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Politics, RPTV

RPTV: MP Arnold Viersen on the legal fight against pornography

OVERVIEW

1:05 - Beginnings with local ARPA chapter
3;30 - Why don't you do it, Arnold?
4:09 - Why learning French isn't always a bad idea
5:05 - Three reasons Viersen ran
5:48 - Private Member's Bill on pornography
8:01 - Mindgeek, the Canadian pornography company
9:53 - On protecting children online
12:23 - Ways to fight pornography and human trafficking
14:21 - Christian worldview as a launching pad

TRANSCRIPT

Welcome to Reformed Perspective; I’m Alexandra Ellison.

In today's video, I had the privilege of sitting down with a dedicated Member of Parliament who has been actively using his Christian worldview to champion the cause of human dignity. Arnold Viersen is the Member of Parliament for Peace River-Westlock in northern Alberta

Today, let's learn more about how he got into politics and what he is currently doing to combat online pornography.

So, to start off, could you introduce yourself and just talk about how you got into politics.

Arnold Viersen: Well, thanks for interviewing me. My name is Arnold Viersen. I'm the Member of Parliament for Peace River-Westlock, which is a big chunk of Northern Alberta. I mostly just say Northern Alberta, because... several European countries are smaller than that. I'm married. I've got six kids – my oldest is 11, the youngest is two and we're expecting one in February, so it's exciting.

How did I get involved in politics? It was through an organization called ARPA Canada. There was a guy named Mark Penninga – you might have heard of him before – and he came to Edmonton I think back in 2010, just before I got married. There was a notice in the church bulletin – organization called ARPA, a guy named Mark Penninga, be here on Wednesday night, kind of thing – and so I convinced my brother-in-law to drive with me. It was about 50 kilometers to church, so it was a bit of a drive. I said, hey we should go to this thing, And he says, "Well, what is it?" I said that's what is for, to tell us what this is. So we showed up and four other people showed up so there was six of us that showed up to this event. Mark was telling us how he wanted to set up local ARPA chapters all across the the country, and that a local board was, he was kind of hoping for seven people to be on these boards and seeing as there was six of us there, he just kind of told us that we were now the ARPA board for that area. So that was back in 2010 I became a local board member with ARPA.

Then I moved to Neerlandia, Alberta – that's where I'm born and raised – and I moved back there, bought a house there. I got married and joined the local ARPA board in in Neerlandia. I was involved with organizing a God and Government in Alberta, and then the following year we organized it for Ottawa. ARPA's big thing was "get to know your Member of Parliament so that you can have some influence with them" and so I went there and got to know my Member of Parliament.

Then in 2013, where I lived became a brand new riding. There was no incumbent, there was no Member of Parliament at all. I thought, Well, rather than waiting to get to know my Member of Parliament, if I work hard to elect somebody then I'll know them before they get elected and I'll probably have more influence. So starting in 2013, I started going around asking my friends if they thought they should be Members of Parliament – three friends in particular I talked to, and one was like, "Wait a minute, I've got six kids; I can't do that." The other one was "I've just started a new business here; I can't take my foot off it." And the third just thought it was crazy. But all all of them said. "Hey Arnold, if you think it's such a good idea, why don't you do it?"

So I was 27 at the time. I didn't think 27-year-olds were old enough to be Members of Parliament, but turns out there's only three requirements for being a Member of Parliament – be a Canadian citizen, be 18 years old, and get the most votes – so that put me on the path to running in the nomination for the Conservative Party of Canada, and running to be the Member of Parliament. The Reformed community came out very strong in support of me, in the nomination in particular – that was a really important piece that led me on the path to doing this.

People always say, "Did you dream of this your whole life?" and, definitely not. I remember Mr. Wielinga in grade seven trying to teach me French and I said, "Why are you teaching me French? Probably Dutch would be a better language to learn than French, seeing as I could probably use that more." And he said, "Well, you never know, you might work in the Parliament building one day." And I said to him, "Fat chance of that happening!" He came back – he lives in South Africa now – he came back a couple years ago and walked to my office and said, "Fat chance of that happening, Arnold!" So, it wasn't something that was on my radar, prior to 2013.

That's really interesting to hear how God puts different people in your life to lead you down a different path. So over your years in politics, you've worked on many issues upholding human dignity. Why has this been so important to you?

Arnold Viersen: So when I ran in the nomination, there was three things that motivated me to get involved in politics. One was the defense of Alberta. I generally find that the rest of the country doesn't understand Alberta, and also generally is trying to shut down all the things that were we're trying to do – so that was one of the things. I'm a firearms owner and I also find that the country is pretty hard on firearms owners so I wanted to defend firearms owners. And the unborn or pre-born – that was another motivator for me. In Canada there's no protection, there's no law for the pre-born so I wanted to get involved in politics to defend the pre-born.

That has branched out into probably more of just a defense of human dignity. Back in 2015, right after I got elected, I had the opportunity to do a Private Member's Bill, and everybody in the whole country shows up with ideas for a Private Member's Bill. Seeing as you get to make the decision on what that is, I just started writing a list. And there's a guy named Mark Penninga again – a character that reappears in my story of politics often – I just remember I had narrowed it down to 12 items that I was interested in. I remember going through it with him, and his criteria for whether it should be a go or no go was how many other MPs would do it. If the issue had wide support and other MPs would probably do it, he said "Arnold, you don't have to do that one; somebody else will do it."

So that's how I came to the issue of combating pornography in Canadian society – we eventually settled on doing a private member's motion on the impacts of pornography on Canadian society. That has basically drawn together a whole bunch of groups from across the country that care about that issue, and human trafficking and prostitution. That area, that's kind of been my niche in the world of politics. So I'm a Conservative Member of Parliament – I fight alongside my Conservative colleagues, and then my kind of special thing that I bring to that Conservative movement is the combatting of human trafficking, prostitution, and pornography. And this seems to be fairly well accepted within the Conservative movement and I'm able to get some some action happening on it in other parties as well.

Focusing in a little bit, I've seen a lot of kind of campaigning for online safety of children. Would you be able to expand on that, and introduce what is is Mindgeek for people who don't know about that.

Arnold Viersen: Mindgeek's a company that owns a whole host of websites in the world. They're based in Montreal, Canada, so they are a Canadian company. They claim that they own 80% of the pornography in the world, and I don't have any reason to doubt that either. Their ownership structure is really murky. We're never quite sure who's in charge and who owns it. We do know that they make a lot of money, despite it being a private company so their are not publicly available. But they brag about how much money they make, which is approaching a billion dollars a year.

They've gotten into hot water – we've kind of been pushing this – in that they have no controls on who is viewing pornography, but also who is showing up on their site. In Canada there's non-consensual images laws; there's underage images laws; all this kind of stuff. But Mindgeek doesn't seem to care about the law, and they just want to make a lot of money. They have a big office building in Montreal; I've been out there protesting outside of their office building in Montreal. They are two main executives that we know of, based in the Montreal area, so this is a particularly Canadian story, although the ramifications of their actions are felt all across the world.

I know that you've been working on legislation and also working on spreading this message. What do you see the future of protecting children online? What do you hope to get?

Arnold Viersen: While my private member's motion way back in 2015/16, kind of opened the door to this discussion, I've seen of other countries – France, Germany, the UK, Australia, and then states like California, Utah – have all really been grappling with this as well. While we got accolades in Canada early on for starting to tackle this, other countries have very much leapfrogged us. There's some good stuff happening in terms of age verification of those that are using pornography, and then also of those showing up in pornography, that's kind of happening all around the world.

It's branching out a little bit beyond that, to child safety online becoming more of a much broader topic than just pornography use. It's about, what are the impacts of social media, why are our children more depressed and more sad and participating in other socially detrimental activities? Instagram for example – their own internal documentation showed that one of their notification features was causing suicides in 12-year-old girls. So this whole online safety world and regulation is growing. While I started in this fight around the pornography issue and keeping porn out of the hands of kids and keeping kids out of porn, it's broadening out from there into this whole online safety world. I liken it to traffic laws. When the car was first invented, it was cars and horses and buggies and there were no laws around how the roads work. We've made decisions on which side of the road to drive on; we've made decisions about painting lines on the roads, and the lights on the roads, and what the lights mean, and putting guardrails, and all this kind of stuff. So we're likely going to proceed down a similar path when it comes to the use of the Internet.

For a lot of the audience, they're very passionate about these issues but they're not necessarily sure kind of where to start on, you know, wanting to get involved; how can people get involved?

Arnold Viersen: Well first, the biggest thing is, just quit looking at porn. That's a big challenge. In Canadian society we know from the stats 85% of the population is participating in the use of porn. So the most impactful. I would say it's the simplest; it's not necessarily the easiest but it's the simplest.

Beyond that there's local organizations that are fighting human trafficking in your local area. Human trafficking happens within 10 blocks or 10 minutes of where you live. There's likely an organization in your community that's already participating in the fight against human trafficking, sheltering the victims of human trafficking, that sort of thing. If you want to get involved politically, there's huge opportunities for all of these things municipally, provincially, and federally. Municipally, you have the licensing of body rub parlors, that kind of thing. That all municipal. Libraries, what kind of content is available on library computers, that kind of thing, that's all municipal. Provincial, you have the education system – how do we train our children to identify victims of human trafficking and also to not become victims of human trafficking. So there's education opportunities. Then federally, becoming a Member of Parliament – the more Reformed Members of Parliament we have here the better, in my opinion, so... get involved with your local Conservative association, run for nomination, that sort of thing...

Thank you so much for sharing. My final question would be, how do your Christian convictions come into play in everyday life on the hill as an MP?

Arnold Viersen: Being a Christian on Parliament Hill is a luxury – it gives me a solid worldview, a launching pad from which to launch from for the issues I work on. It also allows me to see issues clearly, having a solid worldview. Being a Christian on the Hill also sometimes pigeonholes. People see you coming, which has its advantages as well – people, generally, because they know I'm a Christian, they think I'm going to think in a particular way, which often I do. So it opens the negotiation up on any particular issue; you have a good starting point, a good basis point Being a Member of Parliament is an extremely rewarding position, and one that you have to enjoy every day that you're here, because I've watched many Members of Parliament come and go, so make the most of it.

Thank you so much for coming on to speak with me today. Be sure to go check out .

Arnold Viersen: Yeah, check out my website and follow me on Facebook and Instagram so you can keep up with all the work that I'm doing in Parliament.

Thanks for watching this episode. If you would like to support this work, please consider liking this video, subscribing to this channel, and sharing it with friends and family.

For Reformed Perspective, I’m Alexandra Ellison in Ottawa.

Pro-life - Abortion, RPTV

RPTV: Katrina Marshall on being a pro-life advocate

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

Book Reviews, Economics, Teen fiction

The Hyperinflation Devastation

by Connor Boyack 400 pages / 2019 Remember those “Choose Your Own Adventure” books kids loved back in the 1980s? Readers would be brought to a fork in the road, given two options to choose from and if they chose Option A, they would be told to go to one page, and if they chose Option B then they would be directed to another. Afterward, they would continue on their chosen track with the adventure continuing to branch repeatedly thereafter. In The Hyperinflation Devastation, author Connor Boyack has taken that concept and expanded on it, creating a 400+ page “Choose Your Consequence” adventure to teach teens various lessons about economics. In this, the first book in the series, Emily and Ethan Tuttle, a pair of 15-year-old twins, head out on their own to the small South American country of “Allqukilla.” If 15 strikes you as young to be out without parents, I’m with you. However, these two are a particularly independent pair who have spent the last year planning and saving for this trip. They want to go to Allqukilla to check out the country’s ancient ruins. But is it to be? Right after their plane arrives, they see local news reports warning about an impending earthquake and it’s here that readers face their first choice. Are the Tuttle twins going to have an incredibly short adventure and head back on the very next plane, or are they going to go on to their hotel? Of course, no reader is going to take the cautious route, so onward and forward the adventure continues. While exactly what happens depends on the choices a reader makes, the twins will encounter that earthquake, and then, with power disrupted, they’ll have to deal with roads in bad repair, hyperinflation, a lack of available food and water, and no cell phone service, as the two figure out their way home. The author’s economic outlook is a small government, libertarian one, which comes out in the lessons the twins learn. So, for example, in one story branch, they end up in a small village in the hills that still has power because these villagers have never relied on the government to provide it. In another branch, they encounter some not-so-warm-hearted help – entrepreneurial sorts who will do them good…for a price. The twins sometimes get entirely altruistic help, but the point is, they also get help from people who wouldn’t otherwise be helpful, except that it is in their own self-interest to do so. The lesson here is that the free market is important because it gives people a motive to provide things other people want. While this is intended as an educational story, Boyack doesn’t beat readers over the head with the lessons he’s trying to teach. Only once, in the eight or so different story arcs does a character offer up a prolonged economics lecture. But even then, it isn’t too long. CAUTIONS The one caution I would offer deals not with this book, but with the author. He writes from a generally Judeo-Christian, libertarian perspective. Often times, those two perspectives can match up quite nicely since both Christians and libertarians recognize that the government shouldn’t try to be God. Thus we both believe in some form of smaller, limited government, which sets us apart from the many who call on the government to solve whatever problems they face. But in some of Boyack’s other books, his libertarian perspective comes in conflict with his Judeo-Christian perspective. In The Tuttle Twins Learn About the Law (one of the Tuttle Twins picture books he’s written for younger readers) he teaches readers that governments gain their authority from people, and not God. Based on that assumption the author argues that governments should only be able to do what people are able to do, therefore just as it would be wrong for a person to forcibly take money, so too the same must be true of government. But this simply isn’t true. God has empowered governments to do some things which individuals must not do, and taxation is one of them (Luke 20:25, 1 Peter 2:13-14). The libertarian perspective in Hyperinflation Devastation is more restrained, and thus in keeping with a Christian worldview that understands God as distributing powers and responsibilities not simply to the state, but to parents, and the church, and individuals too. CONCLUSION I would recommend this for any kid from 10 to 15. The adventure is a solid one, and the Choose-Your-Own-Adventure component will grab their attention. Yes, this is an economics lesson, but it is a generally subtle presentation that never gets in the way of the story. That allows most kids, whether they are politically-inclined or not, to enjoy this. But because the economics angle is so very different from what they are reading in other books, it may well spark an interest in learning more about money, inflation, politics, and more. It may interest parents to know there are other titles in this “Choose Your Consequence” series so far, but as I haven’t read them, I can’t recommend them as of yet. There is one mistake in the book, on page 388, where we are directed to Page 335 but should be directed to Page 111. I recommend some of the Tuttle Twin pictures books on my personal blog here....

In a Nutshell

Tidbits - October 2023

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

News

Saturday Selections – Oct. 14, 2023

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

News

Climate mandates will hike house prices, do little for CO2 emissions

The federal government’s upcoming energy efficiency mandates will make new homes more expensive. That’s according to a recent Fraser Institute report, “Wrong move at the wrong time,” which says mandates could increase the cost of new homes and commercial buildings by 8.3%, even as the mandates would have little effect on greenhouse gas emissions. The Liberal Party’s “2030 Emission Reductions Plan” requires that newly built homes must use 65% less energy than houses built in 2019. The “Plan” also mandates a 59% reduction for new commercial construction. The result? The Fraser Institute report expects that housing prices will increase about $72,000 in Ontario, $78,000 in B.C., $35,000 in Alberta, and $27,000 in Manitoba. This increased cost is projected to result in just a 1% drop in greenhouse gases emitted nationwide, while causing a loss of construction jobs, and a decline in national gross domestic production. When the cost to build new homes and business places increases on this scale, investors and consumers rethink their plans, perhaps deciding not to open a new restaurant location, or deciding not to develop a piece of property. That softens demand for new construction, and the demand for the many industries that support builders. Ross McKitrick, the report’s author, suggests that if the free market were allowed to operate without government intervention, many individuals and businesses would choose to upgrade their new homes or buildings with energy-efficient appliances anyway, and add more insulation to their building envelope. For some the reduction in their long-term living or operating expenses would justify the initial costs, so they would make the upgrades themselves. But by making these energy-efficient systems mandatory, the government will be hampering economic growth for the nation, while increasing costs for its citizens, and all for very little benefit to the environment....

News

Saturday Selections – Oct. 7, 2023

The challenges and reality of climate modeling (5 min) Steven Koonin is a scientist whose experiences include time as undersecretary of science at the Department of Energy in the Obama administration. He's also written Unsettled: What Climate Science Tells Us, What It Doesn't, and Why It Matters and the point he's arguing here is that scientists need to speak with a lot more humility in acknowledging the uncertainty about the conclusions their climate models come to, since they are built on assumptions upon assumptions. For his 1-hour-long interview on the same topic, click here. What makes a man manly? (10-min read) Evolution and God have two very different answers to that question, as Nancy Pearcey explains. Evolution leads to bad science example #6819: human tails Once every few hundred million times or so, a child will be born with what looks somewhat like a tail. Charles Darwin pointed to these instances as examples of our evolutionary origins - throwbacks to tailed ancestors we once had. Then: "In the 1980s, scientists took this theory and ran with it. They argued that a genetic mutation, evolved by humans to erase our tails, could sometimes revert back to its ancestral state." It took a long time, but the facts finally overwhelmed the evolutionary assumptions - these are not evidence of our origins, and not tails at all, but major mishaps, typically associated with an improper fusing of the spinal column. Ranked Choice Voting (RCV) Though I myself am a fan of Ranked Choice Voting – where you rank all the candidates from your first preference down to your last – it does have its downsides, which are explored in the article above. While there is no perfect electoral system, some are better and others worse. For example, electronic voting machines are touted for their convenience, but their coding is most often a proprietary secret, which is just one reason they don't allow for the accountability and transparency that pen on paper ballots can offer. And of course, the problem with all democratic systems is that voters can be very wicked and they may just get what they voted for. COVID-19, hygiene theatre, masks, and lockdowns: “solid science” or science veneer? (15 min read) "In an ideal world, there would be some process by which our public health agencies, at least, could come to recognize and admit how badly they managed to 'follow the science' on COVID-19, and how vast was the gulf between their expressions of absolute certainty and what the scientific literature showed at the time was, in fact, a sea of uncertainty. Until such a 'truth and reconciliation' process takes place, it is hard to see how public trust in public health institutions might be restored." Unintended consequences: a reason for restrained government Chesterton is said to have quipped "If men will not be governed by the Ten Commandments, they shall be governed by the ten thousand commandments," his point being that if men won't be restrained by God, then the government will have to step in, and they'll do a hodge podge of it. As opposed to God's divine law, governmental rules and regulations are a clumsy tool, devised as they are by fallible men and often at a great distance from the problems they are trying to address. So it is then, that governmental "solutions" often cause bigger problems – unintended consequences. Understanding this reality, lawmakers should, in humility, use the tool of lawmaking only when they absolutely must. ...

News

Population up; birthrate way down

Canada’s population passed 40 million in June, and has grown by more than 1.1 million in the past year, according to a Sept 27 Statistics Canada report. The 2.9% increase in our country’s population is the highest rate of growth since 1957, which was the peak of the baby boom and also a year when Canada opened its doors to refugees from Hungary. Over the last 5 years, the population has increased by 5 million, and over the last year we were “likely among the top 20 fastest-growing countries in the world.” So Canada is growing. But a closer look at that data shows that this growth masks a problem. Our current growth is dramatically different than it was in the ‘50s. An astounding 98 percent of the growth today is from international migration, whereas just 2 percent is from births – almost all our growth is coming from the outside. As the same report shares, in the course of just the last year, the fertility rate in Canada has plunged from 1.44 to 1.33 children per woman, far below the 2.1 required to keep a population stable. Canadians and Americans are used to growing populations, and rely on immigration to keep our economies functioning. From a pragmatic perspective this works, but only as long as others are able and willing to come here. However, what few people seem to notice is that the fertility rate has been dropping fast in every continent, and it won’t be long before the world’s population begins to decline. The secular organization www.Pronatalist.org is concerned: “If we fail to address plummeting birth rates, humanity has a very real chance of experiencing an extinction event.” Christians can understand this coming demographic crisis as both a judgment and an opportunity. As the world has embraced abortion, and rejected the blessing of children, we can see here a fulfillment of Paul’s warning to the Galatians: “…God is not mocked; for whatever a person sows, this he will also reap” (Gal. 6:7). That’s the judgment. The opportunity comes if the Church, in obedience, remembers God’s first words to us: “Be fruitful and multiply and fill the earth” (Gen. 1:28). What an antithesis it will be – what a bright and shining light it will be – when a world that has rejected babies sees laughing, crying, beautiful children, found in abundance still, among God’s people....

Indigenous peoples

Residential schools: the lesson that’s being lost

Our government needs to stop indoctrinating children ***** As history teachers never fail to remind us, “those who don’t learn their history are doomed to repeat it.” The double meaning is most often lost on their students – that if they don’t pull up their grades, they’ll be doing History 11 next year too. But as adults, it’s the original intent of this adage that we too often overlook: that if painful lessons of the past are forgotten, then we’re going to feel that same pain again. That’s especially true when it comes to the history of Canada’s Indigenous residential school system, where one of the key lessons is being lost. As Canadians have become aware, the history of the schools is a history of sins being committed against the country’s Indigenous peoples. The sins were of two different sorts, and both have been publicly acknowledged, especially in recent years. But sadly, only one of the two is being universally rejected. 1. Ideological indoctrination INDOCTRINATION CONDEMNED: Justice Murray Sinclair, who headed the Truth and Reconciliation Commission, called the residential schools, “cultural indoctrination centres.” (Picture credit: Art Babych / Shutterstock) The first sin involves the indoctrination of Indigenous children. It’s been more than a decade now since the Truth and Reconciliation Commission (TRC) started traveling the country to collect testimonies about Canada’s residential schools. As a nation, we learned about how the schools had been intended to teach the children a government-approved ideology, even over the objections of their parents. When the TRC report was released in 2015, the chief justice of Canada’s Supreme Court, Beverley McLachlin, said the findings amounted to “cultural genocide.” The chair of the TRC, Justice Murray Sinclair, agreed with her assessment: "The evidence is mounting that the government did try to eliminate the culture and language of Indigenous people for well over a hundred years. And they did it by forcibly removing children from their families and placing them within institutions that were cultural indoctrination centres.” 2. Abuse It’s the second sin that’s dominated recent headlines. In May of 2021, news broke that “a mass grave filled with the remains of 215 Indigenous children, some as young as three…” had been discovered on the grounds of the Kamloops Indian Residential School. The reaction across the country was immediate: impromptu memorials appeared, and flags were lowered and kept at half-mast for the next half year. Just a few days later a bill passed unanimously in the House and Senate that declared a new statutory holiday: Sept. 30 would be the National Day for Truth and Reconciliation. Today, eighteen months later, it’s starting to look like this mass grave might not be a grave at all – no bodies have been unearthed. But the initial reports made headlines across the country, and around the world, and in the process brought more attention to the physical harms that had been done within the schools’ walls. The TRC had interviewed more than 6,000 former students and staff, and their testimonies included thousands of instances of molestation and all sorts of physical abuse. The Kamloops mass grave might not be real (and as Mark Penninga notes further on in this issue, it is important to find out one way or the other), but the outrage it spawned brought renewed attention to very real sins of the past. A difference REPENTING OF PAST, BUT NOT PRESENT SINS: The caption for this June 1, 2021 stock photo noted it was part of a “memorial in tribute to 215 aboriginal children whose remains found in Residential School in Kamloops.” Though the 215 graves look like they won’t turn out to be graves at all, their “discovery” in Kamloops was still a pivot point for the country. It shifted attention from the ideological indoctrination that was behind the creation of these government schools to the physical and sexual abuse that were not. To state it another way, government schools have always been about ideological indoctrination, but it’s only with the residential schools that this indoctrination has been recognized for the wicked government overreach that it is. And then with Kamloops, the nation’s attention shifted. This shift of focus has allowed the government to get away with repenting only of its past abuse, even as its schools unrepentantly continue ideological indoctrination to this day. Two sins were committed in the residential schools, but our governments are only repenting of one. They are repenting of the past abuses, even as in the present they continue to use their schools to indoctrinate another generation. It’s the unrepentant and ongoing nature of this sin that makes it the more pressing to deal with. We need to recognize, too, that the problem isn’t simply that it continues, but that it’s built right into the system. The abuse was a matter of neglect, while the indoctrination was a matter of deliberate design. As League of Canadian Reformed School Societies coordinator John Wynia noted in a recent Real Talk episode: “In residential schools, parents of First Nations children had their kids taken away from them. The idea was to assimilate them into the ideology of Western society, so that they could fit, and that has had devasting impacts on the Indigenous community. And it is recognized as a terrible thing, but it will be interesting to see whether that lesson of history is applied to the sexual orientation and gender identity movement.” Will that lesson be applied? It hasn’t been to this point. The reason the lesson is being lost is because the connections between past and present aren’t being made. In a January 5 article the National Post’s Tom Blackwell highlighted a current and devasting example of how government schools are still deciding they know better than parents what’s best for their own children: “When a student in a Calgary Grade 6 class came out as transgender this year, the teacher made one thing clear to the other pupils: they mustn’t let slip their classmate’s new gender identity to her parents. The couple was not yet aware of the change. It seemed like an odd message for a group of 11-year-olds, says the mother of one of the pupils. ‘This upset me so much,’ she says. ‘Kids were being taught to lie to parents.’” Blackwell clearly doesn’t like what’s happening. But he didn’t make the connection to what happened in the residential schools. He didn’t recognize that this is just more of the same. The lesson is even being lost on the victims. Instead of opposing today’s “cultural indoctrination centres,” Indigenous groups are trying to use government schools to present their own ideology to students. In British Columbia, for example, university education students have been required to include one of nine “First Peoples Principles of Learning” in their lesson plans. Some of the principles are pretty mundane, more Dale Carnegie or Jordan Peterson-esque than anything specifically Native. “Learning involves patience and time.” Sure. Okay. But the very first principle reads: “Learning ultimately supports the well-being of the self, the family, the community, the land, the spirits, and the ancestors.” Learning does not support the spirits and the ancestors. And pushing that on education students is a promotion of a Native spirituality, over and against Christianity. In November of last year, Canadian Reformed teachers in Western Canada came together for an “Indigenous Perspectives in Reformed Schools” conference and I was allowed to tag along. One of the speakers, Patti Victor, is a Pentecostal pastor, a member of the Stó:lō, and a First Nations advisor for Trinity Western University. I asked her what she thought about the government requiring more First Nations content in the curriculum, regardless of what parents might want. She conceded that the approach was less than ideal, but argued that sometimes less than ideal means have to be used to push forward what needs to be done. She didn’t recognize that this same sort of thinking – pushing a certain ideology even against parents’ wishes because it’s for the kids’ good – would have been a motivation for the residential schools too. She wasn’t making the connection either. Lost no more IT'S STILL HAPPENING: Sooke School District students on a public school system float in the 2019 Victoria Pride Parade. The government has never stopped using schools as cultural indoctrination centers. (Picture credit: Blake Elliot / Shutterstock) Our history teacher’s adage has proven itself true: Canada hasn’t learned from its history, so we’re doing it all again. Even when a government or First Nations leader expresses horror at how residential schools were used as “cultural indoctrination centres,” they don’t apply the lesson to what’s going on today. Of course, it’s no surprise that our governments aren’t making those connections. But what they won’t do, we can. When Sept. 30 comes again this year we can voice the lesson that’s been lost: that education is a God-given parental responsibility, and government will never be up to the task. To demonstrate the government’s inability, we can remember what happened in the residential schools, and make the connections no one else will, to the horrors going on in government schools today: the far from safe-sex that’s taught, and the gender confusion, depression, and anxiety that’s being fostered. We can explain that this is all a fruit of what the government’s schools are teaching about God. As R.C. Sproul put it: “Every education, every curriculum, has a viewpoint. That viewpoint either considers God in it or it does not. To teach children about life and the world in which they live without reference to God it to make a statement about God. It screams a statement. The message is either that there is no God or that God is irrelevant. Either way the message is the same.” For generations residential schools taught First Nations children that their parents were irrelevant. Today’s schools teach that God is irrelevant too. It all has to stop. Conclusion While “stop indoctrinating children!” is a good message, God’s people – and specifically our Reformed churches – can give the rest of our country so much more. God has gifted us with Christian schools, and while we aren’t going to open the doors to the rest of Canada, we can invite them to come take a look. They’ll need to: the government has been running its schools for so long, the average Canadian can’t even imagine how education could be done any other way. We can show them there is another way: parental schools do exist! We’ll need to invite our neighbors, friends, and community, to come see what a family and a community looks like when parents are taking up their God-given educational responsibilities. This isn’t about showing off our bricks and mortar, textbooks and curriculum. It’s about taking off the bushel and letting our light shine. Shy sorts that we are, we might not want to invite our neighbors’ scrutiny since we know we’re far from perfect. We’ll need to remember this really isn’t about us; what we’re showing off is that God’s ways are best, and how it’s only because we’re listening to Him that we have fruit to show. Our homes aren’t perfect, but they are calmer, our kids better adjusted, harder-working, less troubled, kinder and happier – they are a light! So we should invite the world to look, and tell them that it has nothing to do with us, and everything to do with our God. And, finally, we can invite our fellow Canadians to imagine what it would look like in their own families, communities, and in the country if parents everywhere took up their God-given responsibilities to shape and mold their own children. 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. Top picture is of a Kamloops Indian Residential School. Picture credit: ProPics Canada Media Ltd / iStockPhoto.com...

Indigenous peoples

A call to action: loving our Indigenous neighbors

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

Indigenous peoples

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

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

News

Saturday Selections – Sept. 23, 2023

This is why you don't ask children to "choose" their gender Back in 2007, Barbara Walters interviewed a family and their 7-year-old boy about his supposed journey to "becoming" a girl. Walters was uncritical, accepting that a child could change genders, and accepting that a child could understand the implications of all the surgeries, the chemicals, and the sterility, that were going to be inflicted on him. Click on the link above to learn about the tragic journey of "Jazz Jennings" and where he is now. Click on the video below to see a 30-second explanation of how insane Jazz's parents and Barbara Walters were. This is why you don't let children choose their gender pic.twitter.com/wBTlE7hkWq — Mario Nawfal (@MarioNawfal) September 15, 2023 Quick tips on how to read better and faster.... but not necessarily more "I would like to show you how you can read less, more — and twice as fast. It’s based on one simple idea: It’s better to thoroughly read and absorb one or two good books than 'finish' five or ten by reading them cover to cover and then moving on." Long-term thinking: 5 lessons for Christians from the life of Elon Musk "I believe the great weakness of our generation of Christians is our lack of a long-term outlook... "When I look at the inspiring, yet ultimately misguided, aspirations of people like Elon Musk or Jeff Bezos I can’t help but wonder at the impact believers might have if we rediscovered the long-term mindset that God intended for us." Does "Net Zero" make sense?  "American taxpayers will spend $50 trillion (about $150,000 per person) to avoid 0.009 ℃ of warming. A high school student could tell you that this makes no sense...." In Luke 16:26-33, Jesus talks about the cost that comes with following Him. That's the point of the passage, but He mentions in passing something applicable to climate change too, that counting the cost before you set out on an expensive project is just common sense. Combatting climate change comes with an enormous cost and seemingly insignificant benefits. Consider what other benefits $50 trillion could buy, if it were spent elsewhere. Clean drinking water for millions, just to mention one possibility. Gen Z isn't okay (10-minute read) Dr. Jean Twenge is a psychologist whose 16-year-old daughter does not have social media. Why? Because girls today with social media are lonelier and more depressed than ever. 5 reasons not to follow your heart How's "just follow your heart" working out for us? Maybe we need to start looking for a more awesome, more knowledgeable, more loving guide... ...

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