Muslims and Indians in Manitoba team up against white people

A pattern has emerged in recent years of groups of non-white people who otherwise have nothing in common with one another coming together to oppose white people for the heinous crime of being white. One such example is the National Immigration Table, which may be the subject of another blog post, if I can ever get around to it. Another example is the one below, as reported by John Longhurst in the Winnipeg Free Press, January 20, 2025:

At first glance, Muslims and Indigenous people in Manitoba might not have much in common.

However, the two groups have experienced racism and the effects of colonialism, including efforts to convert them to Christianity.

“We are all living with the history and trauma of colonization,” Shahina Siddiqui, executive director of the Islamic Social Services Association, said. “We have much in common from that experience.”

The association will hold the first national Muslim-Indigenous Solidarity Conference, which is happening at the Hilton Suites Airport Hotel on Jan. 25 and Jan. 26.

Siddiqui said the goal is to “strengthen the bonds between the Muslim and Indigenous communities through learning, sharing and healing circles.”

Indigenous elders, Muslim imams, community leaders, academics and activists are scheduled to make presentations.

Topics to be discussed include the legacy of colonialism for Indigenous people and Muslims in North America; the role of colonialism in gender-based violence; the role of the church in assimilation, education and Christianization of Indigenous people in Canada and Muslims around the world; the spiritual commitment of Indigenous people and Muslims to peace, justice and human rights; and the role of spirituality in healing for members of both groups.

In addition, there will be space for smudging and to speak to counsellors.

“The legacy of colonialism is still with us today in the form of racism and dehumanization,” Siddiqui said, noting many countries in the developing world that are home to Muslims — Egypt, Syria, Sudan, India, Jordan, Iraq, Libya, Somalia, Indonesia — were colonized by European powers such as Britain, France and the Netherlands from the 19th century to the middle of the 20th century.

“This is an opportunity for members of both communities to hear from each other how they are addressing the colonial legacy and racism, so we can share and learn together and build resilience,” she said.

The "efforts to convert them to Christianity" have had a fair amount of success when it comes to Native people in Canada, since most still identify as Christians of one kind or another. The statement by Ms. Siddiqui is more than a little disingenuous, given that Muslims make efforts to convert others to Islam, while trying to make their new homes into Muslim nations.

Ms. Siddiqui's comment about the spiritual commitment of Muslims to peace, justice and human rights is laughable. The Muslim idea of peace is a lack of opposition to Islam; justice means the imposition of Islamic law; and I dare anyone to name one Muslim nation that respects human rights. In the nations that she mentions, colonialism had the beneficial effect of suppressing the most unpleasant aspects of the native cultures, such as tribal conflict. When it comes to the "legacy of colonialism," the main legacy is everything that these peoples have that can be regarded as mmodern, especially technology.

Presbyterian Church (U.S.A.) celebrates Transgender Day of Visibility

Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Romans 1:24-32

This know also, that in the last days perilous times shall come... ...Having a form of godliness, but denying the power thereof: from such turn away. II Timothy 3:1,5

If you're not already aware that the United States (not to mention Canada and other Western nations) are increasingly under the judgement of God, the declaration by the administration of alleged U.S. President Joe Biden of March 31, 2024 as "Transgender Day of Visibility" should help to make it clear. The fact that this celebration of perversion is scheduled for Easter Sunday is not a coincidence. Blogger Vox Day addresses this:

Evangelist Justin Peters offers an excellent biblical perspective--much better than I can--on transgenderism:



For more than half a century, the Presbyterian Church (U.S.A.) has been a hopelessly apostate denomination (see Carl McIntire's 1967 book The Death of a Church for evidence). For current evidence of the PCUSA's apostasy, look no further than the following. As stated by Shea Watts in the Presbyterian Outlook, March 24, 2024 :

In Luke 24, we join two companions traveling the dusty seven-mile road from Jerusalem to Emmaus. As they walk, they grieve the loss of Jesus. Sensing their pain, a stranger approaches and explains how Jesus’ death fulfills God’s promises in Scripture. Amazed, the traveling companions invite the man to dine with them. As the stranger blesses, breaks, and gives the bread, the travelers’ eyes open, and they see Jesus.

In Greek, we’re told here that the disciples recognize (ἐπιγινώσκω) Jesus; they “acknowledge” him. One way of interpreting the story suggests that the men only recognize Jesus when they welcome his presence at the table. In other words, it is not their piety but their hospitality that makes their seeing possible.

This year, Easter falls on the national Trans Day of Visibility (TDOV), allowing us to practice such eye-opening hospitality. We see Jesus whenever we welcome others to the table and acknowledge their presence among us. We see Jesus when we embrace our trans siblings.

According to the PC(USA) Advocacy Committee for LGBTQIA+ Equity, “TDOV is a day that our local churches can embrace and celebrate the diverse identities of transgender and non-binary individuals, affirming their intrinsic worth as creations of God.” This is necessary because transgender persons are the victims of violent legislation and hate crimes. The violence is such that the Human Rights Campaign even declared a National State of Emergency.

Judith Butler (they/them) demonstrates the rise of violence against trans people in Who’s Afraid of Gender? by exploring the anti-gender movement, an umbrella term referring to social movements opposing what they call “gender ideology,” “gender theory” or “genderism.” Examples of the anti-gender movement include efforts to stop talking about gender and sexuality in the classroom and promoting policies to limit trans rights.

Butler writes: “In taking aim at gender, some proponents of the anti-gender movement claim to be defending not just family values but values themselves, not just a way of life but life itself.” Trans people stand at the frontlines of the war on gendered bodies that do not fit the cis-gender, heterosexual standard, says Butler, and they are suffering from the spread of misinformation and rise of hostility. This is why TDOV is important. The fact that it coincides with Easter this year is a coincidence rich for theological reflection.

The paradox of Jesus’ resurrection invites us to look again, think again, and hopefully, live again. Therefore, Easter is an appropriate time to explore our theology of incarnation, embodiment and materiality. One way to understand Christ’s transfiguration is to see Jesus as “a template for other transfigured, transfiguring bodies,” including transgender persons. Cary Howie, a professor at Cornell who writes extensively on gender and sexuality, broaches this idea in his essay “On Transfiguration.” In this line of thinking, recognizing transgender persons allows us to better understand Christ’s resurrection because both Jesus and transgender persons are changed, trans-figured, metamorphosized.

Another way to understand the transfiguration is to think about the impact of being transformed. Howie writes: “To be transfigured is to implicate others in your transfiguration; it is to suggest that ‘luminous glory’ may erupt from, and within, any flesh whatsoever. This implication is part of what makes transfiguration terrifying: no one is untransfigurable, and no one is transfigured alone.” When we see others and acknowledge their transfiguring bodies, we, too, are transfigured and transformed. And the boundaries between “you” and “me” are dissolved until there is only “us."

We see this in the aftermath of Christ’s resurrection in Scripture. After Christ’s revelation to the travelers in Luke 24, he appears to the eleven disciples and friends, opening their minds to the Scripture (Luke 24:45). They become witnesses to Christ’s resurrection and God’s plan for humanity. In Acts, the second book of Luke’s Gospel, we see how they are then charged to tell the story of Jesus to the ends of the earth (Acts 1:8) and how the Holy Spirit aids in this task (Acts 2). When we witness a transformation, we, too, are transformed.

This year with TDOV and Easter falling on the same day, we are asked: are we willing to be transfigured and transformed by acknowledging our trans siblings as images of God? Are we willing to acknowledge their wounds? When we do so, Jesus is revealed and the mystery of Easter bursts into our lives again.

To our trans siblings:

Forgive us

for the times we didn’t see you,

the times we failed to love you.

With your permission and God’s help,

we will love you more faithfully.

We see you, and our hearts burn.

As reported by Shani E. McIlwain of Presbyterian News Service, March 28, 2024 (links, photos in original):

Photo by Alexander Grey via Unsplash

In response to a recent General Assembly mandate, the Advocacy Committee for LGBTQIA+ Equity is at work assisting the Presbyterian Church (U.S.A.) in providing full expression to the rich diversity of its membership as described in the Book of Order.

The committee is made up of teaching elders Ashley DeTar Birt, Daniel Hammer, and Omar Gonzalez; ruling elder Tim Haworth; and deacon Salina Brett.

Committee members say they’re proud to announce the commencement of the committee’s mission dedicated to amplifying the voices of LGBTQIA+ Presbyterians within the PC(USA). With its unwavering commitment to fostering inclusivity and equality, the committee aims to build upon the groundwork laid by pioneers like the Rev. David Sindt, whose courageous act 50 years ago marked a pivotal moment in LGBTQIA+ history.

In a bold demonstration of solidarity and visibility during the 1974 General Assembly of the United Presbyterian Church in the U.S.A., Sindt stood on the Assembly floor holding a hand-written sign that read, “Is anyone else out there gay?”

Today Presbyterians can offer an emphatic “Yes! We are here.” This watershed moment reverberated through the decades, inspiring many individuals to embrace their identities and assert their presence within the Presbyterian community.

The Rev. Ashley DeTar Birt

When asked the question, “Why are you here?” DeTar Birt responded, “It’s about feeling so moved and passionate about something — the work, the people, the theology — that you cannot help but be around it.”

As the committee embarks on this transformative journey, committee members seek to honor Sindt’s legacy and those of a host of allies who have championed LGBTQIA+ rights over the years. Their tireless advocacy and unwavering dedication have paved the way for progress.

The committee also recognizes and honors the contributions of LGBTQIA+ people of color, both past and present. There’s no LGBTQIA+ liberation, after all, without people of color, especially trans people of color. Committee members say they honor the intersections of race, gender identity, and sexual orientation, and commit to amplifying the voices of LGBTQIA+ people of color, especially trans people of color, as much as possible.

The committee’s mandate encompasses a broad spectrum of initiatives, including advocacy for inclusive General Assembly overtures, heightened transgender visibility, and structural reforms to ensure equal access to benefits and opportunities for all members of the LGBTQIA+ community. By leveraging the collective power of all voices, the group hopes to create a more inclusive and equitable PC(USA) that embraces the diversity of its members. The committee invites all members of the PC(USA) to join in this historic endeavor to build a future where every individual is valued, respected, and celebrated for who they are.

The Transgender Day of Visibility is being observed on Sunday. The committee has issued this statement:

“Picture a life shrouded in secrecy, where your true essence remains concealed from the world. Your official documents do not reflect who you truly are. Every public appearance demands that you wear a mask, hiding behind a facade that doesn’t align with your inner truth. Imagine facing legal barriers that limit your access to essential health care, participation in sports, and even the use of public restrooms. Amid this oppressive environment, consider the profound significance of discovering a small community of allies who not only accept but celebrate your authentic self, allowing it to shine brilliantly amidst the darkness. This is the significance of the Transgender Day of Visibility (TDOV).”

“TDOV is a day that our local churches can embrace and celebrate the diverse identities of transgender and non-binary individuals, affirming their intrinsic worth as creations of God. By providing a welcoming space for positive and genuine representation, a local church can help these individuals feel acknowledged and valued for who they truly are. Furthermore, TDOV serves as a valuable opportunity to dispel misconceptions and promote understanding of the transgender and non-binary experience. Using educational resources and social connections, a local church can foster empathy and solidarity within the broader LGBTQIA+ and PC(USA) communities, thereby creating a more inclusive and supportive environment for everyone.

“The Advocacy Committee for LGBTQIA+ Equity (ACQ+E) encourages both local churches and presbyteries to continuing our ongoing denominational efforts of diversity, inclusion, and Christian unity by recognizing March 31 as Transgender Day of Visibility.”

Paul puts it this way in his first letter to the church at Corinth: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. If one member suffers, all suffer together; if one member is honored, all rejoice together. (I Cor. 12:12, 26)

Haworth, who chairs the committee, sums it up like this: “It has taken us 50 years to come to this place where LGBTQIA+ folks are officially given a voice within our denomination. I recognize that milestone with sadness that it has taken so long and with gratitude for those who have tirelessly and successfully advocated for this recognition and validation of LGBTQIA+ Presbyterians.

“I’m a little awestruck by what they accomplished, and I look forward to working with my fellow committee members, our dedicated advocates and staff to make our church fully open and affirming for all.”

As reported by Beth Waltemath of Presbyterian News Service, March 28, 2024 (links, photos in original):

iStock photo

As the International Day of Transgender Visibility falls on Easter this year, Christians wrestle again with the ways that religion wounds those on the margins of society and in what ways the resurrection calls Christians into new ways of seeing, believing and loving.

In a new post for Presbyterians Today titled, “Healing the Wounds of Transphobia,” Dr. Wendy Farley, professor of spirituality at San Francisco Theological Seminary and author of six books published by Westminster John Knox Press, diagnoses our ailment, “in the religious and legal attacks on our trans siblings, we are experiencing a communal wounding — an indulgence in hatred and contempt whose multiple forms no one can evade.”

Dr. Wendy Farley

She appeals to the belief that we are one body and “what wounds one wounds all.” Christians called to the resurrecting power of love must do more than tolerate our human siblings with a trans identity, whom she calls, “tender bearers of the divine image … mutilated in spirit” by our past beliefs and actions.

When it comes to understanding the evolving nature of gender and the current movement of queer theology, Dr. David Jensen, a professor of Reformed Theology at Austin Presbyterian Theological Seminary, says that “we find surprising helpful resources when we dig deeply into our traditions.”

Such was the topic of his talk on March 21 titled “Queering Theology: Gender Trouble and Christian Faith.” The talk was presented as part of the spring series of faculty talks called “Cultivating Ideas,” hosted by the seminary online at noon Central Time on Thursdays.

In his presentation, Jensen covered texts that challenge gender dichotomies, including Genesis 1, Galatians 2, Gregory of Nyssa’s “On the Creation of Humanity” and early rabbinical commentary on the full representation of genders in each human within Genesis Creation accounts.

“Paul says some striking and sometimes rather conflicting things about gender,” said Jensen, who specifically referenced verses 28–29 in Galatians 3, but at the heart of what Paul is saying is this: “that all of our identities — cultural, religious, socioeconomic, whatever our identities are — they are relativized and renewed in the new life that we have in Jesus Christ.”

Dr. David Jensen

The focus on renewal in Christ applies to gender, according to Jensen, as much as it does to any other characteristic that a person might want to claim is fixed and untouchable. Jensen’s teaching and research explore the interconnections between Christian theology and daily living. Jensen, the author of over nine books, has tackled theologies of human sexuality, parenting, childhood and work. For Jensen, God’s grace transforms and is always transforming in all aspects of people’s lives. There is no part of humanity that God’s grace cannot touch and change, including gender. “Gender essentialism blocks God’s grace,” said Jensen.

Jensen looked to the early church theologian Gregory of Nyssa, who cemented the basics of Trinitarian theology and orthodox understandings of the “both/and” nature of Christ as divine and human.

“Gregory says that humanity’s original creation is genderless,” posited Jensen, and “to be human is beyond gender.” Male and female come later and are a concession to reproduction and, in a certain sense, to sin, according to Jensen’s interpretations of Gregory of Nyssa. “For him, the most key insight,” said Jensen, is that “we are to be genderless in the new life in Christ. That is our true nature and our true destiny.”

Jensen also drew on literary scholar Judith Butler’s seminal work, “Gender Trouble,” from 1990, and a more recent theological work, Susannah Cornwall’s “Constructive Theology and Gender Variance,” to further explore the dangers of gender essentialism and the more faithful approach to gender through queer theology and transgender activism. By putting these contemporary scholars in conversation with early Christian thinkers, Jensen argues that Christians go beyond tolerance of transgender people and consider how “trans people help us better live into our basic Christian beliefs about Christ, Creation and eschatology.”

Susannah Cornwall’s book on queer theology imagines the consummation of the Christian life as genderless.

Ending his talk with a discussion of 2 Corinthians 5:17, Jensen invited listeners to see how Christ, who holds his own human/divine nature together, also heals humanity’s competitive categories: “Everything that seemed to be in opposition to one another, whether one gender over another, one culture over another,” Jensen said, summarizing Cornwall, “all of that is healed, transformed, helped together and changed.” Everything old has passed away, and new things have come into being, as the verse in Paul’s second letter to the church at Corinth imagines.

“Gender is for humanity, not humanity for gender,” Jensen said as he invited listeners to consider Cornwall’s eschatological claim that “we live in a between time, and in this between time, gender identity is slipping away.” The Christian life is an invitation to connect — parts of ourselves, with each other, with God. “Through gender nonconformity and transgender Christians,” according to Jensen’s summation of Cornwall, “we see an expansion of the ways in which we are called to connect with one another.”

Faculty members of Austin Theological Seminary are offering online talks this spring as part of the “Cultivating Ideas” faculty webinar series.

“At the end of the day, that is a deeply Christian thing — to connect, to be changed, to be transformed by grace — so that we might flourish together with one another, drawing life from the living God, the giver of all gifts,” Jensen concluded.

Austin Presbyterian Theological Seminary’s “Cultivating Ideas” series was created to offer “some of the most compelling, fresh ideas from Austin Seminary’s faculty,” according to the seminary’s website. Past lectures including Jensen’s are available in the archives on the seminary’s website.

Anyone with any serious comprehension of Christian doctrine can see that these "scholars" are twisting scripture, and that they and the people whose alleged gender they're celebrating are not Christians; even the liberals whom Carl McIntire was criticizing didn't go so far as to embrace this nonsense.

See also my previous posts:

Presbyterian Church (U.S.A.) narrowly rejects West Bank divestment (July 6, 2012)

60 years ago: Two liberal denominations combine to form the United Presbyterian Church in the United States of America (May 28, 2018)

Addition by subtraction: The deaths of James Lovelock and Ron Sider

British environmentalist James Lovelock died on July 26, 2022, his 103rd birthday. Dr. Lovelock, a physician by training, was also a climate scientist and futurist. He was best known for proposing the Gaia hypothesis, the idea that Earth itself is a living organism, with life forms interacting with inorganic surroundings to form a synergistic, self-regulating system. The hypothesis, named after the Greek goddess who personified the Earth, has been criticized by secular evolutionists, but has greatly influenced the increase in pagan nature worship that has become so popular in recent decades. I doubt that Dr. Lovelock is enjoying his present climate and environment.

On July 27, 2022, Ron Sider died at the age of 83. Dr. Sider, a native of Stevensville, Ontario, was involved with InterVarsity Christian Fellowship while an undergraduate at the University of Waterloo, and worked in apologetics with IVCF after earning a doctorate in history and master's in divinity from Yale University. He founded Evangelicals for Social Action in 1973, which might more accurately be called "Evangelicals for Socialism."

Dr. Sider was perhaps best known for his books Rich Christians in an Age of Hunger (1977) and Nuclear Holocaust and Christian Hope (1983). Christian writer Lloyd Billingsley described the former as:

A textbook of zero-sum thinking and statist solutions presented in religious vocabulary. A compendium of economic fallacies. (Billingsley, Lloyd. The Absence of Tyranny: Recovering Freedom in Our Time, 1986, p. 196).

Mr. Billingsley said of the latter:

Nuclear Holocaust and Christian Hope, co-authored with Richard Taylor, is a kind of religious version of Jonathan Schell's Fate of the Earth. Like Schell, Sider and Taylor rely heavily on shock tactics--describing blasts, destructions, bombs, blood, vomit, burns, screams. The front, fictionalized section of the book where this occurs is a combination snuff film and nuclear pornographic novel.

Merchandising comes later, the radical Christian version of Jesus watches and frisbees. Sider and Taylor advocate measures like displaying peace bumper stickers (surely a distinctive Christian approach), keeping photos of Hiroshima and Nagasaki on the coffee table instead of Ansel Adams, buying stationery with a peace motif, and subscribing to the right magazines including the "rigorously biblical" Sojourners whose peace ministry co-author Taylor is a consultant.

To his great credit, Sider at least has the courage to carry his pacifism to its logical conclusion. The book may very well be the world's longest suicide note, suicide being the sure outcome of his nonmilitary defense plan, a new Anschluss on a larger scale.

The assumption is that, once conquered, we can all eventuall settle down to a peaceful, neo-Scandinavian existence. Germany was once thoroughly conquered; they did not so settle down. Sider's arguments for complete, not just nuclear, pacifism are buttressed with proof texts, but remain to me unconvincing.

It appears they are unconvincing to the authors as well. After three hundred gruelling pages filed with countless usages of "must," "should," and "ought," Sider and Taylor make this astonishing statement: "The authors of this book do not claim to have all the answers." Given this it is difficult to see their book as anything more than a public act of spiritual and political masturbation.

(Billingsley, Lloyd, The Generation that Knew Not Josef: A Critique of Marxism and the Religious Left, 1985, pp. 187-188).

I never for a minute believed that Dr. Sider was a Christian; I always figured he was a Communist masquerading as a Christian. When U.S. President Ronald Reagan delivered his "Evil Empire" speech to the National Association of Evangelicals on March 8, 1983, it was Ron Sider who immediately formed a group to protest against Mr. Reagan's views. Dr. Sider boasted about his participation in the "Witness for Peace" program in Nicaragua in the early 1980s, in which the participants acted as human shields to impede the efforts of the Contras who were fighting against Nicaragua's Sandanista regime. The actions of the "Witness for Peace" participants had the effect of aiding the Sandanista regime, a regime that committed genocide against the Miskito Indians and was persecuting Christians. For information on the Sandanistas' treatment of Christians, I recommend the book Breaking Faith: The Sandanista Revolution and its Impact on Freedom and Christian Faith in Nicaragua by former Sandanista Humberto Belli, published in 1985.

For more on Ron Sider and Evangelicals for Social Action, see my posts 30 years ago: Ronald Reagan, addressing the NAE, denounces the evil empire--and other evils (March 12, 2013) and 30 years ago: Carl McIntire critiques Evangelicals for Social Action's Chicago Declaration (May 1, 2014).

By their vax mandates ye shall know them

As evidence of the deadliness of the Covid-19 "vaccine" mounts, some churches are showing their true colours by making acceptance of the death shot a condition of fellowship. As reported by Israel 365 News, December 29, 2021 (link in original):

During a CNN segment on Christmas Eve, CNN’s ‘faith contributor’ Father Edward Beck declared that “the unvaccinated” should be barred from attending church services.

Yep. I said it. I don’t think unvaccinated people should be gathering in churches for Christmas Eve / Day Masses. “Love thy neighbor,” says the Savior.

“There is no supply chain shortage of love and compassion. I think that what we’re trying to say to people is they you have a social responsibility if you do gather, you know Christian churches many are gathering this evening and some are still not requiring vaccination, which I disagree with,” Beck added.

“I think part of caring for one another, the dictum of Jesus who we celebrate his birthday, is love one another. Show compassion. Show mercy to each other” he said.

“So I think the lesson is that if we want to act like Jesus in these kind of times we take care of each other and if we’re going to gather in celebration we have to do so safely, comfortably and we have to give to one another that gift of peace and part of that is health and feeling like we’re gathering in a healthy environment.”

“I don’t think there’s a reason to say I’m not going to get vaccinated, maybe for a health reason, then you can’t come to church,” he continued.

"Father" Beck is not alone in equating forced submission to an experimental medical procedure, which in the 1940s was punished as a crime against humanity, resulting in the execution of the criminals, with obeying the Lord Jesus Christ's commandment to love your neighbour as yourself. This can also be found in other churches, as reported by John Longhurst of the Winnipeg Free Press, December 21, 2021:

One southern Manitoba church is now requiring proof of vaccination for its in-person Sunday services.

Elim Mennonite Church in Grunthal, located about 28 kilometres southwest of Steinbach, made the decision this month in order to accommodate members who were afraid to join community gatherings amid the COVID-19 pandemic, said lay minister David Wiens.

"We knew of members who wouldn’t come because of fear for their safety," he said, noting this includes elderly people and those with compromised immune systems. One is a resident of a personal care home who is not allowed to go to places where unvaccinated people might be present.

"We wanted to make sure we looked after the most vulnerable in our church," said Wiens, a local dairy farmer, noting everyone who attends the services also needs to wear a mask and follow social distancing guidelines.

While Elim, which is part of Mennonite Church Manitoba, has been doing online services through the pandemic, "That’s not the same as in-person fellowship," he said.

As soon as in-person services were permitted by the province, the church started meeting again, following public health guidelines — but not asking about vaccination status.

That changed at the beginning of December, when members were asked to show proof of vaccination against COVID-19 to enter.

Since almost all of the roughly 70 members of the congregation are fully vaccinated, most are very supportive, Wiens said.

However, a few "aren’t happy with our policy," he said, acknowledging the decision will exclude those who have chosen not to be vaccinated.

"We are exploring ways to make it possible for unvaccinated people to be included," he said, noting it might mean alternating between vaccinated and unvaccinated member services. "We don’t want to exclude anyone."

Whatever approach the church takes, "We want to be consistent in our understanding of what is a positive Christian witness," said Wiens. "Right from the start, we wanted to honour and be respectful of the mandates and protect everyone."

At the same time, the church isn’t "trying not to make a big statement about vaccinations. We’re just trying to do what is right for our church. We’re not trying to pass judgement on the unvaccinated."

For Erika Dueck, a deacon at Elim, the decision was about what is best for local seniors.

"They haven’t been able to meet in person, they’re feeling isolated and disconnected," she said. "The pandemic has been very hard on older members."

By going to vaccinated-only, the church wants to "rebuild a sense of community."

While the decision has made most church members happy, reaction outside the congregation has been less so.

Some people "are angry. They think we are rejecting people or in cahoots with the government," Dueck said.

Transitional interim pastor at Elim, Norm Voth, said, as far as he knows, it is the only church (of roughly eight) in Grunthal to move to vaccinated-only in-person services.

"I expect this will be a topic of conversation at the next ministerial meeting," he said, adding Elim’s decision seems to have generated a "fair amount of conversation" in town.

The issue continues to be a lively one in the church, too, he said, noting there is a lot of discussion about ways to "maintain the unity of the congregation."

Through it all, the church’s goal is to "fulfill the commandment to love our neighbour as ourselves," Voth said.

"If we take care of ourselves, including vaccinations, the mask-wearing, the social distancing, then we are caring for others."

The Orwellian use of language by the leaders of Elim Mennonite Church is breathtaking, but is increasingly typical of what passes for North American Christianity in 2021. Look at the phrases used--"we're not trying to pass judgement on the unvaccinated;" "rebuild a sense of community;" "maintain the unity of the congregation;" "fulfill the commandment to love our neighbour as ourselves"--and look at the actions that are taking place. By denying fellowship to those who refuse the vaxx, they are in fact passing judgement on them. To have separate services depending on one's vaxx status would be to create an unbiblical division between believers, which destroys, rather than builds, unity and community.

There are biblical reasons for denying fellowship to professing Christians, such as leading an immoral life (I Corinthians 5) and being a heretic (Titus 3:10, Revelation 2:2-3), but these church leaders want to deny fellowship to people who are healthy and want to remain so. I for one, refuse to allow an experimental toxic substance to be injected into me by people whose motives I distrust. The evidence is mounting that the "vaccine" isn't saving lives, but taking them, and is much more dangerous than the illness it's allegedly supposed to prevent (The blog Vox Popoli, for one, has numerous posts on the subject). The people who've had the shots are the ones who are getting sick and dying, yet those of us who merely want to maintain our health status quo are treated as criminals and threats to public health. For church leaders to say it's "loving your neighbour" to promote a crime against humanity is something that God will hold them accountable for.

Purloined Letter Syndrome

Consider the obvious seriously, for few will see it.
--Isaac Asimov (I don't like to quote him approvingly, but if he was right, he was right.) As 2021 comes to an end, it occurs to this blogger that the time is increasingly characterized by what I call Purloined Letter Syndrome--a term I recently invented, taken from Edgar Allan Poe's short story The Purloined Letter (1844). Just as the letter in question was always in plain view, the same is true of what's going on around us now.

2021 was a year in which recent trends, including the increasing evil of politicians and public "servants," the dishonesty of mainstream media, the fraudulence and lies surrounding the Covid-19 "pandemic" and "vaccines," and cowardice of Christian leaders, became increasingly obvious, but few seem able to see it.

Biblical end-time prophecies are increasingly, and more rapidly, being fulfilled, yet there's very little preaching on prophecy--and preaching on the end times too often consists of Calvinist/preterist nonsense; for examples, there are the series of sermons on Revelation at Vernon Alliance Church's Vimeo page from January 26/27-March 30-31, 2019; the Fraser Lands Church's sermon series on Revelation from January 10-July 18, 2021; and the postmillennialism of Gateway Alliance Church lead pastor Martin Trench, as expressed in his book Victorious Eschatology and elsewhere. More than ever, it's necessary for people to be Bereans as the coming of the Lord draws ever nearer.

United Church of Canada holds racially segregated mandatory workshops--for "racial justice"

The United Church of Canada continues to be completely beyond the possibility of satire. As reported by True North Wire, May 25, 2021 (link in original):

The United Church of Canada is holding courses on “racial justice” — with attendees being segregated by race.

According to the United Church’s distance learning website, the church is offering a four part “Racial Justice Workshop,” with two of the parts being segregated into white and non-white classes.

The training is mandatory for all active ministry personnel and open to the public.

“We will be meeting in separate groups according to our racial identities: one group are people who self-identify as Indigenous, Black and other Peoples of Colour (BIPOCs) and another group are people who self-identify as White,” the course description reads.

Ministry personnel in the United Church have been required to take racial justice training since 2006 and have appeared to make combatting racism a priority, going so far as to create a “Dismantling White Privilege Working Group.”

The course description goes into detail trying to justify segregating attendees by race, saying that white people and people of colour have different needs...

From the horse's mouth, i.e., the U.C.C.'s United in Learning page (bold, links in original):

Racial Justice Workshop

Course Description

The racial justice educational sessions take place over four sessions. For sessions 1 and 2, which form the mandatory components, we will be meeting in separate groups according to our racial identities: one group are people who self-identify as Indigenous, Black and other Peoples of Colour (BIPOCs)*** and another group are people who self-identify as White.

Sessions 3 and 4, which are optional sessions, will be in racially mixed groups. Select this link for more details on these sessions.

Why are we meeting in separate groups for these initial sessions? It is because the learning needs of BIPOCs are often different from the learning needs of White people. Because of their lived experiences, BIPOCs certainly have different day-to-day realities than those of White people. At times, in past educational sessions, BIPOCs were often called on to “educate” White people about racism but did not necessarily have opportunities to do their own learnings. And White people have sometimes felt that the need to self-censor because they did not want to say anything “wrong” in front of a BIPOC person, even if they had genuine questions about racial justice. As a result, not everyone was receiving the full educational experience.

The Rev. Dr. Bill Smith, previous Chairperson of the Dismantling White Privilege Working Group, also adds the following, “The White Privilege Working Group realizes that separating into groups along racial lines may be uncomfortable for some and may be seen as an act of segregation.” There is, however, a difference between historical segregation and creating settings by self-identified groups that are beneficial for people to have their own space and conversations. The method used in these racial justice sessions is by self-identified groups and is in response to requests made by people who are Indigenous, racialized, and bi-racial to have their own space for dialogue.

Our churches have a history of occasionally gathering people separately, based on their identities or their learnings needs—many churches, for example, will gather children and youth separately for Sunday school or youth programs (instead of being part of the worship service). Similarly, self-identified women might gather separately as part of the United Church Women. For this particular educational program on racial justice, having groups meet separately who self-identify differently racially can take into consideration the different lived experiences and different learning needs of people’s encounters with race. It offers a safer (or brave) space for people to explore questions with people who may have had similar experiences with as themselves.

*** We want to note that language is ever-changing and evolving, and language is always imperfect. Previously, this workshop has used the term “racialized” to denote a reference to all people of colours. At the moment, we are using the term BIPOC for racialized. We encourage the participants of these workshops to please be mindful not to get hang up on the terms as labels to one’s racial identity. The intent of the workshop is to help us work towards our commitment on dismantling systemic racism in our denomination and local communities of faith.

Mandatory Training

Racial justice training for all active ministry personnel was mandated at the 39th General Council 2006. The proposal came out of a long history of the United Church's engagement with issues of social justice. In 2000, the United Church adopted its Anti-Racism Policy statement; racial justice training is one effort to help the church continue to live out its principles.

As of 2017 we're also opening this program to all members of the church. The Program Committe on Programs, Mission and Ministry notes, "The current form of the racial justice training is receiving very good feedback, and it is therefore particularly commended to people serving in any leadership capacity within the church."

Currently, unlike the Boundaries credential, this credential does NOT need to be refreshed every five years. Those who have done racial justice training previously, either online with United-in-Learning or in a Conference-based course, need not take it again. Ministry Personnel, however, must complete Sessions 1 & 2 of this credential in order to register for Sessions 3 & 4.

Please note that records of online participants since 2011 have been uploaded to www.ChurchHub.ca during the summer of 2019. Records of participants at Conference-based face-to-face programs are still in process. If you participated in one of these programs, and Church Hub does not yet indicate this, don't panic! The records will be completed soon. However, if you require a letter of good standing immediately, and you don't see your participation recorded at Church Hub, you can contact the Office of Vocation Minister at your Regional Council Office and show them a copy of your certificate of completion.

Cost: $49.99 -- $5 discount if you pay online

Dates and Times

Please note the course is divided into two sessions. They are each 2.5 hours long

In order to complete the course you must attend both Session 1 and Session 2; it's best, if possible, to do these both on the same day

the links in the "Session times" show the start times in each of Canada's time zones

Choose Your Dates

For sessions 1 and 2, which form the mandatory components, we will be meeting in separate groups according to our racial identities: one group are people who self-identify as Indigenous, racialized, and/or bi-racial, and another group are people who self-identify as White. Please indicate which category you fall into, to see the available dates

Which category fits you best?
...Select one
White person
Black, Indigenous or Person of Colour
...

Waiting List

If these dates aren't convenient for you, click HERE for our waiting list, and we'll email you when new dates are announced.

Oklahoma pastor's wife charged in his murder as evidence of their involvement in a love triangle is revealed

...and be sure your sin will find you out. Numbers 32:23b

As reported by Nolan Clay of the Oklahoma City Oklahoman, March 26, 2021 (updated March 29, 2021):

ADA — Last Sunday morning, Harmony Church pastor Dave Evans preached about attacks from the devil and all he and his wife had overcome to be victorious in life.

Hours later, he was killed at his home in bed.

His wife, Kristie Evans, 47, called 911 at 1:11 a.m. Monday and reported an intruder had shot her husband.

Now, she has confessed to a role in the murder, the Oklahoma State Bureau of Investigation announced Friday.

She was arrested Thursday at the Ada Police Department.

In her confession Thursday, she admitted she recruited a lover to kill her husband, provided him with a gun and bullets, and left the backdoor unlocked for him to enter the house, an OSBI agent reported in an arrest affidavit.

She said she had to urge him to "proceed with the plan" after finding him crouched down in the dining room and worrying about making too much noise, the agent reported.

She said she waited in the living room until she heard a "pop" from the bedroom, according to the affidavit. She said she then called for help from her side of the bed after her lover ran out the backdoor.

The second suspect, Kahlil Deamie Square, 26, was arrested at a residence in Newalla Thursday night, the OSBI said.

The investigation found that the pastor and his wife were leading a secret life as swingers.

The two had met Square at a Super 8 for sex "on more than one occasion" since their first encounter months ago, the OSBI agent reported in the arrest affidavit.

"On one of those occasions, Kristie secretly dropped her phone number on the floor for Kahlil," the agent reported. "Kristie continued to communicate by phone daily with Kahlil without David's knowledge."

She spoke to Ada police and the OSBI multiple times after the shooting. In one interview, she admitted Square stayed the night with her March 17, 18 and 19 while her husband was on a mission trip to Mexico, according to the affidavit.

She claimed in another interview that her husband was verbally abusive and called her names like "slut, fat, ugly and whore," according to the affidavit. She said she had told Square about the mistreatment and he had responded, "Damn." She also told him "it would be nice to have more freedom."

She told her daughter on Thursday before confessing to the OSBI that she had "begged" Square to kill her husband, according to the affidavit.

In his sermon Sunday morning, Dave Evans preached about being a witness for God.

"Who’s believing in Jesus because of us?" he asked. "And if we’re doing anything in that direction, expect for the enemy to come to destroy you. So don’t be shocked and start whining and crying. Expect it. Be prepared for it. If the devil is not attacking you, there is a reason. If the devil is attacking you, there is a reason.”

The pastor was pronounced dead at his home Monday from a gunshot wound to the head. He was 50.

The OSBI and Ada police used surveillance videos from a next-door neighbor's home, a bank and a marijuana dispensary to place Square's car in Ada on the night of the shooting, according to the affidavit.

“OSBI agents from across the state worked tirelessly on this investigation for days," OSBI Director Ricky Adams said Friday. "With the help of OSBI intelligence analysts and multiple law enforcement agencies, the suspects ... are in custody.

As reported by Jacklyn Chappell of Oklahoma City television station KFOR, March 26, 2021 (updated March 28, 2021) (links in original):

ADA, Okla. – Two arrests were made in the murder of Ada pastor David Evans. The Oklahoma State Bureau of Investigation tells KFOR his wife, Kristie Evans, was arrested Wednesday after confessing to his murder and an accomplice, Kahlil Square, was also arrested for murder. All three of them were allegedly involved in a love triangle.

“A couple of months ago is when the three of them first met up,” said Capt. Beth Green, Oklahoma State Bureau of Investigation.

David’s wife, Kristie Evans, along with alleged accomplice Kahlil Square, were found responsible for David’s death.

“The three of them, Kristie, Kahlil and David, had a sexual relationship. Kristie and Kahlil also had a separate sexual relationship, just the two of them,” Green said.

David was the pastor of Harmony Freewill Baptist Church in Ada. OSBI was brought into investigate on Monday after Kristie called 9-1-1, reporting an intruder had come into their home and shot David.

“She came back on her own accord yesterday to the Ada Police Department and confessed. Prior to that, she had been interviewed several times,” Green said.

Court documents say the couple “first met Kahlil months ago at a Super 8 Motel.”

The documents also say “Kristie, David, and Kahlil had sex at a Super 8 Motel on more than one occasion.”

Kristie secretly gave Kahlil her phone number without David’s knowledge.

Then just last week, Kahlil stayed over at Kristie’s house, while David was away on a mission trip to Mexico. That’s when the murder was planned.

“The plan was for Kahlil to come into the house in the middle of the night and shoot David with the gun and ammunition that actually belonged to David that Kristie had given Kahlil,” Green said.

Neighbors gave investigators surveillance footage showing what was allegedly Kahlil’s white Ford Mustang at the house the night of David’s death.

Kristie shared a post to her Facebook page on the day before the murder, saying David had sent her specialty-made necklaces while he was in Mexico. The post saying in part, “So, every day, I opened a card and was reminded of how blessed, loved and lucky I am!!! I love you so much, David!!!!”

But she told OSBI a different story, saying David would call her names like “slut,” “fat” and “ugly.”

“What she told agents was that he was verbally abusive and controlling of her,” Green said.

David also shared a post to Facebook on the morning before his death saying, “Live your life so that people realize we are no longer dead, but are alive again.”

Harmony Freewill Baptist Church sent KFOR the following statement on Friday:

“Harmony Free Will Baptist Church has been grieving the death of our Pastor, David Evans, over the last few days. The circumstances that are now coming to light have taken us by surprise and we are greatly saddened. We serve a perfect Savior, Jesus Christ, who gave His life for us. These revelations do not diminish that truth and we will continue to serve Him. We are aware that even pastors can succumb to human frailty and we ask that our privacy be respected at this time as we as a church family grieve and process all of these events.”
- HARMONY FREE WILL BAPTIST CHURCH SPOKESPERSON

Both Kristie and Khalil are facing first-degree murder charges. Kahlil was found in Newalla on Thursday night and booked into the Cleveland County Detention Center while Kristie currently sits in the Pontotoc County Detention Center.

The Harmony Church website contains information on what to expect on your first visit, but no events are scheduled, and no information on the church's doctrine or leadership is provided.

Trudeaupia's Canada's public health officer wants "faith leaders" to promote Covid-19 vaccine acceptance

"Dr." Theresa Tam, who has consistently represented the interests of the Chinese Communist regime during the Covid-19 "pandemic" rather than the interests of the Canadian people whom she's supposed to be serving, isn't content with offering Canadians ridiculous advice on their sex lives (see here and here); now she wants "faith leaders" to promote acceptance of the Covid-19 vaccine among their congregations. As reported by John Longhurst of the Winnipeg Free Press, January 22, 2021:

Canadian faith leaders have an important role to play in promoting COVID-19 vaccines, including helping their members overcome vaccine hesitancy.

That was the message Dr. Theresa Tam, Canada’s chief public health officer, delivered to more than 1,300 participants of an online information event Wednesday.

The event was arranged by the Canadian Council of Churches, Canadian Interfaith Conversation and Canadian Multifaith Federation, at the request of the Privy Council and Public Health Agency of Canada.

In her remarks, Tam said combatting the novel coronavirus is a "whole of government, whole of society effort."

As "trusted voices" in their communities, faith leaders are "instrumental" in that effort, since they "know the hearts and minds of their members" and are often "called on for guidance."

Faith groups can help battle the virus by sharing credible information about vaccines with their members, she said, including dispelling fears about their safety.

They can also help by staying "vigilant" and encouraging congregations to maintain safe practices (social distancing, hand hygiene and mask wearing).

By doing this, it will not only help prevent the spread of virus, it will also give vaccines a "bit of a runway" to get going, she added.

Tam said faith groups also have an important role to play by supporting members who are struggling due to the pandemic, especially those who are elderly, vulnerable or dealing with mental health issues.

"Maintaining social, and emotional and spiritual closeness is more important than ever," she said. "Your leadership is vital for supporting and building resilience in your communities as we move through this pandemic and beyond."

Noting some communication materials about vaccines might need to be translated or adapted for different faith and cultural groups, Tam said the federal government is open to providing financial support in such efforts.

She also said Ottawa is open to working with faith groups to use their facilities as vaccination sites.

However, she added, it’s not practical now, since the "first two vaccines are tricky to handle... maybe in the future as more vaccines become available."

As to whether clergy might be put on a priority list for getting the vaccine, Tam said it might be possible, if they are involved in supporting people in long-term care homes, homeless shelters or other services to marginal and vulnerable people.

She also assured faith leaders no animal products or fetal cells were used in the production of the two current vaccines.

When asked when religious groups might see a return to in-person worship services, Tam noted the decision is up to provincial public health authorities.

Her own view is "right now is definitely not the time," with the pandemic surging in some parts of the country.

"It’s really important to follow local public health advice," Tam said, adding: "The best thing to do is to reduce the number of contacts."

All pandemics come to an end, she said, "and this one will as well."

In remarks at the conclusion of the event, Ian Shugart, Clerk of the Privy Council, noted faith groups can contribute to dealing with the pandemic by "inspiring people to action on behalf of others" while showing "none of us is self-sufficient."

The reader will note the liberalism of the "faith groups" named above. Those in "faith groups" that are ostensibly more conservative would still do well to notice if their own "faith leaders" promote acceptance of the vaccine, providing evidence of whether they're shepherds or hirelings.

This blogger would like to see the vaccine administered to politicians, police, and other beings in positions of authority who have shown so little human feeling and done so much to make people's lives miserable over the last year. With reports of people dying from the vaccine (RIP, Hank Aaron), the disappearance from the scene of these authority figures would be what baseball legend Branch Rickey referred to as "addition by subtraction."

May 17, 2022 update: This is also happening in the United States; as reported by Beth Brelje in The Epoch Times, April 6, 2022:

Many who have chosen not to get the COVID-19 shots have cited religious objections. Now Pennsylvania Governor Tom Wolf’s administration wants church leaders to bring vaccination events into churches.

Pennsylvania’s public health leaders want to “harness the power of community trust in statewide faith-based organizations” to convince folks to get a COVID-19 shot. That is according to the mission statement of the Faith-based Organization Coalition, which is being formed under the state’s Department of Health and is expected to launch April 11.

The state aims to reduce vaccine hesitancy through the “Local Innovations in Vaccine Equity in Pennsylvania” project (LIVE PA), which is a grant program that pays churches and nonprofits to speak with their people and persuade them to get vaccinated.

That is, $10 for each person-to-person outreach including direct phone calls, direct text messages, direct social media messages, door-knocking campaigns, and anything that involves one on one dialogue promoting the COVID-19 shot. The church or other nonprofit gets another $10 for each person who gets the shot.

“LIVE PA is a collaboration between the Wolf Administration’s Office of Advocacy and Reform and the departments of Health and Human Services, working closely with United Way of Pennsylvania to fund hyper-local, grassroots nonprofit and faith-based organizations to partner with certified vaccine providers to help the populations they serve overcome barriers to vaccination,” Amanda McNaughton, member services manager and Resilient PA Staff Liaison for United Way of Pennsylvania, told The Epoch Times.

The funding comes federally from the Center for Disease Control with $4 million dollars allocated to nonprofit organizations and $630,000 for faith-based organizations, McNaughton said. Grant applications were open in July 2021 and will continue through the end of 2023. So far, 104 applications have been approved, combining faith-based and nonprofit organizations, and 93 clinics have been hosted.

The LIVE PA program was promoted in a March 24, 2022 training meeting for chaplain assistants at UPMC Health Care System. Usually connected to churches, chaplains visit the sick and offer spiritual services. The Epoch Times obtained a video of the meeting, during which Aubrey Juris, partnership opportunity initiative coordinator for the Pennsylvania Department of Health Office of Health Equity explained its faith-based initiatives and encouraged chaplains to bring LIVE PA to their churches.

She suggested churches and nonprofits get creative in hosting vaccination events. Churches could set aside two hours after the worship service and the state vaccination partner could give entire families shots. A program like Meals on Wheels could have a vaccination nurse ride along on deliveries and offer the shot immediately, right in people’s homes. Or a community block party with food and prizes could be held where vaccines are being offered.

In another program, the state is seeking partners, including churches, to help distribute COVID tests in high-need communities. Participating sites must manage test kit distribution and publicize availability.

Ultimately, Juris said, the state wants to “establish COVID-19 Resource Centers in nonprofit outreach centers and houses of worship that will serve as long term, trusted resources to local communities, paving the way for COVID-19 mitigation as a social norm.”

Of the $630,000 available for faith-based organizations to participate in LIVE PA, only about $16,000 has been spent, Juris said.

McNaughton says working with faith-based organizations has been helpful.

“We have been thrilled to partner with local faith-based organizations because they are often trusted representatives with long, established histories in their communities,” McNaughton said. “The remaining population of people who are not fully vaccinated are experiencing barriers such as lack of trust or lack of access. Faith-based organizations are uniquely placed to have long histories with the populations they serve and have earned mutual trust with them. Their efforts to promote the vaccine to their congregations and the communities they serve through their charity work have been successful at reaching vaccine-hesitant populations.”

As reported by Leo Hohmann, April 7, 2022 (bold, links in original):

...Is your church or favorite ministry one of these organizations sucking up tax dollars to poison and sterilize their congregants and followers? It’s not just local churches, but big ministries that are involved in this evil.

I reported previously that the Vatican was encouraging Catholic churches to partner with governments worldwide to promote the vaccine, and some of the big-name evangelical ministries such as Samaritan’s Purse are doing the same.



I received hateful emails for weeks because folks didn’t want to believe that such a trusted name in evangelical circles as Samaritan’s Purse could be involved in this plan to vaccinate every man, woman and child with an unproven, untested, and now proven deadly serum. If you still don’t believe it, don’t trust me: Read here, here and here.

Many other churches and ministries are involved in this deadly propaganda campaign. My advice would be to check with your pastor and/or the financial records keeping department of your favorite ministries and ask if they have or ever will accept any of these funds.

I did a quick online search and found several examples of churches participating in this.

An ad from Montgomery County, Pennsylvania, states: “Bethel AME Church of Ardmore, Love Your Neighbor, Alpha Kappa Alpha Inc. Phi Beta Omega Chapter, VNA, Walmart Pharmacy and ACME Pharmacy will partner with the Montgomery County Immunization Coalition to hold a community vaccination clinic.”

St. Paul’s Catholic Church partnered with Penn Medicine Princeton Health in Princeton, New Jersey, to convert its church into a vaccine clinic last May.

Democrat Congresswoman Alexandria Ocasio-Cortez helped convert First Baptist Church of Corona in New York City into a temporary vaccination center.

You can find hundreds of such examples online of collusion between corrupt churches and the corrupt medical/pharma complex, all feeding off of taxpayer dollars.

I am sure not every one of these churches is being paid to promote this death shot. Some are no doubt doing it for free, thinking they are doing the Lord’s work. There are no more excuses for that kind of stupidity. At this point the data is clear. You just have to look for it, because you won’t find any reporting from the mainstream media on the issue of vaccine safety. They are all bought off.

When the lid finally blows on this story, and the perpetrators of the greatest crime in human history are exposed, every one of these church leaders will be held accountable for their roles in what is quickly becoming a genocide...

...Number one, those churches didn’t become trusted by working with corrupt governments that force experimental medical treatments on their citizens.

Number two, how can this promotional work be considered “charity” if the churches are being paid to do it?

This is not earning trust. This is abusing trust, which is exactly what the globalist elites said they would do when they sat down at the Event 201 conference in October 2019 to run a simulation of the coming global coronavirus pandemic. If you listened to those seminars, they made it very clear that they would tap into “trusted sources” in the community to promote their narrative and destroy competing narratives about the pandemic.

Watch the video below from Event 201 and fast forward to the 19:25 mark. That’s CIA operative Avril Haines speaking in October 2019 about “flooding the zone” with “trusted sources” during an upcoming pandemic. Haines would later become Biden’s director of national intelligence. Another speaker, LaToya Abbott, starts talking at the 23:56 mark about the importance of combatting “anti-vaccine sentiment,” which tells you they already knew (in October 2019 two months before the pandemic was discovered in China) they were going to roll out a first-ever coronavirus vaccine that would be controversial.



Recruiting pastors to entice their flocks to accept a medical treatment they know nothing about is fraud and abuse against the people of God. Only an extremely naive and stupid pastor, or one who is an evil globalist, would agree to work with the government on such an devious plan.

With more data coming out every day on not only the failed efficacy of these injections but the dangers to health and safety, there are simply no more excuses left for pastors to be naive.

God have mercy on any pastor or ministry leader who is participating in this program.

Apostate mainline churches support illegal blockades in Canada

For the secret power of lawlessness is already at work; II Thessalonians 2:7a (NIV)

The Coastal GasLink project is a natural gas pipeline covering approximately 670 kilometres (about 416 miles) from the area of Dawson Creek, British Columbia to the B.C. coast near Kitimat. The company, after years of consultation, has signed agreements with all 20 First Nations (i.e., Canadian Indian bands) along the pipeline route. The Trans Mountain Pipeline is an oil pipeline carrying oil from Alberta to the coast of British Columbia; 120 of 129 Indian bands support the project. Native and other organizations protesting the projects have had their days in court, and lost.

The overwhelming majority of Indians support the pipelines because the projects offer them a once-in-a-generation chance to improve their economic circumstances and escape poverty. However, the Wet'suwet'en, an ostensible First Nation in British Columbia run by allegedly hereditary chiefs, has, for several weeks, been operating an illegal blockade of the Coastal GasLink project. The blockades have spread across the country, e.g., Mohawks in Ontario are expressing solidarity with the Wet'suwet'en protest, using it as an excuse to continue several hundred years of grievances with Canada. All three levels of government in Canada have done nothing to end the lawless blockades; the police, with the notable exception of Vancouver, have been worse than useless, refusing to clear the blockades, while arresting law-abiding people who do try to clear the blockades.

It comes as no surprise to this blogger that the federal government of Prime Minister Justin Trudeau has done nothing to stop the lawlessness. This "government" is basically just a criminal racket, under the titular leadership of a pot-smoking puppet of evil international financier George Soros. Mr. Trudeau has finally gotten around to saying that it's time for the blockades to end, but his actions, or lack thereof, increase my suspicion that he supports the protests--especially since they have a disproportionately negative impact on the economy of western Canada, rather than his parasitical home province of Quebec.

There's nothing "grassroots" or spontaneous about the protests that are increasingly paralyzing the Canadian economy, as becomes apparent when court decisions come down in favour of the pipelines, and protest rallies magically appear in various places within minutes of the announcement of the ruling. The Wet'suwet'en aren't even a real Indian band, but are a company, with the "hereditary chiefs" actually a board of directors, while many of their sympathizers are foreign-funded non-Natives (see videos at the bottom of this post).

On February 16, 2020, geopolitical blogger Dracul Van Helsing came across a Trotskyite World Socialist International (his description) website, and one of their leaders was boasting about his plans to take over Canada, noting that the political leaders are weak, that it was easy to take over the links of Canada's infrastructure, and that he was going to use the Wet'suwet'en dispute to do that, sending out agitators to lead groups of Wet'suwet'en supporters into blocking railways, bridges, highways, airports and various government and public buildings, bringing the Canadian economy to a virtual standstill, making it ripe for widespread anarchy and eventual violent revolution. The next day, they began doing just that, but on the following Sunday, when blogger Van Helsing to post the link for the relevant item to his own blog, the item had been taken down--which this blogger finds very suspicious.

The activities described in the item quoted by Dracul Van Helsing remind me of a book published in 1972, but still relevant. A former Czechoslovakian Communist Party official who defected to the West wrote The Subverters (or The Subverters of Liberty, depending on whether it's the British or American edition), in which he revealed that U.S.S.R. dictator Josef Stalin in 1948 had begun training "master subverters." The master subverters were carefully prepared for 10 years in specially-constructed communities made to resemble those found in the countries to which they would be sent. The master subverters spent these years in these pseudo-Western communities learning the languages (including accents) and customs of their assigned countries, and were given new identities, with all the proper documentation, so that by the time they graduated and took up their assignments, it was impossible for most of the residents in the Western countries to which they were assigned to know that their new neighbours weren't new arrivals from among their own people, but were in fact Soviet spies. Mr. Hutton argued that disruptive events that happened in Western countries in the late 1960s-early 1970s, such as race riots in America, campus protests in Western countries (especially in France), labour strikes in Britain, and skyjackings in the Middle East and elsewhere, were related, and were the result of years of work by the master subverters. It sounds suspiciously like what's going on in Canada today.

The current activities of certain Native terrorists activists also remind me of the prophetic novel The Flaming Sword (1939) by Thomas Dixon, in which Communists used Negroes as dupes in an attempt to take over the United States. Mr. Dixon wrote his novel after researching every race riot in the U.S.A. from 1900-1938.

Despite the overwhelming evidence that the protesters who are attempting to shut down Canada are a small, loud, and violent minority, it comes as no surprise to this blogger that they've attracted the support of clergy from the country's apostate mainline churches. As reported by John Longhurst of the Winnipeg Free Press, February 10, 2020 (link in original):

Two Manitoba bishops are among 71 Anglican, Presbyterian, Lutheran and United Church of Canada leaders and others from across Canada showing support for the Wet’suwet’en hereditary chiefs protesting the $6-billion, 670-kilometre Coastal GasLink pipeline that will go through their traditional territory.

Both The Right Reverend Geoffrey Woodcroft, Bishop of the Anglican Diocese of Rupertsland, and Bishop Susan Johnson, National Bishop, Evangelical Lutheran Church in Canada, signed the solidarity statement that calls on the Canadian government and the RCMP "to immediately cease their occupation, arrests, and trespassing on Wet’suwet’en sovereign territory."

The statement, goes on to note "these unlawful occupations and tactics violate the United Nations Declaration on the Rights of Indigenous Peoples" and violate the wishes of the Wet’suwet’en Clan Chiefs who "hold sole title to their unceded territory and unanimously do not support the construction of the pipeline."

It goes on to say the pipeline project would mar the landscape, cut down trees, harm migration patterns of animals, and put the entire watershed at risk of a leak and contamination.

"We are deeply concerned about the militarized arrests, pressure and trespassing presence of the RCMP on Wet’suwet’en sovereign territory," it states, adding this treats "Indigenous peoples like prisoners on their own territory."

The statement concludes by noting the pipeline not only tramples on the rights of Indigenous Nations, but endangers "our collective wellbeing and future."

For Johnson, signing the statement was a way to remind Canadians "we are not living in to the calls to action from the Truth and Reconciliation Commission, including the commitment to free, prior and informed consent."

She’s also "deeply concerned about climate justice and about responsible resource extraction. The concerns of the Wet’suwet’en overlap all of these concerns."

For her, using the RCMP is the wrong way to deal with the issue.

"If we are serious about addressing these concerns, then we need to take time to have a real consultation," she said.

By signing the statement, she wants members of her denomination, and other Canadians, to know "we stand with the Wet’suwet’en people and hold our government accountable for its actions."

As for Woodcroft, one reason he signed it because the Anglican community in Manitoba and northwest Ontario is "well connected" with Indigenous people.

He also sees signing it as a way to promote the Anglican Church’s goal of promoting reconciliation with Indigenous people, and of ensuring treaties are fulfilled.

Concern about climate change, and the future of the planet, is also on his mind.

"I am convinced that Creator, God is calling not only me, but all of goodwill, to get on with providing a better tomorrow for all people," he said.

The church has "always had a voice and a strength to care deeply for God’s creation," he added, concluding that is something "we somehow forget" until situations like this arise. Then "we are called back to exercise love, justice and humbleness."

Other signers of the statement include The Most Reverend Mark MacDonald, National Anglican Indigenous Archbishop; The Right Reverend Ron Culter, Archbishop of the Anglican Diocese of Nova Scotia and Prince Edward Island; The Right Reverend Andrew Asbil, The Bishop of Toronto; Jennifer Henry, Executive Director, KAIROS; Carragh Erhardt, Justice Ministries, The Presbyterian Church in Canada; Peter Haresnape, General Secretary, Student Christian Movement of Canada; The Reverend Dr. Joanne Mercer, Anglican Parish of Twillingate, Anglican Diocese of Central Newfoundland.

Find the full statement here: https://bit.ly/2uy25MQ.

In addition to the solidarity statement, members of Hope Mennonite Church in Winnipeg signed a petition sent to the Prime Minister to honour the jurisdiction of the Wet’suwet’en traditional governance and publicly affirm the demands of all five Wet’suwet’en Clan Chiefs.

In the petition, they also call on Coastal GasLink to vacate the territory of the Wet’suwet’en; that the Canadian and British Columbia governments uphold their commitments to implement the Declaration on the Rights of Indigenous Peoples; and that the RCMP respect the rights of the hereditary chiefs and refrain from interfering with Wet’suwet’en law.

I'm not taking a chance that the link and the statement might disappear, so here, with the names and affiliations of the signatories, is the statement by mainline clergy in support of the small, violent minority of terrorists who are attempting to shut down Canada:

Thursday February 6th 2020

Peace be with you,

In solidarity with our Wet’suwet’en relatives, we call upon the government of Canada and the Royal Canadian Mounted Police to immediately cease their occupation, arrests, and trespassing on Wet’suwet’en sovereign territory.

In a public statement made yesterday, the RCMP have asserted that they will arrest any persons who will not leave their camps on unceded Wet’suwet’en territory. Wet’suwet’en law precedes and supersedes Canadian law on Wet’suwet’en land. The militarized forced removal of Wet’suwet’en from their own territory, for the economic benefit of fracked natural gas Coastal GasLink’s 670km pipeline is consistent with the colonial practices of genocide. These unlawful occupations and tactics violate the United Nations Declaration on the Rights of Indigenous Peoples. Wet’suwet’en Clan Chiefs hold sole title to their unceded territory and unanimously do not support the construction of the pipeline. The pipeline project would mar the landscape, cutting down trees, harming migration patterns of animals, and putting the entire watershed at risk of a pipeline leak and contamination. Furthermore, the final report of the National Inquiry into Missing and Murdered Indigenous Women, Girls and 2SLGBTQQIA people found that there is a direct connection between resource extraction projects and increased violence against and within Indigenous communities. The migration of settler labourers to pipeline projects sites has been connected to increased sexual harassment, murder, rape, sexual assault, the influx of drugs and alcohol, increased conflict and policing, and the undermining of Indigenous self-determination in their communities.

We are deeply concerned about the militarized arrests, pressure and trespassing presence of the Royal Canadian Mounted Police on Wet’suwet’en sovereign territory. We are alarmed by the RCMP’s establishment of an “Exclusion Zone”- which infringes on freedom of movement of the Wet’suwet’en Nation, with the exclusion of media from witnessing and documentation, and bars clan members from accessing their own lands. These acts of intimidation, occupation, and restriction are harmful and reverses us back to the pass system era, which treats Indigenous peoples like prisoners on their own territory.

The RCMP does not hold the jurisdiction or right to arrest sovereign Wet’suwet’en peoples on their own unceded Nation and territory. The practice of forced relocation, arrest, detention, and criminalization of Wet’suwet’en, Indigenous peoples, and their allies on Wet’suwet’en land is an egregious and shameful violation of international law. We call upon the RCMP and Canadian government to respectfully honour Wet’suwet’en Clan law, whereby ceasing their surveillance, occupation, and militarized violence on Indigenous land.

The continual prioritizing of the interests of private sector and resource extraction over the rights of Indigenous Nations, laws, treaties, lands, and waters, condemns our collective wellbeing and future. We call upon the RCMP and government of Canada to immediately halt all violations and assaults on Indigenous water and land defenders. We stand with the Wet’suwet’en and their allies who have made significant sacrifices on the front lines of this violation on their territory. We honour and respect their commitment to defending the wellbeing of the waters, lands, creatures, people, and sovereignty of Wet’suwet’en.

Sincerely,

The Reverend Evan Smith
Sandra Campbell
The Reverend Leigh Kern
Toronto Urban Native Ministry

The Most Reverend Mark MacDonald
National Anglican Indigenous Archbishop

Bishop Susan Johnson
National Bishop, Evangelical Lutheran Church in Canada

The Right Reverend Ron Cutler
Archbishop of the Anglican Diocese of Nova Scotia and Prince Edward Island

The Right Reverend Andrew Asbil
The Bishop of Toronto

The Right Reverend Geoffrey Woodcroft
Bishop of the Anglican Diocese of Rupertsland

The Right Reverend Riscylla Shaw
Bishop Suffragan of Toronto

The Right Reverend Peter Fenty
Bishop Suffragan of Toronto

The Right Reverend Jenny Andison
Bishop Suffragan of Toronto

The Right Reverend Kevin Robertson
Bishop Suffragan of Toronto

Aaron Sault
Suitaakii Black
The Right Reverend Sydney Black
The Vision Keepers Council

The Reverend Canon Ginny Doctor, Mohawk Turtle Clan
Coordinator of Indigenous Ministry, The Anglican Church of Canada

Jennifer Henry
Executive Director, KAIROS

Melanie Delva
National Reconciliation Animator, The Anglican Church of Canada

Yolanda Bird
Suicide Prevention, Alberta and Saskatchewan

Carragh Erhardt
Justice Ministries, The Presbyterian Church in Canada

Judith Moses
Deputy Prolocutor, The Anglican Church of Canada

The Reverend Dr. Karen L. Egan
Prolocutor, The Anglican Church of Canada

Peter Haresnape
General Secretary, Student Christian Movement of Canada

The Reverend Dr. Jennifer Eileen Sculley
Director of Faith, Worship and Ministry, The Anglican Church of Canada

The Reverend Jasmine Hanakaulani Bostock
St. Peter’s, Honolulu

The Reverend Pamela Rayment
St. Clement’s Church

Laura Walton
Prolocutor for the Anglican Ecclesiastical Province of Ontario

The Reverend Dr. Joanne Mercer
Anglican Parish of Twillingate, Anglican Diocese of Central Newfoundland

The Reverend Valerie Kerr, Mohawk, Wolf Clan
Archdeacon

Elin Goulden
Social Justice and Advocacy Coordinator, The Anglican Diocese of Toronto

The Reverend Maggie Helwig
Social Justice and Advocacy Committee, The Anglican Diocese of Toronto

The Reverend Canon George M. Porter
Gathering Table, Thunder Bay

The Reverend Andrea Budgey
University of Toronto Chaplain

The Reverend Tay Moss
Church of the Messiah

The Reverend Samantha Caravan
All Saints’ Peterborough

The Reverend Dana Dickson
Trinity Anglican Church, Bradford

The Reverend Dr. Jason McKinney
Epiphany & St Mark, Parkdale

The Reverend Canon Brad Smith
St John the Evangelist, Peterborough

The Reverend Mark Regis
Church of St. Mary and St. Martha

The Reverend Don Beyers
Christ Church Bolton, York-Credit Valley Social Justice Officer

The Reverend Janaki Bandara
St Peter’s Evangelical Lutheran Church, Cambridge

The Reverend Dawn Leger
St. John’s West Toronto

The Reverend Stephen Kern
Dr. Anne Kern
St. Philips-on-the-Hill, Unionville

The Reverend Dr. Alison Kemper
The Reverend Canon Joyce Barnett
St. Matthias Bellwoods

The Reverend Megan Jull
St. Augustine of Canterbury

The Reverend Sherman Hesslegrave
Zachary Grant
Church of the Holy Trinity

The Reverend Alexa Gilmour
UCC, Toronto

The Reverend Sandra Fyfe
Anglican Parish of Horton, Wolfville

Lisa Alexander
Lawyer/Mediator, Victoria

Andrew Stephens-Rennie
Vancouver, BC

Canon David Robinson
Winnipeg

The Reverend Dr. Heather McCance

Caitlin Reilley Beck

Sharla Sandrock

The Reverend David J. Burrows

Kathy Wellunscheg Klassen

Belinda J. Kishimoto

The Reverend Elizabeth Boehm-Wilson
UCC minister, Kingston

Suzanne Brooks

The Reverend Anne Hoganson

The Reverend Justin Philip Cheng

Susanne Cruickshank

The Reverend Dr. Morar Murray-Hayes

Professor Alan L. Hayes

The Reverend Susanne McKim
Trinity-St. Paul, Port Credit

The Reverend Canon Nicola Skinner
Grace Church, Markham

The Reverend Erin Martin
St James the Apostle, Sharon

The Reverend Susan Spicer
St. George, Ajax

The Reverend Dr. Leigh Silcox
St. Matthias, Etobicoke

For media contact: lkern@toronto.anglican.ca

Two things from the list of signatories stick out to this blogger: the disproportionately large number of female names, especially those with religious titles in front of them--an obvious indication of apostasy; and the fact that almost all of those whose locations are identified come from oil-consuming areas, and almost none from-oil producing areas, and are far away from where the protests originated (although, the way the protests are spreading, they may already have come to experience the protests and/or their effects directly). These people are not Christians, but are liars, hypocrites, economic ignoramususes (ignorami?), and mental and moral pygmies (and I say that with all due respect). They openly support lawlessness, while having the nerve to say "Peace be with you."

As for the comment that "there is a direct connection between resource extraction projects and increased violence against and within Indigenous communities": if that's true, why are the overwhelming majority of Indians in favour of these projects? Are the majority of Indians therefore in favour of increased violence within their communities? I don't believe so, but these religious liberals apparently do, which prompts me to accuse these liberals of a racist slur against the law-abiding majority of Indians. And aren't these liberals always saying that poverty leads to violence? Now they're saying that increased prosperity is directly connected to violence. This blogger can come to no other conclusion than that the signers of this statement want the majority of Indians in the affected areas (and I think it's reasonable to infer that they they would also be opposed to such projects elsewhere in the country) to continue to live in poverty, with everyone subject to continuing and increasing anarchy. These apostates are as sincere in their professed concern for the poor as Judas Iscariot:

Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,
Why was not this ointment sold for three hundred pence, and given to the poor?
This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. John 12:3-6

See the following videos for more information:

SPECIAL REPORT: Foreign-funded corporation posing as a First Nation blocks pipeline (Rebel News, January 23, 2019)



Investigating the fake First Nation running the illegal Coastal GasLink blockade (Rebel News, January 15, 2020)



Coastal GasLink protester IDENTIFIED — he's from Ontario! (Rebel News, January 17, 2020)



K'omoks First Nation in BC denounce “non-indigenous” protesters for blocking highway (Rebel News, February 13, 2020)



The truth behind First Nations pipeline protests (Financial Post, February 14, 2020)



Majority of First Nations support Canadian energy (True North, February 14, 2020)



Pipeline protests have nothing to do with supporting the Wet’suwet’en people (True North, February 15, 2020)



Wet'suwet'en hereditary Chief Woos, aka Frank Alec TOOK OVER a title reserved ONLY for women! (Rebel News, March 3, 2020)



See also my post The Flaming Sword: A prophetic novel? (January 14, 2009)

See also Dracul Van Helsing's posts:

Pansy Justin Calls All Wimps’ Meeting With Pansy Jagmeet and Pansy Yves-Francois (February 18, 2020)

Renfield’s Ottawa News Broadcasts and The Arrival of Magical Mystery Tour (February 19, 2020)

Justin Trudeau’s Failed Macho Man Impersonation and The Unmasked Demon Dancer Chief Woos (February 21, 2020)

Trotskyite Anarchists Throw Burning Debris Against Canadian Trains (February 26, 2020)

HT: Dracul Van Helsing