankfully, my experienced pianist kept on playing, spoke the phrase that I had missed, and followed me when I resumed singing. After the concert, my cheeks flushed with embarrassment as I faced everyone. But the Chorale members empathized, and my friend in the audience said, in surprise, “Oh, I thought you were just pausing for effect!” Dictionary.com defines poise as: “a dignified, self-confident manner or bearing; composure; self-possession.” Perhaps we could also think of it as a type of self-control. I chose not to act on my strong, surging emotions, in order to achieve a higher purpose: in this case, not ruining the concert nor embarrassing myself. Another example occurred years later. I drove our son David to Baltimore for an overnight college visit during which our six-year-old Amy and I would visit with friends about 90 minutes past there. The 2-hour drive developed into a 7-hour ordeal due to an overturned HazMat truck on I-95. We survived the situation with acceptance and good humor until after we dropped David off at midnight. I ran out of poise then as fatigue overwhelmed me. With no fortitude to drive another 90 minutes, I phoned my friends that we would stay at a motel and come in the morning. The night clerk at the motel refused to take a check and I had not taken a credit card with me – $57 cash, period. In my exhaustion, I shouted at her, a counterproductive move, indeed. Then I looked at Amy. To this day I can remember her little face, eyes wide, mouth open, beginning to be frightened by my actions. I stopped my words and stood there quietly, praying. The poise that characterized me from then on did not reflect the tumult inside of me, but it subdued Amy’s fear, and brought the clerk back to the counter. Thankfully, I found some school fundraiser change in the depths of my purse, which I borrowed for this emergency. The clerk slowly counted each nickel and dime, testing my self-control for endless minutes until we reached $57. Never was I so happy to climb into bed! These are two examples of reasons for practicing self-control. But I admit to finding it easier to control emotions in these situations than when my temper is flaring or my goals are being thwarted. Then the task has always been much more difficult. It doesn’t help that our culture emphasizes “being real” and “expressing oneself” by always saying exactly what is on our mind. Thus, too often, we feel entitled to act and react in whatever manner we decide, especially when someone has infringed on our happiness. “Consideration” seems to be a lost art. The fact is that we are all sinners, prone to do what pops first into our heads and what feels best to us at the moment. As the refrain of the song Thank You, Lord states: But it goes against the way I am to put my human nature down, And let the Spirit take control of all I do; ‘Cause when those trials come, my human nature shouts the thing to do, And God’s soft prompting can be easily ignored.   Honest emotions need to be expressed, but the time, manner and place must be carefully considered. More often than not, our first thought derives from our self-centered hearts; therefore we fall into anger, impatient behaviors, and gossip. Jeremiah 17:9 states that “The heart is deceitful above all things and beyond cure. Who can understand it?” We must take care not to absolve ourselves too easily! Developing poise – a moment, or ten, to stand quietly and think and pray despite the hurricane-force emotions within us – is our responsibility of love to God and others, and thankfully, self-control is a fruit of the Holy Spirit (Galatians 5:22-23). Self-control means stopping to consider more aspects of the situation than were visible to us in the initial moment, including the feelings of others. Let’s practice poise when we are surprised or overwhelmed and stand quietly from the outset; we will surely find help in our time of need. “He who guards his mouth and his tongue keeps himself from calamity.” – Proverbs 21:23 Find more of Sharon’s articles by clicking here. This column is one of several dozen collected in her book “Soup and Buns,” which you can purchase by contacting the author at sharoncopy1@ gmail.com. ...

In a Nutshell

Tidbits – September 2023

Season your words "Every day, our words could write a book of 50-60 pages (cited by John MacArthur in his sermon 'Exposing the Truth About Men’s Hearts'). As you consider the book that might be made of your words, what would it look like? Would it be a book you would like to give away as a birthday present? Would it be a book you could read to the grandkids? More importantly, would it be a book you would be content to sit down and read with the Lord?" – Rev. Andrew de Vries, in his article "Talk the talk" in the May 2013 edition of Faith in Focus Willpower! "I can't even imagine the self control required to work at a bubble wrap factory." – attributed to Bill Murray Technically true can be completely false Proberbs 18:17 tells us how important it is to hear both sides of a story: "The one who states his case first seems right, until the other comes and examines him." In his book, How to know God exists, Ray Comfort recounts a story, that while not true, shows what can happen if you are stuck with hearing a story from just one source. "The story is told of a symbolic foot race that took place between Russia and the U.S. during the Cold War. The very best athlete from each country compete to see who was superior. The Amerian runner won. The next day, the Soviet newspaper headline read: 'Russia comes in second in big race; US comes in next to last.'" Best bumper stickers As seen on the back bumpers of cars all over... What if there were no hypothetical questions? Eschew obfuscation If you can read this, I can hit my brakes and sue you. If you ate pasta and antipasta, would you still be hungry? How is it possible to have a civil war? A day without sunshine is like, you know, night. Five out of four people have trouble with fractions Evolution is a non-starter "Survival of the fittest doesn't explain the arrival of the fittest." – Dr. Donald Batten, explaining in the documentary Evolution's Achilles' Heels, that while the process of natural selection can whittle down the a species to only the fittest few, it isn't a creative force – it pares things down, but can't explain the orgin of anything new. Host as you are Have you ever said, We'll start asking people over when... we tidy up the house, our kids our older our kids are better behaved we move into a larger place we get a proper dining room table we have time to shop for/cook a special meal But blogger Jack King encourages us to do away with the excuses and consider offering our guests "scruffy hospitality." He explains: "Scruffy hospitality means you’re not waiting for everything in your house to be in order before you host and serve friends in your home. Scruffy hospitality means you hunger more for good conversation and serving a simple meal of what you have, not what you don’t have. Scruffy hospitality means you’re more interested in quality conversation than the impression your home or lawn makes. If we only share meals with friends when we’re excellent, we aren’t truly sharing life together. Don’t allow a to-do list to disqualify you from an evening with people you’re called to love in friendship..... We tell our guests 'come as you are,' perhaps we should tell ourselves 'host as you are.' ....What does it look like to welcome people into my humility rather than my standard of excellence? The playroom may not be tidy. Our kids, who are lovely and enjoyable, may become noisy and cranky around 7 pm. Dinners may be sponsored entirely by Trader Joe's frozen section.... But why would I withhold an invitation simply because I can’t make dinner from scratch?" On reading children dramatic works  "Since it is so likely that children will meet cruel enemies, let them at least have heard of brave knights and heroic courage.” – C.S. Lewis, On Stories: And Other Essays on Literature   Jesus' impact on our culture today Twenty years ago Preysbyterian pastor D. James Kennedy wrote a book exploring the question What If Jesus Had Never Been Born? As Kennedy noted, Christ's influence has been such that the whole world counts times as Before Christ (B.C.) and Anno Domini (A.D.) which is Latin for "in the year of the Lord." It is an irony, Kennedy writes, "that the most vitriolic atheist writing a propagandistic letter to a friend must acknowledge Christ when he dates that letter." But the irony doesn't stop there. The very same people who shake their fist at God benefit from Christ's influence. The following is a short list of some of the very best features of our culture and civilization that can be attributed, as Kennedy does, to Jesus' lasting impact: hospitals were started back in the Middle Ages by Christians slavery was abolished by Christians most universities were begun by Christians literacy for the masses was begun so that even peasants could read the Bible modern science was developed by Christians to investigate the wonders God has wrought we owe the seperation of powers in government to the Christian understanding of man's corrupt nature - if we can't be ruled by angels, then let us at least ensure no one devil gets his hands on all the power Capitalism and free enterprise are based on property rights found in the Bible the common man was elevated, and we began to have a higher regard for human life, based on the understanding all of mankind is made in God's image Henry VIII to Pope: "Go away, but the title can stay " For almost 500 years now, to this present day, British monarchs have gone by the title "Defender of the Faith." We were until last year ruled by Elizabeth the Second, by the Grace of God, of Great Britain, Ireland and the British Dominions beyond the Seas Queen, Defender of the Faith. The current King Charles is no longer officially known as "defender of the faith" in Canada, but retained the title as Great Britain's king. This title finds its origin back in 1521, when as a reward for service rendered, the Pope gave the English king this "Defender of the Faith" designation. What did Henry VIII do to warrant such an impressive title? He wrote a pamphlet titled, Declaration of the Seven Sacreaments Against Martin Luther. In it Henry defended the Pope and attacked Luther. But a scant nine years later this Roman Catholic "Defender of the Faith" broke with Rome, and started the Anglican church. In response the Pope revoked his title, but the English Parliament later restored it. So the official head of the Anglican church bears a title first awarded to the very first Anglican King by none other than the Pope. Photo credit: Shutterstock/ Michael Tubi...

News

Saturday Selections – Sept. 9, 2023

Click on the titles below for the linked articles... Can AI ever become conscious? (10 min) As computers become more powerful, will they ever become thinking machines? Folks who say yes only say so because they believe we're nothing more than computing machines ourselves, and merely the sum of our material parts. But Christians know that we are more than our matter. If we were to lose an arm, there would then be less of our body, but there wouldn't be less of us, because we are more than our body. What is that something else? Our spirit. We were made in the very Image of our Maker (Gen. 1:27), and that's not ever going to be true of machines. Ottawa's anti-plastic ban moving into dangerous territory "...while the previous stages in the war on plastics might have inconvenienced people or wasted their money, this new phase may sicken and kill them." Canadian male teacher who wore fake z-cup breasts to school is back The Toronto shop teacher who made international news last year for wearing enormous fake breasts to class will be back in the classroom this year, though seemingly without the beach-ball-sized prosthetics. When he first showed up at his school in this ridiculous attire, the administration wouldn't discipline him for the spectacle. This was a man clearly having mental issues, but his public school's secular worldview wouldn't allow them to acknowledge the elephants in the room, even when he claimed that his breasts were real. This year, however, he seems to be dressing like the man that he is. Worthy of note is the manner in which "conservative" media outlets have covered this story. The New York Post and Daily Mail have both been critical of his antics, but have called him a "her" in their articles. Meanwhile, both Fox News and Rebel News have used male pronouns for him (at least in recent articles), even as they have used female pronouns for American Olympian Bruce, now Caitlyn, Jenner. The problem with these organizations is that though they are sometimes conservative, they are not Christian, and so they aren't grounded on an unshakeable foundation, and thus waver back and forth. We could ask of them, "How long will you go limping between two different opinions? If the LORD is God, follow Him..." (1 Kings 18:21). Does the FBI already have a file on Oliver Anthony? Probably. This is about an American agency, but more so, simply about a big government that has no boundaries... which we're familiar with in Canada too. Parents in Irish town band together to ban their kids from phones until at least 12 This voluntary ban applies not simply to school, but home too... Empty Canadian graves A Christian perspective from south of the border... Jordan Peterson will try to film his "re-education" The College of Psychologists of Ontario wants Jordan Peterson to undergo "re-education" for statements and tweets he's made critical of the Canadian PM, as well as of the doctor who cut off actress Ellen Page's healthy breasts in her futile attempt to become a man. The College said they were ordering the re-education because Peterson's comments ran the risk of: "undermining public trust in the profession of psychology, and trust in the College's ability to regulate the profession in the public interest." They are, of course, right that trust in the College is being undermined. Who'd trust a psychological body that insists that when men and women cut off healthy body parts in an attempt to become what they can never be that's a good mental health practice? We're going to trust these guys with our difficulties? We read throughout Proverbs, that the fool likes to air out their own opinions (Prov. 18:2) and blurt out their folly (Prov. 12:23). We can be thankful here for how the College has exposed themselves, for if they'd kept silent, we might have still supposed them wise (Prov. 17:28). But in coming after Peterson for positions that aren't even controversial to most of the Canadian public, the College has discredited themselves. ...

Christian education, News

How’s this for a graduate profile?

Marcus Schroeder had 4 minutes to call his city to repentance. The 19-year-old was ready. **** As parents, teachers, and students, we put a lot of energy, prayer, money, and time into our Christian schools. So, after it’s all done – after the 12 years are completed – what are we hoping our graduates will be equipped to do? What’s our measure of success? Some schools have a “graduate profile” that highlights certain skills or attitudes it expects every student to leave with. It's great to have that written down, but it’s even better when those expectations are being modeled. And this past summer a 19-year-old down south offered up this different sort of graduate profile. Over the course of just a few days, Marcus Schroeder modeled what a young Christian can do when he’s both well-educated and eager to take on whatever challenges come at him.  As Christian activist Jason Storms recounted the story on the Apologia Radio podcast, this teen was one of a couple hundred Christians who demonstrated against the Watertown, Wisconsin’s second annual “Pride in the Park” festival. The July 29 event was billed as: “loads of family entertainment, including a Children’s Dance Party, Drag Story Hour, 2 Drag shows.” A typical drag show will have a guy in a campy dress and perhaps lingerie, gyrating on stage, pretending to be some bimbo-esque sort of woman. This one promised to be family-friendly, so perhaps the gyrating was kept to a minimum. Now we’ve gotten so used to our upside-down world, we might not even be shocked that the gyraters got protected and the protesters got arrested. We should be shocked. As God tells us, our rulers are supposed to pursue righteousness and punish evil (Prov. 16:10-12, Ps. 72). Instead, police moved in on Schroeder as he was standing on the sidewalk outside the event. They arrested him after he used a microphone and speaker to start reading Galatians 5 out loud. As Storms recounts it, the teen was charged with “unlawful use of amplification and resisting arrest.” I don’t know what the city’s noise bylaws allow or ban, but as a viral video of the arrest shows, Schroeder’s resistance amounted to tensing his arms for the first 10-20 seconds of the confrontation as the first officer tried to grab the mike from him. In arresting him, the authorities made a big deal out of what was at worst a minor infraction. Their heavy hand didn’t intimidate the young man. Just days later, Schroeder took the opportunity to address his city council. He didn’t take a long time. What he said was remarkable: “I just wanted to ask a simple question. A Nazi group showed up at the event Saturday, and people were talking about that, and I just wanted for all of us to really think about this: what's wrong with Nazism? Seriously, what's wrong with Nazism? “Because imagine for a moment, that there is no God above us, no hell below us, no heaven to live for, as John Lennon wanted to imagine. If we are truly the result of evolved stardust, and our ancestors were fish, and we're the descendants of monkeys, then where do we find our value as human beings?  “What's wrong with Nazism, unless you understand that the God of Scripture says that we are made in His Image, and so to murder innocent people is a violation to God's commands? As a Christian I can say that what the Nazis did in Nazi Germany was completely horrific and that they should have been resisted. In fact, the number one people group that resisted the Nazis were Christians. And the reason why was because they had a worldview that says that people are made in God's Image and that they have worth and value. That's why Nazism is wrong. “But if we're going to reject the Christian worldview then we can't hold on to the fruit that comes from the Christian worldview, while denying the actual foundation. “Intolerance is an interesting word – tolerance/intolerance, hatred/love, bigotry, things like that – because really every culture has something that it's intolerant towards and something that it's tolerant of. I mean there are things like murder and rape and stealing that we are intolerant towards as a society. And so, every society has something that it’s intolerant towards. The question is just what is our object of intolerance, and what is our object of tolerance? “When I showed up Saturday all I did was read from Scripture on the sidewalk. I read from the Bible, Galatians. And, by the way, I wasn't reading Romans 1. I wasn't reading any passage that spoke against homosexuality or anything like that. I was reading a passage from the Bible about love and I was arrested. No reason. Not given any warning. Not told anything about my amplification needing to be turning down. I was arrested and taken into custody simply for reading the Bible on the sidewalk. “You see, as we become more and more tolerant of sexual immorality in our culture, we've become more and more intolerant towards Christian morality. And the more we become intolerant towards Christian morality the more we're going to see lawlessness in our streets. The more we become intolerant of Christian morality, the more we're going to see Nazis, the more we're going to see people who don't hold to a Christian worldview, who think that everybody is a result of animals, and therefore if we are animals then why can't we just act like animals? “We were called a hate group. We were told that we don't want to understand the other side. I just want to set the record straight. I am more than happy to have that conversation with the other side. I did speech and debate throughout high school and one of the things that we were taught in debate is that you can't make an argument for your side until you're able to make the argument for the other side. I've sat down and had hours of discussions with LGBTQ activists. I completely understand the other side; I want to understand the other side.  “But drag queens twerking on kids in lingerie is unacceptable and that's something that we have to notice as a culture. We can have our disagreements but there comes a time when we have to understand that we are all going to stand before God one day and we're going to have to give an account for what we have done with the children in our society, the innocent minds and the children who deserve to be protected. Thank you.” Isn’t this… glorious? Marcus Schroeder has been gifted by God with some exceptional talents. It’s just as clear that he’s been gifted with an exceptional education. That’s, then, the goal for our own graduate profile. We can pray that God will so equip us, that we can gift our own children with an education that’ll allow them to take on the world with confidence. Picture above is a screenshot from the Apologia Radio podcast with Marcus Schroeder. ...

Dating

Dude, where’s your bride?

As I speak at different venues across the country, one of the recurring questions I get comes from women, young women in particular. Their question usually goes something like this: “What is up with men?” These aren’t angry women. Their question is more plaintive than petulant. I’m not quite sure why they ask me. Maybe because they’ve read Just Do Something and figure I’ll be a sympathetic ear. Or maybe they think I can help. They often follow up their initial question by exhorting me, “Please speak to the men in our generation and tell them to be men.” Boys aplenty, but where are the men? They’re talking about marriage. I have met scores of godly young women nearby and far away who wonder “Where have all the marriageable men gone?” More and more commentators – Christian or otherwise – are noticing a trend in young men; namely, that they don’t seem to be growing up. Recently, William Bennett’s CNN article “Why Men Are in Trouble” has garnered widespread attention. The point of the post is summarized in the final line: “It’s time for men to man up.” Sounds almost biblical (1 Cor. 16:13). Virtually every single single person I know wants to be married. And yet, it is taking couples longer and longer to get around to marriage. Education patterns have something to do with it. A bad economy doesn’t help either. But there is something even more befuddling going on. Go to almost any church and you’ll meet mature, intelligent, attractive Christian women who want to get married and virtually no men to pursue them. These women are often in graduate programs and may have started a career already. But they aren’t feminists. They are eager to embrace the roles of wife and mother. Most of the women I’ve met don’t object to the being a helpmate. There just doesn’t seem to be a lot of mates to go around. What’s going on here? Why are there so many unmarried, college graduated, serious-about-Christ, committed-to-the-church, put-together young women who haven’t found a groom, and don’t see any possibilities on the horizon? Women can make things more difficult... Maybe women have impossible standards. That is a distinct possibility in some circumstances. I’m sure there are guys reading this thinking to themselves, “I’ve pursued these young women, Kevin! And they pushed me over the edge of the horizon.” Some women may be expecting too much from Mr. Right. But in my experience this is not the main problem. Impossible standards? Not usually. Some standards? Absolutely. On the other end of the spectrum, some women may be so over-eager to be married they make guys nervous about showing any signs of interest. There is a fine line between anticipation and desperation. Men don’t want to spot the girl they like inside David’s Bridal after their first date. The guy will panic – and be a little creeped out. ...but there's a serious problem with the guys This path of prolonged singleness is a two way street. But I think the problem largely resides with men. Or at least as a guy I can identify the problems of men more quickly. I see two issues. 1. Where's the drive? First, the Christian men that are “good guys” could use a little – what’s the word I’m looking for – ambition. Every pastor has railed on video games at some point. But the problem is not really video games, it’s what gaming can (but doesn’t always) represent. It’s the picture of a 20-something or 30-something guy who doesn’t seem to want anything out of life. He may or may not have a job. He may or may not live with his parents. Those things are sometimes out of our control. There’s a difference between a down-on-his-luck fella charging hard to make something out of himself and a guy who seems content to watch movies, make enough to eat frozen pizzas in a one room apartment, play Madden, watch football 12 hours on Saturday, show up at church for an hour on Sunday and then go home to watch more football. I don’t think young women are expecting Mr. Right to be a corporate executive with two houses, three cars, and a personality like Dale Carnegie. They just want a guy with some substance. A guy with plans. A guy with some intellectual depth. A guy who can winsomely take initiative and lead a conversation. A guy with consistency. A guy who no longer works at his play and plays with his faith. A guy with a little desire to succeed in life. A guy they can imagine providing for a family, praying with the kids at bedtime, mowing the lawn on Saturday, and being eager to take everyone to church on Sunday. Where are the dudes that will grow into men? 2. Where's the commitment to Christ? The second issue is that we may simply not have enough men in the church. Maybe the biggest problem isn’t with nice Christian guys who lack ambition, maturity, and commitment. Maybe we have lots of these men in the church, but they’re all married and there aren’t enough of their brethren to go around. I don’t know which is the bigger problem, the lack of good men or the lack of men in general. It’s probably a combination of both. The church needs to train up the guys it has. And by “training” I don’t mean “clean ‘em up, plug ‘em in the singles ministry and start matching them up with a spouse.” I don’t believe most unmarried Christians are looking for a church community full of Yentas. But a church full of godly, involved, respectable, respected, grown up men? That’s a project worth undertaking. What we can all do to help So, what can be done about the growing tribe of unmarried women? Four things come to mind. Everyone, pray. Pray for a joyful accepting of God’s providential care, believing that godliness with contentment is great gain. If you are single, pray more for the sort of spouse you should be than for the sort of spouse you want. Pray also for the married couples and families in your church. If you are married, pray for the single people in your church, for those never married and those divorced or widowed. All people everywhere, pray for ways to start serving the Lord now, no matter what stage of life you are in or wish you were in. Women, don’t settle and don’t ever compromise on requiring solid Christian commitment in a husband, but make sure your list of non-negotiables doesn’t effectively exclude everyone outside of Mr. Darcy. Churches, don’t make church one giant man cave or machismo, but think about whether your church has been unnecessarily emasculated. Do you challenge and exhort? Do you sing songs to Jesus that men can sing with a straight face? Does “fellowship” at your church always focus on activities men don’t typically excel at, like sitting around and talking about how you feel? Does your church specifically target the discipling of men – particularly young men in high school and college? Grab them young and get them growing up in their teens instead of their twenties. Men, you don’t have to be rich and you don’t have to climb corporate ladders. You don’t have to fix cars and grow a beard. But it’s time to take a little initiative – in the church, with your career, and with women. Stop circling around and start going somewhere. It’s probably a good idea to be more like your grandpa and less like Captain Jack Sparrow. Even less like Peter Pan. Show some godly ambition. Take some risks. Stop looking for play dates and – unless God is calling you to greater service through singleness – start looking for a wife. This article first appeared on The Gospel Coalition blog is reprinted with permission of the author....

1 2 3 4 5 6 7 8 9 10 11 12 13 14