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News, Pro-life - Fostering

Reformed communities stepping up to provide “Safe Families”

It takes some courage to get into the public to show love for our neighbors, with a meal for an elderly person, taking part in a Life Chain, or helping at the local soup kitchen. Some may even take their children so they are exposed. But how would we feel about welcoming the public into our own homes to live with us temporarily?

A different sort of fostering

It was at a legal seminar in London, Ontario, about ten years ago, that I first heard of a movement called “safe families.” Jennifer Francis, a young woman at that seminar, was intent on launching the organization, modeled after Safe Families for Children in the USA. Not only has it taken off in Canada, members of the Reformed church community are helping it expand to new areas.

Safe Families exists to keep children safe and families together. As they describe on their website, they “temporarily host children and provide a network of support to families in crisis while they get back on their feet.” What sets them apart is that they do this outside of the government system. Yet their effectiveness has made them a go-to place for child welfare agencies, who regularly refer families to them, encouraging these families to make use of their care so that they don’t get into a crisis mode where the government needs to intervene.

“Instead of waiting for bad things to happen to children, we can step in to help,” they explain. “By design, child welfare systems are designed to react after something bad happens to a child. Such interventions can be necessary in cases of abuse and neglect, but we can help before bad things occur.” In the 20 years of their existence, the Safe Families movement has provided over 35,000 hostings, utilizing 25,000 volunteers and 4,500 churches, most of those in the US, UK, or Canada, with 93 percent of the children returning home.

The concept immediately struck a chord in my heart, as it provides an opportunity for Christ’s church to open our arms to vulnerable families and children in a way that is both practical and simple. Having witnessed the enormous sacrifice, and occasional heartache, of families who served within the government system as foster families, this appeared to be an option that would be far more doable for ordinary families.

God blessed that young woman’s vision and Safe Families was incorporated as a Canadian non-profit in 2012. Francis has since been faithfully leading the organization, first as the Executive Director, and now as the interim chair of the board. Safe Families started ministering to families in the Greater Toronto Area but has now spread to many cities across Canada.

Reformed folk seizing the opportunity to serve

When I was first introduced to the concept, I couldn’t help but consider the potential for the Reformed community in Canada to get on board, as we are blessed with so many solid families who would be able to provide temporary care to children in need, outside the foster system. Sure enough, quietly and humbly, some in the Reformed community have been getting involved with the new chapters that have been formed.

Most recently, a chapter is being formed in BC’s Lower Mainland. I reached out to Jessica Wildeboer, who is chairing the steering committee to form this new chapter and is a member of the Langley Canadian Reformed Church.

I asked her what sparked the idea of bringing a chapter to the Fraser Valley. She explained that she heard about the organization from her sister, who attended an information session in Edmonton, but she didn’t give it much thought until a friend sent her a link to the Real Talk podcast episode, where Lucas Holtvluwer and Tyler Vanderwoude sat down with Hildy Sloots from Safe Families last year.

“I rarely listen to podcasts at all, but somehow (God's work) I found myself washing dishes while listening to it. I was hooked. I loved all that I heard” shared Wildeboer. And she didn’t stop there. “I knew this needed to happen here in the Lower Mainland. I sent an email to Safe Families and asked about a BC chapter. They replied saying that a Zoom meeting was coming up and I was welcome to join. This was in September. By November we had a steering committee established with nine Christians, from Vancouver to Chilliwack, and we started planning steps forward.”

Different ways to help

In February of this year, Jason Peters, the Western Canada Director of Safe Families, led three information sessions in the Fraser Valley. They were thrilled to have about 230 people come out, representing 25 different churches.
Three members of the steering committee shared with the audiences why they believed Safe Families was needed and important. “As chair, I shared my own experience of seeing my church rally around my family in times of crisis” Wildeboer explained. RCMP officer Steve Vandelft, and social worker Kathleen Vanderveen, also shared how in their work experience they would often see families who needed extra support.

Wildeboer explained that “We put out sign-up papers asking for people to express what areas they might be interested in helping with in the future. Different areas include being a resources friend (organize meals, pick up groceries, help with a reno), family friend (do some babysitting, offer encouragement), family coach (overseeing the volunteers surrounding the family in crisis), and host family (hosting children overnight in your home for short periods of time, sometimes weeks).”

The response was incredible. “After the three info sessions, we had so many people check so many boxes with wanting to help, and we even had 18 families sign up wanting to become a host family! Amazing!”

A Christian witness

What also sets Safe Families apart is their faith-based approach, “motivated by the compassion and grace that they first received from Jesus Christ.” And the beautiful thing is that instead of this closing doors to working with the child welfare system, they form a bridge between families who are in need and the Christian community.

“When a family in church is in crisis, meals are brought, babysitting is arranged, rides are organized, whatever is needed is provided,” shared Wildeboer. “But how do people without a church community survive when a crisis hits? Our churches seem rich with resources such as stable homes. How can we bless our community with our resources?”

She also liked that the service is local and hands-on. “I think there is also something precious and vital about being more intentional within our own communities. I like my kids to help with babysitting. I like my kids to help with making a meal and dropping it off. I like my kids to write cards to neighbours and hand-deliver them. Sometimes we can be too busy in our own safe comfortable bubble with people we know, but we could improve with meeting new people and warmly welcoming all those we meet. It is good to get uncomfortable, that's what Jesus did.”

To learn more about Safe Families and find the locations of their chapters, go to SafeFamiliesCanada.com. You can also listen to or watch the Real Talk interview below that first inspired Jessica Wildeboer (you can also find it at RealTalkPodcast.ca). Pictured at the top: Six of the nine steering committee members, along with the Western Canada Director for Safe Families Jason Peters. Jessica Wildeboer is second from the left.

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Science - Creation/Evolution

Big Bang Christianity?

Can we fit the Big Bang into the Bible? **** Cosmology is the most important subject in the world. Why? Because it is the story of the world: its origin, structure, purpose, and destiny. Our cosmology forms the basis for our response to the most fundamental questions regarding our existence. Our cosmological beliefs shape our morality, religion, and culture. Our cosmology is closely linked to our worldview. I contend then, that to make Christianity plausible, we must critique the current secular worldview and particularly its Big Bang cosmology. And then we must present Christianity as a comprehensive worldview with its own, Christ-centered, cosmology. TRYING OUT A BIBLICAL BIG BANG? Unfortunately, many Christian scientists and theologians accept Big Bang cosmology as gospel truth, established beyond any reasonable scientific doubt. They believe that, to make Christianity plausible to our society, Christians should embrace Big Bang Cosmology. Far from seeing “Big Bang Cosmology” (BBC) as a threat to Christianity, prominent apologists such as William Craig and Stephen Meyer believe it provides compelling evidence of the biblical teaching of creatio ex nihilo, thus offering a useful step in proving the existence of a transcendent God. For example, Meyer concludes: "Taken jointly, general relativity and the Big Bang theory provide a scientific description of what Christian theologians have long described in doctrinal terms as creatio ex nihilo – creation out of nothing (again, nothing physical). These theories place a heavy demand on any proposed causal explanation of the universe, since the cause of the beginning of the universe must transcend time, space, matter, and energy."1 Christian apologist Gregory Koukl goes even further, "I know the Big Bang idea is controversial with some Christians, but I think that’s because they haven’t realized how well it fits the Story , which basically says the same thing."2 Of course, since BBC forms an integral part of the naturalist worldview, Christians must first “baptize” BBC. This involves insisting that the biblical God is the creator of the universe, that BBC merely describes how God created, that God can act miraculously at times, and so on. However, regarding the history of the physical universe, baptized BBC is factually identical to the naturalist version. So, how well does BBC fit the Christian worldview? Are there really no clashes? Is there no theological price to pay? Let’s examine more closely how the Bible and BBC compare regarding the past, future, and present structure of the universe. CONFLICTS REGARDING ORIGINS 1. Astronomical evolution Big Bang Cosmology and Genesis certainly agree on a few things: the universe began a finite time ago, light was one of the first things created, and humans the last. Yet, they differ hugely on the timescale (billions of years versus thousands of years) and the order of events (Sun, then Earth, then vegetation, versus Earth, then vegetation, then Sun). They differ also regarding the mode of creation. In BBC everything arises gradually through evolutionary processes, based solely on the operation of natural laws. According to the Bible, God acted directly at each step, bringing in something new. And this happened quickly: He spoke, and it was. Further, they differ in that BBC assumes natural laws have never changed whereas, according to the Bible, rebellion against God subjected the entire creation, including astronomical objects, to distortion and decay, affecting even natural laws. To harmonize the Bible with BBC one could simply re-interpret Genesis 1 (and Ex. 20:11; 31:17), treating the creation days as merely a literary device (e.g., the Framework Hypothesis) conveying theological rather than historical truth, and re-interpret those biblical texts speaking of the universal effect of sin (e.g., Isa. 65:17, 2 Pet. 3:13; Rev. 21:1; Heb. 12:26-27). This may seem like a small price to pay to harmonize the Bible with modern cosmology. Unfortunately, this introduces the hermeneutical principle that perceived scientific truths should control our reading of Scripture. Once that hermeneutic is granted legitimacy, it becomes difficult to restrain. 2. Geological evolution ADAM CONTEMPLATING HIS ANCESTOR? The Big Bang brings with it ancestors for Adam who would have lived and died millions of years before he ever came to be. One could stop here, adopting an old universe/young earth position. This, however, is rarely done. Having accepted mainstream astronomy, why not likewise accept mainstream geology? Both are based on the same naturalist presuppositions. If the naturalist picture of the history of stars and planets is deemed reliable, why not also the naturalist picture of the history of planet Earth? Consequently, BBC-accepting Christians generally accept also mainstream geology as giving a reliable account of Earth history. But now the cost is much higher. Mainstream geology claims fossil evidence for pain, suffering, predation, disease, earthquakes, and the like, millions of years before Man. Such natural evil could therefore not be due to Adam’s Fall, but must be part of God’s initial “very good” creation. Much else in Genesis now becomes implausible. Thus William Craig considers Genesis 1-11 to be “mytho-history,” having “fantastic elements” that are “palpably false” if taken to be literally true, including the ideas that God created the world in six days, that there was a snake that could talk, that there were actual cherubim with a flaming sword, that Noah’s flood was global, that linguistic diversity can be traced back to the Tower of Babel, and that the earth is only thousands of years old.3 Ironically, Craig’s stress on God’s transcendence, needed for his cosmological argument, aids his mythologizing of Genesis: "If Genesis 1–11 functions as mytho-history, then these chapters need not be read literally. The accounts of the origin and Fall of man are clearly metaphorical or figurative in nature, featuring as they do an anthropomorphic deity incompatible with the transcendent God of the creation account."4 The greatest problem, however, is mainstream geology’s placing the existence of humans, or human-look-alikes, more than a million years ago, as primitive cave-dwellers, lacking language skills. This is hard to square with the biblical account of Adam and his fall into sin. The biblical Adam does not fit plausibly within naturalist geology. Hence, the proper Christian approach is to rebuild geology, taking due account of biblical history. 3. Biological evolution This brings us to the next logical step. Having accepted mainstream astronomy and geology, why not also mainstream biology? If mainstream science is right about the ages of things, why should it not also be right about the evolutionary origin of things? Most Christian biologists are evolutionists. They consider the evidence for evolution overwhelming. So does theologian Bruce Waltke, who said, “if the data is overwhelmingly in favor of evolution, to deny that reality will make us a cult…some odd group that is not really interacting with the world...To deny scientific reality would be to deny the truth of God in the world. For us as Christians, this would serve as our spiritual death because we would not be loving God with all of our minds. It would also be our spiritual death in witness to the world because we would not be seen as credible..."5 Where does that leave Adam? Adam has been variously considered as a neo-lithic farmer, a tribal chief, a representative human, the first homo sapien, or a member of an even earlier hominid species. He is viewed as either fully created, physically evolved with a created soul, or fully evolved. Craig takes Adam and Eve to be two evolved members of Heidelberg Man, in whom God implanted rational souls at least 750,000 years ago.6 Given the difficulty of fitting the biblical Adam into mainstream science, many theologians now deny his actual existence. Theologian Peter Enns considers Adam to be merely a literary figure.<sup>7</sup> So does theologian John Schneider, who believes that humans were never morally upright, that death is not due to sin, and that Christ’s atonement was not a payment for human sin. Blaming evolution (and thus implicating God, who drives evolution) for making humans selfish and sinful, he ends up with a universalism where all humans are saved.8 Clearly, major theological matters are now at stake; this has become a salvation issue. Few Christians may want to go that far. Yet once we start adapting the Bible to mainstream science the stopping point becomes arbitrary, as is reflected in the wide spectrum of views on origins among Christians. THE BIG BANG AND HEAVEN The Bible depicts Heaven as a physical place created directly by God, in time and space, and containing angels, God’s throne, Christ in His human flesh, the departed souls of saints, etc. Normally invisible to us, Heaven seems to be a three-dimensional subspace embedded in a larger-dimensional space containing also the celestial cosmos. It may well have its own natural laws. Yet Heaven is closely linked to Earth, where heavenly agents can cause physical effects. This Heaven is hard to reconcile with modern cosmology, which assumes there is no space or time beyond our physical universe. It considers the celestial universe to be a closed system. It literally has no place for Heaven. It is hard to imagine Heaven originating from the Big Bang singularity, partaking of any expansion of space, or undergoing any sort of physical change. Christians upholding Big Bang Cosmology rarely discuss Heaven or angels. When they do, they seem to think of Heaven as a vague spiritual abstraction. Thus, for example, William Craig believes that Heaven is a purely spiritual realm, beyond space-time, inhabited entirely by non-physical beings, so that even Christ presently has no physical body.9 THE BIG BANG AND THE FUTURE The contrast between Big Bang Cosmology and Christianity is most stark regarding the future. Modern cosmology predicts the eventual extinction of all life in the universe, whether by freezing, frying, or the “big rip.” Further, modern biology asserts that dead is dead; there can be no resurrection of dead individuals. Against such despair, the central hope of Christianity is the impending return of Christ, the resurrection of the dead, the Last Judgment, and life everlasting in a renewed heaven and a renewed earth. These essentials of Christianity cannot be compromised by any Christian worthy of the name. Hence, many Christian believers in Big Bang origins will reject Big Bang eschatology. For example, William Craig,10 as well as physicists-turned-theologians John Polkinghorne11 and Robert Russell,12 all profess that Christian hope for a personal, as well as a cosmic resurrection must be grounded upon God and His mercy rather than in science. To justify their rejection of Big Bang eschatology, they all note that God’s sovereignty enables him to change natural laws or personally intervene whenever He wishes, invalidating scientific predictions based on uniformity assumptions. Therefore, they urge, we should trust the Bible about God’s future eschatological acts, rather than the predictions of mainstream science. Such a Bible-first epistemology is commendable. Yet it is highly inconsistent with their belief, following mainstream science, that Gen. 1-11 is largely mythical, or “palpably false,” to use Craig’s words. If we can trust God’s word about the future, why not also about the past? If God’s radical actions in nature can nullify scientific extrapolations into the future, why not apply the same limits to scientific extrapolations into the past? The cosmic reconciliation will involve much continuity, in that the Earth and heavenly bodies will not be destroyed but renewed. But also there will be also discontinuity, in that the renewed cosmos will likely not be subject to physical decay. Russell speculates that the natural laws may be modified, so that thermodynamics may be included only to the extent that it contributes to natural good, but not to natural evil.<sup>3</sup> Russell’s proposal regarding future thermodynamics is remarkably similar to the modified thermodynamics suggested by some creationists as applying to the initial “very good” creation before its distortion due to sin. Indeed, the biblical eschatological terms of “renewal,” “redemption,” “reconciliation” all imply a restoration back to an original good state. It seems that the entire cosmos was adversely affected by sin, from which it will be cleansed and recreated into a new heaven and earth (e.g., Rom. 8:18-25, 2 Peter 3: 5-13).14 Finally, Russell does not question that this transition will take place very rapidly: after Christ’s return but before the new Jerusalem comes down from heaven. The apostle John's vision of the new heavens (Rev. 21:1-2) suggests that the cosmos will be instantly transformed so that renewed galaxies billions of light-years away will be immediately visible to an observer on the renewed Earth. Just like in the initial creation, where God spoke “and it was so.” If distant starlight is not a problem in the renewed cosmos, why should it be a problem in the original cosmos? CONCLUSION To sum up, Christians should be wary of embracing Big Bang cosmology. Although this in itself may involve only minor revision of the Bible, it introduces a science-driven hermeneutic. This opens the door to acceptance also of geological and biological evolution, leading to the loss of the biblical Adam, and raising numerous weighty theological problems. It is hard to square modern cosmology with the existence of Heaven as a physical place in space and time that interacts with the visible cosmos. Most importantly, Christians must certainly break with Big Bang cosmology regarding its future predictions, which rule out a future restored cosmos and our bodily resurrection. Therefore, since we must ultimately place our trust in God's written Word, and in the power and faithfulness of our Lord, regarding our future salvation, should we not likewise apply this same trust to other matters that God has revealed to us? Christians should develop their own comprehensive cosmology and worldview, rather than trying to placate worldly wisdom. If, in the eyes of the world, Christianity is ultimately viewed as foolishness anyway, we may as well be consistent "fools." Dr. John Byl blogs at Bylogos.blogspot.com where this first appeared. He is a Professor emeritus for Trinity Western University, and the author of “God and Cosmos: A Christian View of Time, Space, and the Universe” and “The Divine Challenge: On Matter, Mind, Math & Meaning.” END NOTES 1 Stephen C. Meyer 1999. “The Return of the God Hypothesis”, Journal of Interdisciplinary Studies 11 (1-2):1-38, p. 8. 2 Gregory Koukl 2017. The Story of Reality: How the World Began, How It Ends, and Everything Important That Happens in Between, Grand Rapids: Zondervan, p. 51 3 William Lane Craig 2021. In Quest of the Historical Adam. Grand Rapids, MI: Eerdmans, p. 101, 105. 4 Ibid. 5 Quoted in Morris III, H. 2010. “Creation by Evolution”. Acts & Facts. 39 (6): 4-5. 6 William Lane Craig, “The Historical Adam,” First Things 316 (October 2021): 47-48. 7 Peter Enns 2012. The Evolution of Adam. Brazos Press. 8 John R. Schneider, “Recent Genetic Science and Christian Theology on Human Origins: An ‘Aesthetic Supralapsarianism,’” Perspectives on Science and Christian Faith 62:3 (Sept 2010): 197. 9 https://www.reasonablefaith.org/writings/question-answer , #714 Zygotic Jesus (Jan.11, 2021), accessed Nov.3, 2022. 10 William Lane Craig, “The End of the World.” Available at: www. reasonablefaith.org/writings/popular-writings/science-theology/the-end-of-the-world/. Accessed March 6, 2023. 11 John Polkinghorne 2002. The God of Hope and the End of the World, Yale University Press: New Haven, CN. 12 Robert J. Russell 2008. Cosmology: From Alpha to Omega. Minneapolis, MN: Fortress Press. 13 Russell, op.cit. pp. 307-310. 14 See, for example, Cornelis Venema 2000. The Promise of the Future, Edinburgh: Banner of Truth, ch.13....

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Indigenous peoples

Truth & reconciliation is possible, but not as it is being popularized

Until recent decades, “victimhood” was definitely not a status that people would deliberately embrace. In fact, many who were actual victims would do their very best to avoid being labeled as such. Instead, they sought to be heard and understood not as members of some “victim class,” but as unique individuals who had suffered injustice, but who were not defined by that suffering. For example, Rev. Martin Luther King Jr., who gave his life in his struggle for civil rights for African-Americans, said this in a 1953 radio broadcast: “We are not responsible for the environment we are born in, neither are we responsible for our hereditary circumstances. But there is a third factor for which we are responsible, namely, the personal response which we make to these circumstances.” But as the civil rights movement evolved, and with the advent of identity politics, victimhood itself has become a means of attaining power. Many individuals and organizations have turned victimhood into something of an industry, and have sought victim status as a means of gaining influence. Real sins occurred Now, there certainly is no shortage of genuine victims in this world – people who have been oppressed, abused, mistreated, excluded from society, persecuted, and even killed simply because of who they are. This cannot and should not be denied. Grave injustices have been committed throughout history in this fallen, sin-stained world. The question that we face is this: how can these injustices (past and present) be dealt with? Real guilt isn’t apportioned by skin color, gender The answer that has predominated over the past generation is that of Critical Race Theory (CRT), which has become the dominant ideology in the “civil rights” arena. Identity politics has taken center stage in public discourse. According to identity politics, people can be divided into two basic classes: the transgressor, and the innocent. Within these two classes are a myriad of sub-classes, understood according to the sociological perspective known as “intersectionality,” an aspect of CRT that has its roots in feminist sociology. According to the doctrine of intersectionality, all individuals can be categorized according to where they stand on the “victim” scale. On the one end of the scale stands the white, heterosexual, Christian male. This individual is categorized as the transgressor, as a member and representative of the oppressor class. The white heterosexual Christian female can be considered as somewhat less of a transgressor, while on the opposite end of the spectrum stands the person who is the most “marginalized,” the non-cisgender person of color. The absurdity of this categorization scheme becomes apparent when one considers that a white man who depends on welfare to survive and lives in a run-down shack in the Appalachians of West Virginia is still viewed as a member of the "oppressor" class, while a multi-millionaire African-American whose resume includes an education in elite private schools and Columbia University is still identified as a member of the "innocent" class (as long as his political views are considered to be appropriate). Real forgiveness isn’t on offer REAL SINS OCCURRED: This “memory blanket” was displayed at the final Truth and Reconciliation Commission event in 2015 and included statements from former students’ writings. Several noted that students were given numbers rather than names. Among the messages: “My new name is 7,” “Today I got beaten for speaking Mi’kmaq. It slipped out at the lunch table, as I was asking another girl for some bread. I don’t understand what the problem with…” “Today I saw one of the older girls had a black eye. I tried to ask her about it, but she wouldn’t say,” “This is my last time writing in this book. I’m going to kill myself. Why because I hate it here, the white people are getting worse and worse every day,” “It’s this certain serenity you feel when you know something terrible will happen. My grandfather said you feel this before you die,” “I want to go home.” (Picture credit: Susan G. Enberg / Shutterstock.) Ultimately, it is impossible for the “transgressor” to either redeem himself or be redeemed, and even members of the transgressor class who sympathize with and identify themselves with those on the opposite end of the spectrum can never truly rid themselves of CRT's version of original sin. In the end, it appears that apologies and reparations and expressions of contrition can have no result until perfection is achieved in this life, and every wrong is righted according to the dominant standard. When it comes to Indigenous issues in Canada and elsewhere, it is the theory and outworking of Critical Race Theory and identity politics that is currently guiding public policy and shaping public discourse. As mentioned, there is no doubt that grave injustices have occurred since the first contact was made between European explorers and settlers and the indigenous populations of the lands where they settled. Sadly, but truly, the experience of the native inhabitants of the Americas, Australia, and New Zealand is not unique to them. The history of the world is replete with examples of colonization, empire-building, what we would now define as “war crimes,” and even genocide. In fact, yesterday's oppressors often become tomorrow's victims, and vice versa. In all of human history, is there a single ethnic group that can honestly claim to have an unstained record in this regard? This does not excuse more recent evils, but it does put them in the proper context, and allow us to consider how to answer the question that I posed above: How can these injustices best be dealt with? Those who adhere to the tenets of Critical Race Theory believe that all change must be accomplished using a top-down approach. It is the State that must right previous wrongs, and the State that must enforce “reconciliation.” The populace must be trained to think correctly about the issues at play. This training is being done at every level of the educational system through the Indigenization of curricula, in which an “Indigenous” worldview must be included in every subject. It is reinforced through special events and days of commemoration, like the Day of Truth and Reconciliation. And finally, the message is inserted into everyday life by means of repetitive “liturgical” acts, such as the repeated land acknowledgements which have become an essential element of many public events. Through these techniques, the “transgressors” are constantly reminded of their ongoing guilt and responsibility, and the “innocent” are encouraged to remain in a perpetual state of victimhood. It seems that there is nothing that either the transgressor or the innocent can do to rectify this state of affairs; this rectification must be accomplished by the State. Real repentance comes from the right heart How should we, as Christians, think about what can only be described as the massive cultural shift that is happening all around us? First of all, we must recognize Critical Race Theory and identity politics for what they are: ideologies that have highjacked certain Christian concepts (like justice, reconciliation, transgression, and innocence) and turned them into radical distortions of the truth of Scripture. According to God's Word, all of us are transgressors. There is only One who was truly innocent, our Lord Jesus Christ. True justice is connected with righteousness, and absolute justice will never be accomplished in this world, try as we might. Heaven will never be created on earth, and apart from the redeeming work of Christ, true reconciliation between God and man, and between human beings themselves, cannot happen. All attempts to implement a utopian vision of society are doomed to fail, because they begin, as CRT and identity politics begin, with false beliefs about the nature of the world and about human nature itself. Neither can true reconciliation and justice be implemented from the top down. It is very possible for the State to convince the entire population to recite what it deems to be the appropriate words and avoid expressing (at least publicly) “inappropriate views.” But the State cannot change the human heart, and neither can it legislate love, which is vital to reconciliation and the redressing of wrongs. Love must be expressed on a personal level, in the context of interpersonal relationships, and cannot be implemented through impersonal programs and activities imposed from above. We are called to love our neighbor, regardless of his or her ethnicity. As Christians, we are called to show that love, the love of Christ, through our own actions, in a very personal way. Real repentance might be costly This is a costly attitude. It will take us out of our comfort zone. It requires sacrifice. It doesn't offer any kind of “quick fix,” nor does it imagine that it will solve all of the world's problems once and for all. But it is genuine, and the outworking of the Holy Spirit's presence in our lives. Institutional programs and policies are impersonal, often completely ineffective or even counter-productive, and history shows that they do not accomplish the goals that they set out to achieve. They allow individuals to pass on responsibility to others while perhaps saying the right things and expressing virtuous opinions, but in the end they can neither bring about genuine reconciliation nor bring about lasting, positive change. This is something that can only be done through the hard work of getting to know our neighbors – whatever their ethnicity – and building living relationships with them. In this way, beginning with the first great commandment, to love the Lord with all our heart, we will put into practice the second: to love our neighbor as ourselves. 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. You can listen to Rev. Jim Witteveen’s podcast on his website. His latest book, “How in the world did we get here?” is available there and at ReformedChristianBooks.com....

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News

Upcoming documentary asks, how can we end abortion in Canada?

Two Canadian filmmakers want to know: how can Canada get a win for the unborn like the US experienced in 2022? And Josie Luetke and Ruth Robert are making a documentary to figure it out. They've titled it Roe Canada: The True North in a Post-Roe World, a reference to the US Supreme Court's 1973 Roe vs. Wade decision that legalized abortion across the country 50 years ago. The reason we are now in a "Post-Roe" era is because of the stunning Dobbs decision last year, in which the Supreme Court overthrew Roe and declared that the US Constitution does not protect a right to abortion. When their ruling was issued, pro-lifers on both sides of the border could hardly believe it was real. We'd almost forgotten that with God nothing is impossible. Then, in the immediate aftermath of Dobbs, individual states like Idaho, Texas, and South Dakota started offering protections for the unborn right from conception. Now these two filmmakers want to know, how can it happen here? The documentary will feature the Babylon Bee's Seth Dillon, former Planned Parenthood director Abby Johnson, Reformed Perspective contributor Jonathon Van Maren, activist Stephanie Gray Connors, and many others. Together they are trying to craft a roadmap for the end of abortion in Canada. Luetke and Robert plan to finish Roe Canada by the fall but already have a trailer available, which you can check out below. And if you want to help fund the film, visit RoeCanadafilm.com to find out how. ...

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News

Saturday Selections – Apr 8, 2023

Christ is risen (2 min) The resurgence of sea shanties might be a bit of a lockdown silver lining – a musical form that lent itself to collaboration at a distance. Needed: teen fashion rebels A Canadian mom offers some advice for "explaining modesty to teenage daughters." I found some of this helpful, and other bits less so, but appreciated the general goal of encouraging our children to be contra mundum. How to know you are marrying the right person (30-minute read) The author of Marry Wisely, Marry Well points us to Proverbs for answers to one of the most important questions you can ask. This is a longer read but rewards the effort. It is also available at the link as a 50-minute listen. Best critique of the World Economic Forum (WEF) is Chrystia Freeland  Though Rupa Subramanya doesn't cite Matthew 7:1-2,  Christians can see the connection when the National Post writer evaluates Deputy Prime Minister Freeland on the basis of what an earlier, crusading journalist Freeland, thought about groups like the WEF. Alternatives to YouTube, Facebook, and more In keeping with the notion that "it is better to light a candle than to curse the darkness" someone has created a website that lists all sorts of alternatives to online social media platforms, word processors, crowdfunding, and much more. The site seems to come from a bit of a libertarian bent (which isn't a surprise for an anti-Big Tech site) so discretion is advised. What we can learn from the history of lobotomies The "inventor" of the lobotomy, Dr. Egas Moniz, won a Nobel Prize for it, though the main impact was "the dismantling of patient's personality." The American psychiatrist Walter Freeman lobotomized 4,000 people and the lesson we can learn from him is applicable to transgender surgeries today. A Washington Post columnist put it this way: "Freeman and his partner lobotomized 20 people in their first four months, and with every operation, I suspect it became more necessary to believe in the good of them, rather than admit you had killed one person and irreparably scarred the brains of 19 more to no good effect. Vanilla is designed (3 min) Why did they get vanilla in Mexico and nowhere else? ...

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Saturday Selections – Apr 1, 2023

Matt Maher: It's Yours (4 min) The first 30 seconds are misdirection but stick around for the transition for this great one. Not so long ago the AMA was puffing the tobacco industry  When we aren't in a position to evaluate something for ourselves – when we don't have the needed expertise – then the next best thing we can do is evaluate the trustworthiness of the experts we're forced to rely on (Matt. 7:20, Prov 12:17). And the AMA's long involvement with the tobacco industry – a product that has harmed millions – gives us reason to doubt either their ethics or their expertise, or both. Then skepticism is also reasonable when we are relying on their take to shape what we think about a novel vaccine. 5 things you should know about about the Trinity Our God is three in one. That's something we may never fully grasp, but because we love God we should be interested in seeking to grasp in part. And this short introduction to the doctrine of the Trinity is a great place to start. Social media means there's no "backstage" for our kids  For kids, school can feel like a performance. They have to think through what they say and do every minute of the day, not only in class, but even in the hallway, because there's always an audience around, always looking to critique. That's brutal, but at least coming home can be an escape... except that social media means even time away can be "performance time" – the critics are still ready. How to be a prolific writer For an aspiring author, these are a half dozen great tips. Creationist on the Babylon Bee Podcast (1 hour) President of the Institute for Creation Research (ICR.org) Dr. Randy Gulizza spent a fascinating hour on the Babylon Bee Podcast talking about how creationists can find deeper and deeper design because they know to look for it, even as evolutionists try to explain complexity via genetic breakages. ...

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Did the “fountains of the deep” make Joe Rogan lose sleep?

Joe Rogan is one of the world’s most popular podcasters, well known for his curiosity (though also for his vulgarity). It was that curiosity that, on March 29, had him doing some mind-blowing late-night reading. As he posted to Instagram: Me: man, it’s after 2am, I should probably get some sleep. Article: “Did you know there’s an absolutely massive supply of water hidden underneath the Earth’s crust that’s three times bigger than the oceans that sit on the surface?” Me: No, I did not know that. And now that’s all I’m interested in… 3 times all the oceans underneath us? While the article Rogan read was recent, this superocean was discovered more than a decade ago. This water is said to be buried 400 miles down, captured in a type of rock called “ringwoodite.” The amount of water in these rocks has been variously estimated as being as much as all the water in all our oceans, or even three times that amount. Rogan's post went out to his 16 million Instagram followers and caught the attention of Not the Bee’s John Knox and others. Knox connected some dots and suggested that this vast quantity of water might be the “fountains of the great deep” that “burst forth” in Genesis 7:11 when God brought the Flood to punish the world. It was an interesting idea. The biblical Flood account is mocked as being impossible on account of all the water that'd be needed to cover Mount Everest. But what if Mount Everest wasn't so tall, and the oceans weren't so deep? As professor Brad Alles has noted: “if the planet were as smooth as a billiard cue ball, there’s enough water to cover the earth 1.7 miles deep all over.” So maybe the world pre-Flood was a flatter place. And as Genesis 7:11 shares – and this 2014 discovery also highlights – the water we see is far from the only water on Earth. There’s also water under the ground! Creationist differs Now, the Institute for Creation Research’s Brian Thomas does differ with John Knox. He argued back in 2014 that this ringwoodite, because it is 400 miles down, is probably too far underground to have contributed to the Flood. He doesn't think these stones were a part of the "fountains of the great deep." However, he does highlight how “this discovery shows that the mantle materials can store vast amounts of water.” And if the amount of water on and under the Earth's surface is enough to blow Joe Rogan's mind, here's something that should get Christians' jaws to drop. In Luke 19:40, Jesus explains that if his disciples were silenced, then even the stones would cry out. In this incident we can see God using a foul-mouthed agnostic comedian to get the word out that an unbelievably vast quantity of water is trapped deep in the Earth's mantle. How's that for stones – of one type and another – crying out?...

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Two bills are trying a smack-down on Canada’s spanking law

Over 65 countries around the world have entirely banned all physical discipline of children. In 2022, two separate bills were introduced in the Canadian House of Commons and Senate to add Canada to that list. These bills are the latest of many attempts in the past 25 years to ban spanking in Canada. Both are private member’s bills which, although unlikely to pass, are currently going through the legislative process and are providing fresh opportunities for some politicians to speak out against the authority of parents over their children. Specifically, these bills attempt to repeal section 43 of the Canadian Criminal Code which states: “Every schoolteacher, parent or person standing in the place of a parent is justified in using force by way of correction toward a pupil or child, as the case may be, who is under his care, if the force does not exceed what is reasonable under the circumstances.” Some advocates want to ban spanking to fulfill Recommendation 6 of the Truth and Reconciliation Commission’s 94 Calls to Action which were released in 2015. The Commission calls on the government to repeal section 43 “in order to redress the legacy of residential schools and advance the process of Canadian reconciliation.” These advocates argue that repealing section 43 is a small but necessary step on the path to reconciliation and that violence against children must be stopped. In advocating for one of the two bills, Senator Stan Kutcher referenced the Bible, seeking to prove that Jesus “recognized the responsibility of kind and considerate parenting, and that did not include hitting children.” Whether in Canada or elsewhere, the language used by advocates often includes “hitting,” “violence,” or “assault.” When language like “we should ban child abuse” or “ban violence against children” is used, it’s hard to disagree. But child abuse and violence against children are (and ought to be) already illegal. Instead, corporal discipline must be seen as the use of reasonable, non-injurious physical force with the intention and purpose of correction or control of a child’s behavior. Other advocates for a spanking ban argue that spanking is harmful for children and that it creates increased risk of violence and mental disorders in children. However, controlled, non-abusive spanking actually tends to reduce negative behavior in children compared to other disciplinary tactics. Take Sweden as an example, where the rates of assaults against minors have increased since the country banned physical discipline in 1979. Ultimately, parents ought to be able to raise their children as they see fit (within limits, of course). Parents have the responsibility to discipline their children, not out of anger, but out of a desire to protect and train them to be good citizens. The government can never replace parents in the life of a child and must not try to do so by legislating how children ought to be raised....

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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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MP Ed Fast wants to halt Canada’s runaway euthanasia train

In a courageous move, Conservative Member of Parliament Ed Fast has introduced a private member’s bill to permanently halt the federal government’s effort to expand euthanasia to the mentally ill. “It is deeply concerning that this government appears to be moving from a culture of life to a culture of death," he said to reporters on Parliament Hill. When euthanasia and assisted suicide were legalized by Parliament in 2016, they were limited to those whose suffering was intolerable, with an incurable illness, and where natural death was foreseeable. It didn’t take long and the safeguards were broadened or ignored. Most recently, that included government legislation that would allow euthanasia for those whose sole reason was mental illness. As Reformed Perspective reported in our last issue, in response to strong concerns, the federal government paused this plan for one year, but only to give time for medical professionals to get ready. Canada keeps sliding down that slope Fast introduced Bill C-314, the Mental Health Protection Act, to put the brakes on the expansion of euthanasia. “As many of us had predicted when assisted death was legalized in 2016, we now find ourselves on a steep slippery slope that jeopardizes the lives of society’s most vulnerable” Fast shared in an article that was published by the National Post. “As citizens who believe the government is there to protect and nurture life, we must ask: Who’s next? The poor and homeless who are already approaching our food banks to ask for MAID?” The MP is concerned that Parliament has not properly studied what could result from its reckless course. “The expert panel struck by the government to review expansion of MAID was not permitted to study the underlying merits of extending assisted death to the mentally ill. The panel even failed to deliver on its mandate to propose additional MAID safeguards. In fact, two of the panel members quit, noting that the outcome of the deliberations appeared to have been pre-determined.” Although opposition MPs often have to stand alone when introducing private member’s legislation, especially on contentious social issues, this time was different. The Conservative Party of Canada’s leader Pierre Poilievre stood next to Fast for his announcement and spoke up in his support. "Our job is to turn their hurt back into hope. To treat mental illness problems rather than ending people's lives" the CBC reported. He also committed that a government led by him would repeal euthanasia and assisted suicide for the mentally ill. Important, whether or not it passes A private member’s bill rarely becomes law, and it is highly unlikely that the Liberal government would about-face and support Fast’s bill. Yet, as we have seen from those who overturned Canada’s laws on life, family, and marriage in recent decades, efforts like this are critical for changing a trajectory long term. It shifts the Overton Window, moving an idea along a spectrum of acceptability from radical to sensible and then to policy. In the case of Bill C-314, Ed Fast’s bill gave an opportunity for his leader and his party to put a stake in the ground, promising to take action if they are given the opportunity to govern. When an MP chooses to introduce a bill on a contentious social issue, they are also setting themselves up for a backlash of opposition, both from activists on the other side of the issue as well as from their own colleagues and supporters. Many within the Conservative Party balk when MPs provide any leadership on social issues, as they see this as something that will only take away their support and make it even more difficult to ever form government. Those who courageously speak up are often marginalized and rarely promoted to take on bigger roles in the party or in Parliament. ARPA Canada, which has been meeting with government officials about this issue for years, and helping the Christian community speak up for life, rejoiced when C-314 was introduced. “For many years it has felt like we’ve been on a runaway train when it comes to legalized euthanasia. This bill signals that there is a willingness to stop this runaway train in its tracks!” Mike Schouten, ARPA’s interim Executive Director, shared in a note to supporters. “ARPA Canada praises God for this development. We serve a sovereign God with whom nothing happens by chance (Prov. 19:21) and who directs the hearts of our leaders like streams of water (Prov. 21:1). We truly believe God is hearing and positively answering the prayers of His people on behalf of the country in which we live.”...

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Saturday Selections – Mar 11, 2023

"Cascading problems" showcase your body's design (2 min) Your cells need oxygen, and that creates a problem because, how are they going to get it? You need a respiratory system to distribute that O2. But oxygen doesn't dissolve all that well in the bloodstream – to carry it you need hemoglobin. To get the right amount of hemoglobin you need your kidney cells to regulate their production. And hemoglobin needs iron, but too much iron is toxic to you, so you'll need a mechanism to regulate the amount of iron your intestines absorb. And you'll need some means of transporting that iron to where it needs to go. And on and on it goes. One problem requires you to solve another and another... and all at the same time. Should we treat Big Tech like Big Tobacco? "A mounting body of evidence suggests that social media contributes to the skyrocketing rates of anxiety and depression among teens." This article suggests the government as the solution, but if parents understand the need, they are already in a position to act. Marie Kondo has kind of given up on cleaning after her third child Did you know that the queen of tidying up wrote her bestseller The Life-Changing Magic of Tidying Up as a single woman of 27? Now, as a mom of three at 38, she has discovered that if the choice is between a perfectly tidy house or feeding the kids, the kids win every time. Tim Challies on Asbury: a cold take The Asbury Revival is over, but for two weeks in February, something was happening on the campus of Asbury University – students and a growing crowd of thousands of others prayed and worshipped non-stop. For those of us at a distance, there was no pressing need to evaluate what was happening, and as Tim Challies suggests here, we could simply offer guarded optimism. Woke ideology now dominates Ontario public schools This is a secular account, but even the irreligious are saying enough is enough. How the Canadian government funds the Left Here's a practical argument for small government: for decades now Canada's federal government has been using taxpayer dollars to fund a leftwing agenda via the Social Sciences and Humanities Research Council. The Amish go green (4 min) When this video came out 10 years ago, it was meant to be humorous, more than satiric. It could only be more on the nose now if the speaker had flown in on a private jet to impress on the Amish how they must do their part. ...

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Book Reviews, Graphic novels

Allergic

by Megan Wagner Lloyd illustrated by Michelle Mee Nutter 240 pages / 2021 It's Maggie's 10th birthday and she's finally going to get the puppy she's always wanted! Of course, she's ready the moment she's dressed to head out to the animal shelter, but it takes a bit of prodding to get mom and dad out the door. Mom is pregnant and has to get her exercises in, and both her parents are more than a little distracted prepping for the baby's arrival. Maggie wants a puppy in part because she figures her parents are going to be focused on the baby and not her. Her younger twin brothers have each other, and Maggie figures if she has a puppy then she'll have her own best friend and someone who'll always pay attention to her. Those are big expectations for a little pup! The first plot twist is that, after finding just the puppy she wants, Maggie discovers she's allergic. And not just to this pup but everything with fur or feathers! Maggie is devastated. And feeling extra lonely. But she isn't defeated. Not all pets have fur and feathers, so Maggie makes a list and starts investigating options like turtles, hedgehogs, lizards, and even a tarantula. None of them are a good fit. Just when Maggie is feeling her lowest, a new girl and her dad move in right next door. Claire is just a grade older than Maggie and looking for a best friend – it's a wonderful match! Second plot twist: Claire gets a dog not realizing that means Maggie can't come to her house anymore. It's quite the rollercoaster ride for Maggie, with another big up and down to follow soon after, but thankfully it does end on a high happy note. Cautions There are a few cautions, mostly minor, with maybe the most notable simply that at one point Maggie sneaks a mouse and cage into her room without her parents knowing. Going behind your parents' backs isn't behavior we wanted modelled for our kids, but I'll add that Maggie gets her comeuppance. She thinks she knows better than her parents about what's good for her, but as the itching gets worse and worse, she discovers her parents really do know best. Language concerns amount to five instances of "OMIGOSH." Other considerations: the mom does yoga, but that pops up once, for a of couple pages, and then is over – the spiritual element isn't really hit on – and it's mentioned that the next-door neighbor's parents are divorced, but we're never told why. Another caution concerns the impact Maggie's disappointment might have on sympathetic young pet lovers. I'm sure this will get some sensitive souls crying on Maggie's behalf. Conclusion There are a number of pluses for this book, including the general education it offers on allergies. Maggie meets a boy at school who has his own food allergies, and we follow along as she gets her desensitization shots. As more and more kids these days seem to be getting various allergies, this is a book to show them that they are not alone in their struggles. And it can also clue classmates in on how hard those struggles might be. The reason I might buy this for my own kids (even though it is available at the library) is because a lot of kids' fiction today is about angst – about how no one else in the world understands them. That's something to watch out for because it reinforces an idea that's common enough, but isolating. What kid is going to turn to their mom or dad if they think their parents just don't get it? What I really liked about Allergic is that the parents, even when they are distracted and busy, aren't just written off as irrelevant. Maggie thinks no one is paying attention to her and that she's all on her own, but she learns that she's actually got it wrong. I'd say that's the moral to this story, but I'll also add that this point might evade many a young reader. But this is such an engaging story that I think you can count on your kids eventually getting it, because they're going to read this one again and again....

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