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Assorted

Sparrow blessing

Mao’s “Four Pest Campaign” shows why a nation’s leaders need to be humble about their expertise, and about what they attempt

*****

Most mornings I waken to the sound of sparrows chittering and chattering.

Approximately twenty to thirty little house sparrows have a sun-up inclination to alight on one of the cedar bushes right next to my window. These sparrows used to reside in my laundry poles – winter and summer. They had their babies there and they slept there. They also poked out their gray, brown heads and white cheeks to assess me as I walked by on my way to the chicken coop every morning.

Perhaps they now resent me as I cut down one of the laundry poles last summer. Feeling guilty about cutting down the laundry pole home, I fill the bird feeder with lots of seed. I have named eight of the songsters – Sam, Pete, Al, Rudy, Rembrandt, Ollie, William and Simon – and their daily, simple notes of joy give me pleasure and comfort.

A father who loved sparrows

My Dad told me that when he was a little boy, he learned to sing Psalm 84, especially verse 3, with great enthusiasm. He sang the Psalm in Dutch and the translated version of verse 3 reads:

Even the sparrow finds a home,
and the swallow a nest for herself,
where she may lay her young,
at your altars, O Lord of hosts,
my King and my God.

My Dad, who was a wonderful story teller, went on to relate that he thought the word altars, which in the Dutch language sounds a lot like lanterns, meant that sparrows would eventually make their homes in the lanterns lining his street. Consequently, dressed in short pants and a blue jacket, he would stand for long periods of time underneath the street lanterns. He would crane his neck and gaze up at these lamps, hoping to see sparrows lay their babies in the lights. It never happened, but he was convinced for a long time that it would happen.

The Chairman who hated them

In 1893, seventeen years before my Dad's birth, Mao Zedong was born. Growing up to become the first chairman of the Communist Party of China (1935-1976), as well as being the founding father of the People's Republic of China, Mao had absolutely no respect for, or understanding of, the Psalms. Neither did he love the sparrow, that fifth-day creature which God had set in the sky to be a blessing to mankind.

In 1958, the year my family immigrated from Holland to Canada, Mao Zedong, Marxist dictator of the world's most populous country, decreed that all the sparrows of China were to be killed. Ostensibly to help China leap forward economically and socially, he began a “Four Pests Campaign” (1958-1962) to eradicate, among other animals, the Eurasian tree sparrow.

The Chinese Chairman, an unbelieving little man who did not comprehend that the sparse hairs of his head were numbered by God, did not know what he was doing. His proud slogan was: “Man must conquer Nature.” And, because of his campaign, the vast country and grand country of China, instead of leaping forward, began to leap backwards into famine and death.

Matthew 10:29-31 tells us:

“Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows.”

That is to say, God's people are of more value than the sparrows; that is to say, God works all things out for His people's good. He cares for them.

Besides the tiny, chestnut-crowned sparrow, three other animals were targeted in an overall elimination crusade. These three animals were the mosquito, the rat and the fly. Mao's reasoning was: mosquitoes cause malaria; rats cause the plague; and flies are a general nuisance. Sparrows were included at the tail end of the elimination list because they ate both grain and fruit.

Chinese poster declaring war against the four pests: mosquitos, flies, rats, & sparrows

Government didn’t know best

Mao enacted a law in 1959 which made it mandatory for Chinese citizens to participate in the offensive against this common little bird, the sparrow. He had no idea that this little song-bird helped plants to grow. When the sparrow ate from plants, it passed on the seeds in its droppings. Mao didn't have a clue that these small twitterers also served as food for other larger birds and mammals, nor that they helped provide necessary fertilizer with their excrement for the plants on which they fed. Neither did the Chairman know that sparrows ate harmful insects. With the enacting of Mao's law to kill the diminutive sparrows with their kidney-shaped, black ear patches, the Chinese ecosystem and environment took a downward turn.

The Chinese people took to arms. They were forced to do so. All over the country people banged pots and pans together to prevent the little birds from settling into their nests. The little “pests” were about twelve centimeters in length and weighed less than an ounce. There were numerous posters declaring war on the birds. Young boys and men fired at the midget flyers with guns and slingshots. Yelling and screaming crowds beat trees with long, wooden poles. As soon as any little creature perched anywhere, worn out by the riots below them, they would be harassed to such a point that they would drop dead from exhaustion. Exhilarated by what they thought was a great leap forward and constantly praised by the authorities for their diligence, people collected dead birds and tied their petite brown bodies together, forming feathery ropes of destruction.

One small light in this fowl massacre was the Polish Embassy in Beijing. They refused to engage in the killing of the sparrows. A refuge for the remaining sparrows, the embassy was eventually surrounded by zealous Chinese citizens, who shouted and shrieked continuously. In the long run, the sparrows hiding in this small space also died. The Polish personnel cleared their area of dead sparrows with shovels.

Instead of sparrows, locusts

Psalm 102:7 reads: “I lie awake, I am like a lonely sparrow on the housetop.”

There were many lonely birds after Mao's feather massacre. No census of them was taken prior to their demise. But it is estimated that there were perhaps some six hundred million of them. Hundreds of millions were eliminated through Mao's campaign. The year after the murder of these birds began, insect infestation of field crops increased, the locust being the main predator. The locusts multiplied and ate everything in their path. Grain production collapsed and a famine began. All the places in which sparrows no longer chirped and chipped, had no cereal output.

The Great Famine which ensued is not allowed to be spoken of in China. Rather, this desolate time is referred to as the “Three Years of Natural Disaster” or the “Three Years of Difficulties.” Yang Jisheng, (1940-  ), Chinese journalist and author, wrote a book entitled Tombstone: The Great Chinese Famine, 1958-1962. First published in Chinese in 2008 (and translated into English in 2008), it chronicles the Great Famine and the Great Leap Forward. Although he was, for a time, a loyal Communist, the Tiananmen Square massacre destroyed Jisheng's faith in the Party.

Mao’s arrogance killed tens of millions

The horror stories chronicled by Jisheng are brutal and graphic. He records, among many, many incidents:

  • a teenage orphan killing and eating her four-year-old brother
  • the death of 44 of a village's 45 inhabitants and the consequent insanity of the last remaining resident, a woman in her 60s
  • the torture and beatings and live burials of people who declared realistic harvests, who refused to hand over what little food they had, and who stole scraps or simply angered officials

Jisheng wrote regarding his research:

“I didn't think it would be so serious and so brutal and so bloody. I didn't know that there were thousands of cases of cannibalism. I didn't know about farmers who were beaten to death. People died in the family and they didn't bury the person because they could still collect their food rations; they kept the bodies in bed and covered them up and the corpses were eaten by mice. People ate corpses and fought for the bodies. In Gansu they killed outsiders; people told me strangers passed through and they killed and ate them. And they ate their own children. Terrible! Too terrible!”

Devoting fifteen years to documenting this terrible famine, Jisheng catalogued a three-year catastrophe that is estimated to have taken 36 to 55 million lives across China.

At the end of his campaign against the four designated pests, Mao Zedong ordered the vendetta against sparrows ended, replacing it with an operation against bed bugs. Eventually, the People's Republic of China had to import 250,000 sparrows from the then Soviet Union to stop the ecological disruption. After the sparrows had settled back into the country, the locust population was brought under control once more.

Over a period of three years, it is estimated that one billion sparrows, 1.5 billion rats, 100 million kilograms of flies and 11 million kilograms of mosquitos were annihilated throughout China. Ecological and economic disaster jeopardized the very fabric of the country. Even as Nebuchadnezzar before him, Mao was deluded into thinking that he owned nature. Mao (in)famously quipped: "Make the high mountain bow its head; make the river yield the way." The truth is that Sinai and Jordan laughed at him and God held him in derision. Where is this mass murderer now?

Conclusion

In this day and age, when so much misery and terrible economic disaster looms and threatens to undo us, we do well to remember the sparrow blessing, the blessing which Jesus gives to all who acknowledge Him:

“But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows.So everyone who acknowledges Me before men, I also will acknowledge before My Father Who is in heaven, but whoever denies Me before men, I also will deny before My Father Who is in heaven.”
– Matthew 10:30-33

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Assorted

How to live your best life: knowing, and participating in, the greatest (true) story

I had always felt life first as a story: and if there is a story there is a story-teller. ― G.K. Chesterton ***** There’s a phrase in popular culture – “I’m living my best life.” It captures the human desire to experience a fulfilling life. Advertising companies, film industry executives, recording artists, and popular culture teach us that the best life is one with white teeth, exciting vacations, the newest car, and living a life true to oneself. They are pitching a vision and story of how the best life can be obtained and are inviting us – enticing us – to run after the storylines they present. But there is a remarkable verse in the Bible -- one that speaks about “living our best life.”  It is a countercultural verse that offers a doorway into understanding how to truly flourish. John 10:10 tells us that Jesus Christ came “that we may have life and have it to the full.” Life to the full – our best life – we are told, is found in Jesus Christ. The “best life” that Jesus promises is a reality for followers of Jesus Christ through the eternal life He promises, and we can begin to experience it already in this life too. How can we begin to live, already now, the “life to the full” that Jesus promises? When we know, and step into, the only real and true story – the glorious story that fits with reality – that God Himself is writing. When we say that we want to “live our best life” we are saying that we want our lives to be a beautiful story filled with adventure, love, purpose, meaning, connection, and joy. What God tells us in John 10:10 is that the only story that will fulfill all those longings is our participation in the story He is writing. What is the story that God is writing? It can be divided into four broad “chapters,” with each chapter providing insights vital to the well-lived, flourishing life. The four broad chapters are: Creation Fall Redemption Restoration The following will explore each of these chapters, and their implications for the flourishing life. 1. Creation Last summer I caught a beautiful cutthroat trout while flyfishing. Knowing others would never believe I caught such a large fish without photographic proof (I’m known to be slightly enthusiastic about things), I spent a few moments taking pictures of the fish. When I put it back in the water to release it, it floated upside down and drifted deep into a large pool of water. I felt a tinge of sorrow that the fish was seemingly dying, and I felt more than a tinge of dread that I would have to wade armpit deep into the cold water to try retrieve and revive it. Thankfully, the fish spared me the frigid inconvenience when it caught a second wind, and with a flash of its tail, was gone. Fish thrive in water, but they die quickly when they are out of their element. This is similar for human beings. We only thrive when we live according to how we have been designed. Thankfully, God’s opening creation “chapter” answers many of the biggest questions of life, such as: Who are we? Why are we here? And for what purposes have we been designed? It is in understanding the God-given answers to these foundational questions that we flourish. The Bible teaches us that living in certain ways leads to death and living in other ways leads to life. As we read in Jeremiah, “For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water” (2:13). Elsewhere we read: “There is a way that seems right to a man, but in the end it leads to death” (Prov. 16:25). Some paths to the “best life” are empty vessels, but others are fountains of living waters. The path to life involves, in part, living according to our design. So what are we told in the creation story about our identity, design, and purpose? We are told that we are created in God’s image with dignity and worth, and we are designed to walk with God, to pursue holiness, and to seek His honor and glory above all. We are created male and female and to live within these identities as they have been assigned to us individually by God. We are created to live in community and to seek the welfare of others. We are designed to form and fill the earth and to continue the creative work of the Ultimate Creator. The creation “chapter” tells us that God created the world beautiful and good, and He created you and me in His image and with a glorious purpose.  We thrive when we live according to God’s design for us and pursue the truth, beauty, and goodness found in Him. 2. Fall The next chapter, on Man’s fall into sin, also answers some of the big questions of life. It explains why the world is not as it could be, or should be, and where the solutions to this reality are found. Unless your head is buried in the sand it is hard to miss the brokenness of this world. As Malcolm Muggeridge once noted, the depravity of man is the most empirically verifiable reality (and ironically, also one of the most intellectually resisted facts). And this brokenness is found both within and outside of us. To consider the extent of the brokenness within, reflect on how hard it is to forgive. God tells us that He forgives us so completely that He “removes our sins as far as the east is from the west” (Ps. 103:12) and yet how often do we not hold tightly to grudges. As for the brokenness outside of us, consider that historians generally agree that there has not been a single year in human history that did not contain war (which they describe as a conflict causing more than a thousand deaths). Not one solitary year in the thousands of years of human existence has been filled with universal peace. How can a person flourish when there is so much misery in the world? Simply put, the beauty of the gospel story is that it helps us understand the brokenness and put it into the context of a larger story. The Fall “chapter” gives us context because it rightly describes the problem so that we can apply the right solution. In my work as a psychologist, I have routinely observed the need to explore, in detail, the nature of the problems and issues people present to me because it is only when the precise nature of the problem is understood that an effective remedy can be applied. And this is true of any work. My son is a commercial refrigeration mechanic and the favorite aspect of the job for him is problem-solving customers’ issues – fully exploring why their refrigeration equipment is not functioning properly so that he can ensure that the solution he applies will, in fact, address the heart of the issue. In a similar way, to have the best chance of flourishing, you must understand the nature of the problems you face in your life (in your relationships, workplace, church, or family, etc.) so that you can gain proper perspective and apply appropriate solutions. The Fall chapter illustrates how sin has destroyed the shalom that God provided in the creation chapter. Sin in our hearts, and in the hearts of others, does not surprise us (and when it is a surprise it often produces traumatic effects) but it directs us to the only comfort and solution as found in Jesus Christ. We need to humble ourselves before God (and others) and seek the solutions to our brokenness (and to the brokenness around us) in Him and in His revealed Word. Only God can redeem our suffering and pain. At the same time, we can live in the hope that the brokenness in and around us is not the enduring reality of the world, and neither is the resulting pain. Goodness, beauty, and truth are the ultimate reality. 3. Redemption Recently, I was talking with another psychologist about the topic of flourishing, and he said something striking to me – “flourishing is knowing that you are always okay.” I’ve thought a lot about his comment since then and even though I do not know whether he is a practicing Christian or not, there is a great deal of truth in this statement. There is an unshakeable peace in your soul when you know that, despite your feelings of inadequacy, loneliness, uncertainty, sin, and suffering you are ultimately always okay. Without such bedrock assurance human beings are prone to anxiety, depression, and insecurity. But the redemption chapter tells us that, in Jesus Christ, you are always okay, and you are always, completely, loved. Research in psychology has demonstrated that children can only thrive when they have a secure base of attachment (called attachment theory). If children feel safe and loved, they present as calm and curious and willing to take risks and explore the world around them. But if children feel unsafe and unloved, they present as anxious, hostile, and withdrawn. Human beings need a secure attachment to flourish. The redemption “chapter” describes the rock, the foundation, the refuge, the secure attachment of our lives. In Christ we are completely safe and deeply loved. In Stumbling Towards Eternity, Josh White writes, “My Christian life did not begin to open up until I truly believed in the depth of my being that on my worst day, Jesus is crazy about me. It’s not just Jesus but the triune God who loves and who is love.” Or as Tim Keller wrote in The Meaning of Marriage: “The gospel is this: We are more sinful and flawed in ourselves than we ever dared believe, yet at the very same time we are more loved and accepted in Jesus Christ than we ever dared hope.” As Os Guinness has rightly noted, “the ultimate reality behind the universe is love” – a God that loves so deeply that He died for your sins, dear reader, and mine. When we let that reality sink deep into our hearts and minds, peace and joy enter our souls. And peace and joy are foundational to flourishing. The redemption “chapter” tells us that in Jesus Christ, we are deeply loved – and nothing can separate us from that love – “neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation” (Romans 8:38-39). Flourishing comes from embracing this reality, loving others as we have been loved, and living a life of thankfulness and gratitude – two practices secular psychologists have overwhelmingly demonstrated to correlate with the flourishing life. 4. Restoration Victor Frankl, a Holocaust survivor, and eminent psychologist, once famously wrote that “Those who have a 'why' to live, can bear with almost any 'how.'” But an even bigger truth is that those who know the end of the story can bear with any what. My wife is a big reader. But she has a reading habit that I have never understood. She reads the final pages of a book before she begins reading the first pages. She likes to know how things work out in the end before she immerses herself in the drama of the story. There is great comfort in knowing the end of a story during the ups and downs of the narrative. The same is infinitely truer of our own life stories. Not long ago, several people were killed in a Christian school in Nashville, Tennessee by a deranged shooter. One of the children was the daughter of a local pastor, Chad Scruggs. Just weeks before his daughter was murdered, he preached a sermon on John 11, and he focussed on the assurance found in that passage that “the middle of a hard story looks different when you know how the story ends.” That perspective must have provided him with incredible comfort in the wake of the personal tragedy he experienced. That is the beauty of the gospel. Despite what we may suffer in our lives because of the brokenness both within us, and outside of us, we know how the story ends and we do not “grieve as others do who have no hope” (1 Thess. 4:13). By God’s grace, we already know the end of the story that God is writing – God is “working to make all things new” (Rev. 21:5). The title of Daniel Nayeri’s beautiful (and funny) book, Everything Sad is Untrue, could be an alternative title to the restoration “chapter” as it conveys the power of Revelation 21:5 in supplying hope, courage, joy, and peace to our lives – even amid the most difficult circumstances. In his book, Daniel tells an account of his families’ experience of persecution in Iran, and the hardships they faced, due to his mother’s conversion to Christianity. Daniel marvels at the strength his mother displayed despite the hardships she faced, and he writes, “I don’t know how my mom was so unstoppable despite all that stuff happening. I dunno. Maybe it's anticipation. Hope. The anticipation that the God who listens in love will one day speak justice. The hope that some final fantasy will come to pass that will make everything sad untrue. Unpainful. That across rivers of sewage and blood will be a field of yellow flowers blooming. You can get lost there and still be unafraid. No one will chase you off of it. It's yours. A father who loves you planted it for you. A mother who loves you watered it. And maybe there are other people there, but they are all kind. Or better than that, they are right with each other. They treat each other right. If you have that, maybe you keep moving forward.” Knowing that “everything sad will one day be untrue,” that across the “rivers of sewage and blood will be a field of yellow flowers blooming,” that one day all injustices will be made right, every disability will evaporate, every hurt will be removed, and every tear will be wiped away (Rev. 21:4), provides a hope that will not fail. Without hope, people perish. The psychologist referenced earlier, Victor Frankl, observed that this was the case in the horror of the death camps of WWII as well. Those without hope died much sooner than those with hope. God did not leave us without the kind of hope that sustains and strengthens even in the darkest circumstances. God assures us that: “those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint.” (Is. 40:31) As J.C. Ryle has said about hope, “I am more convinced as I grow older, that to keep our eyes fixed on the second coming of Christ is the secret of Christian peace.” The flourishing life is internalizing, amid the hurts and pain we experience in this life, what we are promised in 1 Cor. 2:9: “Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him” – “a field of yellow flowers blooming.” God is making all things new and He will restore the shalom of paradise. Even more, He invites us to participate in His beautiful work of restoration by being reconcilers and by being agents of His justice, mercy, love, truth, and goodness in all the roles and circumstances in which He places us. In Chuck Colson’s eloquent words, “In every action we take, we are doing one of two things: we are either helping to create hell on earth or helping to bring down a foretaste of heaven. We are either contributing to the broken condition of the world or participating with God in transforming the world to reflect his righteousness.” (How Now Shall We Live?) Participating in God’s work brings life to the world around you, but it also brings life to your own heart, soul, and mind. Some final words To summarize, I want to share one last important thought about finding the flourishing life in Jesus Christ. I recently listened to a woman, Gianna Jessen, who survived an abortion attempt in 1977 tell her story. She described how doctors used a saline solution to try to end her mother’s pregnancy – and her life. She endured this saline “bath” for 18 hours in the womb. But miraculously, she survived. However, because of the method of abortion used, she was born with cerebral palsy due to lack of oxygen. She made the point that often children with disabilities or deformities are aborted due to the justification that they will not have a high quality of life (or any form of the “best life”). But then she also said something that served to fundamentally enrich my understanding of the flourishing life. She said (a rough paraphrase of her words): “Do you know what it is like to live with cerebral palsy every day and struggle with every movement? It means that you must depend upon God at every moment. And do you know what it means when you must depend upon God at every moment and for every movement? It means that you become a friend of God. And do you know what it means when you are a friend of God? It means that you have the highest quality of life.” God, in His grace, has invited us to be a part of the greatest story ever told. Knowledge of, and participation in this Great Story of truth, goodness, and beauty, is the “fountain of living water” and the “life to the full.” Accept no substitutes. Instead, know this story deeply. Let it permeate your heart and mind and participate in it with all your being. Even amid brokenness, you will be able to say that you are “living your best life.” Dr. Mark W. Slomp holds a senior leadership role in a Canadian post-secondary university. He is a Registered Psychologist and is also the founder of XP Counselling, Speaking & Writing focused on the promotion of the flourishing life, and ambassadorship, in Jesus Christ. He can be reached at [email protected] for inquiries about speaking, counselling (career and personal), and writing....

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Assorted

The emotional communism of sensitivity training

or, the difference a Christian worldview brings to the HR world too *****  “Kelsey, have you seen the Slack channel? Someone posted something that was kind of offensive.” “Thanks so much for reaching out. I appreciate your concern – have you addressed this with the person who posted?” “Well I personally wasn’t offended, and I am well able to stand up for myself – I’m a pretty outspoken person – and I don’t think it was intentional, but there might be people who are less outspoken than me who were offended. If the company were to do more sensitivity training to help others be more aware I’d definitely be in favor of that.” ***** During my tenure in Human Resources (HR) I have received a number of messages to this effect. Not as many perhaps as some who work in a more compliance-driven environment (I have been blessed to have generally avoided that world), but enough. It isn’t surprising – after all, sensitivity training is seen by the HR world as the solution to so many problems, and we have trained that into our employees as well. However, there is something deeply misguided with the above interaction. It is the kind of response that, if catered to, is cancer to company culture. So let’s dig in. Isn’t it HR’s job to handle conflict? First of all, I’d like to address the intent behind the employee reaching out. It is a good instinct to want to right a wrong. In every instance where an employee brought up a concern like this I am confident it came out of a desire to protect others and to create a better work environment for their coworkers. But if the goal is a better work environment, we need to ask ourselves does the solution presented actually create a better work environment? You’ll note my response contains the question “have you talked to the person about it?” (Now to be clear – in this article we are talking solely about situations in which we have a reasonable confidence that there is no threat of violence and/or cause for concern in that area.) Why would I ask this? “If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed.” – Matt. 18:15-16 Let’s first consider this verse from the point of view of the person who is the offender. Imagine you are someone who has unknowingly caused offense. Would you prefer to have this talked about behind your back and analyzed by those who were not part of the situation? Or would you prefer someone come and talk to you about it first? No one likes being discussed behind their back. So don’t do that to other people. (The golden rule still applies at work.) One key assumption I want to point out here, is that in situations like this (where this is a first offense or where the offense has gone unaddressed in particular) you must assume the best of the person. This is a clear theme in Scripture as well. Take Proverbs 18:13, “He who answers a matter before he hears it, it is folly and shame to him.” If you walk into a confrontation having assumed answers to all the questions you have not asked, you set your neighbor, and yourself, up for failure from the start. Going straight to a person gives you the best chance to hear directly from the source about their motivations, without giving HR or someone else the power to imagine and assign motives different to, or beyond the bounds of, that situation. In short, if Stacy was having a bad day because she was feeling behind on her projects and so she came across as grouchy you don’t need HR to turn that into “Maybe Stacy really doesn’t want other women to succeed and that is why she was grouchy to another employee.” Maybe Stacy really does hate other women, but let’s not start there. This comes down to the fundamental principles of honor and respect – do we want to treat employees as adults? Or do we want to create a world where people are afraid that even innocent mistakes will jeopardize their job? Assuming we all want the former, that means giving people the opportunity to face their accuser. However, even if this approach is better for the offender, couldn’t it be argued that it prioritizes the needs of the accused over the person who was hurt? Absolutely not. As discussed above, bringing disagreements to someone else to handle creates a world in which motives are often incorrectly applied to the person accused. This very same issue also negatively affects the person who brings up the complaint. If you hand off a disagreement to HR you then give them the opportunity to creatively muddy and misrepresent your complaint. HR can now make the issue bigger or smaller than the person initially intended, based on the lens they apply to the situation. Aren’t we all too familiar with that? An issue taking on a life of its own and becoming far bigger than was appropriate, or a big issue being downplayed to nothing? Treating employees with dignity and respect also means empowering employees who have been wronged to be able to express exactly what the issue is, no telephone game required. To answer the question asked in the heading then – no, it is not HR’s job to handle conflict. Happy to provide support to you as you handle it, though. Isn’t it good to be sensitive? So let’s talk about the response to the “have you talked to them about it” question.  Each time it has been a “No” with a request for general sensitivity training to help people in the company be more aware about the ways in which they could potentially offend someone. Sounds innocent enough, right? And yet here I am, calling it emotional communism. What is communism? It is the Marxist doctrine that eliminates private property and as stated by Webster’s Dictionary, is a totalitarian system of government in which a single authoritarian party controls state-owned means of production. Emotional communism, then, would eliminate private ownership of your need to address an issue, and would put the addressing of that issue in a single authoritarian party’s control. And who runs that single authoritarian party? HR. Enter the world of anonymous hotlines, and confidential HR backchannels. HR, instead of empowering you to directly address the offender, is now the one to address the issue and to roll out sensitivity training to the company as a whole. HR is now the one who determines the weight of your complaint, and the pathway forward. Few of us with experience in the corporate world need to ask the question, “why is that a bad thing?” After all, HR’s bad reputation is no secret. Remember when I said “every instance where an employee brought up a concern like this I am confident it came out of a desire to protect others”? Well, I have also had this concern brought up to me by fellow HR leaders. When I’ve discussed this philosophy with them around conflict management they have asked me “what about the people who do not feel comfortable speaking up?” As much as I wish this were different, every single time someone in HR has raised this question it was not in the context of taking care of the employee, but rather came from a desire (at least in part) to avoid successful lawsuits against the company. I remember once as a freshly minted HR manager I went to an HR conference where a senior vice president, Human Resources, gave a short speech to us all regarding how proud he was of the sexual harassment training he’d just implemented for his company, to applause and congratulations from the HR group. He had been in HR for about as long as I’d been alive. In fact, I was surrounded by tenured HR leaders. I remember raising my hand to ask a question.  “How do you know if this program is effective?” After all we all know sexual harassment is wrong. We want it to disappear from the workplace. So programs aimed at sexual harassment training should reduce that behavior, right? I’ll never forget his blank stare. “It is legally required,” he replied. I tried again. “Okay, let’s imagine for a moment a world in which it is not legally required. How would you be able to tell if your program is effective?” Again, a blank stare. “Well, that’s not the case. It is legally required.” That was the moment I realized: A) I never want to work in California, and B) HR’s real job in most organizations is to protect the company from employees, not for employees. And throughout my time in the HR world, that type of conversation became more and more frequent. By relinquishing your right and ability to have difficult conversations with your coworkers to HR, you have given full authority to weigh the severity (or lack thereof) of your complaint to a group of people who are typically hired to protect the company from you. On the whole, sensitivity training seeks to avoid conflict, because conflict can result in lawsuits. It trains people to be afraid of HR and, worse, each other; to walk on eggshells and to hesitate to speak up with an idea or any form of disagreement. “If I tell my manager that I think this project is going downhill, will she see that as sexism or honest feedback?” “If I tell my coworker that I think we should bring Jane onto the project, will he see this as subtle racism?” We all know the answer is usually no – but in a world driven by sensitivity training, we become more afraid it might be yes and that we won’t be given the opportunity to defend ourselves. After all, we have been trained that HR is generally more driven by the appearance of wrong, instead of what is true. What can we do instead?  Jordan Peterson said, “It is far better to render beings in your care competent than to protect them.” So how about instead of sensitivity training, we promote strength training – the kind of training that empowers people to have a voice, to be strong even in moments when they are offended or disagreed with, and does not penalize them for it. Let’s train people that you can care about each other even when you disagree with them. That is how we create work environments where we are able to work without fear of being fired for our beliefs, where we don’t need to feel like we have to pretend our religion is anything other than what it is. After all, wars are fought when we‘re no longer able to sit down together to reason with each other.  (Of note, this also requires that you hire the right people, people who will respond in love and not anger when confronted with their own wrongdoing. If someone does react poorly to being confronted that does become an issue for the manager or HR. That topic requires an article of its own.) We are so afraid of direct conflict that we go round and round in circles to avoid it, accidentally building the offense into something bigger and bigger until it gets far out of our control and someone has to get fired. And suddenly HR is getting paid a heck of a lot more because, well, employing them is cheaper than a lost lawsuit. At the end of the day, it is imperative that we build a culture of dignity and respect, where we understand that conflict is not in itself evil. As Max Lucado put it, “Conflict is inevitable, combat is optional.” People have different ideas, different opinions, and that is actually a good thing if we are daring enough to be uncomfortable. This brings me to the true role of HR: to help people have a voice to speak up for themselves, not to take away their voice. We worship a God who says “Count it all joy when you fall into various trials, knowing that the testing of your faith produces patience,” and “Take up your cross and follow me,” not a God who says “Live comfortably, avoid conflict, and don’t do hard things.” So let’s put in the work to help each other take ownership of the challenge of conflict, and be able to stand up for ourselves and for others, without needing to hide like a child behind his mother’s skirt. Is this what your workplace looks like? So ask yourself: are you empowered to stand up for what you actually believe, even if it isn’t the popular mood of the day? Are you and your team encouraged to respect each other even when you disagree? If you work in HR, are your employees able to tackle issues without you? Or are they dependent on you to handle difficult conversations? I promise you, facing that awkward conversation at the start is a lot less daunting than the behemoth it can grow into when introduced to the world of compliance and hurt feelings. Yes, this takes a lot of time and effort, and a willingness to be uncomfortable and to face your own shortcomings. But remember this: whatever product you are working on or service you are selling will be long gone in 100+ years. The people you are working with however? Their souls are eternal. Wherever you work, whatever the policies, you can be a light to those around you, and face conflict head on in gentleness and humility, honoring the people you interact with. We can do better than emotional communism. Let’s give people their agency back....

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Unless the Lord builds the house

"...but Jesus said, ‘Let the little children come to Me and do not hinder them, for to such belongs the kingdom of heaven.’” – Matt. 19:14 ***** A baby was laid into my arms this last week – a little baby boy. His name was Bo Anthony. Bo means “to live” and Anthony means “precious one” or “priceless one.” The parents, my granddaughter Emma, and her husband Sam, told me they would teach Bo to live for the precious One, that is, for Jesus. They also told me that the name Anthony had been chosen in honor of his great-grandfather, Anco, my precious husband. Anco went to be with the Lord last December 2022. I cherish the name my grandchildren chose for their son. They are letting God build their house. Bo lay in my arms. He was a warm, little bundle of soft, cuddly flesh. Full of his mother's milk, he slept contentedly, totally oblivious to his great-grandmother. Trustingly he fit into the crook of my right arm. Feeding a newborn is a full-time commitment. Breast milk is ideal. Babies don't need cereal, cookies, or steak. They need milk. All infants in Christ need milk, not solid food. Feeding on the basic nutrients of God's Word, covenant children grow into maturity, grow up into salvation (1 Pet. 2:2). This is the way God builds houses. Solomon was very aware of this. He composed and sang Psalm 127. Verses 1 and 2 of this Psalm drip with milk and read: Unless the Lord builds the house, those who build it labor in vain. Unless the Lord watches over the city, the watchman stays awake in vain. It is in vain that you rise up early and go late to rest, eating the bread of anxious toil; for he gives to his beloved sleep. A world in need of milk Bo's birthdate in June of 2023, marks almost one quarter of the way through this twenty-first century. There are many, many people walking about on this century's streets whose houses have not been built by God. They have never swallowed, or have even heard of, God's milk. These folks hide behind cell phone technology, behind laptops and social media. They are, although not usually willing to admit it, unhappy, insecure, unsure, and generally afraid to engage in personal conversation about eternal life and eternal death. The economic outlook today is somber, marriage is on the decline, families are becoming a minority, and most children have no idea that they have been created in the image of Almighty God. Science is touted, Climate Change has morphed into a god, Wokeism is on the rise and politics and the justice system appear to be infiltrated with bribery and power hunger. All of these are served up on the world's platter resulting in a woefully meager diet for the soul. Worshipping self-reliance, the world has turned away from God. Their toil, their anxiety, and their daily striving is all in vain. Touch and being touched Baby Bo grasps my fingers with his tiny hand. His grip is solid and it is amazing to think that such a small hand, barely a week old, can clutch mine so firmly. God has endowed this chubby hand with sensitivity. The threshold of touch, that is to say, the amount of gram weight it takes for a person to sense that an object has come into contact with the skin, has been measured. Although the back of the forearm is triggered by 33 milligrams of pressure, the back of the hand is activated by 12 milligrams. But the fingertips, the fingertips are most sensitive and are stimulated by a mere 3 milligrams. Bo continues to squeeze my fingers. Hebrews 11:6 tells us that without faith it is impossible to please God, for whoever would draw near to God must believe that He exists. J.C. Ryle calls faith the hand by which the soul lays hold on Christ and is united to Him and saved. Will little Bo's hand grow in strength? Will that strength be planted in his heart by the Holy Spirit? And how will those lilliputian fingers react to the daily things with which it will come into contact? There are many things which will touch baby Bo. We can look back over our shoulder at history and note that bygone civilizations have totally disappeared – civilizations such as the Babylonian, the Egyptian, the Roman, as well as the empire of Alexander the Great. These powers have long been erased from the map of the world. But others have taken their place. Civilizations always come and go. In Bo's lifetime he will possibly behold the collapse of a number of regimes, as well as the demise of temporal millionaires – men such as Soros, Bezos, Gates and Musk. And he might perceive the dissolution of international godless organizations such as the WEF and the WHO. These regimes, these men and organizations, are all building cities without God. They will all try to touch Bo. They will all try to shape his thoughts. And they will all try to align his values with theirs and position their principles as his. Baby Bo snuggles into my arm. It is obvious that he is comfortable and feels safe with the embrace he experiences. Touch studies have been conducted with monkeys. In one such study eight baby monkeys were put into a large cage containing a terry cloth mother and a mother figure made out of wire mesh. Both surrogate mothers were fitted with milk flow. Four babies were taught to nurse from the terry cloth mother and four from the wire mesh mother. But all eight babies exhibited a strong need for the terry cloth mother. The four who had been taught to drink from the wire mesh mother went to her only for the feeding. They spent the remaining time hugging, grasping and stroking the terry cloth mother. Intimate soft body contact was essential. As a matter of fact, continued studies showed that many baby monkeys, deprived of warm touch, cowered in the corner of their cages and died. Dr. Paul Brand and Philip Yancy, in their book Fearfully and Wonderfully Made (Zondervan, 1980), record a remarkable truth. They chronicle: “As late as 1920, the death rate among infants in some foundling hospitals in America approached 100 percent. Then Dr. Fritz Talbot of Boston brought from Germany an unscientific-sounding concept of 'tender loving care.' While visiting the Children's Clinic in Düsseldorf, he had noticed an old woman wandering through the hospital, always balancing a sickly baby on her hip. 'That,' said his guide, 'is Old Anna. When we have done everything we can medically do for a baby and it still is not doing well, we turn it over to Old Anna, and she cures it.' “When Talbot proposed this quaint idea to American institutions, administrators derided the notion that something as archaic as simple touching could improve their care. Statistics soon convinced them. In Bellevue Hospital in New York, after a rule was established that ill babies must be picked up, carried around, and 'mothered' several times a day, the infant mortality rate dropped from 35 percent to less than 10 percent.” Exercising our muscles The church is the body of Christ. It is a house built by God. It is a house that should be touching and carrying the ill, lonely and feeble in prayer care. It has been constructed by God, and should be a visible manifestation of His commandments. Jesus often touched people when He healed. His touch radiated love, power and hope. The church, the body of Christ, is fearfully and wonderfully made. As I hold baby Bo on my lap he stretches out his tiny arms above his head, giving me an unprompted smile. There are many sorrowful things going on in this world in which he has been placed by God. Jealousy, envy and fear are etched on the faces of countless members of society. Commandments, freely and lovingly given by God, are held up to be inaccurate. Truth is hidden and people are afraid to speak up for truth for fear of being called bigots or racists. The world has become a dark, dark place. It needs light. Seventy separate muscles contribute to hand movements. Little Bo has no inkling as yet that God has endowed him with such a gift as seventy separate muscles in both his right and his left hand. But a muscle must be exercised for it to grow and to work. Will he exercise his hands under the management of his Lord and Savior? Before Bo was born, God planned this little child's life. He has given this baby God-fearing parents and He has placed milk in his crib via his mother's breast and God's Word. In this way He gives His beloved children sleep. Train up a child in the way he should go; even when he is old he will not depart from it. So Proverbs 22:6 tells us. It is a sobering responsibility,­­ and a wonderful promise....

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Getting old(er)

“Getting older is so tough - I get tired after just a small amount of work or fun.” “I lost 4 teeth right after I turned 60.” “I exercised to make my knees feel better and ended up messing up my back.” “My hip goes out more often than I do!” “‘Grow old along with me, the best is yet to be.’ Hah!” ***** At my Inter-City Christian High School reunion, we were all wide-eyed with wonder to even try and grasp the fact that it had been 50 years since some of us had seen one another. I was proud of myself for guessing the name of each person accurately, but it did take me a minute. Some of them looked older than I did. Some were in better physical shape. Some had gone through terrible difficulties, diseases, and operations that I wouldn’t even want to imagine. Yet we all talked about how God has blessed us and brought us through trials throughout all five decades, and how our Christian schooling/Bible curriculum laid a foundation that enabled us to face all that we went through. We praised God together! We thought about Psalm 37:25 that says: “I have been young, and now am old, yet I have not seen the righteous forsaken or his children begging for bread.” But not everyone was there. My best friend Robin died at age 43 and three other classmates out of our class of 24 have also passed on. I’ve said it, and so have many of my friends: we don’t like getting older. But someone always counters that sentiment with, “Well, what’s the other option?” We are ready to go to Heaven and live with our Lord. But we also love our spouses, kids, grandkids, and friends. Though we sing about the joy we will know in Heaven, whenever another body part fails us, we head for the doctor and pharmacy for another bottle of “Stay Here.” God continues to care for us as we age People fear death, and aging destroys our independent, strong self-image. Every ad promises that a product or experience will make us “feel and look young again.” We are tempted to feel sorry for ourselves when we lose the abilities that we were previously blessed to have. We might even feel ashamed because we cannot carry the same load. It becomes difficult to drive at night, walk very far, get up the stairs, or move furniture. Our weeks fill with frequent medical appointments. We start to experience pain, and we forget names, items, and events. It hurts our pride, and we think or say, “You should have seen me when I was 25!” There is a tendency to think that the “good old days” were somehow better than now. It seems like our Western world is more sinful – or is it just that the sins are more public now? In Ecclesiastes 7:10 we are reminded: “Say not, ‘Why were the former days better than these?’ For it is not from wisdom that you ask this.” Those who do not know the Lord Jesus as their Savior must grieve the loss of their youth for they have no God to turn to for comfort, wisdom, or strength. They fear death. But we need not act like them. While it’s not enjoyable to be in pain, hospitalized, or extremely tired all the time, our Lord promises, “I am he who will sustain you. I have made you and I will carry you; I will sustain you and I will rescue you” (Is. 46:4) and “He gives power to the faint, and to him who has no might he increases strength” (Is. 40:29). We have a loving Good Shepherd who takes care of His sheep. We are not alone! And if we are reading God’s Word and worshipping at a Biblical church, we will know the truth of 2 Corinthians 4:16 where the Apostle Paul encourages us: “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.” As our bodies become more and more “corrupt,” we are moving towards receiving our “incorruptible” bodies! How does God want us to view the aged? In our Western culture, it isn’t popular to regard the aged with honor and respect. It’s no wonder that the elderly (sometimes even Christians) worry that they will become a burden to their families. God knew the sins that we would be prone to, and so He gives us commands to treat the aged with high regard: “Wisdom is with the aged, and understanding in length of days.” – Job 12:12 “You shall stand up before the gray head and honor the face of an old man, and you shall fear your God: I am the Lord.” – Lev. 19:32 “Listen to your father, who gave you life, and do not despise your mother when she is old.” – Prov. 23:22 “Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, older women as mothers, and younger women as sisters, with absolute purity.” – 1 Tim. 5:1-2 How does God expect the aged to act? If one reads the headlines on the magazines near the grocery store checkout counter, a consistent theme expressed is this: you worked hard raising kids and working at your job and taking care of your family all those years – now it’s your turn. It’s time to sit back and relax, or travel, or do what you want and make yourself happy. The sad news is that too often this call to self-centeredness has been adopted by aging Christian people as well. It’s not wrong to travel or to participate in favorite activities, especially when the daily tasks of parenthood have ended. It’s the attitude that isn’t right. What does God say that the aged (retirees?) should do? “They will still bear fruit in old age, they will stay fresh and green…” – Ps. 92:14 “Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.” – Titus 2:2 “Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train the young women to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled.” – Titus 2:3-5 “Even when I am old and gray, do not forsake me, my God, till I declare your power to the next generation, your mighty acts to all who are to come.” – Ps. 71:18 Rather than deciding that we have “done our bit,” we should do all that we are still capable of to glorify God and declare His power to the next generations. Conclusion When we grow older, God is not finished with us, and we are not finished with our work here. As the Westminster Catechism states it, “Man’s chief end is to glorify God and enjoy Him forever.” If our purpose in life is to glorify God, then there is nothing that can thwart our purpose in life! Even in difficulties and illness, even in progressively physically falling apart, we can and should glorify God. We can still pray, read or listen to God’s Word, encourage others by phone call or letter/email, teach others, sing praise, give money, perhaps make a meal, or write edifying words. As the Apostle Paul said in 2 Corinthians 12:9-10: “But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.’” We don’t like being weak. But we who know the Lord need not fear! We can take comfort and draw strength from the Heidelberg Catechism Lord’s Day 1 which begins by asking, “What is your only comfort in life and death?” The answer is certainly for the aging as well as the youth who memorize these awesome words: “That I am not my own, but belong with body and soul, both in life and in death, to my faithful Saviour Jesus Christ. He has fully paid for all my sins with His precious blood, and has set me free from all the power of the devil. He also preserves me in such a way that without the will of my heavenly Father not a hair can fall from my head; indeed, all things must work together for my salvation.” Sharon L. Bratcher has collected 45 of her RP articles into a book which is available by contacting her at [email protected]...

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Words and Phrases: a little road trip quiz

When you travel out for your holidays this summer and are stuck in traffic with a carful of fidgety teenagers, or are snugly ensconced in your far-up-north cottage and it rains for two or three days, what will you do? Well, here’s a little quiz that will well suit that cozy day or evening when thunder claps, and a hot tea cup is cradled in your hands, and the men are pacing and fretting about the fish which are getting away. This is a good time to reflect, with all those with you in your get-away, how some particular words and phrases found their way into the English language. Words or phrases are almost like people, evoking images and scenes as we come across them. You will find some below in a trivial pursuit setting – hopefully of historical interest – which might make that rainy day or evening lots of fun. Give everyone (although you can pair people up as well) a piece of paper and a pen. Have a moderator read the small paragraphs below, stopping at the underlined section so that each person can fill in the phrase or word which is indicated. There used to be a racoon in this tree. See question 1. The winner, the one who gets the most right answers, gets first dibs on the outhouse when it stops raining! And if you want to make this a shorter event, split it into two 15-question quizzes! You can find all the answers on page at the bottom. A phrase meaning “to make a mistake” was coined in the time when colonial settlers in America began hunting raccoons. Often a raccoon, chased by dogs, would climb up a tree. The dog would stay under the tree until the hunters came to make the kill. There were times, however, when the raccoon would be able to jump into the next tree and thus make his escape. The dog would be left                      . Race horses are high-strung. Trainers discovered long ago that a goat is a soothing companion for a race horse. After a horse becomes fond of a certain goat, he may become upset if it is taken away from his stall. Race-track gamblers sometimes stole thoroughbred stall-mates just before a race. This reduced the horse’s chance of winning. From this dishonest method a phrase has come which means upsetting a person, or making him lose his temper. It is to             . American railroad tycoons were among the first to have plush offices with huge desks and rich carpets. Their employees, on the other hand, worked in bare surroundings. The only time a worker was called into the plush office was if he had made a mistake. Hence a term meaning to deliver a stern lecture became known as being              . This phrase refers to some money laid by. The allusion is to the custom of placing an egg in a hen's nest to induce her to lay her eggs there. If a person has saved a little extra, it is often referred to as a               . There are some things that cause a sensation for a number of days, and then these things pass into limbo, into things forgotten. Cats and dogs have their eyes shut for about 9 days after they are born. It is an amazing thing that they can see after this. As much as to say, the eyes of the public can be blind in astonishment for a number of days, then they see. From this comes the saying                . Early after the Civil War there were many groups of migrant laborers. They had no homes and followed crops to find work. Most of their work involved hand labor with a hoe and so they became known as hoe boys. Often these migrant workers committed petty theft at the farms at which they worked. By 1891 these “kings” of the road, who seemed to dislike work, were known as              . The early wooden ships had no stoves, so bread from shore had to be taken along. This bread quickly became moldy. A baker discovered that by reheating thin cakes of unleavened bread he could take out the moisture and keep it for long voyages. Such bread was called “bis coctus,” from the Latin for “twice-cooked.” This is where we get the English word      . The Romans served out rations of salt and other necessities to soldiers and civil servants. These rations were called by the general name of salt (sal), and when money was substituted for these rations, the stipend went by the name of           . The Venerable Bede (672-735), in his Ecclesiastical History, tells the story of a young priest who was to set out by land, but return by water, to accompany a young maiden destined to be the bride of King Oswin of Northumbria. The priest was given a vial of oil to pour on the sea if it became stormy. A storm did arise and the priest poured oil on the waves and they became calm. From this story came a figure of speech meaning to soothe an anxious spirit. It is                      . Would this be more or less cut if it were a pig rather than a cat? See question 19. The use of iron bars in jails did not become common until the 1600s. The French expressed this way of being jailed as “embarrer.” The English abbreviated it to “embar.” Reforms reduced the number of crimes punishable by death and prisons began to take on a larger role. Although people would rather be locked up than killed, they were ashamed to be “embarred.” From this comes the English word for shame which is                . In medieval times one of the most common crimes was stealing and butchering another man’s animals. But possession of fresh meat did not always mean you had stolen. Only when a man was caught with the animal, with blood on his hands, could he be convicted. So a phrase meaning a person being surprised in a wrong act was coined – that phrase is              . At the beginning of the machine age it was customary for work people to have their own tools. These they carried in a bag and left on the job site for the sake of convenience. When employers fired a man they gave that man no notice. But at quitting time they would give him his pay along with his bag of tools. From this practice we get the expression which means losing one’s job or               . Before electricity gamblers would play their dice games by the light of a candle. As the candle interfered with the throw of the dice, the loser was generally ordered to hold the candle up. The other players made fun of him as he stood there and they would comment that he was not even capable of that one small task. By 1550 a phrase which meant complete inferiority was born – it is                . Don't think you are safe until you are quite clear of threatened danger. When bandits were masters of the forests, no traveler was safe until he had got clear of their hunting ground. This led to an admonition to be on the alert, to not be overly confident danger had passed. The warning was:        . In 1257 a gold cent was coined by Henry III of England. After he lost the crown, his successors stopped minting it. For several centuries after this, tradesmen occasionally saw these coins and prized them as good luck. They were shiny and nice looking. Even today when a person wishes to describe a valuable article he can speak of it as worth a               . In the reign of Louis XIV, when wigs of unwieldy size were worn, and bows were made with very great formality, two things were specially required in court dance etiquette: a “step” with the feet (“pieds” in French), and a low bow with the body. In the bow, the wig (“queue”) would be very apt to get disarranged, even fall off. The caution, therefore, of a French dancing master to his pupils was:                . Doorbells are a fairly recent invention. People used to have knockers on a small metal plate nailed to the door. The nails holding the knocker took a great deal of punishment. As a matter of fact, the life was soon pounded out of such nails. By 1350 a phrase meaning absolute lifelessness was born. It was                 . In medieval England noblemen liked to hunt boar. They drafted young men to beat for them – that is to say, young men had to work their way through underbrush and flush out the boar. Boar were dangerous. With one sweep of their razor-sharp tusks they could sever a man’s body. Consequently, unarmed beaters frequently disobeyed orders and did not walk directly through thick brush. By the 16th century, evasion in general had come to be known as               . A common trick in medieval days was to substitute a cat for a sucking-pig in a bag and sell it to unsuspecting customers, who thought they were buying a good piece of meat. If anyone heedlessly bought a bag without examining the contents, he bought a “cat” instead of a “pig.” But if the buyer opened the sack and looked, the trick was exposed. He had             . A different sort of answer for question 21. Professional horsemen of the 19th century developed many practices for training racers. Among them was the use of a heavy blanket designed to induce free perspiration. A name was developed for this garment. It was called a            . Meat used to be eaten at every meal and it was roasted over an open fire. The job of turning the spit was long and tedious. A craftsman devised an open wheel cage by means of which a dog could be trained to walk to keep the roast turning. If the dog became tired, a live coal was placed in the cage to make him walk more rapidly. Hence andirons used to be called                . (This practice was abolished by law in the 1800s.) A type of three-colored violet had a thoughtful expression on its face. Because of this French botanists called it “pensee” (thoughtful). Eventually, the French name was adapted to the English and the flower became                . In the middle of the 19th century someone invented a gadget designed to make an audience laugh. Made of two thin boards, it was hinged at one end and loose at the other. Comedians would paddle one another with it and it would produce a loud noise. A term associated with all broad comedy thus came into being – this term was              . Nellie Melba, the Australian prima donna, visited London. She was on a diet and ate very little. By mistake the cook put a very dry piece of toast on her plate. She loved it, crunched on it, and complimented the chef. Since that time, a particular dried bread has been called                  . In a church there is no cupboard or pantry, where mice do congregate. Hence the expression        . Before the Industrial Revolution, hats for men were largely made of animal skins. Mercury was used by tanners. Hat-makers, who handled the fur many hours each day over the years, absorbed the mercury. They often began to suffer from the shakes when they were middle-aged and from mental disturbances when they were older. This frequently culminated into insanity. Hence mentally unbalanced people are sometimes described as              . In his middle age, Louis XIV began wearing long wigs. His nobles followed suit. England adopted the custom as well. Custom dictated, however, that nobles could wear the long wigs and the ordinary person could only wear short ones. Consequently, men of prominence are said to be                   . In almanacs, saints’ days and holidays are printed in red ink. Other days are printed in black ink. So a day to be recalled with delight came to be known as                . Easily seen in a person’s throat, a little projection moves up and down. Folks explained it by saying a piece of fruit had stuck in Eve’s husband’s throat when he partook of it. The name stuck. The projection caused by thyroid cartilage is therefore known as the             . When heavy penalties were given for short weight, bakers used to give a surplus number of loaves, called the inbread, to ensure they wouldn’t be at any risk of those fines. The thirteenth was the vantage loaf and this amount came to be known as a                        . Answers barking up the wrong tree get one’s goat called on the carpet nest egg a nine days' wonder hobos biscuit salarium or salary pouring oil on troubled waters embarrassment caught red-handed getting the sack not able to hold a candle (to) You are not out of the woods yet pretty penny Mind your P's (that is pieds, feet) and Q's (that is queues, wigs) dead as a doornail beating around the bush let the cat out of the bag sweater firedogs pansy slapstick Melba toast poor as a church mouse mad as a hatter bigwigs a red-letter day Adam’s apple baker's dozen ...

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Puppy love: in praise of pets

The inimitable Cody I was lucky enough to share my growing-up years with a big red chow chow. After deferring my request to get a dog for some time, my parents finally gave me the go-ahead when I was twelve; by this time I was old enough to take responsibility for a dog, and my paper-route and babysitting money would be enough to cover dog food and vet check-ups. My dad built a sturdy doghouse, we visited a shelter or two, I scoured the pet section of the classified ads, and eventually Cody joined our family. It had pretty much been love at first sight, and Cody was my faithful companion for the next thirteen years. He knew the sound of the school bus stopping a street away, and was always eagerly waiting for me when I got home. Our nightly walks were a calming and peaceful part of my day. Cody and I even won a pet/owner look-alike contest once (after an unfortunate hair experiment . . . the kit was supposed to turn my hair more blonde . . .) Cody’s been gone for many years now, but I’ve been thinking about him lately, and about the unique place that dogs and other pets can have in our lives. As humans, we’ve been created with a deep need for things like companionship, connection, and physical touch. And although pets can’t (and shouldn’t) replace human relationships, there’s something beautiful and simple about the love they give us: it’s unconditional and uncomplicated by the things that can add stress to human interactions. Dogs don’t judge or hold a grudge or carry anxiety-inducing expectations. I asked a few friends and family members about what their dogs meant to them, and quickly discovered that people love to talk about their furry companions, share photos and stories, and reminisce about past loved pets; “I could talk about our dogs all day!” commented one of my friends. And I loved hearing their stories. Cocoa Cocoa: a beautiful rescue One of my sisters-in-law, for example, told me about an abandoned dog named Cocoa that stole her heart. My sister-in-law spent some time living up north in Fort Smith, NWT; a lifelong dog lover, she regularly volunteered at the local dog shelter there. One evening she noticed a new arrival, a beautiful black mixed breed with brown markings, but was saddened to see the sign outside his pen: “Be careful, aggressive dog; don’t allow out with other dogs.” This angry, wary dog was slated to be euthanized the next time the vet came around, as he was too difficult for the volunteers to handle, and unlikely to find a new home. When she gently approached the dog, she found him scared and timid, but not vicious. Over time they formed a bond. The other volunteers noticed a change in Cocoa, and the plans to euthanize him were put on hold. Unfortunately, my sister-in-law’s rental didn’t allow pets, but she ended up moving just so she could adopt him. “He brought me companionship and friendship while living in such a remote Northern little town,” she remembers. “He brought me joy knowing he was happy and loved and able to live out the rest of his short life . . . knowing what being loved felt like.” It’s that combination of giving and receiving love that seems to be at the heart of the bond we have with our pets; they give us boundless affection, but they need us too. Both aspects are good for us. Luisa Luisa: takes good care of her owners One of my brothers says that having his dog Luisa (a rescue dog that he and his wife adopted a few years ago) is like living with a toddler in many ways: “Her needs come first.” He feels that dog ownership can lead to a certain sense of purpose and a more selfless attitude to life. When I see devoted dog owners trudging through the rain with their dogs, or going through the undignified process of cleaning up after them, I’m inclined to agree. Do our pet interactions cultivate character traits in us that, ultimately, help us in other relationships and areas of life? I would suspect so. Studies on the emotional, psychological, and even physical benefits of owning a dog or other pet have noted decreased stress and depression, and even lower blood pressure and better cardiovascular health. A truly objective study is almost impossible to design – what is cause, and what is simply correlation? – but the immediate benefits of positive pet interactions have been more definitely demonstrated. Simply petting a dog can reduce the stress hormone cortisol, and time spent with a loved pet raises levels of oxytocin, a feel-good hormone associated with bonding. And when stress goes down, other health markers tend to improve – with the reverse also true. Cypress and Winston Cypress: a gentle and calming companion Another sister-in-law initially had mixed feelings about bringing a dog into their home, after several years without one. Her teenage kids are growing up and building lives of their own, and she felt like they were past the little-kids-and-a-puppy-in-the-backyard stage of family life. But Cypress, a gentle “Goldendoodle,” has been a blessing to all of them. When her seventeen-year-old son has something on his mind, he’ll find Cypress for some “dog love,” and my sister-in-law says she can just see her son’s tension drain away. She says when she’s feeling stressed, Cypress will seek her out. Getting outside for regular walks with Cypress has also been beneficial. And coming home to a house that was getting to be a little too empty, but isn’t anymore, lifts her spirits. Others I’ve talked to agree that dogs seem to have a “sixth sense” about their owners’ moods, and are quick to comfort and give affection. My brother says that Luisa can seem to tell when he’s had a more difficult day at work; when he walks in the door, he gets an extra dose of exuberant affection. One of my friends, reflecting on her “Westie,” Winston, puts it this way: “He is completely devoted to me, always attuned to my mood. He celebrates with me when I laugh and comforts me when I’m sad.” Not surprisingly, the benefits of dogs or other pets is most noticeable among those who may be lonelier or struggling in some way. Pets provide companionship and that vital physical touch we all need; pets can also give a sense of purpose and structure, remind us that we’re needed, and take our minds off ourselves. A dog can be the catalyst that prompts a lonely senior to get up, get outside, and engage with life – all of which are good things that often lead to more good things. Pets in their place The affectionate and exuberant Winston Of course, pets replacing human relationships is problematic; the “pets instead of kids” phenomenon is disturbing, as is the astronomical amount of money that North Americans spend on their pets (Americans spend upwards of $100 billion every year). But in their place, pets are a unique blessing. God as our loving Father knows what we need, and delights in giving us the good gifts of His creation. And surely the human-pet bond is one of those gifts. As for me, I haven’t had a dog since Cody died. Family life is already busy and full. Do we really want to take on the time commitment and expense of a dog? Do I really want to vacuum that much? On the other hand, how can we argue with all those endorphins? For now, we’ve gotten some guppies, and our nine-year-old daughter is campaigning for gerbils. A slippery slope? Time will tell whether there will be any four-legged friends in our future . . . but either way, I’ll always be grateful that there was one inimitable chow chow in my past....

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Too certain by half: standing firm doesn’t mean dismissing all debate

As a young man I spent years trying to decipher the stony response I got when people found out my church denomination. I finally discovered there was an impression circulating that painted us as Christians who are "too certain by half." Others could see shades of gray; we were said to see only in black and white. Some debated and dialogued; we were accused of making only pronouncements. I took some comfort in knowing these same accusations are thrown at other conservative churches too. The world doesn’t like that while they devolve into lawlessness, God's people will firmly oppose abortion, adultery, euthanasia, homosexuality, premarital sex, pornography, and more. So the accusation wasn't entirely fair... but it wasn't baseless either. While Christians should speak out clearly on whatever issues God's Word speaks on clearly, we sometimes express certainty about issues that aren't so certain. When I growing up, biking or playing basketball on Sunday was a definitive no. The Christian schooling vs. homeschooling debate has sometimes been treated as if there was an 11th commandment that settled the matter. More recently, many were sure they knew how our churches should respond to government lockdowns and mandates, even as many other Christians sharply disagreed. The point here is not to dispute that the Bible gives direction on these issues – it does. But when we act as if an issue is clear-cut when the biblical position is only discernible after extended study, then we will be seen as unreasonable and even arrogant. Our attitude will ensure that people who might learn from us, won’t want to talk to us. It’s important, then, to remember that while the Bible addresses many issues, it does not speak directly to all issues. Different degrees of clarity In his book Reformed Journalism, Marvin Olasky provides a helpful analogy, comparing the Bible’s various degrees of direction to the six classes of whitewater rapids. Class One rapids can be navigated by anyone, while Class Six rapids are all but impossible. CLASS ONE: Specific biblical embrace or condemnation Examples of Class One issues are homosexuality and euthanasia. While these are hot topics in today's Church, the Bible’s condemnation of homosexuality and murder are so clear that they can only be misconstrued by those trying to twist Scripture. To pretend that these issues are anything other than black and white issues is to act as if the Bible as a whole is either obscure or meaningless. CLASS TWO: Clear, though implicit, biblical position As Olasky notes, “even though there is no explicit command to place our children in Christian or home schools, the emphasis on providing a godly education under parental supervision is clear.” So while not explicit, there is a clear implicit biblical directive to follow – parents cannot hand off the responsibility for their children's education. CLASS THREE: Both sides quote Scripture, but careful study does allow biblical conclusions Some Christians, citing examples like the Good Samaritan, and quoting texts like “love your neighbor as yourself,” think that helping the poor means guaranteeing everyone a certain standard of living. But as Olasky notes, if in the Bible, “even widows are not automatically entitled to aid then broad entitlement programs are suspect…the poor should be given the opportunity to glean, but challenged to work.” With issues like these, looking deeper into Scripture allows us to find a more certain direction. CLASS FOUR: Biblical understanding backed by historical experience allow us to draw some conclusions Olasky gives as an example here the many large government initiatives. While a national daycare program, or socialized medicine, or public education may in many ways seem like wonderful ideas, we can look back through history and see what happens when governments exert more and more influence over daily life. There is no clear biblical directive for limited, smaller government, but Samuel’s warning in 1 Sam. 8 and Lord Acton’s historically verified adage, “Absolute power corrupts absolutely” show us we should be suspicious of any government that seeks to constantly expand its sphere of influence. CLASS FIVE: A biblical sense of human nature provides minimal, but real direction Class Five issues don't have clear biblical or historical direction, but "a biblical sense of human nature" can help us here. So, for example, many parents are wondering what age their children should be given smartphones. There is no historical precedent and no particular verse we can look to for guidance. But knowing what we do about our sinful nature, we can understand that giving teens – just as they are going through puberty – a portal through which they can access unlimited sexual imagery (whether on purpose or by accident) could be a less than wise decision. But, knowing human nature as we do, we also understand that it would be best if they learned how to properly use this tool while still under our guidance; we shouldn't just ban them from ever having a smartphone for as long as they live under our roof. Even if we don't know exactly what to do, we have at least some guidance. CLASS SIX: These issues are navigable only by experts, who themselves might be overturned Some issues have no clear biblical position. These issues can range from the local (Should we install a stoplight or a traffic circle at this intersection?) to the national (Should we jail people for marijuana possession or fine them?) to the international (How should we deal with a nuclear North Korea?). Conclusion To be a true light to the world Christians must speak out clearly where God’s intent is clear. No matter how intimidating, no matter how unpopular it might be, in these circumstances we need to speak God's Word with power and conviction. Here we need to embrace all that's right and good in that "fundamentalist" caricature – we need to be immovable, be firm, be stubborn even. We must not compromise on God's Truth. However, where God's direction is less clear, or even unclear, we act arrogantly if we present our opinion as unquestionable. When God's direction is less than clear, we need to be ready to listen and to debate with those who think differently – particularly when we are talking with other Christians who are just as eager to think God's thoughts after Him. Only when we own up to the shakiness of our position, do we have the opportunity for "iron to sharpen iron" (Proverbs 27:17); only then can others help test and refine our thinking. Now, few of us enjoy the refining process – it can be uncomfortable to have our ideas tested. But it's for us that God gives this warning: Whoever loves discipline loves knowledge, but he who hates reproof is stupid (Prov. 12:1). In other words, if you are beyond correction – if you don't welcome it and don't want it – God says you are stupid. That doesn't make you unusual. But it does mean you need to repent. Is that a sour note to end on? Only if you don't like correction :)...

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Assorted, Indigenous peoples

Tragedy, resistance, and change: Glimpses into the Lejac Residential School near Fraser Lake, BC

The following is based on numerous original letters, reports and other primary source correspondence that is available online. It attempts to provide some insights and context into a 10-year period (1937-1947) in one of the many residential schools set up by the Canadian government to assimilate and educate Indigenous children. Frigid escape to freedom The five boys walked steadily along the tracks, heading east toward freedom. They no longer glanced over their shoulders to see if they had been spotted or were being followed. It was 5:00 PM and darkness had already descended, since it was January 1st and daylight was scarce up in north-central British Columbia. As evening turned into night, the temperature kept dropping from an already cold -20 °C toward -30 °C. The boys had been hoping to leave earlier, but since it was a holiday at their boarding school, lunch had not been served until very late – 4:30 PM – and they had less than two hours before their absence would be noticed at supper. Paul Alex, who was ten and the oldest, was having second thoughts about running away and trying to make it home to their village of Nautley about 12 kilometers distant. It was so cold, but if they turned around now they could still make it back to the school in time for supper and escape detection. Besides, although quite a few of his classmates had run away over the years, they were usually caught and brought back by school officials or the BC provincial police, and the punishment was very harsh, maybe even a beating in front of all their classmates. The railway tracks were easy to walk on since there was little snow, and trains rarely came through. They followed the south edge of the large lake, and very soon the boys came to a spot where they were right near the shore of the frozen expanse. Here they stopped, and far off in the distance, diagonally across the lake, they thought they could make out the electric lights of their village about ten kilometers away. Allen, age 9, John, age 7, and Justa and Andrew, both 8, wanted to head out onto the ice and travel home in a straight line, while Alex preferred to stay on the tracks – a longer route, but more sheltered, and one that other escapees had used successfully in the past. He knew the ice was thick, but it had about 15 centimeters of snow on it, and no protection from the wind. The other four insisted on crossing the ice. Oh, why hadn’t Bishop Coudert let them go home when they asked him earlier this morning? It was so unfair! Some of his classmates’ families had visited the school to see their children earlier in the day, since it was a New Year’s Day holiday, and it hurt so much when they drove off in their Model T’s and wagons. The boys’ hearts ached for their families and homes, especially during the Christmas week, and they would do anything to get back there, even though it was against the rules. The Indian Act, since 1920, said that it was mandatory for all Indigenous children aged seven or older to attend residential schools where there were no day schools. Since there were almost no day schools on the remote BC reserves, this meant that the children had to go to residential schools far away from home.1 Parents who did not send their children to the boarding schools could be arrested, and several from these villages who tried to defy this law were sent to prison.2 Alex knew how frustrated the parents were, too, and how almost all of them did not want their kids to go to the school. The younger four made up their minds and headed onto the ice. Alex couldn’t stop them, and dared not follow… and he didn’t have the courage to go on alone down the tracks. It was just too dangerous and too cold, so he turned around and headed miserably back to the school. If he hurried, he could make it back before dinner and wouldn’t get caught or punished. Discovery and a blundered response Alex darted back into the school undetected, thankful for the warmth and the food but worried about his friends. Sister Noella, in charge of the dining room, noticed the boys were missing and immediately reported it to the Sister Superior, who in turn informed one of the priests. He told someone else in charge, but this man thought that the bishop had given the missing students permission when they asked to be allowed to go home earlier in the day. The principal, Father McGrath, had been gone for most of the day, and there were tensions and poor communication issues among some of the school leaders. As a result, McGrath wasn’t told until later that night, around nine o’clock, and by then he thought the boys were already safely in Nautley… likely even gone home with relatives in the late afternoon. The postmaster of the school settlement had a motorcar and it was decided to have him drive to the village in the morning to bring the boys back. The next morning it was still very cold and the train with the mail came late, so the driver didn’t make it to Nautley until just past noon. The chief and some of the parents said that the boys hadn’t arrived, and suggested that maybe they had gone to Stellaquo, a village on the other end of the lake around 30 kilometers away. Some of the boys had relatives and friends there. The chauffeur drove back to the school and reported to Principal McGrath, who jumped in the car with him and drove to Stellaquo to look. Nothing. The men became very worried and drove back to Nautley. Could the villagers be hiding the boys? But it quickly became obvious that they weren’t. And while there was still a bit of light late that afternoon, search parties were sent out to find them. Stumbling homeward in the cold The previous evening, Allen, Andrew, Justa, and John were shuffling steadily across the large lake, angling toward their village near the mouth of the outflowing Nautley River. The cold was biting, and although they wore wool socks, their short rubber boots did little to protect their feet, and the cold seeped through their jeans. Their hands were getting numb and they couldn’t stop shivering, but they pressed resolutely on, keeping their faces pointed toward the slowly-brightening lights and home. As the kilometers slipped by, and as they got closer, they knew they didn’t have much strength or time left. Only a kilometer to go! But their hearts fell, for as they got closer a large black patch appeared ahead of them, blocking their way. It was open water, freezing cold but ice-free because of the current of the nearby Nautley River. The lake ice was thin and treacherous along the edges, and the water was too deep to walk through. They stood in shock, shivering uncontrollably and utterly exhausted. They knew that going around to the left and further on to the lake would mean a long detour, while going to the right would mean moving to the nearby shore but away from the village. They’d have to push through the brush to the road then follow it north over the bridge to get home. But they had no energy for this anymore, hardly any strength to call out, and even if they could the villagers were all sleeping and the river was too loud. Around midnight, they slowly turned right and staggered towards the nearby shore. The boys are found The next afternoon, after it was clear that the boys were not at either village, search parties were sent out. The boys’ tracks in the snow were discovered and followed by three men from Nautley. Around 5:00 PM, at dusk, they found the four small bodies frozen on the ice. Two were huddled together, one was lying face down beside them, and the fourth was about 25 meters away. The searchers quickly returned to the village, only a kilometer distant, and the coroner and local police officer were called from nearby Fraser Lake and Vanderhoof. They arrived quickly, were led to the bodies, and carefully examined them. After verifying that the boys had died of exhaustion and freezing, they allowed them to be taken to the village. One can only imagine the shock and grief, as well as the anger and frustration, that must have been felt in the villages, as well as in the school. Far-reaching effects Two days later, on Monday, January 4, 1937, a jury was called together and an inquest held in the nearby village of Fraser Lake, to look into the circumstances surrounding the deaths. It lasted from 10 AM to 5 PM and heard from the key witnesses and people involved. The verdict concluded that Allen, Johnny, Justa, and Andrew died on the night of January first from exhaustion and consequent freezing. They also added the following: that more definite action by the school authorities should have taken place more cooperation and better communication between the parents and school administrators needed to occur corporal punishment, if practiced, should be limited the two disciplinarians hired by the school should be able to speak and understand English (they were French priests).3 Careful investigations and recommendations By the next day the story appeared in many major Canadian newspapers, and some implied or stated that there were underlying circumstances that led to this tragedy: inadequate clothing, harsh discipline, and poor communication among school staff. The local Indian agent, R.H. Moore, sent off a detailed letter on January 6 to his superiors at the Department of Indian Affairs in Ottawa, explaining what had happened.4 About a month later, Harold W. McGill of the Department asked Major D.M. MacKay, the Indian Commissioner for BC, to investigate more fully. MacKay immediately traveled up to the school at Lejac (a challenging journey by rail and car along wintry gravel roads) and spent several days interviewing school staff, students, Indigenous families, and others who could shed light on this tragedy. His eight-page report provided a thorough account of what happened. “I am of the opinion, from the evidence and information before me, had energetic action been taken to organize a search party when the absence of the children was first noted, the children would not have perished.” The poor communication and confusion over authority amongst the leaders of the school was a major cause for this, and it led him “…to the conclusion that the Department should take steps to strengthen its administrative control of our Indian residential schools…” After many interviews, the BC Commissioner also wrote: “Father McGrath was well-liked by the school children and highly regarded by their parents. There was no evidence to show that punishment of any kind had anything whatever to do with the boys leaving the school without permission. It was simply a natural desire for freedom and to be with their parents during the holidays.” He stated that he: “visited a number of Indian homes and discussed the tragedy with nearly all the adult Indians I met, and although I found indications of unrest and resentment, this was mostly confined to the relatives and friends of the dead children. There was no demand among the Indians or the residents of the white communities visited for a judicial inquiry, nor do I think such an inquiry at this time would be in the best interests of the Indians.” Indigenous resistance leads to positive changes The Lejac Indian Residential School (picture credit: Library and Archives Canada, used under a CC BY 2.0 license). However, dissatisfaction with the residential school at Lejac continued and escalated in the next several years. The principal told the inquest on January 4, 1937 that 90 percent of the parents did not want their children to attend. It’s also clear from the 1944 principal’s report, seven years later, that many local Indigenous people were strongly opposed to sending their kids to Lejac – he estimated that two-thirds were not coming to school, and that many didn’t start until age ten and only stayed for two or three years. He recommended that the law requiring all native children to attend should be enforced more rigorously. No doubt the loss of the four boys, and the fact that so many kids ran away from the school encouraged the parents to resist even more, despite the threat of arrest. They were not opposed to education, but rather to having their children required to attend and live in an institution that was attempting to erase their culture and assimilate them into mainstream Canada. Parents lobbied instead for regular day schools to be built in their own villages, where the children could live at home and experience their own culture, similar to how most students were educated in Canada at the time.5 In September, 1945, the Member of Parliament for the region, William Irvine, met with a delegation of chiefs from the area to listen to their concerns about the Lejac residential school, and he in turn wrote to the Indian Affairs Branch in Ottawa summarizing their arguments and interceding on their behalf. The letter pointed out their issues with Lejac, namely, diseases like tuberculosis spreading easily in the crowded dorms so that healthy children would catch it, and the students spending too much time tending the fields and animals of the school to help cover the costs, which came at the expense of their education.6 In another letter, written in 1946 by the local Indian agent, the following additional reasons are provided for why 100 students did not show up when school opened (and of these, only 30 appeared when the truancy section of the Indian Act was enforced with the help of the RCMP). “The Indians list a number of grievances, such as the time spent by students in manual labour, and religious instruction, and also, their desire for Day Schools, as reasons for keeping their children at home. The antagonism and opposition displayed by the Indians toward the Lejac residential school is more marked in recent months than at any time since I took over the agency 8 years ago.”7 The parents even hired a lawyer in Prince George to help them. In January of 1947, the parents’ efforts began to pay off. Robert Howe, the Indian agent, wrote to the Indian Commissioner for BC, outlining the cost to upgrade a recreation hall in the village of Stoney Creek to enable it to become a school for the 66 pupils there (Andrew Paul, one of the children who’d died, was from Stoney Creek about 50 km east of the Lejac school). Howe noted in his letter that when the school opened: “…it would be very difficult to enforce attendance at Lejac school for those who are now enrolled at Lejac. With the exception of a few orphans and underprivileged children, the parents would emphatically insist on the children attending the day school.” He concluded his letter by stating: “In view of the opposition and antagonism displayed by the Stoney Creek Band toward the Lejac Indian Residential School in recent years, and the extreme difficulty experienced in enforcing attendance at Lejac, I would strongly urge that authority be granted to proceed with the necessary improvements to the Recreation Hall, and that a teacher be engaged to open the Day School September 1st next.”8 The closing and legacy of the Lejac Residential School Lejac remained open until 1976, and over its 54 years of operation, thousands of Indigenous children were forced to attend from all over northern and central BC. Things did change as time went on: more day schools were built, and by the 1960’s students from nearby reserves were bussed in to Lejac each day and no longer had to live there. Reading excerpts from the Lejac.blogspot.com blog, and looking at the many submitted pictures suggests that there were also many happy memories from Lejac and many staff members who respected and loved the students.9 The memories and photos, though, are mostly from the last two decades of the school’s existence, when many of the earlier issues and problems had been addressed to various degrees. However, there was still a lot of misery and trauma, especially relating to being separated from the families and other community members back home. Besides the four boys who died in 1937, 36 other students died there, almost entirely from diseases like TB, influenza, and measles – an average of about one per year despite fairly good medical care.10 One wonders how this would compare to a non-native boarding or residential school from the same era. As well, there were allegations of sexual abuse, and in 2003 a former dormitory supervisor, Edward Gerald Fitzgerald, who worked at Lejac in the 1960s and 70s, was questioned regarding numerous sexual crimes he is alleged to have committed at Lejac (and one other BC residential school); but he then moved to Ireland so he was never prosecuted (it appears that he has since died in his 90s).11 Stories of trauma came out in the recent Truth and Reconciliation hearings from former students who attended over the years, and the legacy of harm extends until today.12 In 1976 the school and most of the buildings were demolished and the land was turned over to the Nadleh (Nautley) band. The fenced cemetery is about all that remains, and some Roman Catholics still make an annual pilgrimage there to visit the grave of Rose Prince, a former student and helper at Lejac in the 1940’s and 1950’s, whom many now regard as a saint.13 This cemetery, though, is currently situated behind a huge 700-person Coastal Gaslink pipeline camp that has been set up on the property just north of Highway 16 in partnership with the Nadleh band.14 The location where the boys perished is just off the beach from Beaumont Provincial Park, located just south of the Nautley River and the village. Today, anyone who drives along Highway 16 between Fraser Lake and Fort Fraser can see the stretch of railway track and the section of Fraser Lake where the four children walked and died 86 years ago… a sad chapter of BC’s and Canada’s history. 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. End Notes 1 George V Sessional Paper No. 27 A. 1921 Dominion of Canada Annual Report of the Department of Indian Affairs for the Year Ended March 31, 1920. Ottawa Thomas Mulvey Printer. See especially page 14. https://central.bac-lac.gc.ca/.item/?id=1920-IAAR-RAAI&op=pdf&app=indianaffairs “The recent amendments give the department control and remove from the Indian parent the responsibility for the care and education of his child, and the best interests of the Indians are promoted and fully protected. The clauses apply to every Indian child over the age of seven and under the age of fifteen. If a day school is in effective operation, as is the case on many of the reserves in the eastern provinces, there will be no interruption of such parental sway as exists. Where a day school cannot be properly operated, the child may be assigned to the nearest available industrial or boarding school.” 2 Varcoe, Colleen and Annette Browne. Equip Healthcare. Central Interior Native Health Society. Prince George, BC: Socio-historical, geographical, political, and economic context profile. P.13. https://equiphealthcare.ca/files/2019/12/EQUIP-Report-Prince-George-Sociohistorical-Context-September-18-2014.pdf 3 Multiple original source documents can be found here: Department of Indian Affairs and Northern Development. Stuart Lake Agency – Lejac Residential School Death of Pupils 1934-1950. Pages 28-62. https://indiandayschools.org/files/RG10_881-23_PART_1.pdf Inquisition is on pp. 36-37. 4 Ibid. Jan 6, 1937 letter 5 First Nations Education Steering Committee (FNESC) - 1944 Principal’s report. P.90. http://www.fnesc.ca/wp/wp-content/uploads/2015/07/IRSR10-CaseStudy3.pdf 6 FNESC – Sept. 1945 Irvine letter. pp. 91-92. http://www.fnesc.ca/wp/wp-content/uploads/2015/07/IRSR10-CaseStudy3.pdf 7 FNESC – Sept. 1946 letter from Indian Agent R. Howe. P.94. http://www.fnesc.ca/wp/wp-content/uploads/2015/07/IRSR10-CaseStudy3.pdf 8 FNESC – Jan. 24, 1947 letter from Indian Agent R. Howe. Pp. 95-96. http://www.fnesc.ca/wp/wp-content/uploads/2015/07/IRSR10-CaseStudy3.pdf 9 Lejac blog (many stories and pictures from former students). http://lejac.blogspot.com/search/label/Lejac 10 National Centre for Truth and Reconciliation – Lejac (Stuart Lake) https://nctr.ca/residential-schools/british-columbia/lejac-stuart-lake/ ). 11 Fitzgerald articles: https://www.poynter.org/reporting-editing/2003/police-lay-more-charges-in-b-c-residential-abuse-investigation/ 12 See TRC website esp. videos of former students: Indian Residential School History & Dialogue Centre Collection – Lejac (lots here, including testimonies of past students): https://collections.irshdc.ubc.ca/index.php/Detail/entities/49 13 The Roman Catholic Diocese of Prince George. Rose Prince – Reflecting on an Extraordinary Life. https://www.pgdiocese.bc.ca/lejac/ 14 Coastal Gas Link. A New Chapter for the Nadleh Whut’en and Carrier People. https://www.coastalgaslink.com/whats-new/news-stories/2020/a-new-chapter-for-the-nadleh-whuten-and-carrier-people/...

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Santa Claus at Nicea

As we continue to celebrate Advent, we need to deal with a competing story. But it would probably be more accurate to say that we have to deal with a godly story that has been encrusted with many layers of foolishness. But let us take away those layers, and ask – who was the original Santa Claus? St. Nicholas of Myra (a city in modern-day Turkey) was a fourth-century bishop. He was renowned for his kindliness to the needy and to children. He inherited a large fortune which he gave away, establishing orphanages, hospitals, and hostels for the mentally infirm. Legends spread concerning his generosity, which included him delivering gifts secretly by night. During his day, the famous Council of Nicea was held and, according to one legend, the orthodox Nicholas slapped Arius in the face for his blasphemy. Following the legend, Nicholas was then defrocked for this breach of decorum, but was later reinstated as the result of a vision. It should be obvious to us Protestants that some of the medieval follies concerning veneration of saints were already at work here. The man became a bishop, the bishop became a saint (in the medieval sense), and stories spread concerning his ability to continue on with his generosity, even though he had long been with the Lord. The stories all had many variations, but generosity was at the heart of all of them. These different European stories came to America from many directions, and they all went into our famous melting pot. The Scandinavians brought their conception of him as an elf. The Dutch brought their name for him (Sinterklaas). In 1808 Washington Irving wrote a story of him as a jolly Dutchman. In 1822, a poet named Moore gave us the Night before Christmas getting rid of Irving’s horses and wagon, and subbing in reindeer and sleigh. Then in 1863 the famous cartoonist Thomas Nast gave us the popular conception we see all around us today. The issue for us is not stockings by the chimney, or other harmless customs. But we must learn from this that if we do not tell our stories faithfully, they will gradually change over time until they become quite unrecognizable. With a story like this – one that has in the minds of many supplanted the story of the Christ child – we have to remember that St. Nicholas probably would have slugged somebody over it. Pastor Douglas Wilson’s “God Rest Ye Merry: Why Christmas is the Foundation for Everything” is a wonderfully curious book that not only explains how Santa once punched a guy in the face, but ”why nativity sets should have Herod’s soldiers.” If the yearly repetition has you less than enthused about Christmas time coming yet again, this book is for you, to help rekindle your understanding of, and enthusiasm for Advent and Christmas. This excerpt has been reprinted here with permission of the publisher Canon Press....

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"Yes, Virginia, there was a Santa Claus"

In 1897, The Sun newspaper was asked a doozy of a question. Eight-year-old Virginia O’Hanlon wanted to know: “is there a Santa Claus?” The little girl had first asked her papa and he, like a skilled matador, neatly sidestepped the question, telling her to write a letter to the editor. “If you see it in The Sun,” he told her, “it’s so.” You can imagine the tension that must have enveloped the newsroom when this letter arrived. On the one hand, the journalistic integrity of the paper was at stake; how could they do anything but tell the truth? And on the other... well, only a grinch would want to kill Santa Claus, so how could they possibly tell her the truth? Here, in part, is what editorialist Francis Pharcellus wrote: Yes, Virginia, there is a Santa Claus. He exists as certainly as love and generosity and devotion exist, and you know that they abound and give to your life its highest beauty and joy.... Nobody sees Santa Claus, but that is no sign that there is no Santa Claus. The most real things in the world are those that neither children nor men can see. Thanks to Pharcellus, Santa lived on for this little girl. At least for another year. Today it seems like we have the same two options facing us: to share the fun of Santa with our children, or to tell the truth about Him. We can either be liars or killjoys. Honest killjoys? The strength of the killjoy option is readily apparent. God loves truth, and hates lies. We teach our children to love truth and hate lies. So we as parents should be truthful and not tell lies. More worrisome is how similar the mythical Santa is to the real God. Both can’t be seen, both know when we’ve been bad or good, and both administer justice. So when we tell our kids that both are real, but later admit that, yes, that Santa guy actually isn’t, we’ve given our kids good reason to doubt what we’ve told them about God. That’s big. That’s huge! Fun So does that mean we have to give up on the fun of Santa? Nope. There is a third option that Francis Pharcellus knew nothing about. In our family photo album one of the pictures is of a kid, 5 or 6, who has just been given a Sesame Street Ernie puppet. In the photo we can see Ernie talking, and the expression on this boy’s face is of wide-eyed, mouth gaping, jumping up on his tiptoes, kind of joy – he could not be more excited! And yet, this is no dumb kid. He can surely tell that where Ernie’s legs should have been, there was his brother’s arm instead. And the voice he was hearing couldn’t have sounded much like Ernie’s. The boy knew this wasn’t really Ernie... but it sure was fun to pretend! The third option is telling our kids the truth, and then playing make-believe. Keeping the good If our kids know this Santa guy is just a story, then we can keep what’s good, and ditch whatever we don’t like. We can reimagine the story, skip the crass commercialization, and keep the generosity. We can pick the Saint over the Santa, and connect the Saint to his Savior. We can pick the 5th of December, or do our Dutch heritage proud and exchange gifts after Boxing Day when everything can be had for 50% off. Zwarte Piet can make an appearance, or not... but if he does show up, he’s going to be less scary, and a lot more fun because the kids will be in on the joke. We can put out the glass of milk, and make sure that whatever cookies we place on the plate are dad’s favorites. Children can still get their pictures taken with Santa, or skip it if the line is too long – no stress, no worries, because, hey, he’s just a guy playing dress-up after all. And if the line is too long, maybe dad will have to get out the ol’ beard and pillow for some photos at home. Because it sure is fun to pretend. Pretending is awesome. But lying to little Virginia? Ho, ho ho, well, that is sure to land you on Santa’s naughty list! This article first appeared in the December 2013 issue. The author is worried he might not need the pillow....

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Getting used to a new church

The time may come when you must leave the church you grew up in and become a member elsewhere. Let me be clear: I’m not encouraging people to withdraw or change their denomination/federation. I’m referring to church changes that are made because of marriage, affordability of location, employment, or desire to live near loved ones. It’s a huge life change, so I’m offering some suggestions to help you get used to your new place of worship and fellowship.  When will I feel at home? It helps a lot to know that you are going to feel weird for the first few Sundays, or possibly the first few months. You knew every nook and corner of your old church, when to stand or sit, and most of the faces were familiar. You had friends there. Suddenly, the rooms, the faces, and maybe even the music are different. But after a while, you will adjust to the new situation. You will recognize a few faces, begin to build new friendships, and get used to the differences. One of the benefits of being in a new church is that you come in with a clean slate. Nobody knows about the silly or awful things you did as a teenager or young parent, or pre-judges you because of them. As we mature and grow in grace, we (hopefully) leave behind some of our follies and sins, and learn to treat people with more kindness and patience, “bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive” (Col. 3:13). We progressively learn how to love one another (1 John 4:7-8). Sometimes it’s easier to “turn over a new leaf” in a new location. How not to choose a church What characteristics should you consider in a new-to-you church? What if you actually have 2-3 or more choices? On one of our moves, there were two excellent churches that were exactly 8 miles from our home. Which to choose? There are lots of ways that people make their final decisions about this – and some are better than others! Some folks might want to choose a church based on which one has the nicest facilities. While I have had wishful thinking for a large fellowship hall and useful kitchen, in over 40 years of marriage, those amenities have always been at the churches that we didn’t choose. When my husband enrolled in Westminster Seminary, he had no vehicle, and therefore planned to walk up a fairly steep hill to Calvary Orthodox Presbyterian Church. His dormmate Leigh had a crush on a girl who attended a smaller OPC about 8 miles away. He offered Dennis a ride, which sounded much better than hiking up the hill – especially in poor weather conditions. Though the ride was important, for Dennis it was a mixture of the pastor’s friendliness and his excellent sermons that kept him attending that small church in Blue Bell, PA, and led to my membership as well for over 25 years (most of which were after it became Canadian/American Reformed). So far, we have seen that great facilities, desire for love, and convenience might be subjective reasons for choosing a particular church. But more should be said about the “friendliness factor.” Friendliness is important. Countless times, people have told me that they didn’t choose Church A or Church B because when they attended for one or two Sundays, nobody said hello to them. As the visitor, you will initially feel awkward and out of place and a friendly welcome could help to alleviate that emotion. On the other hand, you shouldn’t judge a church by that – friendliness can be overrated as a standard for choosing a church. In fact, I have two friends who had opposite experiences within the same church! Perhaps there were reasons why no one greeted you. Maybe they were rushing to deal with their children, or frustrated because their car broke down, or ill, or grieving. Maybe the official greeters were greeting someone else when you walked by. Don’t think that they don’t care about you; maybe they just don’t care about you – yet. And on this topic, just a word to church members: please do reach out to people you don’t know at church with a welcome and a desire to learn more about who they are! Don’t be so caught up in your own usual group of people that you neglect to include people who want to be an asset to your church! Wouldn’t it be nice to have more people to share all the responsibilities?  So, how do you choose? First and foremost, you need to choose a church where you will find the pure preaching of the Word of God, the proper administration of the sacraments, and the appropriate use of church discipline. Not all buildings with the designation of “church” preach the truth, and you need to carefully research before attending. Secondly, consider the location. When you are choosing where to worship, it is best to live close to your church if at all possible. Make living close to other church members a priority when you are house or apartment hunting. Why? Because we have found that visiting other members, and having other members visit us, is much more likely to happen if the distance between us is short. When you live 30-60 minutes away, there will be folks who don’t want to drive to your house. And people are more likely to drop off a meal 5 minutes away than 30-60 minutes away. We all get very busy in our lives, so if you can make fellowship and caring more convenient, why not do so? You don’t want to use “distance” as an excuse to not participate in the life of the church (or the Christian school). Jump right in The way to feel a part of a new congregation is to get to know people, and the way to get acquainted is to get involved with smaller group meetings/service projects of any sort. In fact, this is probably the best way for introverts, especially, to begin feeling at home. Consider these examples that we have observed: Show up and work hard at a church maintenance day. One couple did this before they even officially joined. What a great opportunity to converse and demonstrate that they were serious about serving the Lord along with us. Attend the ladies’ and men’s Bible studies and take your children to youth meetings. Note the requests for meals for new mothers and shut-ins and sign up to help. Join the choir. Attend a baby shower even if you do not know the new mother – it’s a great way to get acquainted, and your attendance and a small gift are always appreciated. Shake the pastor’s hand and tell him who you are. Introduce yourself to one of the elders, or if they have cards in the pews, fill one out and place it in the offering plate. If you don’t want to be called, just give an email or home address. In my lifetime, I have noticed that churches are always happy to gain new members, and some of them will send you information about their church. Send get well or encouragement cards to people who are shut-ins or recovering from surgery. The inspiring Bible verses in them will be uplifting even if they haven’t met you yet. Knowing that someone cares and is praying for them is always appreciated. So what if they don’t know who you are – they will soon! Don’t sit back and wait for everyone to reach out to you. God calls all of us to help and encourage one another. Pray and ask Him to help you see ways to participate in your new church life. In Hebrews 10:24 we read, “And let us consider how to stir up one another to love and good works.” Your efforts will bless someone. Conclusion Although you will feel out of place during the first few times you worship in your new location, gradually you will begin to feel at home. Serving the Lord – “Blooming where you are planted” – will bring you into contact with fellow members, and after a while, friendships are likely to form. Following some of these suggestions might just move things along a bit quicker....

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Aging in hope!

I am 68 years of age and retired, so I suppose I am considered old. In our politically correct times, I am called either a “senior citizen" or "chronologically gifted." What is aging? How do we react to it? These questions are no longer academic for me. When I was in my teens, I thought that people in their fifties were old. At this juncture in my life, a fifty-year-old seems relatively youthful. So aging is ambiguous. Bernard Nash describes aging as a paradox: "Does it not strike you that we all want to live longer but none of us want to grow old?" Throughout our lives we think other people grow older until we gradually realize that we ourselves have aged. Some say that aging can be compared with the fall season when the fruits ripen and the leaves fall; others claim that the moment of aging has arrived when the sum total of memories has become greater than our expectations. Aging, says the American gerontologist Howel, "is not a simple slope which everyone slides down at the same speed. It is a flight of irregular stairs down which some journey more quickly than others." To grow old also means to lose acquaintances and lifelong friends to distance, illness, and death. Obituaries testify that life is the process of aging, and aging is the steady progress of dying within us. Every moment we are alive, we are aging. Life and death are intimately linked. The day is coming when all our earthly possessions will be swept away, including our ability to enjoy them. This is not a morbid view of life – it is simply reality. As the 17th century poet Robert Herrick wrote, Gather ye rose-buds while ye may, Old Time is still a-flying. And this same flower, that smile today, Tomorrow will be dying. So how do we cope with aging? We live in a society that has shown little understanding of growing old, and valued it even less. The Christian literature on aging seems sparse, with far more attention paid to child-rearing. Too little attention has been given to caring for aged parents. DENIAL CAN'T LAST It’s seems the fear of aging has contributed to a denial of reality – if we don’t talk about it, maybe it won’t happen to us, right? This sort of denial is why some find visiting a nursing home a burden. They can't imagine themselves ever being there. They don’t want the reminder of their own mortality. Our society views frankness about death as deviant, a subject not to be discussed in polite company. For many death is the last taboo in Western culture; for others it has become an exploited sentimentality: people don't attend funerals anymore, but instead “celebrations of a life lived.” And when they do talk about death, it is to make light of it, with styrofoam tombstones on the front yard on All Hallows’ Eve. But their atheistic naturalism leaves them unable to face the brute finality of death. And because they are unwilling to return to a biblical perspective, a new generation puts their faith in reports of out-of-body experiences and in New Age mysticism. Still, try as it might, the world cannot keep death out of sight and mind. The moment we are born, we begin to die. PERPETUAL TEENAGERS The world’s death denial is evident, too, in how it is now a common goal among the aged to stay young. Or, rather, not just stay young, but stay immature. Whereas in the past becoming an adult was the ideal, today the older generation wants to look as young as possible, with some trying to camouflage their age by dressing like teenagers. In his own inimitable and not very flattering way, British journalist Malcolm Muggeridge reported on a month he spent at a resort in Florida. He said that everything was done to make senior citizens feel that they were not really aged, but still full of zest and expectations; if not teenagers, then keenagers. These seniors, he said, had withered bodies arrayed in dazzling summer wear, hollow eyes glaring out of garish caps, skulls plastered with cosmetics, lean shanks tanned a rich brown, bony buttocks encased in scarlet trousers. Muggeridge's description may be exaggerated, but it does say something about the affect contemporary youth culture has on our society. It has a negative and morbid view of aging. FOREVER ON EARTH? The advertisement industry contributes to this mood. Wherever we look, there are ads for anti-aging creams, yoga routines, nutritional programs, and medical interventions. Growing old is seen not so much as part of the human condition but rather as a solvable medical and scientific problem. Hence, doctors and scientists search for a solution to the "problem of old age." What are the chances that scientific advance will find a way to extend life indefinitely? A number of investors have paid large sums to have their bodies frozen at death by means of cryogenics, which is used to freeze beef and vegetables, as well as people. But as Dr. Russell points out in his secular work Good News About Aging, those who cherish dreams of being defrosted and living forever some time hence are probably cherishing an implausible dream because freezing destroys human body cells. He adds: "…even if we can overcome this and other problems, no scientific evidence suggests that we can expect to eliminate death now or in the future because all things break down over time." And what if we could live forever? In our fallen world, would we really want to? In his 1922 play The Makropulos Secret, Karel Capek probes this issue with the 337-year-old character Emilia, who notes: "… no one can love for three hundred years – it cannot last. And then everything tires one. It tires one to be good, it tires one to be bad. The whole earth tires one. And then you find out there is nothing at all: no sin, no pain, no earth, nothing." What a hideous future! To be given an everlasting longevity without being regenerated by the Holy Spirit, without hope to be with the Lord in the new heaven and earth, is a dismal prospect. It is to live under a curse. If we could live on in this world with all its pain, conflicts, without solving the immense human problems, a medically-expanded life would simply set the stage for more of same human conflicts and social injustices. IMPATIENCE INSTEAD OF HONOR Death denial is also evident in our youth’s treatment of the elderly. Aging frustrates modern youth – it interferes with their desire "to get things done." Have you ever noticed the impatience shown in a lineup at the bank when a senior is trying to carry out a transaction? Their slower pace often exasperates the clerk and the younger customers waiting for their turn. These young people can’t imagine ever being in the same situation. Sure, other people age…but not them. The conflict between the generations is a subject of much discussion. Many seem to view aging as a process to endure and suffer through, rather than as a temporally contingent gift from God to be approached with gratitude. The Canadian philosopher George Grant observed that old age is more and more seen as an unalleviated disaster, not only for those outside of it but by those people who are old themselves. And he noted that we do not see age as that time when the eternal can be realized, and we therefore pity the aged as coming to the end of historic existence. Sociologists even refer to ageism, which can be defined as a general distaste for the elderly in our culture – equivalent to racial prejudice, but in this case unfair generalizations are made about any who are old: “all elderly people are forgetful," "all elderly people are ill-tempered," "all elderly people suffer from depression,” or “mental impairment is endemic to aging.” Contrary to the myth about aging, seniors do not necessarily decline in intelligence or lose their decision-making abilities. History gives us countless examples of creative, active, and productive seniors. At 71, Michelangelo (1475-1564) was appointed the chief architect of St. Peter's Cathedral in Rome. After he was 63 years old, Joost Van den Vondel (1587-1679), Holland's greatest poet, wrote Jephta, Lucifer and Adam in ballingschap (Adam in exile). George Bernhard Shaw (1856-1679), Irish dramatist and author, wrote Farfetched Fables at 93. Polish-born Arthur Rubinstein (1888-1982) gave a stunning performance at Carnegie Hall at the age of 90. Like these famous people, there are millions of elderly people who are still productive and active in their own way and want to remain so. Ageism seems to comes about because people know little about old age, and because what they know is based on myth and fear. People even talk about generational wars. In recent years, the conflict between the generations has become most noticeable due to the decreasing ability of government to pay for health and pension benefits. The pinch is already provoking generational conflict in the ambitious welfare states of Northern Europe, where birthrates and immigration rates are lower than in the United States and where the elderly wield considerable political clout. Young Europeans are complaining about the high cost of healthcare for the elderly, and are resentful of fees that are eroding the tradition of free university education. One German youth leader gained notoriety by suggesting that old folks should use crutches rather than seek expensive hip replacements. Unfortunately, this generational conflict is also seen in churches today. Seniors don't like to call their dominee “pastor Jack” and they certainly don’t like his casual appearance when he comes visiting. But when a vacant church thinks of calling a pastor there is a strong emphasis on youth. It seems that some search committees look for a twenty-five-year-old man with thirty years of experience. A CHRISTIAN ALTERNATIVE The differences between the generations don't need to lead to conflicts. Christians can offer alternative understandings of aging. The Bible views the conflict between generations as abnormal. Yes, youth is a wonderful thing, but it is not the only thing. It is a blessing in many ways, but it can, on some occasions even be a curse. When Isaiah pronounced judgment on Jerusalem and Judah, he said, "I will make boys their officials; mere children will govern them" (Isa.3:4). Young and old can come to mutual understanding and appreciation of each other. In the Kingdom of God, "Children's children are a crown of the aged, and parents are the pride of their children" (Prov. 17:6). Old men dream dreams and young men see visions (Joel 2:28; cf. Acts 2:17). And God promises that He will be with His people of every age bracket. "Even to your old age and gray hairs I am He, I am He who will sustain you" (Isa. 46:4). So how do we face the twilight years of life? With feelings of dread… or of hope? Let’s delve further into God’s Word and see. AGING IN THE OLD TESTAMENT In the Old Testament we find that God regards great age as the supreme reward of virtue. The aged were shown respect and honor. Old age is a blessing and not a curse. Scripture says, "Rise in the presence of the aged, show respect for the elderly and revere your God" (Lev.19-32). The psalmist testifies to growing old in hope. He says, "The righteous ... will still bear fruit in old age; They will stay fresh and green, proclaiming, The Lord is upright; He is my Rock, and there is no wickedness in him" (Ps. 92:14-15). Growing old became a symbol of blessing, wisdom, and righteousness – an honorable process by which God rewarded those who were obedient, for example, in honoring their own parents: "Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving you" (Ex. 20:12). In Proverbs readers are essentially promised a long life if their hearts will but, “keep my commandments; for length of days and years of life and abundant welfare they give you" (3:1-2). The very display of gray hair itself, a sure sign of growing old throughout the centuries, becomes in Scripture "a crown of glory; it is gained in a righteous life" (Prov. 16:31). By pushing the elderly aside to fringes of society, we diminish them and make our society the poorer through the loss of their experience and maturity. When Moses was 80 years old, God called him to lead His people to the Promised Land. At that greatly advance age, Moses became the historian, leader, and statesman of Israel. At about 85 years of age, Joshua was divinely commissioned to succeed Moses. At his death at 110 years of age, he was deeply mourned and his eminent service widely acknowledged (Josh. 24:29-31). A NEW TESTAMENT BLESSING TOO In the New Testament the attitude towards aging is no different from that in the Old Testament. Those who reached an advanced age were honored and esteemed in the community. Aged saints have a significant role in the opening chapter of Luke's Gospel. The first characters to appear on the stage are the priest Zechariah and his wife Elizabeth, who were both "advanced in years" (Luke 1:7). They are the instruments of God's purposes and the first interpreters of God's saving acts. Simeon and Anna are the prophetic chorus welcoming the child Jesus on the occasion of his purification in the Temple (Luke 2:22-38). The remarkable thing is that the aged Simeon dies in the beginning of the Gospel account. His eyes are fixed in hope on the one newly born, in whose life, death, and resurrection the world will know peace. He has long been hoping for "the consolation of Israel," and has been promised by the Holy Spirit that he will not die before he has seen the Lord's Messiah. Anna – an eighty-four-year-old prophetess who frequents the Temple to worship and pray night and day – recognizes Jesus, gives thanks to God, and declares the news about him "to all who were looking for the redemption of Jerusalem" (2:38). As people who have clung to God's promises over many years, they embody the virtues of long-suffering patience and trust in God's ultimate faithfulness. They also exemplify faith and hope, even when circumstances seem hopeless. Aging was not seen by the early Christians as a "problem" to which some sort of religious solution was required. In the entire New Testament, particularly in the Pastoral Epistles, the respect due to older members of the community is emphasized. The exhortations imply and speak explicitly of dutifully caring for widows, honoring the elderly, imitating their faith, and faithfulness. For example, "Do not rebuke an older man, but exhort him as you would a father." Here we find also specific directives that the community should provide assistance to widows over age of sixty, and that women recognized by the Church as widows should devote their energies to prayer, hospitality, and to service to the afflicted (1 Tim.5: 3-16). In our youth obsessed culture, the elderly are strongly tempted to act youthful. They are expected to get a workout to remain in shape, get beauty treatments to rejuvenate themselves, and to dress in youth fashions. Should seniors long to be young again? I don't think so. For Christians old age is not a dead-end street. As we age, we can still grow spiritually. The apostle Paul wrote to the Corinthians "Do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day" (2 Cor. 4:16). He said to the Ephesians that we can progressively succeed in putting off the old self and putting on the new self and "be made new in the attitude of our minds." This renewal through the Holy Spirit impacts our mental attitude, state of mind, and disposition with respect to God and His world throughout our life. In other words, we continue to develop our walk with God (Eph. 4:22-24). NEVER TO OLD TO SERVE THE LORD Dr. Viktor E. Frankl, who suffered unspeakable horror in Nazi concentration camps, says that there is no reason to pity old people. And he adds this remarkable statement, "Instead, young people should envy them." Why? Because seniors have something young people don't possess. Frankl says that seniors have realities in the past – the potentialities they have actualized, the values they have realized – and nothing and nobody can ever remove these assets from the past. In Book X of his Confessions, Augustine (354-430) calls memory a "vast court" or "great receptacle." The elderly have a rich storehouse of memories, and inner landscape to explore: times lost in idleness, opportunities well used, a fulfilling career, children grown up, and suffering gone through with dignity and courage. What an opportunity for our youth to tap into the memories of their grandparents! Covenantal obligations never cease. The Christian faith is passed on from one generation to the next. It depends on that transmission. That’s why there must always be a most intimate relationship between the present and the coming generation if there is to be a future generation of Christians. The Church cannot be the Church without the elderly. They are the embodiment of the Church's story. Of course, we do not expect that all the elderly will be able to express the "wisdom of their years." But there can be no substitute for some old people in the Church passing on their wisdom to the younger generation. The youth simply cannot do without the older generation. In our culture, for a few years young adults may pretend (egged on by social and cultural forces) that they can live forever as autonomous, self-reliant, self-fulfilling beings. The pretense, however, collapses soon enough. The presence of the visible vulnerable elderly is a reminder that we are not our own creators. All of us will age; dark and blond hair will turn grey. Consequently, young Christians need the elderly so they will not take their lives for granted. I will say it again: the Church cannot be the Church without the elderly. That's why throughout history the Church has frowned on separating the young from the old through conducting youth services. I have even read about a Church where no older people were expected to attend. But according to Scripture old and young belong together. They are all part of the great family of God. Our covenant youth need to hear from their grandparents and seniors in the Church what it means to be a Christian. Grandparents know the family traditions and values. They can tell the story of their wartime experiences, their immigration with its hardship and adventures, and the reasons for leaving the country of their birth. Seniors can give to the youth the lessons and spiritual resources that have been harvested over a lifetime. Our times are so confusing and threatening for our young people. Why not explain to them that the Christian faith is for all of life: hence the founding of Christian schools, colleges, universities, a Christian labor association, Christian magazines and bi-weeklies, and a Christian political party? Why not tell them that doing good works is doing your work well? Why not testify to them how the Lord's promise "Surely I am with you always" (Matt.28:20) is a reality and not a myth? The lessons learned from godly grandparents and other Christian seniors are often long remembered. HOPE IN CHRIST As we age, we become more aware of the swift passing of years. We can either let the fear of death put a mental stranglehold on us or we can look to the future with hope. Let’s remember, the best is yet to come! Jesus Christ, the risen and ascended Lord is the ground of our hope and the promise of our deliverance. The hope of the resurrection lies at the heart of the way in which Christians embody the practices of growing old. We serve a faithful God who will never forget us! We are strangers and pilgrims on earth, the older we become the nearer we are to our eternal home. This truth encourages even the oldest individual to cherish each moment of life while preparing to relinquish it. Each day is a gift from God. We look to Him for our daily bread while making sure that we seek first the kingdom of God rather than squandering our time and energy on secondary concerns. With the prospect of a glorious future for all who are in Christ, we can identify with Martin Luther's suggestions that "in the purpose of God, this world is only a preparation and a scaffolding for the world to come." I also think of John Calvin's teaching in his Geneva Catechism that we are "to learn to pass through this world as though it is a foreign country, treating all things lightly and declining to set our hearts on them." We all face death some time or another. When we are old, it is more of a reality than in the days of our youth. I pray that our attitude toward death may resemble that of Lutheran pastor, scholar, and resistance leader Dietrich Bonhoeffer, who with shining face in joyful expectation, said to the two Nazi guards who had to come to take him to be executed, "For you it is the end, for me the beginning." Rev. Johan Tangelder (1936-2009) wrote for Reformed Perspective for 13 years and many of his articles have been collected at Reformed Reflections. This is an edited version of a two-part article that first appeared in the 2004 November and December issues. ...

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