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British Columbia Parents and Teachers for Life Website
Essays, Speeches, and Other
Table of Contents for This Page
Who is the Debate about?
Putting Others Before Ourselves [by Stephanie Gray]
A Federal Election Has Implications for
Religion in the Public Square
Religion and Political Discourse
Analysis of Some Aspects of the Provincially-Approved Teachers’ Guide Making Space: Teaching for Diversity and Social Justice
throughout the K-12 Curriculum
What Has Canada
Taught the Young by Awarding Morgentaler the Order of Canada?
Chain of Consequences--Exodus from the Public
A Backgrounder on the Motion Picture Brokeback
Resolving Canada's Crisis in Education
"Casting Out Darkness" [an essay by
Surrey School Board Ought Not to Approve Pro-Homosexuality Books and Other
Pro-Homosexuality Resources for Use
as Teaching Materials in the School District [a BCPTL Brief]
Ingera—Standing Up For Our Children"
[speech given by Dr. Chris Kempling
on April 9, 2005]
Ron Gray's Address
to Christian Coalition Information Session at TWU April 9, 2005
Atheism and How to Defeat It"
Intelligence and Masculine Men" [by Dr. Chris Kempling]
The Great Divide:
Ethical Divisions between Social Liberals and Social Conservatives Regarding
Stealthy Change and Same-Sex
The Power of Canadian Courts
[an essay by Gwendolyn Landolt]
Consitutional Crisis in Canada [an
essay by Ron Gray]
Letter to Canadian Clergy from Roy Hamey on
"Hate Speech" Bill C-250
An Analysis: "Chamberlain vs. Surrey
What Can a Teacher Do to Foster Respect for
Hope vs. Pride: Moderate Homosexual Opposition
to Gay Extremism
is the Debate about? Putting Others Before Ourselves
by Stephanie Gray
[from the website Unmasking
Choice --republished on this BCPTL website with her permission]
There has been much in the blogosphere
about my recent abortion debate against
Jovan Morales at the University of Ottawa. Yes, it is true, many
well-known abortion advocates were asked to debate me and they either declined
or refused to respond to the invitation. Yes, there were rude and
disruptive abortion-supporting people in the crowd.
But upon reflection of the whole experience what strikes me most about the
debate is what my opponent Jovan said in his opening statement:
“Having safe abortions...helps saves lives.
Abortion does save lives. It not only saves lives in the physical sense, but it
saves people from having to abandon their lives. Most of you here would be
able to possibly think of a couple of people from your high school class that
had a child. They didn't make it to university... It does end your life
process. It changes it. It's not a bad thing, but it does change
your life in a direction you might not want to take.”
Besides the major assumption in his rhetoric that the pre-born aren't human
persons (if they were, then far from saving lives, abortion ends them), his
remarks are designed to feed into the “me first, here-and-now” mentality of
Have we lost our priorities so much that attaining a university degree would
be purchased at the expense of ending
a new human life? Are we so short-term focused that we look at how a
decision will impact us today, instead of its ripple-effect tomorrow?
Certainly an unplanned pregnancy can be very challenging, but while abortion
seems like the solution now, what of its impact years down the road? For
someone who makes that choice, at the end of her life, would she really be
focused on the number of letters after her name, or on her longing for the child
who should have bore her name?
I understand why Mother Teresa noted that the impoverished she served were
spiritually rich, and that many in North America, while materially rich, were
People are too eager to run from that which is difficult, instead of run to
that which is right.
And this is why we've developed a concept called beINSPIRED.
As we have increasingly encountered people who are determined to make
short-term-focused, me-first decisions, we ask them to consider who inspires
them. It may seem off-topic, but it brings up an important point:
It seems that those who inspire us face hardships, obstacles, difficulties,
and challenges. What separates those who inspire from those who do not, is
how they respond to their hardship. The former turn obstacles into
opportunities, they focus on what they can do, not what they cannot, they put
the other first, and are willing to sacrifice something—even their lives,
perhaps—for another, or for some great, and just cause. They are willing
to do the hard thing because it's the right thing.
As I have now asked individuals all over the world who inspires them, and
why, I have been touched by the reaction: While I typically get a different
answer for "Who?" I often get a similar response for "Why?"
Abortion-supporter or pro-lifer, there seems to be a common theme that our
spirits are lifted, and we are challenged to rise to greater virtue, by the
example of individuals who put others before themselves, who do the right thing
no matter how difficult it is.
Perhaps we all should heed the words of Holocaust-survivor Viktor Frankl who
wrote in his book Man's Search for Meaning,
"[B]eing human always points, and is directed,
to something, or someone, other than oneself—be it a meaning to fulfill or
another human being to encounter. The more one forgets himself—by giving
himself to a cause to serve or another person to love—the more human he
My debate opponent noted that labour is difficult emotionally and painful
physically. Well yes, yes, it is. But when the alternative to that
difficult process is dismembering, decapitating, and disemboweling the body of a
baby, can't we be willing to take that hard road because it's the right road?
The fruit of this kind of selflessness, the mystery of this kind of love, is
that it enriches our lives, and we find our joy and meaning in life when we
serve the other. Ask any hero, and they will tell you that. Death
breeds death, but life breeds life.
Federal Election Has Implications for Provincial
Editorial written prior to the 2011 Canadian federal
education in Canada is constitutionally a provincial
matter, decisions at the federal level have
implications for education nevertheless.
A prime example is the federal recognition of
“same-sex marriage,” which gave an excuse, for
those who wished to promote it as the equivalent of
traditional marriage, to argue that because it was
recognized in law, that recognition should be taught
as having been a step forward for human rights.
We need legislators who will eliminate the power of
human rights councils and tribunals to trample on
the legitimate rights of citizens to oppose what
they see as wrong or immoral. We need more
federal Members of Parliament who will stand up for
our rights of free speech by curbing the powers of
quasi-judicial bodies who operate as courts without
being subject to the ordinary rules that courts are
supposed to follow.
society as a whole needs men and women in government
who will stand up for those values which have
traditionally given strength to the nation.
Such representatives would be an example to others,
and in particular to the young.
need to vote not just for a party but for those who
have given evidence that they will defend those
values which are under such intense attack in our
nation and in Western society as a whole.
We need to look at the voting records of those who
have represented us and seek to do so again,
and we need to ask
of those who seek federal office for the first time,
and get specific answers from them.
To find the voting record of your current Member of Parliament, we
recommend that you go to the Campaign Life Coalition
site at this
The solid information given there should help you
decide whether or not your Member of Parliament
deserves your support. For
candidates seeking office for the first time we
recommend reading the results of questionnaires from
pro-life, pro-family organizations.
Note: Not all opinions
expressed in articles posted on this website are necessarily identical with
positions taken by British Columbia Parents and Teachers for Life.
Religion and Political Discourse:
A written version of
on February 20, 2008
the talk there was some ex tempore matter and probably some other, slight
deviation from the written version given here.)
Thank you for the opportunity to speak to you.
I spent many years speaking to people of approximately your age; and
since leaving that phase of my life I have missed having a lot of chances to
interact with them.
I understand that you as a student body are today
discussing how religion affects interactions between people.
I have undertaken to discuss the role of religion in political
action--the part religion can take in the interactions between people regarding
This topic is a very large one, so I am narrowing
it down somewhat. If someone takes a particular public stand because of his
religious beliefs, should his fellow-citizens, because he is religious, say
“We won’t listen to you,” or should they grant him or her an equal right
to participate in public matters and listen to his or her position on a given
matter? . I would like to discuss
the question “Do people motivated by their religious beliefs have a right to
participate in public discourse about public matters, and should others who are
not religious consider their
contributions to be of possible value?” I
am going to argue that in an open society religious people should have a right
to enter public discourse, and should be listened to—listened to and neither
accepted automatically nor rejected automatically because they are religious.
I know that you come from a wide variety of
countries and religions. I was born
, and am influenced by the political traditions of this country, and also by my
In our political tradition, which is basically part
of the British political tradition, people of faith have frequently been
prominent in political affairs. In
the nineteenth century, for example, many people like William Wilberforce worked
to abolish slavery. Christians
were not the only ones in the antislavery movement, but they were very prominent
in it. They were prominent
also in the antislavery movement in the
Similarly, faith-motivated people such as Lord
Shaftsbury spearheaded reforms to improve the lot of working people and their
William Booth founded the Salvation Army, which
particularly reached out, and still reaches out, to the poor and the
down-and-out. He wrote a book
entitled In Darkest England in which he outlined a multitude of projects
to help those who were in unfortunate circumstances, whether or not they had
come into those conditions through their own mistakes or through the actions of
In Canada in the twentieth century, I can think of
two who started out as ministers of religious congregations and then went on to
found political reform movements. J.
S. Woodsworth started the Co-operative Commonwealth Federation (which was the
forerunner of the New Democratic Party) and William Aberhart started the very
different Social Credit movement.
In spite of this background, many people in
dismiss the ideas of people precisely because they are the ideas of religious
No-one should trust someone’s ideas simply
because the person is religious. In
this connection I have a story:
upon a time in a land far off and a time long ago the monarch of a large kingdom
died without leaving any son or daughter or relative to succeed him.
The great men of the kingdom gathered together to consider what they
could do to choose a successor. It
so happened that there was in the kingdom one man renowned for his devotion to
God and for his kindliness. This was
the holy hermit who lived in the Great Wood.
The great men of the kingdom decided to go to him and seek his advice as
to who should be the next ruler. After
travelling a long way through the Great Wood they came to the holy hermit.
To him they explained their dilemma.
“Oh holy man,” they said, “will you reveal to us who should be the
next king of our realm?”
The holy hermit sat for a long time in silence.
Finally he said, “I have lived by myself for many years and have not
had an opportunity to know the ways of men.
I cannot think of anyone who would be fit to rule you.”
you are a man of God,” the great men said.
“Do you not have a message from God to tell us whom we should
lone hermit sat for a long time in silence.
Finally he said, “I do have a message from God.
And that message is …. [The
wise men waited with bated breath] That
message is: Never trust a holy
hermit to choose your king for you.”
That story points out a moral.
We should not look to someone to make our political decisions for us
simply because of his religious standing. (Even
if he is a worthy person, we should not leave practical decisions about politics
to be decided by someone on the basis of religious insight alone divorced from
On the other hand, there is the narrative of Saul
in the Christian and Jewish scriptures. Saul
was strong and handsome and dynamic, and appealed to the people.
They chose him to rule over them rather than to be judged by the old
prophet of God. Saul turned out to
be a disaster, and was replaced by a man who was a shepherd, a man of God, and a
poet and psalmist, who--we are given to understand--ruled justly till his
position of power went to his head, and he too failed, until he repented.
One moral of the story of Saul could be that the people may choose
someone with outwardly appealing characteristics, but if they fail to consider
the inner or spiritual qualities of their leader, they may choose very wrongly.
Let us get back to the present from the instructive
today, as I was saying, there is a tendency to dismiss ideas merely because
they are seen to be religious in origin.
There are, it is true, plenty of examples in the world of those who have
misused religion as an excuse to bring in oppressive and unjust laws.
But, in view of the part people of faith have played in comparatively
recent political history in our country and in countries with similar
traditions, this aversion to ideas from religious sources should be somewhat
surprising. I think it stems
from mistaken thinking and in some cases from a fundamental error in philosophy.
today we often hear in response to a proposal for a law:
“You’re trying to impose your morality.”
Usually the person saying this seems to imply that law should impose no
morality at all, and apparently believes that if a religious injunction forbids
something, then the law of the land should not take a stand and forbid what a
religion forbids, on the supposed principle of the separation of church and
state. But isn’t the main job of
law to impose justice, which is moral behavior towards others?
Among the Ten Commandments is the injunction “You shall not murder.”
Yet no-one would suggest that murder should be allowed because it is
forbidden in a religious text. In
fact there are many things forbidden by most religions which practically
everyone would agree should be forbidden by law also.
Do you think that everyone’s ideas about right
and wrong are of equal value? It
sounds generous to say “Of course!” But
a moment’s consideration should rid us of that idea.
Think of the greatest public benefactor you know of.
Maybe it’s someone who out of generosity of heart gives a lot of money
to worthy causes. Maybe it’s a
historical figure such as Ghandi or Mother Teresa.
Now think of the worst person you can think of: maybe
a mass murderer—perhaps a political one such as Adolph Hitler, Paul Pot, or
Idi Amin. How could the ideas of
great public benefactors and mass murderers be of equal value?
Yet many people object to the public participation of people motivated by
religion because most religions proclaim that there is such a thing as right and
wrong, and many people have carelessly bought into the idea that everyone’s
ideas about such matters are of equal worth.
If we believe in the essential unity of the human
race, we ought to subscribe to the idea that there is a common standard of right
and wrong which applies to the whole of humanity.
This standard of right and wrong was not discovered yesterday, but to a
great extent is embodied in most of the major religions of the world.
Most of these standards are discoverable by logical reasoning, provided
we agree on basic assumptions. One
of those assumptions is that, first of all, there are such standards to be
discovered, and second, that those standards apply equally.
I should treat my neighbour as I think I ought to be treated myself if I
were in his shoes.
Because there are universal standards of right and
wrong, it is not surprising that they are to be found in the major religions of
the world. Religions claim to tell
more than our unaided reasons can tell us, but Christianity, for one,
acknowledges that there is a light in all of us which can tell us whether we are
doing right or wrong
Since there s a common body of agreement between
the natural reasoning of human beings and what has been given us in many
religions, it is not surprising that people of faith hold many of the same
truths about right and wrong as do moral philosophers, people who get their
ideas of right and wrong by reasoning things out.
When people of faith speak out about justice and
injustice, right and wrong, in a society, they should not expect, and in my
experience usually do not expect, non-believers to automatically accept what
they say. They do feel that their
ideas should not automatically be rejected because they come from religious
insight or religious tradition. Rather
they would hope that their fellow-citizens would subject their ideas as well as
those of others to the light of reason and then accept them or reject them on
For many years I have been working with a group of
people seeking to influence public policy.
The group I work with has no theological tests.
Anyone can join, whether he or she is religious or not.
Yet it is true that most of our members are motivated by their faith
backgrounds and perspectives. We are
quite willing, even eager, to have our proposals subjected to examination in the
light of reason. What we do find
frustrating is the instant dismissal of our proposals apparently because the
critics identify them as associated with religious teachings.
Let me give some examples of issues we in British
Columbia Parents and Teachers for Life have been involved with.
We began as a group of teachers who were concerned
about our teachers’ association using our professional or union dues to
promote abortion. We felt that
even those who were in favour of abortion should have seen the injustice of
using dues obtained by compulsion from teachers who were opposed to it.
We saw this as a human rights issue, not a religious one.
We found that only those opposed to abortion seemed willing to support us
against this injustice.
Next we investigated and found that there was
nothing to prevent public schools from promoting abortion by referring teenaged
girls to abortion agencies. A
fourteen-year-old could come home having had an abortion after a referral from
her school, all without her parents’ consent or knowledge.
We saw this as intruding on the role of parents, but we were also against
it because we saw abortion as wrong. Though
it is true that the sacredness of human life is an important principle for many
religions, and though the Christian scriptures and some two thousand years of
tradition oppose abortion, we also believe that for anyone who places a
sufficiently high value on human life, scientific data alone is enough to
convince the unbiased that induced abortion is wrong except to save the life of
As BC Parents and Teachers for Life we have also
opposed the use of the schools for the promotion of pro-homosexual propaganda.
While conservative religious groups teach that homosexual behaviour is
wrong, we also find that the scientific evidence is strong that it is
psychologically and physically harmful.
On all these public issues our organization has spoken out not as representing a
particular religion, but as supporting values which we see as basic to our
society. It is, of course,
impossible to go into detail on each of these issues in the short time available
to us. If you are interested in
getting a comprehensive view of the issues on which we have taken a stand,
please go to our website at www.bcptl.org
. The point I want to make is
that on each issue we have taken up we have sought to base our stand on
arguments which stand apart from any religious dogma.
The fact that most of our members probably have faith positions which are
compatible with these stands on social issues does not mean that they are
seeking to impose standards on society which stem only from personally-held
In Christianity there is a belief that there are
two ways in which truth is communicated to human beings.
One is by direct revelation from God.
Christianity, like other faiths, points to prophets and teachers who are
credited with speaking to mankind on behalf of God.
But there is another method by which certain truths are accessible to
human beings, and that is by the use of reason.
Much moral truth can be obtained by the use of the human intellect, and
this truth is available to human beings regardless of their religious beliefs or
lack of them.
Unfortunately, many times in history religious
groups, including those taking a Christian stand, have tried to force society to
adopt those beliefs which are peculiar to particular religions and are regarded
as coming by direct revelation from God. I
believe that any such attempt is harmful not only to society but to the
religious group attempting to impose its values.
On the other hand, it is entirely in order and I
believe healthy for society if those with faith insights bring them into the
market place of ideas, ready to defend them with their God-given intellects.
That society which ignores what its citizens have to say simply on the
basis of the fact that they speak from a position of faith—that society is the
loser. Time and time again we
find that in such societies totalitarian dogmas have arisen to replace
suppressed religious teachings, and human beings have been subjected to
tyrannies as bad as or worse than those which have resulted from the mistaken
imposition of religious dogma.
As human beings we should seek truth wherever we
may find it, and as citizens we should be ready to listen to the insights of
all, no matter what the sources of those insights might be.
If we do this with a common desire to seek the welfare of the country in
which we find ourselves, then that country will be richer because the ideas of
many will be fairly considered. n
Analysis of Some Aspects of the Provincially-Approved Teachers’ Guide Making Space: Teaching for Diversity and Social Justice throughout the
a ripple, then a wave” —to borrow a phrase from an old commercial.
The release of the elective Social Justice 12 Draft Course may have been
considered a ripple: a minor result
of the Corren Settlement Agreement, having the potential to directly affect only
a few students (though its indirect effects have the potential to be much
with the publishing of the approved teachers’ guide Making Space,
we see the first wave resulting from this same
agreement, which gave two pro-homosexuality activists a special role as prior
advisors regarding all provincial curricula before they are released to the
general public. Making
Space, we are told, “is
designed to help K-12 teachers in virtually every subject area find ways to
promote awareness and understanding of the
diversity that exists within our society . . . , 1
” The statement indicates the
intention of its authors to affect the whole school curriculum. Promoting
awareness and understanding of the diversity that exists within our society
sounds like a laudable aim, but we need to ask, “Just what kind of awareness
and what sort of understanding does this document encourage?”
Among the differences students should be concerned with according to Making
Space (or Teachers’ Guide) are
those of religious beliefs, sexual orientation, and gender identity.2
So we see that some of the topics for consideration are delicate, and we
need to examine how they are likely to be treated by a teacher following the
promptings of the Guide. The
researcher who is familiar with the use of the term “diversity” by various
activists will want to inquire just how wide-ranging the diversity is that will
be studied and what attitudes the teacher is expected to inculcate in the
process of leading students in such a study.
is no denying that some of the aims of the Guide are desirable:
for example, “to ensure that differences among learners do not impede
their participation in school, their achievement of prescribed learning
outcomes, or their capacity to become contributing members of society.3
But any positive aspects should not blind us to the way in which
the guide empowers the would-be propagandist in the classroom.
Guide provides the teacher with a “rating instrument” entitled
“Self-Assessment: How I
Address Diversity and Social Justice in my Teaching Practice.” 4
One of the statements this rating instrument provides for the teacher to
use as a means
of evaluating his teaching practice is this one:
“The guest speakers and visitors that form part of my instruction
reflect the diversity within the local community.”
This is in keeping with another criterion given:
“My classroom activities [are] designed to promote social justice
address and are inclusive of all forms of diversity (visible and less
visible).” One can readily
see the advantages of students being exposed to racial diversity when that is
relevant. But the idea that
classroom activities and guest speakers should reflect all forms of diversity
found within a community poses a problem.
Are all forms of diversity really to be represented?
Surely not the diversity represented by those advocating the free use of
recreational drugs, for example. It
is unlikely that the authors of Making Space had such advocates in mind,
but if the reader is familiar with the practice of bringing in speakers to
reflect diversity in sexual orientation, he can readily see one likely effect of
the policy of having speakers reflect all forms of community diversity.
One of the statements contained in the “ranking instrument” seems to suggest
that the teacher’s value as a teacher may depend on his outside activities
(ironical in light of the treatment meted out to Dr. Chris Kempling for his
outside activities). The
sentence is: “I support
various national and international initiatives that promote diversity and social
International Women’s Day, International Day to Eliminate Racism, National
Aboriginal Day, International Day of Disabled Persons, International Human
and promote the activities planned within the school and district during that
week [sic].” This
sentence provides, in effect, a criterion for a teacher’s likely
While one may value a teacher’s
participation in some of these activities, one questions whether it is a good
idea to have a government document present such participation as a measure of a
person’s suitability for teaching. Also,
we note that these are but examples. Would
participation include going to “gay pride” parades, which the
school-sponsored clubs usually known as gay-straight alliances have encouraged
students to attend?
We recognize the worth of
promoting respect for individuals of widely varying kinds of diversity such as
diversity of race or ability, for example. Nevertheless,
we know that teaching respect for diversity has been used as a cover for
inculcating a favourable attitude towards harmful forms of diversity.
Principally we have seen, in recent years that it has been used to
inculcate a favourable attitude towards sexual diversity in the form of
homosexual activities. So if our
suspicions are aroused by the repeated use in the Guide of the term
“homophobia,” for example, we believe that we are not showing paranoia but
exercising our judgement in the light of what we know is being advocated in
That these suspicions are
justified is confirmed for us in the latter part of the document we are
considering. In “Appendix A:
Learning Resources,” for Kindergarten to Grade 3, the document lists the book Asha’s
Mums (infamous in British Columbia for its being promoted by
pro-homosexuality activists in Surrey School District, an action that resulted
in a Supreme Court of Canada case). 5
The bias of the authors of this
document shows clearly in the list of websites given as references.
The website addresses of “Status of Women Canada” is
given, but no reference is given to any “REAL Women” website.
The Gay and Lesbian Educators of BC (GALEBC) website is given, but none
for any group with opposing views.
Throughout the document the Ministry of Education sidesteps acceptance of
responsibility for their promotion of certain viewpoints and organizations in
contrast to those of differing points of views.
Regarding the website resources the teacher is reminded:
“As with all supplementary resources, local approval is required before
use with students...” (This is an
appropriate reminder in itself, but when combined with the bias shown towards
certain points of view, the repeated use of such disclaimers amounts to an
abdication of responsibility.)
Sean Murphy shown admirable perception in writing the following 6
(Though it was written
regarding the draft guide, his remarks may be applied also to the approved guide
Despite the language used in Making Space, Giving Voice ("teaching
diversity and social justice," "performance
standards," "expectations"), it is not part of the provincial
curriculum, which is limited to what the Ministry of Education purports to
in ‘learning outcomes.’ Thus, it does not direct schools or teachers about
what must be taught in the classroom. As its subtitles
is only a guide. From the perspective of the Ministry of Education, this is
probably a convenient arrangement for several
First of all, while Making
Space, Giving Voice conforms to the requirements of the Corren Agreement,
the Minister can still assure parents that the curriculum is not being changed,
even as her Ministry advises teachers to use lessons in other subjects to
"[further] a social justice agenda."
Second, the document provides a
licence for teachers with a particular "social justice agenda" to
impose it on their students, but does not require anything of others. This
satisfies the Correns et al without the risk of generating opposition
from teachers who do not agree with them . . . .
Within state schools (or
compliant independent schools), Making Space, Giving Voice could be used
as a basis for the legal and professional persecution of teachers who, in whole
or in part, reject the Correns’ agenda for their students. A department head
could impose it as a standard to be applied in teacher evaluations, threatening
opportunities for advancement by those unwilling to inculcate
approval of homosexual conduct and relationships. Activist teachers sharing the
Correns’ agenda (or others) can cite Making Space, Giving Voice to
pressure colleagues, department heads and administrators, and to overawe,
mislead or intimidate parents who challenge them, but who are not aware of the
distinction between prescribed curriculum and a teachers’ guide.
course of action the Ministry of Education has taken may be legally clever, but
it should not blind citizens to the fact that it has produced a document which,
if adopted, is capable of exercising tremendous power in enabling activists to
use the schools of British Columbia for propaganda purposes.
spite of the innocuous or even commendable elements in Making Space,
this document can be compared to an angel-food cake with poison pills.
The public may be impressed by the innocuous or desirable elements in the
Guide, but for students the indoctrination promoted in it could result in their
ingesting harmful doses of dangerous propaganda.
British Columbia Parents and Teachers for Life
Space: Teaching for Diversity and Social Justice throughout the K-12 Curriculum:
“Introduction and Context:
Background and Rationale,” P. 3
Links to the various sections of the guide are given at:
3 Ibid., P. 4
Space , Pp. 7-8
5 For a
comment on this case see: http://www.bcptl.org/gay.htm#Landolt
quotation following is from Sean Murphy of the Catholic Civil Rights League,
from a draft section of a review that was shared during an exchange of
views about Making Space, Giving Voice.
(A footnote given in his draft is omitted from the quotation.)
Readers may contact Mr. Murphy by e-mailing him at firstname.lastname@example.org
for the complete and final version of his review.
What Has Canada
Taught the Young by
Awarding Morgentaler the Order of Canada?
July first, 2008, is a day that will
live in infamy for Canadians who value human life and who
are conscious of the direction our nation is heading.
The awarding of the order of
to Henry Morgentaler, infamous abortionist and
propagandist for abortion, is a shame to our nation.
The awarding is sad because of what it says about
the supposed Canadian elite who chose Morgentaler as a
recipient, and it is also sad for what it teaches young
Canadians now living and will teach to Canadians yet
“The law is a teacher.”
Recently the parliament of
, by the recognition of same-sex “marriage,” taught
that such a union could be equivalent to marriage between
a man and a woman. It
was not long before we were being told by activists that
the acceptance of same-sex marriage was one of the
essential Canadian values.
Government is a teacher by other actions
besides making laws, and the act of the Governor General,
encouraged by her advisors, in awarding membership in the
nation’s highest order to this prominent abortionist, is
teaching a false and very harmful lesson.
We are told on the Governor General’s website*
that this abortionist was awarded the honour for “his
commitment to increased health care options for women, his
determined efforts to influence Canadian public policy and
his leadership in humanist and civil liberties
This means that the promotion of
abortion is being singled out as a noble pursuit, that by
implication Morgentaler’s breaking of the law is being
held up for admiration, and that he is being treated as a
noble example to be emulated by generations of Canadians
yet to come.
The wanton killing of unborn babies is a greater tragedy
by far than the mere awarding of the Order of
to this man, but the tragedy of abortion is compounded by
his official recognition by
, a recognition that is a poisonous lesson for the youth
of our land.
By raising our voices in protest against the dishonour
towards our nation inflicted on this year’s Canada Day,
perhaps we can help to counter the false teaching of the
* at http://www.gg.ca/media/doc.asp?lang=e&DocID=5447
following guest editorial was written by a member
of the executive of British Columbia Parents and
Teachers for Life:
Chain of Consequences--Exodus from the Public
re-definition of the institution of Marriage was a
devastating blow to society – the moral chaos that
we are now left with severely impacts every aspect
of our lives – our children and grandchildren,
parental rights, education, health and health care,
and finally the economy.
now see a trend in education that is leaving public
schools with an ever-increasing number of
dissatisfied and upset parents and citizens.
Responsible parents are moving their children from
public to private schools, or even into
homeschooling, despite the added expense and burden
it places on them. As the education ministries
throughout Canada try to exert an ever-increasing
pro-homosexual influence in public schools by way of
pro-gay curriculum, they will continue to see the
schools emptying out.
will the federal and provincial governments do?
Will they follow a path of true democracy (as touted
by many politicians), OR will they increase
the pressure by way of human rights commissions,
suppression of truth (in public schools), and bills
to muzzle Canadians (hate crimes legislation)?
will now be left on their own to protect their
children from those who would indoctrinate them--unless
governments will take the responsible course and
protect parental rights.
for the article immediately above:
Janet Steffenhagen, Vancouver Sun, March 25, 2008,
urged to protest teacher guide on
Catholic Civil Rights League claims
"Parents Opt to Send
Children to Private Schools"
(republished in CanadianChristianity.ca)
on the Motion Picture Brokeback Mountain
[This backgrounder is presented
in view of the fact that a lesson aid has been posted on a British Columbia
Teachers' Federation website. This factual backgrounder may help to decide
if they should have their students see the film. We think parents should
read it to see if they want their offspring to see the film.-- Editor of this
Brokeback Mountain is an Ang Lee
directed adaptation of Annie Proulx's short
story, depicting the homosexual love affair of two Wyoming cowboys in the
1960's. Ennis Del Mar (Heath Ledger) and Jack Twist (Jake Gyllenhaal) first
hook up while herding sheep one summer on the flanks of Brokeback Mountain.
Their initial sexual encounter (Ennis sodomizes Jack) is not graphic but there
is no doubt about what is occurring. [Teachers may wish to explain that there
is still a law on the books in Canada outlawing sodomy for those under the age
of 18--both sexes.] There are numerous passionate mouth on mouth kisses in
this scene and throughout the movie. The men have been hired to take turns
watching the sheep at night, but their desire to spend nights together results
in predators attacking the flock. Later on, when Jack re-applies for his
job, his employer, played by Randy Quaid, refuses to re-hire him, citing his
failure to carry out his assigned duties. [A good object lesson for young
There is a considerable amount of heterosexual sex as well. Jack meets
Lureen, played by Anne Hathaway. She strips off her top exposing her
breasts in the back seat of her T-bird on her first meeting with Jack.
eventually marry. Ennis marries Alma (Michelle Williams) and has two
children. They have two bedroom scenes including one where Williams is
nude from the waist up.
The level of obscenity and profanity in this film is prolific, with the F-word
being used by most characters on a frequent basis. All of the main
smoke cigarettes heavily, and drink whisky and beer frequently. One scene
has Jack and Ennis toking on the same joint while they drink whiskey.
There are several fight scenes, and two dead bodies, beaten to death with tire
are depicted. Ennis describes the death of one man who was dragged behind
a pick-up truck by his penis until it severed. His father takes Ennis (age
and his brother to view the corpse, lying in a ditch, as an object lesson.
Ennis and Jack carry on their adulterous affair over 20 years, cheating on
their wives in regular "fishing trips". Alma is devastated and
eventually divorces Ennis. Teachers may wish to comment that approximately
bisexual men do not inform their wives of their orientation prior to their
marriages. Jack regularly accesses homosexual prostitutes across the
in Mexico. He also carries on another homosexual affair with a business
associate, the husband of his wife's friend.
On the bright side, Alberta looks beautiful as the scenic backdrop for the
film. In short, Brokeback Mountain is a strong story, well acted,
by Ledger and Williams. In the US it has a Restricted rating. There
graphic violence, graphic sex, frequent male and female nudity, drug use, high
levels of tobacco and alcohol use, frequent obscene and profane language,
themes of adultery and promiscuous sex, including use of prostitutes.
If any colleague runs this backgrounder by their principal, and still gets
approval for their field trip, please let me know and I will send them a box
of licorice cigars.
Canada's crisis in education
Education in Canada is in a crisis. The crisis is national in scope-even
international. Therefore the solutions will have to be broader than the
jurisdiction over education given by the Constitution to the provinces.
The worst of the crisis is at the post-secondary level, but because the
universities train our elementary and secondary teachers - and our lawyers
(who become our judges) and journalists - the effect is felt throughout the
educational system and throughout society.
The crisis is ideological, but the effects are intellectual, moral, and
The cause and shape of the crisis was brilliantly introduced in 1980 by
Canadian educator Dr. Kathleen Gow in her exposé of "values
in her book Yes, Virginia, There is Right and Wrong.
That was followed by the late Professor Allan Bloom in his seminal 1987 book
The Closing of the American Mind.
Then came Dinesh D'Sousa's 1992 exposé of Political Correctness on campus
Illiberal Education and Martin Anderson's Impostors in the Temple
same year, and in 1993 William Kilpatrick's penetrating Why Johnny Can't
Tell Right from Wrong, in which he stated "Educational fads come and
some stay long enough to do substantial harm."
Thos books were followed by Roger Kimball's Tenured Radicals and Shadow
University by Professors Alan Charles Kors and Harvey Silvergate, both
published in 1998.
These books, all by serious academics, take several different approaches -
from the corrupting influence of "values clarification" and the
anti-intellectualism of postmodernism, to the violation of students' civil
rights and intellectual freedoms by tenured 1960s-era radical professors.
But they all have two things in common: they all warn of the corrupting
influence of the illiberal education Establishment - and they were all
ignored by that same Establishment.
Over the years, the education Establishment, lavishly funded by the federal
governments of Canada and the USA, has built itself into an almost
unassailable fortress. From that fortress, it has resolutely attacked the
foundations of morality and civic responsibility upon which this nation and
western civilization were founded and built.
Students who dare to think for themselves are ridiculed, and their grades
are slashed; those who conform to the rebellious 1960s ethic of "flower
power" win the professors' approval - and become Teaching Assistants who
perpetuate the disinformation while the tenured professors do research,
lecturing and writing. Some, like Gerald Hanlon of Ryerson, supplement their
salaries by prostitution.
The politically correct atmosphere on university campuses has many sacred
cows: killing you baby is a "right"; homosexuality is described as
and a "civil right"; business, free enterprise and capitalism are
western civilization is "racist, oppressive, patriarchal and just dead
wrong"; socialism, communism and rebellion are
"progressive". And so on and on and on...
Alan Bloom, who was still teaching philosophy at the University of Chicago
when The Closing of the American Mind was published, said there is only
thing a professor can be sure of as he faces his freshman class: almost
every one of them has been taught to believe that there are no absolutes -
absolutely not! To them, "tolerance" is the only real virtue - and
not tolerate being told that there are any other virtues!
It's absolutely imperative that Canadians understand that unless this
anti-intellectual stronghold over "education" is broken, Canadian
and western civilization will not survive.
How can the stranglehold of political correctness and postmodernism be
broken? The best answer is to find a way to stimulate true academic freedom,
in place of the fake variety that now dominates the nation's campuses. And
the best path towards that goal is through the introduction of free-market
economics into the fiefdoms of academe.
Because the Constitution gives provinces jurisdiction over education, the
federal government cannot legislate a change - even if we had a government
that understood the problem and/or cared, which none of the parties now in
Parliament seem able to do.
However, because the provinces have already agreed to accept . . . nearly 80
percent of post-secondary education, the federal government can accomplish a
significant change merely by altering the mechanism for delivery of those funds:
by giving education vouchers to the parents of . . . secondary students, and to students themselves for post-secondary education
(including technical and trades training and apprenticeship).
The "consumers" of education could then direct those funds to the
that will provide an education they - the parents and students - consider
Under such a regime, many parents and students would choose private (and
most often Christian) education; since the funds would be going directly to
the students and their parents, their governments could not mandate
anti-social courses, such as the study of "intergenerational sex",
anti-Christian bigotry and revisionist history... and schools would find
that such programs would no longer be useful. Indeed, the continuation of
the pap that dominates most of the "soft" sciences would threaten the
survival of those schools.
And that would be a good thing.
By RON GRAY CHPLeader@chp.ca
following article by Royal Hamel, is addressed to his fellow-Christians--as will
be immediately obvious to the reader.
it has come to my attention that only about 50% of Christians ever bother to
vote. Anecdotal, to be sure, but from my own experience entirely believable. How
else can we account for the fact that we live in a country that kills unborn
babies, experiments on tiny human life, has now institutionalized homosexual
“marriage”, and is considering legalizing prostitution?
conservative Christians believe the world is going to hell in a hand basket, and
that all they need to do is just hang on until Jesus comes. They would argue
that the only lasting help for the world is the preaching of the gospel, so why
be concerned about lesser enterprises like getting involved in the great moral
and political issues of our country. Many of these same Christians might agree
that we should pray about moral issues, but would be very reticent about
tragedy of the above portrait is that it doesn’t square with the New
Testament. To abandon the
world for individualistic piety denies Jesus’s call to be salt and light. When
Christians abdicate their civic duty, and give over the power structures to
secular humanists they effectively refuse Jesus call to, “love our neighbour
as ourself.” For when politicians decree abortion a right, while Christians
sit on their hands, we have failed to love our unborn neighbour.
And when we cede political control to moral relativists, we set the stage
where one day the daughter of our neighbour may be enticed into prostitution at
a local legalized brothel. Yet,
Christians might have blocked that brothel had they bothered to vote.
evil laughs at passive, pusillanimous Christians. Jesus doesn’t. He weeps.
is we are called not only to speak the gospel; we are called to live it. And the
faithful living of it demands that believers involve themselves in their society
to bring about substantial healing. Note
that full healing must wait until the coming of Jesus himself. But lives that
are salt-bearing and light-giving will bring significant healing to a sin-sick
world at the present time. Faulty logic confuses many Christians at this point.
For far too many say something like, “The real hope of the world is the
preaching of the gospel, and that’s what we must do”.
Now while it’s true that the ultimate hope of the world is Jesus
Christ, it is error to imply that the Christian is to be involved only in
preaching and teaching. For this is
not an either/or proposition. It is a both/and proposition. Believers are called
to preach and teach Jesus, but they are also called to live as disciples, called
to love their neighbour, called to be salt and light to a world that needs both.
To do only one is disobedience to the Master.
Francis Schaeffer, pastor, theologian,
and founder of L’Abri Fellowship,
saw this so clearly some 25 years ago. He was concerned about the loss of moral
consensus in the USA particularly regarding abortion. And he was questioning the
lack of participation from Bible-believing Christians. In an address to Coral
Ridge Presbyterian Church in Florida in 1982 he said the following: “We must
recognize that this country is close to being lost. This country is almost lost
because the Bible-believing Christians, in the last 40 years, who have said that
they know that the final reality is this infinite-personal God who is the
Creator… have done nothing about it as the consensus has changed. There has
been a vast silence!”
Schaeffer’s words relating to the
United States could just as well be applied to Canada over these last 25 years.
Nevertheless, I am hopeful that our country is not irretrievably lost. In
fact it is not. But the present moment may be the last opportunity for change.
For we are in the midst of an election that will have weighty
consequences for years to come. If
ever there was a time for “salt and light” people to become involved in
politics, study the issues, and to vote only for candidates who will uphold
righteous standards, that time is now.
May God help us as believers to repent
of our vast silence. And may we have courage to shine light into cultural
darkness. For if Canadian Christians will leave behind their sorry voting
record, and faithfully go to the polls, they may well change the future of
Brief of the British Columbia Parents and Teachers for Life
the Board of School Trustees of Surrey School District
Surrey School Board Ought Not to Approve Pro-Homosexuality Books and Other
Pro-Homosexuality Resources for Use
as Teaching Materials in the School District
of our Position
Columbia Parents and Teachers for Life is an organization with members in many
parts of British Columbia, including Surrey School District.
One of our stated purposes is “to support the legitimate rights of
parents as the prime educators of their children to determine the nature of
their children’s education.” We
have followed with great interest and concern the issue of whether the public
schools should approve materials promoting a favourable view of homosexuality.
It is our view that Surrey School Board was right at the time of its
refusal to approve such materials as teaching resources.
Extensive research since has only served to confirm in our view the
wisdom of the School Board’s position. We
note with approval the efforts of Surrey School District to ensure the safety of
all students, no matter what their background.
We now urge that Surrey School Board stand fast and refuse to allow the
propagandizing of students for the viewpoint expressed in such materials.
1997 Surrey School Board was taken to the British Columbia Supreme Court by
pro-homosexuality activists over its refusal in April of that year to approve as
teaching resources three books
which had been submitted to it. These
books had not been approved by the provincial government
and the proper body to decide on such books was, therefore, the School
books rejected by the Surrey School Board as teaching resources were portrayed
as innocent children’s books. However,
an examination of Asha’s
Mums and of One
Dad, Two Dads, Brown Dad, Blue Dads
(two of the books in question) reveals a definite agenda of promoting a
particular and controversial view. In
Mums, a classmate of the
child hero says, “My mum and dad said you can’t have two mothers living
together. My dad says it’s
bad..” The child hero of the book
replies, “It’s not bad. My
mummies said we’re a family because we live together and love each other.”
Thus the book redefines the family and contradicts the standards of many
children’s parents. One
Dad, Two Dads . . . is
published by Alyson Publications—which, an end-note in the book proclaims,
“publishes a wide variety of books with gay and lesbian themes.”
By subtle association with the question of skin colour, the book portrays
the homosexual life-style with approval.
promotion of the books was in fact part of a much larger plan.
Mr. Chamberlain had previously asked the Ministry of Education for
approval of the books (but had received a non-committal response), and
(according to Mr. Justice Mackenzie) “Mr. Chamberlain’s correspondence with
the Ministry covered a wider list of resources than the three books at issue.”
[The Honourable Mr. Justice Mackenzie in
Section 46, Reasons for Judgement, in the case of Chamberlain v. Surrey
School District No. 36, heard later in the Court of Appeal for British Columbia
] And, prior to the School
Board’s being taken to court, the Gay and Lesbian Educators of British
Columbia had launched a vigorous campaign which resulted in the BC Teachers’
Federation in March of 1997 voting to develop a program “to combat homophobia
and heterosexism” within the schools.
judgement of Madam Justice Saunders of the Supreme Court of British Columbia was
an astounding one. In
her judgement rendered in December of 1998 in the Supreme Court of B.C., she
ruled, in effect, that a very large and diverse group of parents and other
citizens were denied the right to influence Board policy in moral matters.
Judge Saunders ruled that the School Board had erred in the way it
arrived at its decision on the teaching materials precisely because
it gave significant
consideration to the fact that the books would conflict with the views of
parents who are religious. She wrote, “I conclude that the words [in the
School Act stating that schools should be] ‘conducted on strictly secular . .
. principles’ precludes a decision significantly influenced by religious
considerations.” In the rest of
her “Reasons for Judgement” she makes clear that even the firm conviction of
parents that educational materials are in conflict with their moral beliefs is
not to be given significant consideration if those beliefs derive from religious
teaching. (The judge quotes statements supporting the Surrey School Board’s
stand from religious leaders who are Christian, Muslim, Sikh, and Hindu; yet
instead of acknowledging that these statements count in the Board’s favour,
she uses the fact
that they are religious
leaders to discount their right to influence the Board’s judgement.)
Surrey School Board had no responsible choice but to appeal the Saunders
decision to the British Columbia Court of Appeals.
In September of 2000, the judges of the Appeals court overturned the
Saunders ruling. In what was in
effect a stinging rebuke to Justice Saunders’ interpretation of the law, Mr.
Justice Mackenzie wrote:
only those with a non-religiously informed conscience to be permitted to
participate in decisions involving moral instruction of children in the public
schools? Must those whose moral positions arise from a conscience influenced by
religion be required to leave those convictions behind or otherwise be excluded
from participation while those who espouse similar positions emanating from a
conscience not informed by religious considerations are free to participate
without restriction? . . . . A religiously informed conscience should not be
accorded any privilege, but neither should it be placed under a disability.”
[The Honourable Mr.
Justice Mackenzie in Section 28,
Reasons for Judgement, in the case of Chamberlain v. Surrey School District No.
36, September 2000] In what ought
to be regarded as a major pronouncement on behalf of liberty, Justice Mackenzie
also said, “No
society can be said to be truly free where only those whose morals are
uninfluenced by religion are entitled to participate in deliberations related to
moral issues of education in public schools.”
[Ibid., Section 34]
this point, the refusal of Surrey School Board to approve pro-homosexuality
materials as teaching resources stood vindicated in the courts.
But the activists promoting the use of this material had not given up.
And in October, 2001, in spite of missing the deadline, the complainants
in the so-called Surrey Book Case won the right of appeal to the Supreme Court
Supreme Court of Canada decision sent gloom into the hearts of those of us
committed to defending parental rights in education.
The ruling was as follows:
and Bastarache JJ. dissenting): The appeal should be allowed. The School Board's
decision was unreasonable in the context of the educational scheme laid down by
the legislature. The question of whether the books should be approved as
supplementary learning resources is remanded to the Board, to be considered
according to the criteria laid out in the curriculum guidelines and the broad
principles of tolerance and non-sectarianism underlying the School
above statement of the Supreme Court’s decision is followed by a host of
statements betraying an extremely faulty line of reasoning.
Nevertheless, we believe the Board can reconsider the question of the
books’ approval as outlined in the decision above and still reject as teaching
material the pro-homosexuality material designed to propagandize the students on
behalf of a vocal minority. It is
our hope that the Board will continue to defend the legitimate rights of parents
and children in this way.
Reasons for the Rejection of Pro-Homosexuality Materials
as Public-School Teaching Resources
this point we would like to state why we believe Surrey School Board and other
public- school boards should refuse to approve of pro-homosexuality materials.
the case of the Surrey School Board there is a special reason for the trustees
to do this. Members of the Board
who have been known for their opposition to the approval of the
pro-homosexuality books and to the use of the schools for pro-homosexuality
indoctrination have been elected time and again.
The people of Surrey School District have overwhelmingly supported their
decision regarding the materials, and expect the Board to continue to defend the
schools against the misuse that these materials represent.
the approval of these materials would not be the end of the matter.
It is only rational to look at the logical result of such approval.
Once these materials are approved for primary students, it is practically
inevitable that advocates will come forward to demand approval for material of
the same sort but geared for older students.
It will be argued that it is certainly discriminatory to provide material
for younger students and neglect the older.
In fact, pro-homosexuality “education” across the board is already
being demanded, and in many places, is
already being implemented. It is
only right that we look at the nature of the materials advocates of
pro-homosexuality education are suggesting be used.
the year 2000 the Surrey Teachers’ Association Ad Hoc Committee on Homophobia
and Heterosexism published “Moving
Beyond Silence” Addressing
Homophobia In Elementary Schools. This
book lists “Fiction and Non-Fiction Resources for Classroom Use (K-7).”
Under the heading “Primary—Fiction,” one of the books listed is Daddy’s
Wedding. The comment given
by the STA authors is: “This picture book, a great discussion starter, follows
logically from ‘Daddy’s Roommate.’ Dad
and Frank have a commitment ceremony, celebrating with their supportive friends
and family.” Daddy’s
Wedding promotes among children a particular position with regard to
book on the list headed “Non-Fiction—Secondary and Adult” is The
Gay Agenda—Talking Back to the Fundamentalists.
The review of this book reads:
“Spiritual and humanistic, this book provides powerful insights into
the historical and current methods of persecution of queer people by the church.
It provides a sometimes scathing but accurate critique of fundamentalist
dogmas and shows how the feminist movement, gender roles, abortion issues,
traditional family values, contraception, sex education and homosexuality are
all interrelated in the eyes of the extreme right.
A must read for anyone interested in understanding and learning how to
better challenge the myths and negative stereotypes perpetuated by the extreme
It appears the authors of “Moving
Beyond Silence” are not averse to taking theological sides against the
fundamentalists (who in the language of pro-homosexuality activists seem to be
any religious people opposed to homosexual behaviour).
In contrast to the desire to promote hostility to religious beliefs they
disagree with, is the attitude the authors of the STA handbook expect of
religious people. On Page 5
Beyond Silence,” we read that "People with moral objections . . .
are fully entitled to them--at home" [the right to remain silent?] and
"Religious points of view have no place in the classroom and biases must be
checked at the door." Is
this desire to expose students to only one side of a question a sign of the
intent to propagandize?
The effort to propagandize is very evident in Challenging
Homophobia in Schools, a pro-homosexuality resource published in July,
2000, distributed to British Columbia schools, produced for BC educators, and
financed by the British Columbia Teachers’ Federation, the BC Human Rights
Commission, and the Gay and Lesbian Educators of British Columbia.
Commending letters in the handbook come from the then president of the
BCTF, from M.P. Svend Robinson, from Mary-Woo Simms, former Chief Commissioner
of the British Columbia Human Rights Commission, and from the executive director
of the Affiliation of Multicultural Societies and Service Agencies of B.C.
the handbook makes the usual statements about intending to protect youth of all
kinds (a laudable aim), this handbook like its predecessor, the Surrey
Teachers’ Association’s “Moving
Beyond Silence”: Addressing Homophobia in Elementary Schools, actually
conveys the message that there is nothing wrong with homosexual behaviour,
something that many thousands of B.C. parents object to on religious grounds and
because they fear the dangers to health that are associated with this behaviour.
The quotations that follow,
taken from the handbook, and some brief comments, serve to highlight some of
causes for concern this resource creates:
“Asking parental permission to discuss homosexuality with their child. . .
Usually guarantees that some children will not hear the information they
need.” (“Rationale,” Page 18)
“For LGBT (lesbian, gay, bisexual, transgender) people it is natural to have
sexual attractions and relations with members of one’s own gender. . . . . To
act on those feelings is natural. Not to act on these feelings would be
unnatural and would force people to hide who they are and cause them great pain.
It is the quality of the relationship one is in that is significant, not the
gender of one’s partner.” (“Background,” P. 17) (So much for the claim
made earlier in “Rationale,” Page 18, that “Teaching positive values about
homosexuality is not about teaching sex.”)
In a chart (“Background Page 44), under the headings "Ways
in Which Oppression is Perpetrated: Homophobia and Heterosexism,” in the
category of “Religion” are the phrases “—only heterosexual unions
acknowledged” and “-viewed as abnormal; immoral.” In other words, the
teaching that homosexual behaviour is immoral is identified as a form of
Under “Strategies” (Page 3) is this advice for the educator: “Use the word
‘couple’ to denote same-sex as well as male/female relationships; use
‘partner’ instead of ‘wife’, or ‘husband.’ ”
“There is a difference between tolerating and celebrating family diversity . .
. . Celebrating lesbian, gay, or transgender-headed families means willingly
supporting them and openly working on homophobia and transphobia within the
schools.” (“Strategies,” Page 28)
“Ensure that books depicting alternative family patterns are included in
school libraries.” (“Strategies,” Page 29)
Among the many men and women listed on six pages in “Lessons,” pp. 49-54, as
“Famous Lesbians, Gays, and Bisexuals” are the following:
“Augustine (Saint) -
(354-430) English Roman Catholic Bishop, Religious Writer”
The confusion of Augustine of
Hippo, whose confession regarding his life prior to his conversion may be the
basis of his inclusion on the list, with the later Archbishop of Canterbury, who
died in 604, may be indicative of the quality of research that went into the
compiling of the list as a whole.
Leonardo—(1452—1519) Italian Artist, Painter, Sculptor, Scientist
David—(1035? - 960?? BC)
Israeli King, Biblical Lover of Jonathan”
has been quoted from Challenging
Homophobia in Schools to show, we think, that it is an example of a
pro-homosexuality resource which gives sufficient reason for school authorities
to beware of it for its bias and lack of factual accuracy alone.
whole tendency of pro-homosexuality material is to inculcate the idea that
homosexual behaviour is normal, acceptable, and safe.
Though it is true that the primary material may not specifically mention
sex, the picturing of same-sex couples as parental figures (for example, two
mums or two dads) will undoubtedly have the effect of preparing young children
to later accept homosexual behaviour as acceptable and normal.
major reason for not embarking on the program advocated by pro-homosexuality
activists is to ensure that the schools are not involved in encouraging
behaviour which must be characterized as dangerous by objective, scientific
standards. As evidence of this
danger we may cite the following statistics from a website of the Centers for
this is an American organization, the similarity between Canadian and American
societies makes the data very relevant to us.
We quote from their website:
following data are summarized from the CDC annual HIV/AIDS
Numbers are based on AIDS cases reported to CDC through December
. . . .
who have sex with men
Drug Use Injecting
who have sex with men and inject drugs Men
who have sex with men and inject drugs
of blood transfusion,Recipient
of blood transfusion,
blood components, or tissue
blood components, or tissue
not reported or identified Risk
not reported or identified
3 persons whose sex is unknown.
is evident that the exposure category of “Men who have sex with men” is by
far the group at the highest risk of developing AIDS.
The health risk for male homosexual behaviour is not limited to the
development of AIDS. The
Washington Times website
reported on November 1, 2002: “The U.S. syphilis rate rose last year
for the first time in a decade, primarily because of outbreaks among
homosexual and bisexual male populations, the federal government says in a
report released today.”
Here is another significant quote [from a family Research Council website
“A study published in the International
Journal of Epidemiology on the mortality rates of homosexuals concluded
that they have a significantly reduced life expectancy:
a major Canadian centre, life expectancy at age twenty for gay and bisexual men
is eight to twenty years less than for all men. If the same pattern of mortality
were to continue, we estimate that nearly half of gay and bisexual men currently
aged twenty years will not reach their sixty-fifth birthday. Under even the most
liberal assumptions, gay and bisexual men in this urban centre are now
experiencing a life expectancy similar to that experienced by all men in Canada
in the year 1871.78 ” [Footnote
78: “Robert S. Hogg et al.,
‘Modeling the Impact of HIV Disease on Mortality in Gay and Bisexual Men,’ International
Journal of Epidemiology 26 (1997): 657.”]
School boards should not allow
pro-homosexuality propaganda in the public schools.
It is wrong to present as benign a behaviour that has many deadly
A related reason for refusing to approve or allow the use of such
material is the danger of litigation against school boards.
School boards might find informative the paper entitled The
Legal Liability Associated with Homosexuality Education in Public Schools, published
by “Citizens for Community
Values” and available online from the Citizens for Community Values website
Some of the general principles enunciated should be applicable in Canada,
but some of what is contained in this paper will only be true for the
United States. Since the recent
movement to promote pro-homosexuality education in the schools apparently
originated in the United States, the opposition to that movement has produced
many more resources there than we are likely to find in Canada.
foresee the time may come when students, exposed in schools to the physical and
mental health risks fostered by a cavalier attitude to homosexual behaviour,
will take legal action against those institutions which allowed them to be
propagandized. This backlash
against the public school system may result in massive penalties being levied
against those who allowed such propagandizing to be carried out in the schools.
Finally, school boards need to
refuse to approve or allow the use of the schools for social engineering by
pro-homosexuality activists because to approve or allow it would be a betrayal
of the rights of parents as those responsible for their children’s education
to determine the most basic nature of that education.
and Bastarache JJ” —a statement in Chamberlain
v Surrey . . . of the
opinions of the Supreme Court of Canada judges who dissented from the majority
in the Chamberlain v. Surrey School District Number 36 case—we read the
Court has reiterated the paramount parental role by construing the nature of the
authority schools and teachers have over children as a delegated authority. The
notion of a school's authority being delegated, if it allows parents to remove
their children from the public school system, must also guarantee to parents the
role of having input with regard to the values which their children will receive
This is surely a very important statement, and to fail to defend this principle
is to fail in the first duty of a school trustee:
to represent the legitimate interests of parents in the welfare of their
This Board is known for
defending the legitimate rights of parents and students.
There has no doubt been a cost involved.
There have no doubt been vicious verbal attacks and misstatements of the
Board’s intent. But we would urge
this Board to hold fast and not to yield to pressure, but to stand once more and
defend the rights of parents and the welfare of students in this School
District, and in so doing make a stand for the rights and welfare of parents and
students across the length and breadth of our land.
Internet URLs given were checked June 2, 2003, to ensure they were
accurate for the information given.]
to Christian Coalition Information Session at TWU April 9, 2005
Ron Gray, National Leader, Christian Heritage Party of Canada
good to be back on campus of best university in Canada!
. . . .
reason I call TWU the best university in Canada: it teaches the various
disciplines from a coherent world-view. J.I. Packer said on this campus, almost
20 years ago, that Canada’s secular universities had already been captured by
what he called “a kind of goofy anti-intellectualism”—he was referring to
the philosophy of postmodernism.
has now captured almost all our Universities. There are a few other exceptions:
The King’s College in Edmonton, Redeemer College at Ancaster, ON; St.
Stephen’s University in New Brunswick. But the collapse of the intellectual
core of Canada’s universities has had disastrous results: it has plunged
Canada into a virtual civil war…
was originally an understandable reaction against the hubris of modernism which,
after two centuries of the falsely so-called ‘Enlightenment’, produced the
20th century—the bloodiest era in human history.
often warn against mixing religion and politics; but the 20th century gave us
Lenin, Stalin, Hitler, Mao Tsedong, Pol Pot, Nikolai Ceaucescu and Erik Honneker—who,
in the name of atheism and paganism, killed more people than all the religious
wars in history.
it’s the mixture of IRreligion and politics that’s truly
postmodernism, in fleeing from modernism, didn’t run into the arms of the
Judeo-Christian Biblical wisdom upon which Western Civilization had been
carefully built; instead, it fled into irrationalism, abjuring every trace of
the canon of Western Civilization—all the way back to Aristotle’s law of
non-contradiction: as J.I. Packer said, postmodernism tries to embrace mutually
contradictory ideas simultaneously. That why postmodernism is actually
that’s why it has produced, in Canada and elsewhere, a virtual civil war. The
postmodernism that corrupted our universities more than a quarter-century ago
has also affected the graduates of those universities, who became our
journalists and our lawyers… and, as Gwen Landolt has lucidly pointed out, the
definition of a judge, in Canada, is “a lawyer with good political
so we now have postmodernists on the benches in Canada—including the Supreme
Court—and in most of the newsrooms of the nation.
that’s what has produced our virtual civil war.
a Canadian conflict, it’s been polite and bloodless so far—unless you count
nearly three million babies cruelly dismembered in their mothers’ wombs;
that’s been one tragic result of this not-so-civil war.
heart of the conflict is actually about Canada’s constitution. And to explain
that, I have to take you back to about 1980, when the late Pierre Trudeau
conceived his project of patriating our Constitution. He first asked the Supreme
Court of that day—not yet populated by postmodernists—to define Canada’s
constitution; they told him that it consists of two equally-important parts: the
written document itself, and a body of tradition that goes all the way back to Magna
are two very important principles at the heart of that tradition:
One established that there is a higher law, which even the Crown must obey—and
that it’s found in the Bible.
The other is the separation of powers of the government: the legislature makes
the laws, the Cabinet and civil service administer the laws, and the courts
settle disputes according the law, as they find it written.
that’s where the conflict comes in; because after Pierre Trudeau switched
Canada from its Common Law tradition to Europe’s Charter Law tradition, and
entrenched the Charter of Rights in our new Constitution, the judiciary suddenly
felt it had the scope to usurp the law-making authority that had previously
belonged only to the elected legislature.
that is exactly what has produced today’s conflicts.
very day, April 9—you can see the conflict in the streets: tens of thousands
of Canadians are right now gathering in front of the Supreme Court and
Parliament, and thousands more in front of MPs offices across the country, to
demand the preservation of the traditional definition of ‘marriage’.
have to tell you about these gatherings because there’s a very good chance
that our postmodern media will censor the reports of these rallies—or much of
the relevant information about them—right out of tonight’s news.
postmodern press isn’t any more reliable than the postmodern judiciary, I’m
afraid. And I say that as a former journalist who cares, passionately, about the
free press—a free and responsible press.
usurpation of legislative powers by the judiciary is a kind of
civil war… and it threatens the end of constitutional democracy in Canada.
did this happen?
answer that, we have to look at the development of the Charter of Rights and
Freedoms. It should have been a Charter of Rights and Responsibilities, and it
should have included the right to private property; but the Marxist bent of
those pushing it onto the nation did not want either responsibilities or private
by the grace of God, however, the Preamble to the Charter still includes the
unequivocal statement that
was founded on principles that recognize the supremacy of God and the rule of
the activist judiciary that has ascended the throne of the High Court has,
according to Ian Hunter, Professor Emeritus in the faculty of law at the
University of Western Ontario, abrogated both of those principles.
Parliament was drafting the Charter, and when the legislators came to Section
15—the ‘Equality Rights’ section —it was suggested that ”sexual
orientation” might be added to the list of protected categories. It was
pointed out by a lawyer-MP that the term ”sexual orientation” is so
ill-defined that “it doesn’t belong in any legislation!”
debated that one point for two days, and finally voted 22-2 to leave
”sexual orientation” out.
was the form in which the Charter went back to Parliament; that was the form in
which it was passed, and entrenched in the Constitution; that was the form in
which it was sent to the provincial legislatures to be ratified; and that
was the form in which it became the highest law in the land.
wasn’t as though Parliament absent-mindedly forgot to include the phrase; they
very deliberately decided that it didn’t belong.
13 years later, when the Nesbitt & Egan case came to the Supreme
Court, the postmodernists on the bench blithely violated the Constitution and
the traditional separation of powers by ordering that the phrase “sexual
orientation” must henceforth be “read into” Section 15.
was why the provincial courts in BC, Manitoba, Ontario, Quebec and New Brunswick
had to rule that the Marriage Act was “unconstitutional” for excluding
same-sex couples: they had been ordered to interpret Section 15 that way, by the
Supreme Court of Canada.
making that rule, the Supreme Court was, in effect, amending the Constitution.
the Constitution has an amending formula built into it; and that formula
requires, for even a minor change, the agreement of the federal Parliament and
seven of the ten provincial legislatures, representing at least 50 per cent of
the population of Canada. That’s for a minor amendment.
major change—and I submit that this was without question a major
change—requires the unanimous agreement of all 11 legislatures.
change, however, was made arbitrarily by five of the nine judges.
Constitution, in the Charter, also guarantees freedom of expression and freedom
of religion; you’ll learn later from Chris Kempling just how valuable those
guarantees are in Canada today.
the Constitution of the Soviet Union also guaranteed freedom of religion.
But such guarantees are worthless unless they’re defended.
why it’s urgent that someone now stand up and defend Canada’s Constitution
from judicial activism.
few years ago, I attended a conference about judicial activism on Parliament
Hill, where one of the speakers was the admirable Senator Ann Cools. She
said—and I quote—“The problem is not just judicial activism. It is also cowardice
in the House of Commons.”
A harsh word. But in a civil war, when the defence of constitutional democracy
is at stake, defectors from the fight deserve harsh criticism—if
only to awaken them to their duty!
Luther famously said:
I profess, with the loudest voice and clearest exposition, every portion of the
truth of God except precisely that little point which the
world and the devil are at that moment attacking, I am not confessing Christ...
the battle rages, there the loyalty of the soldier is proved; and to be steady
on all the battlefield besides, is mere flight and disgrace if he flinches at
Senator Cools has noted, no one—that is, no party now sitting in the
House—has shown the courage to confront the Supreme Court, draw a line in the
sand, and say, “You’ve gone too far. Get back where you have legitimate
authority, and come out no further than that!”
and unless Parliament is willing to do this, you and I no longer live in a
constitutional democracy; we live in a judicial oligarchy. It’s a
‘krytocracy’—a dictatorship of judges.
do you suppose, are these good men and women—many of them our brothers and
sisters in the Lord—why are they unwilling to defend the Constitution and the
submit that it is because of their fear of man—specifically, the fear that the
media may say something unkind about them.
may I point out, with regard to public policy on marriage, that
we must not submit the question to a referendum; for that would
establish the principle that a vote of 50%+1 has the authority to turn
‘evil’ into ‘good’… which is nonsense.
the definition of ‘marriage’ was ordained long before the institution of
civil government; and no court, parliament or referendum has the right to change
recognizing homosexual ‘civil unions’ is just as bad as
legalizing same-sex ‘marriage’; it still gives official approval to immoral
behaviour. If Parliament approves immoral, unnatural and unhealthy behaviour,
many young people—thinking, “It must be OK if the government says
so”—will be tempted to experiment. Some of those who experiment will become
addicted, and those who consent to public approval of immorality will share the
responsibility for sentencing those children to a miserable life and a premature
course the media will call them names if they defend virtue! Because on the most
controversial issue of the day, the courts and the media have already decreed
that there is to be no debate. They have decided that “gay is good”, and no
other opinion is to be allowed.
is one of the clearest examples of “My mind’s made up; don’t confuse me
with the facts.”
been encountering this personally; I’ve submitted several factual,
peer-reviewed articles documenting the dangers of promoting the homosexual
agenda in the schools, in the media, by perversity parades in the streets, and
editor’s response? He refuses even to read it! As far as the Abbotsford
TIMES is concerned, the issue is settled. There will be no debate… no
other opinion. He says that what consenting adults do in private is nobody’s
when private behavior impacts the rest of society— whether financially,
through the increased drain on the health-care system; or socially, through the
impact on our children; or morally, through the degradation of public morals in
the streets and in the news and entertainment media—it is our
is desperately needed is someone with the intestinal fortitude to declare that
it is our business—and a medium to carry that declaration to the
why I’m grateful to the Christian Coalition for this informational meeting:
it’s an opportunity for the people on the other side of this issue to become
our own media.
is not enough to stand aside and be neutral. In moral matters, there is no
neutral ground; there is no fence to sit upon.
Alighieri wrote, in his Inferno, that
hottest places in Hell are reserved for those who, in times of great moral
crisis, maintain their neutrality.”
if we’re willing to look to the classics of philosophy for guidance, Thomas
Hobbes—arguably the first modern philosopher—wrote in Leviathan:
the foundation of all true ratiocination
[by which he means ‘reason’] is the constant signification of
words, which… dependeth not (as in natural
science) on the will of the writer,
nor (as in common conversation) on vulgar use, but on the sense it carries in
something for our parliamentarians to reflect on, while they contemplate
re-defining the word ‘marriage’. What Hobbes is saying is that reason—thinking—depends
upon retaining the meaning of words… and not just their historic
meaning, Hobbes says: he means the meaning each word is given in the Bible.
Hobbes, a modernist, recognized the unique authority of the Bible; for it is the
very foundation of Western Civilization.
is also, as Canada’s Constitution clearly declares and as history clearly
shows, the very foundation of this nation.
who seek to revise that foundation are in danger of destroying what gives them
the freedom to speak, and think, and act. We must warn them that they will come
to regret their o’er-hasty and juvenile defiance of all authority.
slogan of postmodernism—if it could clarify its thinking long enough to adopt
one’s gonna tell ME what to do!”
adolescent rebellion made into public policy. And it can only lead to social and
moral disaster if Parliament continues to allow it free rein.
my own children were adolescents, I used to tell them, “You must at some point
come to terms with the fact of authority in your life. You can
choose to recognize it in any of the successive spheres of authority that
to you, and the most gentle and loving, is the authority in your family.
Your family loves you, and wants what’s best for you.
you choose to reject the authority of your family, you will encounter the
authority of the State. The State will also, to some extent take care of you;
but it cannot love you.
you defy the authority of the State, you become an outlaw; but you will still be
under authority—the authority of the natural world, which is hard, implacable
if you step outside that authority, you’ve had the biscuit. You are dead. You
will then come face to face with the authority of your Creator.
at some point, you must come to terms with the ineluctable fact of authority
over your life.”
true, too, for all the people clamoring to change our laws and morality to suit
their own hedonistic willfulness.
a year ago, the Prime Minister said, “The Constitution exists to protect
wrote to him and said, “No, Mr. Prime Minister, you are wrong: the
Constitution exists to protect principles; if minorities adhere to
them, those principles will protect the minorities; but if we
allow anyone to abrogate the principles of the Constitution, nothing remains to
protect any of us.”
have to carry that message to Parliament. And if Parliament will not
listen—and act—to protect the Constitution, then we must change Parliament.
the beginning of this session, I introduced Arne Bryan of Prayer Canada. Arne
has organized more prayer for the leaders of this nation than anyone I know.
Sometimes, his prayer for them is, “Lord, either straighten out their
thinking, or remove them.”
that be our prayer, and our purpose, as well.
party and no politician… and I include my own party and myself in this… no
party and no politician is worth the space they take up if they will not
preserve the very foundation of our freedom—the Constitution and its
recognition of ‘the supremacy of God’.
Ingera—Standing Up For Our Children
Western University, April 9, 2005
Chris Kempling Psy. D. R.C.C.
cultures have different ways of greeting one another when they meet.
The form of that greeting is a reflection of what is important to that
culture. In English, we say
“Hello, how are you?” In New
York, I discovered on my trip there last month that “Hello” is not
necessary. All you need is “How
you doin’?” The emphasis is on
inquiring after the other person’s well being.
Nothing wrong with that—it’s considered the polite thing to do.
When Sikhs meet they say “Sut siri akal” which means “True Great
Lord”. Their greeting reflects
their common faith and puts the emphasis on giving honour to God as the first
order of business when greeting one another.
The Masai tribe of Kenya have a different approach.
When they meet one another they say “Kasserian Ingera”, which means
“How are the children?” The
first order of business when Masai meet is to inquire after the children, and
not just the individual’s children, but all the children in the village.
The tribe’s survival is inextricably linked to the well-being of all
isn’t that true for every tribe and nation in the world?
The well-being of our children needs to be everyone’s concern.
The well-being of children has been my passion for the past 25 years.
It’s why I am Big Brother volunteer.
It’s why I have been a member of the Quesnel Child and Youth Support
Society since 1981. It’s why I am
an elementary school counselor and family therapist.
And it’s why I have refused to keep silent when activists from the
homosexual community have been trying to impose their self-serving agenda on the
public school system. They have
been very successful in convincing those is authority that their actions are in
the best interests of children, especially those who are confused about their
sexual identities. But are they
really committed to the best interests of children?
Let’s look at the evidence.
McCreary Centre Society conducts research on school aged children in British
Columbia. In 1999 they specifically
examined the well-being of children of non-heterosexual orientation.
They found that homosexual youth were four times more likely than
heterosexual youth to have had four or more sexual partners in the past three
months. In that same survey, the
study authors found that gay and lesbian youth were three times more likely than
heterosexual youth to have ever had a sexually transmitted disease.
So-called homophobia is not the cause of this behaviour.
study of homosexual young men in Vancouver found that over 40% of them were
engaging in the practice of “bare-backing”, a euphemism for unprotected
receptive anal intercourse. According
to Health Canada, over 70% of all the new HIV infections between 1994 and 2002
are young homosexual and bi-sexual men, even though the last census found that
only 1% identify themselves as homosexual, with an additional 0.8% stating that
they were bi-sexual. A 1993
McCreary Centre Society study found that less than 1% of young people identify
themselves as gay or lesbian. Another
Vancouver based study published in the International
Journal of Epidemiology in 1997 found that the life expectancy for gay
men is 8-20 years shorter than heterosexual men, and that half of current 20
year old gay men would not reach their 65th birthday.
In the US, Dr. Patrick Cameron studied the obituaries of 18
homosexual publications and found that that average age of death for those
infected with AIDS was 39. If they
didn’t die of AIDS, the average age of death was 42.
You might recall the case of William Bennest, the Burnaby elementary
school principal who was discovered to have pasted the face of a former student
onto a naked boy’s body. That
former student was lured into homosexual activity by Mr. Bennest, and was
passed around at sex parties with other gay men.
He died of AIDS at the age of 22.
main causes of premature death in the Cameron study were AIDS, drug and alcohol
abuse and domestic violence. Speaking
of domestic violence, a 1992 study by Patterson and Kim found that 37% of gay
men reported that they had been raped by men they knew, which is almost double
the rate for heterosexual women. Lesbian
women have the highest rate for domestic violence of any social group, with some
studies reporting 50% relationship violence.
Cameron’s study, the average age of death for lesbian women, as reported by
the obituaries in their own publications, was 44.
may be hard to believe, but some homosexual men actively seek to become infected
with HIV. An article by Makebra
Anderson, national correspondent for the National Newspapers Publishing
Association, dated July 12, 2004, stated that some gay men identified themselves
as “bug chasers”--in other words, they are seeking someone to infect them
with the HIV virus. Those who offer
to help them with that goal are called “gift-givers”.
Bug chasers search for “gift givers” on the Internet using such
phrases as “breed me”, “welcome me to the brotherhood” and “convert
me”. “Conversion” parties are
held in most major US cities, and arranged over the Internet.
As bizarre as this sounds, “bug chasers” consider it a sign of true
intimacy to allow someone to infect them. They
also see it as a kind of excitement to live life on the edge, or a “why not
get it over with, I’m going to get it some time anyway” attitude.
The drug cost for treating someone with AIDS is $1500 per month, not
including all the time and expertise of thinly
stretched health care professionals. This
is truly a tragic situation.
behaviour seems evidence of a serious mental disorder.
Research done in New Zealand, the US, Britain and the Netherlands have
demonstrated that homosexual young people are at high risk for a host of mental
disorders. The New Zealand study, published in a 1999 edition of the
Archives of General Psychiatry, found that gay, lesbian and bisexual
young people had a fourfold risk of major depression and were six times more
likely to have attempted suicide. Is
this due to so-called homophobia? In
the Netherlands, which is probably the most gay friendly country on the planet,
a 2001 study by Sandfort and his colleagues found that the rate of mental
illness among homosexuals in that country, including depression, anxiety
disorders, obsessive compulsion disorders, eating disorders, and drug
addictions, was up to nine times that of the general population.
If homophobia was the cause of this, one would expect the rates of mental
illness to be higher in the United States, which has more negative social
attitudes towards homosexual behaviour. But
the rates of mental illness and suicide attempts are similar in both countries.
The problem is not homophobia. The
problem is high levels of relationship instability, exploitative promiscuous
sexual practice, sexual transmitted diseases, and drug abuse which are endemic
in the homosexual community. One
potential source of these emotional disorders is the high rate of child abuse
reported by those who identify as homosexual.
One study of over 1000 men seeking treatment at an STD clinic in
Pittsburgh (Doll et al, Child Abuse
& Neglect, 1992) showed that 37% reported that they had been sexually
abused. The average age of their
abuse was 11 years old, 94% by older gay men.
This is three times of abuse rate reported by heterosexual men.
We know that being sexually abused can lead to a host of emotional and
behavioural problems later in life. I
think the evidence clearly shows that homosexuals are at high risk, not because
of so-called homophobia, but due in part to being victimized by homosexual
pedophiles. One study by Abel and
his colleagues at Emory University in Georgia (1987, Journal
of Interpersonal Violence) showed that the average number of victims of
non-incarcerated homosexual pedophiles was 150.2.
Astounding! The average
number of victims of heterosexual pedophiles was 19.8.
One of the things many homosexual men have in common is being introduced
to sexual activity by an older boy or man.
These older men seek out those who are most vulnerable, as William
Bennest did, those hungry for adult male attention.
Most gay men will say that their primary purpose in accepting attention
from adult gay men when they were younger was intimacy, not sexual activity, but
they got caught up in the sexually promiscuity as a misguided means to attain
do homosexual activists want access to the public school system?
They will tell you it is because they want to educate students and
teachers about how to understand the particular needs of gay youth, and to
reduce their harassment. I’m
not saying that is not a valid goal at face value.
It’s very persuasive, because who can oppose reducing harassment or
improving understanding? But there
is another goal that is not so laudable. I
was reading the background rationale for a 1997 AGM resolution of the BC
Teachers Federation, whose goal was reducing homophobia and heterosexism. The
writer stated that they wanted to create an environment where “bi-curious”
youth could feel free to experiment with same sex behaviour.
Given the data I’ve just given you, such experimentation could be a
death sentence. One US Senator
recently got into trouble with the media for stating that the gay lifestyle was
more of a “deathstyle”. But
given the evidence, I think he was not too far off the mark.
revealing article was penned by Capilano College philosophy instructor Stan
Persky in Xtra West gay
newspaper, June 29, 2000. He admits
that one of the goals of the homosexual lobby is to recruit heterosexual young
people into the gay lifestyle. Here
are his own words: “I was a
sympathizer with …the idea about homos ‘recruiting’.
Especially since the Good Grey Gay Establishment stood up, to a man, and
solemnly, but hypocritically, assured one and all that good homosexuals would
never do anything so sneaky and underhanded as to persuade someone to be gay or
engage in homosexual acts. The
official gay leadership insisted that gays were born gay, and that no one who
wasn’t gay could be turned into a homo, not even for 10 minutes.
Of course they were lying through their teeth…And even worst of all,
they persuade other people—often young people who aren’t necessarily
gay—to give it a go. And guess
what? Some of those who give it a
go keep on going.” Persky goes on
to state that since he is “one of those people who thinks that the main
battleground of the homo movement is not the wedding aisle of a nice church, but
the nasty schoolyard, I think that being up-front is a better strategy than any
other.” I had a personal email interchange with Mr. Persky after this.
He stated that since there was nothing morally wrong with homosexuality,
he didn’t see what the problem was in trying to convince young people to try
it out. In June 1997, a meeting of
traditionalist parents in Vancouver was disrupted by a mob of homosexual
radicals who chanted, “Ten percent is not enough. Recruit! Recruit!
Recruit!” Dr. K-John
Cheung, president of the Canadian Alliance for Social Justice and Family Values,
who was chairing the meeting, told reporters that “They can’t procreate, so
they have to recruit”. And what
better way to recruit than Gay Straight Alliance Clubs, currently set up in over
two dozen lower mainland high schools, as well as the tax funded gay youth
drop-in centres. The gay newspaper Xtra
West, is distributed free to all gay youth centres. It is filled with
pornographic classified ads of those seeking casual sex partners, as well as ads
for bathhouses which are notorious for being venues for orgies, drug abuse and
perverse sexual behaviours involving human waste.
August 1996, when I attended a workshop for teachers and counsellors sponsored
by the Ministry of Education, called Youth at Risk, we were all handed a copy of
Xtra West and urged to leave it
laying around in our counselling office waiting rooms.
I was appalled, but later confirmed with an employee of Xtra
West that several Vancouver area high schools have it available to their
writing to the Minister of Education, to my union, and to others I thought might
be concerned about the distribution of pornography to students, I learned that
no one in authority really thought this was a problem.
That’s when I started writing publicly about my concerns, alerting
parents as to what was being proposed for their children.
That is why I have been censured by the BC College of Teachers, and
disciplined by my own school board. I
am being persecuted because I refuse to stand idly by, while homosexual
activists attempt to desensitize and delude everyone with the message that
engaging in homosexual behaviour is normal, moral and safe.
It is nothing of the sort.
the state of Massachusetts, where homosexual activists are allowed free access
to the school system, children as young as 12 years old were invited to a
workshop at Tufts University in March, 2000, delivered by department of
education employees. They were
given graphic descriptions of how to engage in homosexual behaviour, including
the disgusting and dangerous practice of fisting, the insertion of the entire
hand inside someone’s rectum. One
of the students asked, “why would anyone want to do that?”
Out of the mouths of babes…A parent who secretly taped the session and
blew the whistle was sued by the workshop presenters for “invading their
privacy”, and is facing $100,000 in legal expenses.
Gay and Lesbian Educators of BC have a web site that is listed as an approved
resource site for teachers to access, on the Ministry of Education’s Personal
Planning curriculum guide web site. Here’s
what I found on GALE-BC’s web site as some of the goals of their organization:
Mandatory queer friendly resources; comprehensive view of queer issues in
religious discussions, insert queers into history, literature, art and film;
non-optional queer sensitive sex education; break down the myth that there are
only two sexes; remove male or female boxes from school forms, challenge binary;
cross dressing and gender bending a common occurrence; and student field trips
to queer community events [such as they did in San Francisco in June, 2003 where
children were bused in to march in a gay pride event where men and women were
parading down the street naked]. I
saw on the news recently that organizers of the Gay Pride parade here in
Vancouver have had to ask for an extended parade route to allow for all the
crowds that want to watch bare breasted lesbians and promoters of sado-masochism
parade by. People bring young
children to watch this. What is the
matter with these parents? The
prophet Isaiah said, “Woe to those who call evil good and good evil, who put
darkness for light and light for darkness.”
Jesus said, “Things that cause people to sin are bound to come, but woe
to that person through whom they come. It
would be better for him to be thrown into the sea with a millstone tied around
his neck than for him to cause one of these little ones to sin.”
There will be a price to pay at the judgment day for those who lead
little ones astray. Unfortunately,
some of those little ones end up paying for being misled, with their own lives,
as I’ve already shown.
Mr. Murray Corren, a homosexual teacher from Coquitlam has a case before
the BC Human Rights Tribunal that will be heard this summer.
The purpose of the case is to force the BC Ministry of Education to
change the entire curriculum to insert “queer issues” [his words, not mine]
into the curriculum of every course and every grade.
The goals are posted on the GALE-BC web site as I just read to you.
If he is successful with this goal, then every private school who accepts
ministry of education funding will have to show that they are teaching the
curriculum in order to continue to receive funding.
It is a very smart strategy. My
question is to you is, are you going to allow this to happen?
Kuyper, the founder of the Dutch Christian Democratic Party said this, “When
the principles that run against your deepest convictions begin to win the day,
then the battle is your calling, and peace has become sin.
You must, at the price of dearest peace, lay your convictions bare before
friend and enemy with all the fire of your faith.”
Martin Luther King, Jr. said, “The ultimate measure of a man (and I
would add woman as well) is not where he stands in moments of comfort and
convenience, but where he stands at times of challenge and controversy.”
There is no doubt that this is a time of challenge and controversy.
Where do you stand? Will you
stand up to defend our children? Will
you speak up? Will you speak out?
The fate of all our children are in your hands.
what can you do? Let me make it
clear that I believe that Christian young people should go out of their way to
offer friendship to their peers who are struggling with this issue.
They should intervene and defend anyone they see being ridiculed,
harassed or name-called because of their orientation.
Let it never be said of Christian children that they participated in the
harassment or name-calling of those with this problem.
Henri Nouwen, one of the most beloved Christian writers of the past
century, struggled with this issue his entire life.
“You who are without sin cast the first stone.“
believe that every Christian university such as this one should be offering
training in their pastoral counselling programs for those who are called to
ministry to homosexual people, because the secular universities don’t believe
in it. We must be prepared to
demonstrate Christ’s love to these people as he did toward the woman caught in
the act of adultery. He did not
condemn her. First he protected her
from abuse. Then he called her to
repentance and to change her ways. Likewise,
we must not condemn, but offer the hand of friendship and protection, and, as
appropriate, the cousnelling and therapeutic resources to help them to overcome
their undesirable same sex attractions.
share with you now a word of prophecy given to me on January 8, 2003 at 8:30 in
the evening, while I was sitting in my living room reading Brennan Manning’s The
Relenteless Tenderness of Jesus. It
is a message for all homosexual people. “Hear
the Word of the Lord, the Most High God: ‘I
know what you do in secret. I did
not make you for this purpose. Yet
I do not condemn you, but will forgive you.
Repent, turn from your ways, and I will heal you and give you rest from
all of your burdens,’ declares the Lord God.”
Jesus Christ expects repentance, but offers forgiveness and healing.
And some of you listening to this message are being called right now to
be God’s servant in this area of ministry.
will close with one more quote. It
is from Dietrich Bonhoeffer’s Letter
from Prison, shortly before his execution by the Nazi’s in 1945.
This section he entitled, “On Civil Courage”:
“People flee from public altercation into the sanctuary of private
virtuousness. But anyone who does
this must shut his mouth and eyes to the injustice around him.
Only at the cost of self-deception can he keep himself pure from
contamination arising from responsible action.
In spite of all he does, what he leaves undone will rob him of his peace
of mind. He will either go to
pieces because of this disquiet, or become the most hypocritical of Pharisees.
stands fast? Only the man whose
final standard is not his reason, his principles, his conscience, or his virtue,
but who is ready to sacrifice all this when he is called to obedient and
responsible action in faith and in exclusive allegiance to God—the responsible
man, who tries to make his whole life an answer to the question and call of
is that call of God? To be the
watchman on the wall. I have
answered that call to be a watchman, to call out warnings to the people, and I
have paid a personal price for doing so. Won’t
you help me? Don’t leave me like
Uriah, pulling back when the enemy presses hard, but stand with me, to defend
our children. I need your prayer
support and your financial support. Will
you allow Christian children to be defined as homophobic simply because they
believe what the Bible says? Will
you allow homosexual activists into our schools to recruit young people and
promote their unhealthy lifestyle? Will
you stand silent while young people are exposed to great risk to their mental
and physical health?
Ingera. How are the children?
The answer is in your hands. Thank
you for inviting me to speak, and may God bless you and give you the courage and
wisdom to stand up for our children.
Kempling Psy.D. R.C.C.
March 27, 2005
speech was given on April 9th, 2005, by the former leader of the BC Unity party
at the Christian Coalition seminar at Trinity Western University
ATHEISM AND HOW TO DEFEAT IT
. . .
In 1940, Great Britain found itself in desperate straits.
day that Winston Churchill became Prime Minister, the German’s launched their
long-awaited Western offensive. Most observers believed that Britain could never
survive the assault. Some in government even suggested that they should seek
terms with the Nazis. Churchill, however, would have none of it. There would be
no British Vichy.
resolve not to surrender the vision of a free and democratic Europe was rewarded
with the signing of the Atlantic Charter, bringing help from the United States.
day of the signing, President Roosevelt and Prime Minister Churchill met aboard
the battleship HMS Prince of Wales, which had already been battered by
the Bismarck. In an emotional Sunday service, American and British
sailors sang together "Onward Christian Soldiers". And as they sang,
both the steel willed Churchill and Roosevelt had tears streaming down their
understood that this war was one between faith and godlessness.
understood that losing would mean the loss of freedom and democracy.
understood that freedom was their birthright, and that they would have to fight
to keep it.
than 65 years later, western society has entered a time of cultural decay and
government corruption that would have horrified those same leaders.
of them could ever have imagined that only a generation later their nations’
would be engaged in a battle from within over the very freedoms they were
preparing to die for.
idea that one day western governments would become so corrupt as to not only
legalize abortion, but to arrest their own citizens for protesting against it,
would have sickened them.
idea that those same governments would hand over their hard won democratic
rights and responsibilities to activist courts that would mandate same sex
marriage in defiance of their own people, would have enraged them.
idea that the western democracies would be fraught with excessive taxation,
family breakdown, pornography, crime, corruption, child murders and murderers,
would have horrified them.
peace and prosperity brought by those who sacrificed themselves for freedom in
the great wars, has had an unfortunate result:
worship of God has been replaced by the worship of the self.
to support this new God, we have placed ‘tolerance’ as the philosophical
equivalent of the Ten Commandments.
that tolerance has been selective. It is often a tolerance of evil, buffered by
an intolerance of anyone who calls that evil for what it is.
is the new religion.
years ago, Canada had its first refugees to flee FROM our country.
mothers and 80 children, members of the Church of God in Aylmer, Ontario, fled
to the United States to escape persecution by Ontario government officials who
wanted to apprehend their children. Their crime? Believing in corporal
year ago, a Catholic high school in Toronto was ordered to condone a homosexual
relationship by one of its students at the senior prom, in direct defiance of
the Charter Rights guaranteeing religious in Canada.
now, provincial governments across Canada, including the Liberal government in
British Columbia, have ordered marriage commissioners to perform same sex
marriages or be fired.
former Soviet Union once had a Charter of Rights guaranteeing all kinds of
freedoms too, including freedom of religion.
in practice, the Soviet government, like governments in Canada today,
consistently acted to undermine and destroy religious freedom.
driving philosophical objective was not a freer society, but the destruction of
faith. An ‘amoral’ society built on the supremacy of man.
Vladimir Lenin put it in 1920, “We repudiate all morality that proceeds from
supernatural ideas that are outside class conceptions. Morality is entirely
subordinate to the interests of class war. Everything is moral that is necessary
for the annihilation of the old exploiting social order and for uniting the
result was a brutal and perverted misanthropy that led to an orgy of state
murder exceeding 61 million of their own people, and the inevitable collapse of
the Soviet Empire.
cultural atheism has replaced communism as the choice to destroy freedom in the
tools are materialism, media, movies, games, drugs, sex, distractions – all
designed to numb our brains into believing life is meaningless beyond what man
just as people once believed that communism could not be defeated, there is a
tendency today to believe that cultural atheism, communism’s surviving twin
sister, can not be defeated either.
as Churchill and Roosevelt showed us, freedom is our birthright, and we must be
prepared to fight for it.
tell us that most Canadians are believers.
even if they do not attend a church, synagogue or temple regularly, it does not
follow that they prefer to live in a society without freedom or democratic
values and practices.
this is precisely what is happening.
godlessness reigns as a philosophy, and as the consequences stare us straight in
the face, we can only bury our heads in the sand and pretend that science or
psychology will solve everything.
have only to turn your television set on each night to see the rape, murder,
war, and butchery of our fellow human beings.
cultural atheism, I am not referring to the many good and virtuous people who
are themselves without religion or even faith in God. I have known many such
people, and they can be as good or as bad as anyone who claims to have a faith.
am talking about a philosophy. I am talking about the core of where that
philosophy comes from, and where it is headed.
atheism stems from pride, and the pursuit of power for power’s sake. And it
always yields the same result: the loss of freedom, the loss of individual
dignity and value, and the loss of wealth and prosperity.
has never been a free, wealthy or successful state that has lasted without faith
in a Higher Power than man.
is not a coincidence that as freedom and religion were destroyed in the Roman
Empire, so too was their society, their wealth and their prosperity.
is not a coincidence that as freedom and religion were destroyed in the Soviet
Union, so too was their society, their wealth and their prosperity.
it is not a coincidence that as freedom and religion are under attack in Canada,
that our society, our wealth and our prosperity is faltering.
is both the pillar supporting religion and family, and the engine of all wealth
is our birthright. We must fight to keep it.
as communism divided east and west – cultural atheism divides our society
today. The cold war has simply mutated into the culture war.
the goal is the same – to place man above God.
war is the same – an attack on faith, family and freedom.
the result will be the same – great social and economic destruction, followed
by victory of the forces of faith, family and freedom.
as we prepare for this battle, we must remember that as Christians in Canada, we
have not always lived up to the ideals of our faith.
have only to look at the terrible treatment of our native brothers and sisters
by religious people in residential schools; or the racism practiced by some of
our forebears against non-Christian immigrants; or the intolerance and ridicule
displayed by some toward homosexuals, to see the evil that has been committed by
people cloaked in the name of God.
it is important to distinguish between a few people acting in direct
contravention of the core philosophy of their own faith, which is,
your neighbor as yourself”, and
the core philosophy of cultural atheism, which is: “Love yourself.”
atheism has only selfishness, lies and destruction to sell its message. It will
crumble under its own weight, and we must be there to show the way home.
is our birthright. We must fight to keep it.
President Ronald Regan was dismissed in his day as a naïve idealist. But he was
instrumental in helping to defeat atheistic communism, with faith.
will defeat cultural atheism the same way.
we will do well to remember that this central battle of life is not, and never
has been, about earthly victory.
is a fight of the spirit. A battle for the soul of humanity.
we realize the battle we are fighting today was fought as recently as 15 years
ago against Communism, and before that against Nazism, and before that against
Rationalism, and so on throughout the history of the world, we begin to realize
it is not a battle to restore our comfort so we can go back to washing our new
cars, or putting another log on the fire while we sing Christmas carols.
is the essence of what life on this earth is about.
a dam that holds the tide back, we must be ever vigilant. There will be no
definitive victory on which we can rest. There will only be never ending battles
that must be fought.
may yearn for peace, but we are born into war. We must be warriors.
those who say you have no right to bring your religious beliefs into the public
discourse – remember for atheists and socialists – politics is their
those who say that government is the author of human rights and morality, remind
them of Hitler and Stalin, who shared their belief.
those who say that freedom and democracy represent the tyranny of the majority
– remember that is both a tactic used to thwart democracy, and an unwitting
admission that they and their views are in the minority.
the recent US election, where rigorous democracy and freedom are still the
hallmarks of their political system:
Sex marriage was defeated in all 11 states that voted on the matter, including
even liberal states like Oregon.
comparison, not one government in Canada has dared to pass a vote on same sex
marriage, for they know what the result would be.
they use the courts to do their dirty work instead. Yet 5 of the 12 provinces
and territories are refusing to yield to court enacted same sex laws that have
been decreed in the other 7 provinces.
while 5 of 12 is still a minority, it is a telling sign that in 2005, when the
proponents of cultural atheism tried to force same sex marriage on our nation,
that to 1968, when the curse of legalized abortion first appeared in our
Parliament, and most stood in shock and silence.
we are starting to see the enemies of freedom for what they are, and people of
good will everywhere are fighting back.
is our birthright. We must fight to defend it.
unlike Communism, cultural atheism has no discernable leader. There is no
identifiable source of cultural atheism.
this is one of its most pernicious weapons – the belief that the cultural
dismantling of our traditions, beliefs, and values has just ‘happened’. That
these ideas have just ‘evolved’ seemingly out of thin air.
have read almost every conspiracy theory ever thrown out there.
know that the media promotes cultural atheism.
know that Hollywood glorifies it and ridicules religious practice and belief.
know that many large institutions work to undermine our basic values both within
and without their organizations.
why? Why do these organizations choose the philosophy of atheism over faith?
do governments promote same sex marriage when they know the majority of their
do so many politicians, corporations and institutions act as if there is no God,
when the overwhelming majority of people believe there is?
it is all about votes, or box office receipts, or cash register sales, then why
promote ideas and values contrary to your own interests?
answer is – pride.
doesn’t matter whether that pride is rooted in communism, socialism, the
Trilateral Commission, the Club of Rome, the Illuminati, Freemasonry,
the Council on Foreign Relations, the UN, or any other group of world elite.
source of atheism is pride, and it depends upon cooperation with our own pride
always want to appear ‘hip’, ‘trendy’, ‘thoughtful’,
who promote our cultural decay know that if they can replace the values of
truth, justice, fairness, courage, dignity and independence with lust, greed,
anger, envy, and selfishness, they can destroy our freedom, and with it our
then become the chattels of their insatiable lust for power.
like Stalin on his deathbed, shaking his fist in defiance at almighty God, they
can not escape their own mortality.
that is the bane of their existence – that it leads only to a dead end.
make no mistake, they know this better than you or I. But rather than face this
truth and turn back, they prefer to drag the rest of us over the abyss with
them, such is the driving slavery of pride.
a Christian, indeed, to religious Jews, Sikhs, Muslims and billions of others of
faith and good will, politics is an extension of religion, but not a replacement
we must remember that our greatest allies in the war against freedom and the
family are the people of other faiths in our country.
are as stunned and as devastated by the social engineering they see as we are.
They came to Canada because they were attracted to its Christian values.
are now a multi faith country, and that is a strength.
destruction of our values comes not from immigrants, or people of other faiths,
it comes from an imported, self loathing, cultural atheism.
cultural atheism which has become indigenous to Canada, because it has been
embraced by our political elite under the false guise of tolerance and unity.
those who say you can have your religious beliefs, just as long as you keep them
to yourself, remind them of the defiant Russian poet, Tanya Khodkevich, who,
during the totalitarian regime of Stalin in the Soviet Union, wrote,
can pray freely - But just so God alone can hear”
received a 10 year prison sentence in the gulag for those lines of verse.
who thinks we are far away from that need only look at the Surrey School books
controversy, or the persecution of mayors in
Kelowna and London by human ‘rights’ tribunals, or the story of printer
Scott Brockie in Ontario.
must resist these boulders of persecution rolling down the hills in our land.
For too long, we thought we could simply avoid them. But there are too many now,
and they risk crushing us all.
is our birthright. We must fight to defend it.
do not have to look far for examples among us of freedom fighters: Heather
Stilwell, Chris Kempling, and Senator Anne Cools are all speakers here today who
provide shining examples of successful, practical resistance.
began as a lone voice speaking for family values and the freedom of parents to
decide for their families what is good or not.
was ridiculed by the media, told she was out of touch, that she was forcing her
religious beliefs on others.
she was elected to the Surrey School Board with the largest majority of any
school Trustee in British Columbia history.
the years, the attacks only intensified, but so did her election win majorities.
her values and ideas are embodied by a super majority on the Surrey School
Board, and are now recognized as the way to get elected to school board in her
people are searching for truth, justice, and spiritual values. These values are
written on the human heart by our creator. They are the flames that burn inside
every human being.
while they can be demoralized and degenerated, the long and relentless battles
of history tell us they can never be permanently extinguished.
is our secret weapon. Not our ideas, not our words, not even our deeds, but
human nature itself.
on it, and resist with all your might the forces of atheistic tyranny, and we
is great hope, because buried deeply in the human psyche is a yearning for truth
and goodness that is stronger than the belief in lies.
personally experienced an example of this during the 2001 provincial election,
when I was invited to the CBC television youth debate. The audience was filled
with young people, mostly of the radical left.
reporter from the Georgia Straight asked me if BC Unity’s policy to promote
alternatives to abortion and to provide pregnant women in crisis with support
services to help them keep their babies, was the beginning of the end of freedom
of choice in BC.
young crowd booed in support for the reporter’s obvious position on the
replied that the only freedom being threatened in BC was freedom of speech.
told them how a young woman named Mary Wagner had spent 3 months in prison for
peacefully handing out roses in the ‘bubble zone’. That, I said, was the
real threat to freedom.
the shock of the reporters on the panel, the young crowd burst into applause.
knew the truth when they heard it. It was written on their hearts by their
is this reality which gives us hope.
like the defeat of same sex marriage in the US, abortion is now set to fall.
the collapse of the Berlin Wall, I believe legalized abortion will crumble onto
the ash heap of history, sooner and faster than any of us can imagine.
seeds for this victory of life are right now being sown in the United States.
challenge for Canada is not to be left behind in the spiritual and moral
reawakening that is happening in this new millennium.
must assert the principles that made this nation great, and which are embodied
in the Canadian Constitution, which begins with the assertion that we are
“Founded upon principles that recognize the Supremacy of God and rule of
Canada, we have decided that God is Supreme – not the media, not the
universities, not the courts, not even our parliament.
constitution also says “everyone” has the right to life. That means abortion
is against the supreme law of our land. We must stop accepting the
interpretation of those who say otherwise, and begin standing up for this
Constitution also says nothing about sexual orientation as a special right in
the charter, yet our judges have ‘read that in’.
can not read the words “everyone has the right to life” when they are
written in plain English right in front of them, but can see words that do not
an explanation for such judicial activism, we are told that our constitution is
a ‘living’ document.
let us take them at their word. Let us reinterpret our
constitution, and let us use it to uphold that re-interpretation, by using the
power of our Charter, in
Section 33 – the notwithstanding clause.
we are warned, to use the full power of the constitution would destroy it.
if that is true, then better to destroy the constitution and start over, than to
destroy our nation.
not be afraid to hold politicians and judges to the principles upon which our
nation was built and which make it great.
not be afraid to define the differences between philosophies. Between our
philosophy of true freedom, and the atheistic philosophy that leads to slavery.
not be afraid to provide choices, and to make those choices clear so people can
see for themselves. Because unlike the promoters of cultural atheism who subvert
free will and democracy to advance their cause, we will not.
will stand with confidence in freedom and democracy, because we believe that
when people know the truth, they will choose it over lies.
is time to expose cultural atheism for what it truly is: an arrogant and failed
philosophy that, if not stopped, will eventually destroy our
must be warriors against cultural atheism, and we must put our spiritual battle
into practice on a political level. We must use both personal prayer and
practical resistance as our weapons.
must resist our friends when they promote same sex marriage.
must resist our doctors when they promote abortion.
must resist our teachers when they teach promiscuity to our children.
must resist our politicians when they promote evil in the name of tolerance.
must resist our professors when they tell us our values are outdated.
must resist the pollsters when they twist the truth to push an agenda of lies.
must resist journalists when they tell us we have no right to our beliefs.
must resist the desire for social acceptance at the expense of truth and
must resist our preachers when they preach compromise, our neighbours when they
are indifferent, our judges when they are hypocritical, and our bureaucrats when
they try to govern rather than serve.
in resistance we are sowing the seeds of cultural atheism’s defeat.
resisting, we are piling the weight of truth on top of atheism’s lies, and it
will buckle, not we.
Reagan called the Soviet Union an “Evil Empire’. Cultural atheism is an
“evil philosophy”. And it must be defeated.
of faith – we must gather together to shine a light to our fellow Canadians to
show them the way home.
and I have a date with destiny in this, our beloved Canada. And it is coming
de Tocqueville said it in 1835, and it is as true today as it was then,
“Despotism may govern without faith, but liberty can not. Religion is more
needed in democratic societies than in any other.”
is our birthright. We must fight to defend it.
and democracy depend upon faith and belief for their survival. The faith that
there is a higher power than man, and the belief that we are born free.
are the core values that will save our nation from self corruption and eventual
we must pass this burning flame of freedom on to each generation. Because the
battle for freedom will never end.
is our birthright. We must fight to keep it.
we must never, ever give up.
you and God bless.
Intelligence and Masculine Men
Dr. Chris Kempling March 27, 2004
Valley Pregnancy Centre Fundraiser
Joachim’s Catholic Church, Aldergrove, BC
hiccoughs and reacts to loud noises at nine weeks.
He “walks” around the inside of the womb, licks the uterine
wall, and likes it when his mother reads Cat in the Hat.
These are all documented behaviours of the human fetus, whose
antics have been investigated by a variety of researchers into fetal
intelligence. I probably
don’t have to tell you that the blood vessel which becomes the heart
begins beating rhythmically between the third and fourth week of
gestation, and that there are measurable brain waves by the eighth week.
These are the two most recognized signs of human life.
Yet the pro-abortionists would have teenage girls in distress
over an unwanted pregnancy believe that their babies are mere blobs of
tissue. That is only the
largest lie they tell. They
also do not tell these girls and young women that their unborn babies
are smart, and behave like human beings mere weeks into their
It turns out that human fetuses are a lot smarter and aware than we
thought. As early as 15
weeks, the fetus can grasp, frown, squint, and grimace.
It will react with the same reflexes as a new born when its
eyelids or the soles of its feet are touched.
In fact, a 32 week old fetus behaves (at least in neurological
terms) just like a newborn baby. As
early as nine weeks it “breathes” amniotic fluid, responds to light
and sound, flexes its body and opens its mouth.
is interesting psychologists who specialize in fetal research, is the
fetus’ clear ability to learn and remember.
To learn, of course, an organism needs a functioning brain.
By 24 weeks gestation, all of the neurons needed to operate the
brain and the body are present and functioning.
By 32 weeks, the fetus has the characteristic eye-movements and
brain waves of REM sleep, the dreaming part of the sleep cycle, causing
some researchers to speculate that fetuses dream.
Research conducted in the U.S., France and Britain have shown that
not only do fetuses hear, but they remember what they have heard in the
womb after they are born.
In North Carolina, psychology professor Anthony DeCasper devised a
soother-equipped set of earphones.
If the newborn sucked faster it would hear its mother’s voice;
slower sucking would produce a stranger’s voice.
Even newborns a few hours old preferred their mother’s voice.
Not only that, it would prefer its mother’s voice speaking
English over a foreign language not often spoken by the mother.
Another U.S. researcher has found that the fetal heartbeat slows
perceptibly when its mother is speaking, as if calmed by her voice.
DeCasper’s research also indicated that if a story is read to a
newborn that was habitually read aloud to it before its birth (they used
Cat in the Hat for the study), the newborn prefers the
“known” story over a new story.
A French study showed similar results.
The fetal heartbeat will slow down when a familiar story is read
near the mother’s stomach, but not change when read an unfamiliar
story. They can even tell
strangers’ voices apart, preferring a “familiar” stranger’s
British researcher Peter Heppner carried out a fairly novel
experiment with expectant mothers.
He divided his study group into those who watched Britain’s
most popular soap opera, with its very distinctive theme music, and
those who never watched it. Within
hours of the birth of each baby, he played the theme music of the show
to the babies when they were crying.
As soon as they heard the music, the babies in the first group
stopped crying and became alert. The
babies in the second group paid no attention to the music and kept right
on crying. Heppner
speculated that the babies associated the music with their mothers’
time of relaxation, and that those positive feelings were transferred to
their babies in the womb. This
is clear indication that fetuses can not only hear, but are paying close
attention to what is happening outside the womb.
So the moral of the story is, be careful what you say around
pregnant women because someone else, a real person, is listening.
This is marvelous, isn’t it?
We are fearfully and wonderfully made, and are sentient beings
within a few weeks of conception. Women
in distress over an unwanted pregnancy need to hear that their fetuses
are babies, little human beings who feel pain, sense light, like being
read stories, and even remember soap opera theme music.
But everyone in this room knows that women will still seek
abortions even if they know this information.
And why is that? Is
it depraved indifference? Selfishness?
abandoned or pressured by the young man, or her own family?
It may be some combination of all of these.
But, frankly, young women cannot become pregnant without young men.
We need to address the root issue:
the sexual behaviour and attitudes of our young men.
We have failed as a nation, as a culture, to properly raise our
young men. We have failed
to teach them to control their sexuality, and respect the virginity of
our young women. Instead we
put condom machines in middle school washrooms, but teach virtually
nothing to them about honouring their bodies by practicing chastity and
restraint, and showing dignity and respect to the young women they date.
Abortion is not the only end result of this failure to train our
young men. I also believe
that the root cause of homosexuality is the failure in our culture of
heterosexual men to behave in a God honouring masculine way, in the way
their raise their sons and daughters, but that is an entirely new topic
which I do not have time to present to you tonight.
But let me at least say this.
Young men and young women raised by caring, involved fathers and
mothers in a loving home virtually never embrace homosexuality.
Because homosexuality, I believe, and the research supports, is
socially conditioned, not biologically determined.
And to properly socially condition young men requires thorough
planning and highly significant initiation rituals.
You’ve heard of feminists. I
am a masculinist. A
masculinist is someone who believes that adolescent boys and young men
must be intentionally initiated into the role of manhood, something that
ancient cultures have always practiced.
Even in our own Northern European traditions, pages were taken
into a knights household as junior apprentices.
At about 16, they became squires, apprentice knights.
And after appropriate training in the martial arts and courtly
behaviour they were initiated into knighthood.
They knew when they became a man.
In fact, there were some cultures in pre-European contact Africa
and the South Pacific whose initiation rites involved homosexual
behaviour, yet adult homosexuality was totally absent from those
cultures. It is not a rite
of passage I condone, of course, but in those cultures, young men knew
when they became men, and they know what is expected of them in their
manly roles. We have
virtually lost that in our culture.
The only rite of passage ceremony we have that is remotely
similar is the high school graduation, and since that is a mixed
ceremony it doesn’t even come close to doing the job.
a masculinist, I have written a set of guidelines that I am sharing
publicly for the first time. I
wish I could say I meet all the criteria myself, but I can not.
These are 12 worthy goals for all men, though.
And I ask the women here to listen closely, too, and perhaps tell me
if this is the type of man they could respect.
What does it mean to be a man?
Masculinity is defined by culture, not by biology, and in our
pluralistic society, it has become increasingly difficult to find a
model of manliness that most men can identify with.
I call this model the Masculinist Creed.
masculine man will honour and reverence God.
He will choose the manner of reverence consistent with his
beliefs, and respect those of other men.
He will strive to develop his spiritual knowledge, and teach his
children to do the same.
masculine man recognizes that he is made in the image of God, who has
endowed him with spiritual, physical and vocational gifts.
He will strive to develop those gifts, and share them with the
world. He will treat other
men with respect, yet accept no mean-spirited denigration from any
person. He will defend his
honour, and that of his family’s.
A masculine man acknowledges that honour is a man’s gift to
himself, and the result of living his life with faith, courage, honesty,
industriousness, and integrity. A
masculine man who lives this way is never ashamed of who he is.
He endures what must be endured, perseveres through trials, and
celebrates his victories.
masculine man will show respect for all women, and particularly those of
his own family. He will
honour his life’s partner in all ways, consult with her in matters
great and small, and be attentive to her needs.
He will do his utmost to maintain the relationship, and will only
consider divorce after exhausting all other efforts.
A masculine man will cherish his life’s partner above all
others, and faithfully maintain every marriage vow.
masculine man will plan his family, and in concert with his partner,
provide for their physical, educational, emotional and spiritual
development. He will not exasperate his children with unreasonable
rules, but guide them with firm and fair discipline.
Should circumstances lead him to become a parent to another
man’s children, he will raise them as his own.
He will show affection for his children and be attentive to their
needs and dreams. He will
expect the highest standards of conduct from his daughters’
boyfriends, and teach his sons to maintain the same standards with other
men’s daughters. A
masculine man shall never abandon or fail to support his children, no
matter what the circumstances.
masculine man shall not be defined by his job, recognizing that his true
worth does not depend on how he earns his living.
Nevertheless, he will do his utmost to seek and keep legitimate
employment. He will give
full value for his income, and strive for integrity, excellence, and
continual improvement in all his work responsibilities.
He will treat all of his co-workers, supervisors, subordinates,
and customers with respect. He
will consult his wife and children before committing to any major change
in employment. If
circumstances or choice preclude employment, he will give his energy
freely to maintaining his home, his family, and his community.
masculine man will behave responsibly in all financial matters, paying
his bills, and not using his income frivolously or selfishly.
If circumstances force bankruptcy, he will endeavour to repay his
creditors fully in his lifetime. He
will support charities generously and give aid to those in need.
masculine man will show respect for himself and all others in matters of
sexuality. He will not use
other men for sexual purposes, or allow himself to be used sexually by
other men. He will refrain
from all sexual contact with children, animals, prostitutes, or other
men’s wives. He will show
respect for women by refraining from viewing all forms of pornography.
In his intimate relationship, he will never force himself on his
partner, and will seek her pleasure as his own.
A masculine man will practice self-control, safety and restraint
in his sexuality, and teach his sons and daughters to do the same.
masculine man will add balance to his life by pursuing stimulating and
enjoyable recreational activities.
He will endeavour to maintain his physical health by proper diet
and exercise. Whatever his
choices are, he will exercise them responsibly and cooperate with others
who share his interests. His
behaviour will be marked by fair play, honesty, obedience to laws and
rules, positive competition, and respect for those in authority.
masculine man recognizes that he has a responsibility to treat his
environment with respect, as the gift of God that it is. He will act as
a good caretaker of land and resources he uses or controls, being
mindful of the needs of all creatures and other users, both for the
present and for future generations.
masculine man will show commitment to the welfare of his community by
participating in civic and voluntary activities of his choice.
When called upon, he will assist in projects or emergency
activities to the best of his abilities, including military service.
A masculine man will speak out courageously when he perceives
that the best interests of his community, or of those least able to
speak for themselves, are put in jeopardy.
masculine man will seek out a mentor whose judgment he trusts, to help
guide him in important matters of life.
The mentor will be additional resource to parents, grandparents,
and other respected elders. After
middle age, a masculine man will mentor younger men, teaching them, and
participating in the passages of manhood of boys and young men in the
masculine man will teach his sons to honour their manhood, by developing
meaningful manhood rituals for major transition times.
While exact times may vary, the following five life transition
times are recommended: Puberty
(age 12/13); Age 16; High School Graduation; College Graduation/Career
Commencement; Marriage. A
father will seek the advice of his mentor and other older men to assist
his sons in their rites of passage.
A recommended resource is Raising a Modern Day Knight by
Robert Lewis (Tyndale Press, 1997).
society will be well served by men who follow this creed.
And if all men did, I’m convinced that the scourge of abortion,
and the tragedy of homosexuality would fade into obscurity, a bad dream
of the 20th century. So
men, let us be men, real men, who stand up for what is right.
And let us start by training our boys and young men to be
masculine men. Well trained
men will not be indiscriminately impregnating women, then abandoning
them to the choice of single parenthood or abortion.
chose to have a sword engraved for my son’s initiation.
It is the Lion Heart Sword, a replica of King Richard the Lion
Heart’s crusader sword. It
has 12 scripture verses, and four themes:
Courage, Wisdom, Honour and Faith.
And with four of my five brothers, we initiated my son Justin as
a Kempling man on a lonely island in the middle of Quesnel Lake.
And those who know my son will tell you that he is one of the
most confident, assured and socially responsible young men they know.
This is no accident. Fathers,
take the task of raising sons very very seriously, because the future of
our society depends on you. And
if you are a single mother, seek out a mentor for your sons, because
this is a task only men can do.
will close with a quotation from Dietrich Bonhoeffer’s Letters from
was a German pastor imprisoned and executed by the Nazis in 1945.
He is talking about civil courage:
people flee from public altercation into the sanctuary of private virtuousness.
But anyone who does this must shut his mouth and his eyes to the
injustice around him. Only
at the cost of self-deception can he keep himself pure from the
contamination arising from responsible action.
In spite of all that he does, what he leaves undone will rob him
of his peace of mind. He
will either go to pieces because of this disquiet, or become the most
hypocritical of Pharisees.
stands fast? Only the man
whose final standard is not his reason, his principles, his conscience,
his freedom, or his virtue, but the man who is ready to sacrifice all
this when he is called to obedient and responsible action in faith and
in exclusive allegiance to God—the responsible man, who tries to make
his whole life an answer to the question and the call of God.”
I encourage you to keep standing up for what is right, and may
your whole life be an answer to the call of God.
God bless you all.
The Great Divide: Ethical Divisions
between Social Liberals and Social Conservatives
Regarding Sexual Behaviour
By Chris Kempling
M.Ed. M.A. R.C.C. November 23, 2003
The raging public debate over same sex marriages in Canada,
and now Massachusetts, has highlighted the great divide between those who are
socially liberal, and those who are socially conservative.
Generally speaking, the socially liberal are found on the centre-left of
the political spectrum, and include labour unions, women’s and gay rights
organizations, human rights tribunals, much of the popular media, a good
proportion of the “intelligentsia”, and, it may be argued, the judiciary.
Social conservatives tend to occupy the political right, and may be found
in large numbers among those who adhere to organized religions, and many
immigrant cultural groups. The
socially liberal appear to be in the ascendancy and have been remarkably
successful in achieving many of their goals to “modernize” culture and
society. Social conservatives decry
such “progress”, seeing instead a degradation of moral behaviour and
standards of social conduct.
A very thoughtful analysis of why this great divide
exists is contained in an article entitled “Sexual Morality:
The cultures and emotions of conservatives and liberals”, published in
the Journal of Applied Social Psychology (Haidt and Hersh, 2001).
Haidt and Hersh argue that, in the area of sexual conduct, social
liberals operate within a narrow moral framework which they call the “ethics
of autonomy (EOA). The ethics of
autonomy hold that only acts that cause harm to self or others should be
condemned. Acts which are
consensual and are perceived not to cause harm should be tolerated or even
affirmed. Under EOA,
rationalization for approval of various non-traditional sexual behaviours is
justified under the concept of the right of individuals to behave autonomously,
acting according to their own conscience, rather than a higher authority.
It can be argued that EOA is foundational to the
arguments social liberals make for re-defining what types of sexual behaviours
and relationships are acceptable in today’s society. Thus, when people say
that there is nothing wrong with allowing homosexuals to marry, or that
homosexuality should be taught as a normal variant in public school sex
education classes, or that adult-child sex is not really harmful and should be
permitted, they are using the ethics of autonomy as the philosophical base for
their position. The EOA recently
prevailed in the US when the Supreme Court struck down the anti-sodomy laws of
Texas. Pierre Trudeau’s decision
in 1968 to remove homosexual acts from the criminal code, because “the state
has no business in the bedrooms of the nations”, was also an EOA based
Social conservatives operate on a much broader moral
plain. Haidt and Hersh posit that
social conservatives base their attitudes of what is morally acceptable on two
additional sets of ethics: the
ethics of community (EOC) and the ethics of divinity (EOD).
The ethics of community are concerned with duty, perceived social roles,
traditions, mutual respect, and what is appropriate for maintaining social order
and family life. EOC is found in
such organizations as Focus on the Family, REAL Women and the Canadian Alliance
for Social Justice and Family Values. The
latter organization is almost entirely made up of Chinese Canadians. Middle
Eastern and South Asian cultural groups (religiously Muslims, Sikhs and Hindus)
would also ascribe to EOC values.
People holding to EOC values are genuinely concerned
about the decay of family and societal values, and perceive that those who
ascribe to EOA values rank hedonism, the pursuit of pleasure, as more important
than maintaining the social fabric.
The ethics of divinity (EOD) are concerned with the
sacred, purity, and with living a life consistent with the requirements of God,
generally as revealed in sacred scriptures.
Those who ascribe to EOD believe in a universal moral order, ordained by
God, and that to depart from it risks eternal separation from the divine in the
life to come. All the world’s
great religions hold to these beliefs. Thus,
in the area of sexual morality, EOD believers have behavioural standards much
more restricted than those who hold to EOA beliefs. This is why when EOD people
write publicly, they often tend to cite holy scripture as the justification for
their concerns. The reaction from
those in the EOA camp is often dismissive, because they generally do not
subscribe to the concept of accountability to a divinely ordained universal
moral code. Heidt and Hersh found
in their research, not surprisingly, that study participants from conservative
church groups were much more likely to use EOD than EOA in their assessment of
what types of sexual behaviours were acceptable.
Atheists and the non-religious tended to use EOA in their assessments,
and consequently were more accepting of non-traditional sexual behaviours.
There has been a growing tendency among those in the
EOA camp to accuse those in the EOC/EOD camp of “homophobia” if they dare to
speak or write publicly about their concerns.
Indeed several Christians have been successfully prosecuted by gay
activists in the courts and human rights tribunals for publicly expressing their
opposition to homosexual behaviour. Moral
disapproval for certain sexual behaviours based on EOC/EOD positions ought not
to be defined as an irrational or phobic reaction, however.
Yet that is the sledgehammer those in the EOA camp have been employing
with considerable success in the past decade.
Currently, there is general acceptance of the term homophobia, and
general agreement that it is a negative influence in public life.
To this end, there is a concerted effort by gay and lesbian lobby groups,
and supported by teachers’ unions, to implement anti-homophobia and
anti-heterosexism programming in Canadian public schools.
Regrettably, there has been very little attempt to accommodate the
concerns of the EOC/EOD side, resulting in divisive and expensive court battles,
most notably the Trinity Western University and Surrey Book cases.
Those who hold EOC/EOD positions are not prepared to
compromise their religious beliefs or cultural values to accept as normative,
sexual behaviours condemned by tradition or holy writ.
It is necessary for those in the EOA camp to understand that EOC/EOD
believers may be homonegative towards certain sexual behaviours, but
homopositive in affirming the inherent worth of homosexual persons.
This position is affirmed by all responsible religiously based social
conservative organizations, but seen as unacceptable by leaders of the EOA camp.
They argue that sexual orientation and the accompanying behaviours are
inextricably linked, and that to condemn the behaviour is the same as condemning
The EOA position that sexual orientation is inherent
and unchangeable is simply not supported by social science research.
Indeed, even the psychiatrist most responsible for the removal of
homosexuality from manual of mental disorders (the DSM) in 1973, Dr.
Robert Spitzer, has published research affirming that orientation change therapy
has been shown to be beneficial and effective for the majority of his study
group (Can Some Gay Men and Lesbians Change Their Sexual Orientation? 200
Participants Reporting a Change from Homosexual to Heterosexual Orientation, Archives
of Sexual Behavior, October 2003, 403-417).
The majority of his group were motivated by desires to marry, to maintain
their marriage, or to live a life consistent with their religious beliefs.
To that end, most major religious groups in North America
have established therapeutic resources for those in their faith communities who
are distressed over unwanted same sex attractions, and who are motivated to
re-orient towards heterosexuality. For
Jews there is JONAH, Mormons have Evergreen, Catholics call theirs Courage, and
Protestants have Exodus. Furthermore,
there is a network of professionals who conduct orientation change therapy
collectively called NARTH (National Association for the Research and Therapy of
Homosexuality: see www.narth.com for more
information). These organizations
exist because those with unwanted same sex attractions have asked for help for
dealing with their distressing symptoms. The
treatment category in the DSM IV is 302.9(3) “persistent and marked
distress over one’s orientation”. Ironically,
it is a denial of the concept of autonomy for those in the EOA camp to try to
prevent these people from gaining access to these types of services.
Gay and lesbian lobby groups have vigorously (but unsuccessfully) lobbied
the American Psychological Association to declare orientation change therapy
unethical. The personal stories of
those who have undergone re-orientation therapy successfully are posted at www.peoplecanchange.com.
Mandatory indoctrination of all public school children with
EOA ideology in the area of sexual behaviour, is profoundly disrespectful and
manifestly unethical, as it violates the rights of EOC/EOD parents to transmit
their values to their children. The
United Nations has repeatedly affirmed that this is an inalienable right of
parents. Educational authorities
have delegated roles in the education of children, and do not have the right to
impose an EOA value system without parental consent.
Furthermore, such efforts violate the specific requirements of the BC
Teachers Federation code of ethics to respect the sensibilities of their
students, and to refrain from using their roles for ideological gain.
We live in a pluralistic society where a broad spectrum of
values are cherished. It is the
duty of public educators to acknowledge all three ethical positions.
Denigrating those who adhere to ethics of community or ethics of divinity
is no way to achieve social harmony, or even improved social conditions for
sexual minorities. Let us agree on
what we can agree on: affirmation
of the inherent worth of everyone, non violence, eradication of harassment,
bullying and name-calling, and promoting understanding of each other’s
profoundly held values. Against this ethic, there can be no argument.
Chris Kempling is a Registered Clinical Counsellor
and NARTH member living in Quesnel, BC Canada.
Feedback at Kempling@telus.net is
Change and Same-Sex “Marriage
The twentieth century was a period of
enormous change. Those who lived through it were conscious of much of that
change. The names given to the major events of that century speak of that
consciousness: “The Great War,” “World War,” “The Great Depression,”
“The Atomic Age.” But some changes in history have come stealthily, like
Carl Sandburg’s fog, “on little cat feet.” In fact, history is full of
examples of changes that have come about while their extent was masked by the
continued use of old terminology. People in Western Europe thought of themselves
as citizens of the Roman Empire long after the original empire in the West had
passed away. Yet the phrase “Roman Empire,” as in “Holy Roman Empire,”
still had a residual power. In the development of parliamentary democracy in
eighteenth– and nineteenth-century Britain, the extent of the shift of power
to parliament was masked by the continued language of monarchy.
We see that same sort of stealthy
change in Canada today. Canadians by and large still think of themselves as
living in a democracy. Parliament still sits and goes through the motions of
making decisions. But in fact there has been an enormous shift in power to the
appointed courts. This has been brought about through the generalized nature of
the Charter and the will of activist judges, but even more by the desire of
elected politicians to avoid responsibility for difficult decisions on social
matters. Hence we are a nation with no limits on abortion; and are now
apparently becoming a nation dominated by a variety of politically-correct
movements, including the pro-homosexuality movement. Politicians for the most
part seem afraid to confront radical movements even when what they advocate is
destructive to our society. In many cases politicians are glad to use the courts
as cat’s paws to implement or encourage fundamental social changes.
We have just seen acquiescence to a
major change in Canada in the form of the federal government’s acceptance of
the recent audacious ruling of the Appeals Court of Ontario, which brought about
a major and immediate alteration in law—mandating same-sex “marriage”—
without even giving parliament time to consider the issue. This must surely mark
a high-water mark—so far—in the gradual taking-over of power by the
appointed courts. Yet no doubt most Canadians will carry on with little or no
concern—certainly not enough to take action.
If, even before this ruling and the
federal government’s acquiescence to it, the Supreme Court of Canada could
take it upon itself to micromanage the affairs of a distant western school
district of Surrey in the interests of pro-homosexual activism, surely the
acceptance of “same-sex marriage” by the government of the land can be a
means of implementing a much more far-reaching program of propaganda in the
schools of the nation.
In fact, without even the
implementation of one further measure, the effects of the Ontario ruling and
federal acceptance of it can be enormous. It has been said that the law is a
teacher, and one of the effects of what we have just seen happen is that a stamp
of approval has been placed on homosexual unions. The federal government had a
choice. It could have used the notwithstanding clause and preserved the status
quo. Or it could have decided to turn “the marriage business” over to the
churches and established a law of civil unions. But it has chosen so far to cave
in to a provincial court, ignoring the previously-stated will of parliament that
marriage should remain a matter involving a man and a woman. In so doing it has
placed its stamp of approval on “same-sex marriage.” What is legal is not
necessarily the same as what is moral, but many people do not differentiate,
regarding the decisions of government as a reliable indication of what is right.
The federal government has been ready
to sacrifice a major principle of government in its supine acceptance of the
Ontario ruling. In so doing, they have given significant additional impetus to a
movement which seeks to make the acceptance of homosexual behaviour mandatory
for all citizens, and a guiding principle in the education of the young.
Power of Canadian Courts
C. Gwendolyn Landolt
National Vice President
REAL Women of Canada
no other country in the western world do judges have power comparable to
that now held by Canadian judges. The
latters’ appointments to the courts are made solely by the Prime Minister,
without being either screened or scrutinized.
to popular belief, most of this remarkable power now held by our
appointed, unaccountable judges
was not given to them under the Charter of
Rights, but rather has been
greatly expanded by the judges themselves in a series
of cases which have enabled them
to determine public policy issues, which was
formerly a matter for Parliament
Charter does provide in S.24 that the courts may provide “such remedies as the
courts consider appropriate and just in the circumstances.”
This provision does not provide, however, that judges may take
legislation and ‘write in’ or ‘write out’ words at will.
Rather, the courts have assumed this prerogative for themselves,
frequently, in doing so, ignoring the purpose and intent of the legislation
passed by the elected legislators.
Canadian courts have broadened their powers to such an extent that they now have
become a second legislature, reducing the elected Parliament to a mere secondary
role in the political process.
the most important Charter decision to expand the courts’ power to interpret
the Charter at will was the Supreme Court of Canada’s 1986 decision, in Regina
v. Oakes. In that case, the
court set out the parameters by which it could determine whether laws were
“justified” in our democratic society.
Unfortunately, the effect of the Oakes decision was to give the
court a free hand to second-guess government policies.
courts’ powers were further widened in Reference re Provincial and
Electoral Boundaries (Saskatchewan, 1991), in which the Supreme Court of
Canada pronounced a new doctrine which provided that our Constitution was not
static, but was rather a “living tree.”
With this metaphor, the courts accorded to themselves the right to
broadly change the wording and meaning of Charter provisions, and to change laws
according to judges’ own philosophical and ideological views.
most recent application of the “living tree” doctrine was made by Madam
Justice Louise Arbour in her minority decision in December 2002 in Attorney
General, Quebec v. Gosselin, in which using the “living tree” argument,
she put forward the astonishing proposition that judges know better than
legislators regarding the allocation of the scarce resources of the public
purse. This decision, dealing with
welfare payments by the Quebec government, was a narrow one (4-3) and if just
one other judge had moved over to Madam Justice Arbour’s line of reasoning, it
would have resulted in the Quebec government having to pay hundreds of millions
of taxpayers’ dollars in compensation to welfare recipients.
It is worrisome that the Supreme Court has promised to revisit this issue
at a later time!
Supreme Court of Canada’s interpretation of “equality rights” under S.15
of the Charter, is just as bizarre. In
Law v. Canada (1999), the Supreme Court held that equality rights were
threatened if an individual’s “human dignity” is undermined.
In that case, the courts held that “human dignity” exists only if an
individual or group feels that self-respect and self worth are present.
That is, according to the Law case, an individual or group’s
human dignity can be undermined if they feel marginalized, ignored and
devalued. This means that equality
rights under S.15 of the Charter now rest on the claims of a person’s feelings.
This is an extraordinary criterion for courts to use and has given courts
a wide opportunity to protect their favourite groups,
regardless of the intent of Parliament, the plain wording of the legislation, or
the views of the public.
truth is that judges do not have special or secret knowledge with which to
interpret the general and ill‑defined words in the Charter of Rights.
Instead, judges come to the bench with their own political and
ideological axes to grind, and are now eagerly shaping public policy issues,
with impunity, without the slightest deference to Parliament.
courts, however, should not determine public policy because they are not set up
to carry out this important function. Unlike
Parliament, courts do not have access to the social facts of the issues before
them; they do not have the luxury of time to adequately reflect on the issue;
they do not have access to research facilities as do Parliamentarians; and they
do not have access to the practical experiences of the public on issues which
are growing increasingly complex, economically, socially and scientifically.
Nor are the courts equipped to evaluate the full range of policy
alternatives which are available to the government.
As a consequence, it is not possible for the courts to entirely grasp the
long-range implications and ramifications of the arguments placed before them by
extraordinary power grab by the Canadian courts has occurred because there are
no checks and balances on them, and the courts rightly reason that they can do
whatever they please, no matter how spurious their reasoning, or how unhealthy
their decisions are to democracy.
do not have a strong tradition of criticism of the judiciary in Canada, but in
the interests of democracy, perhaps it is time we developed one.
British Columbia Parents and Teachers for Life is non-partisan.
However, we are happy to publish the following essay from Ron Gray, Leader of
the Christian Heritage Party, as we would be happy to publish any essay so
insightful and so pertinent to the issues we face in Canada.
CONSTITUTIONAL CRISIS IN
The recent Ontario Appeals Court ruling on marriage has highlighted a
growing constitutional crisis in Canada, and the urgent need for Parliament to
restrain unconstitutional activism in the judiciary.
The whole basis for this Ontario Appeals Court ruling was the 1995 the Supreme
Court of Canada decision that inserted "sexual orientation" into
Section 15 (the "equality rights" section) of the Charter of Rights
That action by the Supreme Court was itself unconstitutional, on two
1 - The Charter is part of the Constitution of Canada; there is a
formula for happy legislatures in 7 of the 10 provinces, comprising at
least half the population. A major change requires the unanimous consent of all
10 provincial legislatures. But in 1995, the Supreme Court arbitrarily amended
the Constitution, completely by-passing the amending formula that is part of the
highest law of the land. When the Supreme Court acts illegally, to whom can we
appeal? We can only go to Parliament for redress.
Section 15 of the Charter had been prepared by a committee of Parliament that
debated for two days whether to include "sexual orientation", then
voted 26-2 to leave it out because it is too ill-defined to be in any
law. The Charter was passed by Parliament in that form, and was sent to the
provinces in that form to be ratified. The Charter became entrenched in the
constitution WITHOUT "sexual orientation" in Section 15 - or anywhere.
That is the only legitimate version of the Charter. The Supreme Court's
adulterated version is illegal!
2 - The Supreme Court in 1980 ruled that the Constitution of Canada
comprises two parts: the written text, and tradition. That tradition divides
parliamentary government into three branches: the Legislature makes the
laws, the Cabinet and civil service carry out the laws as passed by
Parliament, and the Judiciary resolves disputes by applying the law
as it finds it, interpreting it according to the body of precedent built
up over centuries in our English Common Law heritage. The Supreme Court of
Canada has repeatedly violated that traditional part of the constitution by
usurping Parliament's exclusive authority to write laws.
Parliament must act quickly to rescind the unconstitutional 1995 Supreme Court
ruling in the Egan & Nesbitt case, and to rescind the Ontario, BC and
Quebec lower-court rulings based upon that arbitrary and illegal ruling.
If Parliament fails to leash our now-unaccountable Supreme Court, we no longer
live in a democracy, but in a judicial dictatorship.
Christian Heritage Party of Canada
The following letter is from the Rev. Royal Hamel of Guelph, Ontario.
It is an updated version of an open letter that he wrote in the fall of 2002.
We publish his letter with his kind permission.
to Canadian Clergy on Hate Speech Bill C-250
Pastor and colleague in ministry,
wish you and I could sit down for a coffee at Tim Horton's and have
a long chat. That's not possible, of course, so please allow me to
share with you some alarming news. There is a good chance you
haven't been told that some of your basic free speech rights are
threatened by Bill C-250 which may return to the House of Commons
for third and final reading as soon as May 27, 03. I
believe this is one of the most dangerous bills for Christians to
ever come before the House of Commons.
all know that the normalization of homosexuality continues to make
alarming inroads into Canadian society. Gay ?marriage? is being
promoted and pushed by our judicially activist courts and could
become a reality in this country in a very short time. But how many
of us know that homosexual activists are trying to use hate speech
law to shut down all opposing views of their lifestyle? Bill C-250
will add the category of "sexual orientation" to sections
318 and 319 of the Criminal Code. The end result will be to
criminalize most public speech that opposes homosexuality (For more
information see: www.familyaction.org
this proposed amendment may well be used against those who preach
the biblical position on homosexuality. Furthermore, it may be
illegal to publicly read the portions of the bible that deal with
homosexual behavior. Bruce Clemenger of the Evangelical Fellowship
of Canada says, "The Bible may well be censored and the
distribution of Bibles threatened"(EFC letter, August, 02).
Brian Rushfeldt of Canada Family Action Coalition thinks that within
six months of its passage that some Christians will be charged,
convicted and sentenced to jail. Their ensuing criminal record will
affect their travel and employment for the rest of their lives.
don't write this off as something political and therefore not our
concern. For is not the preaching of the gospel and the defining of
biblical morality a major part of our calling under God? And is it
not clear to everyone that homosexuality was a moral and theological
issue long before it became a political one?
am not unsympathetic with the demands and burdens of the pastorate
in our day. Nevertheless, in the midst of many pressing duties we
must fulfill our role as watchmen (Ezekiel 33). For part of our
mandate of mercy is to identify and expose the sin of the culture so
that precious people can repent and turn to God. Can we then, in
good conscience, permit ourselves to be muted by an ungodly law that
will effectively censor the full preaching of the gospel?
may be convinced that the end is near and there is nothing we can do
to stop or slow down the spread of evil. Jesus spoke a parable to
some who thought the kingdom of God would appear immediately (Luke
19:11ff). The main command given by the nobleman to his servants was
this, "Do business until I come", or as another
translation puts it, "Occupy till I come". Even if the end
is near, we must not abandon any part of the work he has given us,
and that includes being salt and light in this present moment.
Canada right now for whatever reason homosexuality has become a
pivotal issue for the church. How will we pastors respond to the
challenge? Some shepherds, to be sure, in the name of prophetic
ministry have crossed the line and become overly aggressive and
unnecessarily offensive. But, as John Piper eloquently says, "
sick shepherd who offends unnecessarily, a hundred are so frightened
to offend that the sword of the Spirit has become rubber in their
mouths and the mighty biblical mingling of severity and kindness has
vanished from their ministry" (Brothers, We Are Not
Professionals, p.xii). Let's all be clear that every biblical
message on the theme should start and end with love for the
homosexual, and God's offer of grace and reconciliation should be
I don't ask you to stand with a sign and demonstrate. But I do urge
you for the sake of the gospel and for freedom to stand up and lead.
Since most Canadians know nothing about this bill I ask you first of
all to inform your people so they can actively resist this attack on
the gospel. Secondly, I ask you to preach and teach on the biblical
view of homosexuality while you still have that freedom. Thirdly, I
ask you to encourage your people to write or telephone your local
Member of Parliament to demand that Bill C-250 be defeated since it
is an attack on freedom of religious speech in Canada. Finally, the
Prime Minister, (mailto:email@example.com), and the Minister of Justice,
Martin Cauchon, (mailto:firstname.lastname@example.org) should both be contacted.
the Lord of the Rings trilogy, Frodo laments that the dark Lord is
growing in power. He says, "I wish it need not have happened in
my time'. And Gandalf responds, "So do I, and so do all who
live to see such times. But that is not for them to decide. All we
have to decide is what to do with the time given us" (Book I,
fellow pastors, in the time allotted to us-for the sake of the
gospel, and for the sake of freedom for all Canadians, let us stand
and lead. It is High Noon for the church in Canada. And if I can use
imagery from that movie with the same title, a threat is barreling
down the track towards us. Years from now our own grandchildren may
ask us, "Where were you when they tried to muzzle the church in
Canada?" May history be kind to us. If we are remembered at
all, let us be remembered as faithful, unmuted, God-honoring,
church-protecting, grace-proclaiming, sin-exposing Watchmen who by
the power of God stood up to tyranny and backed it down.
the sake of the Name,
Royal M. Hamel
Hamel served 22 years with the Christian and Missionary Alliance
Church in Canada, Argentina, and Mexico. At present he works in
pro-life, pro-family advocacy.
By kind permission of the author, who is a lawyer, we
publish the following analysis:
VS. SURREY SCHOOL BOARDSUPREME COURT ORDERS HOMOSEXUAL
PROPAGANDA IN BC SCHOOLS
By C. Gwendolyn
National Vice President
REAL Women of Canada
In an explosive decision handed down the week before Christmas, on
December 20th, the Supreme Court of Canada in a 7 – 2 decision
decided, in the Surrey BC School Board case, that the latter had failed
to consider the important requirement of “diversity” and “tolerance”
required by s. 76 of the BC School
Act, when it declined to allow three pro-homosexual books for
supplementary use in Kindergarten and Grade 1 classes.
As a result, in the Court’s opinion, the School Board’s decision was
“unreasonable” and cannot stand.
stated by Mr. Justice Gonthier in his dissent (in which he was joined by Mr.
Justice Bastarache), the three controversial books pronounced on the morality of
same-sex relationships by portraying them as “normal” and “positive”,
contrary to the views of the parents in that school district.
Positive portrayals are not surprising, since the books were recommended
by GALE (Gay and Lesbian Educators of BC).
It was a member of this organization, James Chamberlain, who initiated
the legal challenge.
Under the BC Schools Act, the
Minister of Education approves the basic educational resource materials to be
used in teaching, but confers on local school boards the authority to approve supplementary
educational resource material. These
supplementary materials are not required to be used in the classroom, but
are available if teachers choose to use them.
The Appellant in this case, James Chamberlain, a homosexual kindergarten
teacher and a member of GALE, requested that the three contested books be
approved for supplementary use by the Surrey Board.
It is noted, however, that the Minister of Education did not include
books on same-sex parents in its basic resource list, nor did it specify what
kinds of families should be identified in the classroom.
Moreover, no same-sex parents claimed in this case that there was
discrimination against them in the portrayal of family life in the classrooms.
The Surrey School Board examined the books, and declined to include them
as supplementary educational material on the grounds that the books were
inappropriate for such young children, and that their use would interfere with
the rights of parents as the primary educators of their children, and would also
undermine the relationship between home and school.
However, Madam Justice Beverley McLachlin, on behalf of the majority,
stated in paragraphs 10 – 25 of her judgement, that parental views cannot
override the necessity of public schools to mirror the diversity of the
community and teach tolerance to children.
She further stated that the decision about whether to approve the three
books had a human rights dimension, and that the “courts are well placed to
resolve human rights issues.” According
to Madam Justice McLachlin, the legislature “intended a relatively robust
level of court supervision requiring not a rigid and sometimes jurisdictional
approach, but a more flexible functional and pragmatic approach to the issue.”
She then raised the question as to whether the courts have expertise
equal to or better than the local board relative to the particular human rights
issue in the case. She answered her
question in the affirmative by concluding that since s. 76 of the BC School
Act required “tolerance” and “diversity”, this required the
acceptance of all family models. Consequently,
she concluded that the Court must exercise a “fairly high level of supervision
over decisions involving tolerance and diversity.”
Mr. Justice Gonthier, however, strongly disputed this conclusion of Madam
Justice McLachlin when he stated:
Based on the reasons of the Madam Justice, it would seem that a school board
could not exclude any book regarding any family model, because to do so would be
contrary to the curriculum’s reference to a “variety of models” being
Madam Justice McLachlin stated, however,
that this issue was so important that it “negates the suggestion that the
courts should accord high deference to the Board’s decision.”
She did acknowledge, however, that the issue “does not involve the
strict application of legal rules or the interpretation of the law, and that the
legislature intended to let the board and hence the community have a say in
choosing resource material. … This is a case requiring the Board to
determine how to accommodate the concerns of some members of the community in
the context of a broader program of tolerance and respect for diversity.
This question attracts court supervision and militates in favour of a
stricter standard.” (Emphasis
It is important to note that s. 76 of the BC
School Act does not include the words “tolerance” or
“diversity.” All that s. 76 of
the Act provides is as follows:
76. (1) All
schools and Provincial schools must be conducted on strictly secular and
The highest morality must be inculcated, but no religious dogma or creed
is to be taught in a school or Provincial school.
The majority of the Court concluded,
however, that the words “secular” and “non-sectarian” in s. 76 of the
Act must be interpreted as including the words “tolerance “ and
Thus, Madam Justice McLachlin found that
the decision of the Surrey School Board was “unreasonable” in that it failed
to promote respect and “tolerance” for all the diverse groups that it
represents and serves, and, therefore, the Board acted outside its mandate under
the BC School Act. Madam
Justice McLachlin concluded that the message of the controversial books was a
message of “tolerance.” She
finally concluded “tolerance is always age appropriate.”
It is clear from Madam Justice
McLachlin’s judgement that the Supreme Court may now mould and interpret laws,
and determine public policy according to the intention of the judges, but not
necessarily according to the intent of the legislators.
To sum up Madam Justice McLachlin’s
extraordinary decision, she and the majority on the Court, applying what can
fairly be described as weak and unpersuasive arguments, usurped for itself the
jurisdiction to interfere with and re-interpret the plain words of the BC
School Act in order to override the decision of the School Board.
The result allows homosexual propaganda to be included in the curriculum.
As stated by Mr. Justice Gonthier in his strong dissent, there is no
Canadian law or constitutional provision that prevents Canadian citizens from
morally disapproving of homosexual behaviour or relationships.
He stated, “It is a feeble motion of pluralism that transforms
“tolerance” into “mandated approval or acceptance.”
He went on to say that “tolerance” does not require the mandatory
approval of the books under consideration, and that ‘tolerance’ ought not be
employed as a cloak for the means of obliterating disagreement”.
Mr. Justice Gonthier further stated in his dissent:
I believe courts should be reluctant to assume that they possess greater
expertise than administrative decision makers with respect to all questions
having a human rights component.
Further at paragraph
150, he stated:
To permit the courts to wade into this debate risks seeing s. 15 protection
against discrimination based upon sexual orientation being employed aggressively
to trump s. 2(a) protection of the freedom of religion and conscience….
Tiny Ray of Sunshine
There is a slight ray of sunshine in this appalling decision in that the
judges agreed that the requirement in the BC School Act that schools
operate along “strictly secular and non-sectarian principles” refers to
keeping the schools free from inculcation or indiscrimination in the perception
of any religion.
However, the decision does not prevent persons with
religiously-based moral positions on matters of public policy from participating
in deliberations concerning moral education in public schools.
Madam Justice McLachlin acknowledged this, but also compromised it by
claiming that religious views cannot deny equal recognition of a minority group
She stated at
paragraph 19 of her judgement:
The Act’s insistence on strict secularism does not mean that religious
concerns have no place in the deliberations and decisions of the Board.
Board members are entitled, and indeed required, to bring the views of
the parents and communities they represent to the deliberation process.
Because religion plays an important role in the life of many communities,
these views will often be motivated by religious concerns.
Religion is an integral aspect of people’s lives, and cannot be left at
the boardroom door. What
secularism does rule out, however, is any attempt to use the religious views of
one part of the community to exclude from consideration the values of other
members of the community. A
requirement of secularism implies that, although the Board is indeed free to
address the religious concerns of parents, it must be sure to do so in a
manner that gives equal recognition and respect to the members of the community.
Religious views that deny equal recognition and respect to the members of
a minority group cannot be used to exclude the concerns of the minority group.
This is fair to both groups, as it ensures that each group is given as
much recognition as it can consistently demand while giving the same recognition
to others. (Emphasis
The practical effect of this conclusion,
however, is that the religious views of parents may be taken into consideration
only when they do not conflict with “respect” and “tolerance” for the
views (and lifestyle) of others. That
is, parents with religious views must not raise objections to those of same-sex
parents and teachers in the schools, since this would be disrespectful and
intolerant of them. The views of
same-sex parents and teachers in BC are now officially protected under this
ruling, as they may now successfully request that their views be promoted in the
schools, but, under this ruling, parents who have religious views on opposing
homosexuality, may not speak out against it.
Teaching for Life
What Can a Teacher Do to Foster Respect
--by Ted Hewlett
What a teacher decides he can do to foster respect for life
depends partly on what he thinks is the nature of his job. Teachers are
involved in something called education. (They are involved in training
too--in the imparting of skills--but that, though important, is not the same as
what I refer to in this essay as "education.") Some time before
the end of my career as a public-school teacher, I finally put into words for
myself a concise statement of what education does: "Education is what
frees a person from the bounds of time and space and personality."
Teaching, therefore, in my belief, involves, among other things, helping to free
the student from dependency on what passes for the received wisdom of the late
twentieth century (and now the early twenty-first century), enabling the student
to evaluate the thought of those who may be far from us in time and geographical
space, and encouraging him to develop a non-egocentric view of the world.
In many ways, then, teaching involves countering the very trends which mark our
time: the arrogance of many intellectuals, who seem to think that wisdom
has begun with them, and the increasing tendency of modern opinion-makers to
The teacher can legitimately foster respect for life, and indeed
must do so if he is to fulfill his true role. Teachers in
non-government schools may have opportunities to do this more freely than do
those in public schools, but the teacher can do this whether he is in a
government or an independent school.
In this essay I would like to look at some specific examples of
how the teacher can try to foster respect for life. I will draw my
examples from the humanities, partly because the opportunities seem greatest in
teaching in those areas, and partly because my own background is primarily in
English and history. The teachers influence can be both corrective and
positive. He can counter anti-life thought and he can encourage pro-life
For a long time now, students have been bombarded with anti-life
thought. An now-dated example of this bombardment is the book The
Population Bomb, used in social studies classes in British Columbia, I
believe as early as the 1970's. It is an example of the anti-life
propaganda which students have been exposed to not just by the schools but also
by the media and the entertainment industry. The burden of the book was
that the survival of the world is threatened by the population explosion and
that drastic means to counter this threat are imperative, including free access
"One of the more encouraging signs of progress [wrote Paul
Ehrlich, the author] has been the change in abortion laws. Since 1967,
nearly one-third of the states have liberalized their abortion laws to some
degree. There are four--New York, Alaska, Hawaii, and Washington
state--which have 'repeal' laws which allow abortion to be a matter between the
woman concerned and her physician. . . . . in less than five years,
disapproval of free access to abortion has definitely become a minority
"Biologists [wrote the author in another place] . . . .
must point out that in many cases is much more desirable than childbirth.
Above all, biologists must take the side of the hungry billions of living human
beings today and tomorrow, not the side of potential human beings.
Remember, unless their numbers are limited, if those potential human beings are
born, they will at best lead miserable lives and die young."
Who can doubt that any teacher with a respect for life, teaching
a course where such a book was either prescribed or used at his colleagues'
choice in a school, would have had the responsibility to counter such
propaganda? If part of the role of a teacher is to enable his students to
think critically, then it is his job to direct students to works which contain
intelligent counter-arguments to such propaganda for abortion. This would
be a legitimate role for a teacher working in a government school.
Surely, though, the role of professional teachers goes beyond
teaching in the classroom. When teachers see the blatant misuse of the
classroom for pro-death propagandizing, we have an obligation towards both
our students and their parents. We must inform parents of what is going on
in the school system. And we need to protest against the misuse of the
schools. This, we feel, has been part of the role of "British
Columbia Teachers for Life" (now "British Columbia Parents and
Teachers for Life"--an organization in which teachers join with parents and
others in the promotion of education which respects life).
Anti-life influences do not necessarily come in the form of
ranting propaganda such as is represented in the passages quoted from Ehrlich.
Such influences may come in the form of highly-respected literature. An
example is a novel in common use in the public schools of British Columbia and
elsewhere. John Steinbeck's Of Mice and Men is the story of George
and Lennie, two transients who find work as ranch-hands in California.
George looks out for the physically strong but mentally deficient Lennie. Their
fantasy--one which Lennie again and again asks George to tell him about, is to
have a little place of their own. On the ranch where George finds work is
the lonely and flirtatious wife of the boss's son. She first encourages
Lennie's familiarity, then panics when Lennie will not stop stroking her hair.
She screams, Lennie becomes angry, and--attempting to control her and not
knowing his own strength--breaks her neck.
Lennie hides in the bush and George come to him. In an
affecting scene, George shoots Lennie to avoid seeing him locked up for the rest
of his life.
Steinbeck's book is full of swearing, and that is the aspect
which is most obvious to parents who casually pick up the book. But it
also leaves the reader with the message--conveyed mainly by the skillful
emotional language of the author--that George did the right thing. This
message may represent merely the thought of one of the main characters, or it
may also represent the thinking of the author, but at any rate there is nothing
in the novel to counter the idea that this "mercy-killing" is
The teacher who really respects life, if he teaches this
novel--and it may be one prescribed in his particular school--will not let
matters rest there. He will challenge his students to question what may
appear to be the theme or a sub-theme of the book. And in doing so he will
not be negatively propagandizing. He will be fulfilling one of the proper
functions of the teacher of literature, which is to point out that the message
of an author, no matter how emotionally convincing it may be, is not to be
accepted by the student without thought. Too often, I think, we English
teachers are content to have the students find the message. Surely an
author of any intellectual honesty would not want his readers to merely find the
message without thinking about it. And teachers who care about their
students' development as human beings should not be content with such an outcome
either. Certainly those of us who value respect for life cannot allow our
students to be exposed only to the persuasions of those who would take away from
Although a very different piece of literature, Earle
Birney's poem "David," conveys emotionally a message similar to the
one Of Mice and Men transmits. Two friends, Bob and David, climb a
mountain. David falls to a ledge and is apparently paralyzed. When
the narrator (Bob) reaches him, David begs him to push him over the edge.
The narrator does so. The implication is that Bob did the right thing,
because life as a cripple would not be worth living for David. As in Of
Mice and Men, the emotional impact of the work tends to push the reader into
Writers have enormous power because they select from the
possible world of their imagination just what they think the reader should be
exposed to. The power of the writer's imagination working on the raw
material of life can be a wonderful and compelling thing. But the student
reader needs to be encouraged to see that from the raw material of life a
different meaning might have been conveyed.
It would be wrong to suggest that most of the literature of our
public (government) schools conveys anti-life messages. The novel Lord
of the Flies, sometimes criticized by parents, does not paint a pretty
picture, it is true. But it portrays the willingness to wantonly destroy
life as the outcome of a basic element of evil in human nature. Actually
the novel is highly consistent with orthodox Christian theology.
Shakespeare's Macbeth may be said to have as its theme
the message that the human being who gives himself over to the powers of evil
brings about his own ruin and destruction. The wanton destruction of human
life is the result of Macbeth and Lady Macbeth's giving themselves over to evil
for the sake of ambition. Lady Macbeth's attitude to her own femininity
and to motherhood has a particular interest for those of us who deplore the
widespread adoption of a pro-abortion position by the feminist movement.
In a soliloquy which makes graphic the horror of her choice, Lady Macbeth calls
on evil spirits to take away her womanly, gentle nature:
"Come, you spirits
That tend on mortal thoughts! [she says] unsex me here,
And fill me from the crown to the toe top full
Of direst cruelty; make thick my blood,
Stop up the access and passage to remorse,
That no compunctious visitings of nature
Shake my fell purpose, nor keep peace between
The effect and it! Come to my woman's breasts,
And take my milk for gall, you murdering ministers,
Whenever in your sightless substances
You wait on nature's mischief! Come, thick night,
And pall thee in the dunnest smoke of hell,
That my keen knife see not the wound it makes,
Nor heaven peep through the blanket of the dark,
To cry, 'Hold, hold!' "
Later, when Lady Macbeth is trying to persuade Macbeth to murder
Duncan, she says,
"I have given suck, and know
How tender 'tis to love the babe that milks me:
I would, while it was smiling in my face,
Have pluck'd my nipple from his boneless gums,
And dash'd the brains out, had I so sworn as you
Have done to this."
Lady Macbeth's prayer to the evil spirits has been answered.
Her feminine instincts for gentleness have been eradicated. But more than
her feminine instincts have been eliminated. Her basic humanity has been,
in large measure, also. Her spurning of the standards of morality has
resulted in large measure in what C. S. Lewis called "the abolition of
Although she wants to get rid of her own femininity, ironically,
Lady Macbeth pressures Macbeth to go through with the assassination by appealing
to a false standard of manliness:
"Wouldst thou have that
Which thou esteem'st the ornament of life [she says],
And live a coward in thine own esteem,
Letting 'I dare not' wait upon 'I would,'
Like the poor cat i' the adage?"
"I dare do all that may become a man;
Who dares do more is none."
But he yields to Lady Macbeth's persuasions, and uses his
courage in a perverted way, killing his kinsman and monarch, the good King
Macbeth goes on to show his disregard of human life as he
pursues his path of overweening ambition.
Neither Macbeth nor Lady Macbeth, however, escape the
consequences of their own acts. They not only perish but go down to bitter
defeat. Lady Macbeth shows in the famous sleepwalking scene that the
horror of her own actions has come back to haunt her. And Macbeth in his
speeches in the last act makes it clear that he is dying a failure, and that
life has become meaningless to him.
"Out, out, brief candle!
Life's but a walking shadow, a poor player
That struts and frets his hour upon the stage,
And then is heard no more; it is a tale
Told by an idiot, full of sound and fury,
There is plenty in English literature to support respect for
human life. In Lord of the Flies and in Macbeth it is
supported by the way these works portray the negative consequences of a
disrespect for life. These stories make striking examples, but there are
many works of literature showing characters with positive attitudes to human
The teacher in his legitimate role of teacher has ample scope to
teach respect for life. It is his job to teach the student to examine
critically the opinions which are expressed in their geography and history texts
and in literature. Out of that examination can come a realization of
truth, including the truth of the sacred nature of human life. It is the
teacher's job, also, to call to his students' attention the messages contained
in the literature of both today and past eras: messages which often
contain wisdom which transcends the facile but fallacious slogans to which young
people are all too often exposed in the popular media. The task of
education is to pass on the elements of true civilization--and surely respect
for human life is one of the most important of those elements.
Homosexual Opposition to Gay Extremism
Chris Kempling Psy.D. R.C.C.
May, 1997, two Prince George, BC pastors organized a community conference in
that city to publicly debate the issues surrounding homosexuality.
It was fairly well attended and included a speech by former lesbian
Marjorie Hopper, who spoke on the reality of orientation change.
As part of the literature for the conference, the organizers included a
satirical piece written by gay writer Michael Swift, who was advocating
recruiting as many straight young people into the gay lifestyle as possible, by
force if necessary.
is a sample paragraph:
We shall sodomize your sons, feeble emblems of your masculinity.
We shall seduce them in your schools, in your dormitories, in your
gymnasiums, in your locker rooms, in your sports arenas, in your
seminaries, in your youth groups, in your army bunkhouses,
wherever men are with men together.
Your sons shall become our
minions and do our bidding. They
will be recast in our image.
(in Bawer, 1996).
piece was originally published in the Gay Community News, but read into
the U.S. Congressional Record on March 24, 1993 by Congressman Mel Hancock.
It is a public document. The
two pastors, Ed Drewlo and Bob Zayonc, were slapped with a Human Rights
complaint by a local gay activist, who felt that using Swift’s article for the
conference “discriminated” against homosexuals.
The case was abandoned by the complainant, but is an example of how far
the radical left in the homosexual movement will go to intimidate their
opposition, and stifle any discussion about their lifestyle (Drewlo, October 26,
1998). It did not seem to occur to
him that it was illogical to allege that distributing an article by a homosexual
writer constituted “discrimination” against homosexual people.
Frankly, the article is arguably a good example of hate speech against
exactly what constitutes “hate speech” is likely to be the subject of
considerable litigation now that Canada has amended its hate crimes law
(in May, 2004) to include the category of sexual orientation.
There was strenuous opposition from social conservatives and religious
groups to the amendment sponsored by openly gay MP Svend Robinson, as they felt
that since “sexual orientation” is not defined in the law, there would be
legal protection for pedophiles or those who engage in bestiality (both
recognized as “orientations” by the psychological profession).
Furthermore, although expression of religious belief against
homosexuality was explicitly exempted in the law, conservatives felt that was
inadequate protection, since Bible passages concerning homosexuality had already
been deemed to be “hate speech”, according to a 2001 judgment against a
Saskatchewan man, Hugh Owen, who had published a newspaper ad in the Saskatoon
Star Phoenix condemning homosexuality using Biblical citations.
also begs the question why those who cite religious reasons for opposing
homosexuality would be immune from prosecution, while those who do so for
non-religious moral reasons could be charged.
It will be very interesting to see how this plays out in the coming
years. In Sweden, where there is
similar legislation, but without the religious exemption, Pentecostal pastor Ake
Green was recently sentenced to 30 days in jail for preaching a sermon against
homosexuality in his church in Kalmar, Sweden (lifesitenews.com, July 04,
A Radical Gay Agenda
prominent homosexuals now admit that homosexuality is a lifestyle choice.
Moreover, since they believe that there is nothing inherently wrong with
it, they should be up front about recruiting heterosexuals, including school
children. Former Vancouver Sun
columnist Stan Persky, who is a philosophy instructor at Capilano College in
North Vancouver, admitted as much in an essay titled “Recruit, recruit,
recruit” in an issue of Xtra West, the newspaper of the gay community
on the West Coast:
…the Good Grey Gay Establishment stood up, to a man, and
solemnly, but hypocritically assured one and all that good
homosexuals would never do anything so sneaky and underhanded
as to persuade someone to be gay or engage in homosexual acts.
The official gay leadership insisted that gays were born gay, and
that no one who wasn’t gay could be turned into a homo, not even
for 10 minutes. Of course,
they were lying through their teeth…
And worse of all, they persuade other people—often young people
who aren’t necessarily gay—to give it a go.
And guess what? Some
of those who give it a go keep on going…The main battleground of
the homo movement is not the wedding aisle of a nice church, but
the nasty schoolyard…” (Persky, June 29, 2000).
are other examples of the increasing radicalism of the gay movement.
Gay protesters in Vancouver, upset with a meeting of traditionalist
parents opposed to the promotion of the gay agenda in the public school system,
drowned speakers out with chants of “Ten percent is not enough.
Recruit, recruit, recruit!” (O’Neil, October 9, 2000).
the spring of 2000, a Vancouver group called the Rainbow Coalition blanketed the
province with letters to all city councils in the province demanding that each
municipality declare a gay pride day (Rainbow Coalition, June 15, 2000).
The letter threatened legal action if city councils didn’t comply,
specifically mentioning the previously targeted mayors of Kelowna and Oliver, BC
as examples of what could happen. Most
cities complied, but others simply stopped making proclamations altogether to
avoid lawsuits. The mayor of
London, Ontario was fined $10,000 in 1998 by the Ontario Human Rights Commission
for refusing to proclaim a pride day, which was announced in the middle of her
1997 re-election campaign. In
dismay, she stopped campaigning, but was re-elected by an overwhelming majority
anyway (Campbell, Spring, 2004).
on April 17, 2004, a fund-raising meeting for Stephen Boissoin, a Calgary youth
pastor accused of hate speech by a University of Calgary professor, held in a
meeting room rented at the Coast Plaza Hotel, was crashed by masked men and
women in military garb, who chanted angry slogans while the clearly frightened
participants prayed in tight circles. The
entire incident was caught on videotape. They
identified themselves as the “Gay Militia”, and had to be forcibly evicted
by the police when hotel staff were unable to persuade them to leave.
Charges have yet to be laid for disrupting a religious gathering (Boissoin,
April 18, 2004).
Growing Moderate Voice
paper is not primarily about heterosexual or religious opposition to gay
extremism. The above examples were
cited to give a context for the following discussion.
There appears to be growing opposition to gay extremism from homosexual
conservatives and moderates, who are clearly tired of the in-your-face tactics
employed by Swift, Persky, the Rainbow Coalition, and the Calgary “gay
militia”. It is a movement that
has found a voice—articulate, reasonable, and willing to cut through the
rhetoric to deal with the substantive issues.
They are confronting the gay left’s long unchallenged position as the
spokespersons for the entire gay community.
This paper is a summary of their views, collected from a variety of
sources, primarily opinion pieces in moderate and conservative magazines.
of the sources for this paper are American, but there are some courageous public
positions being taken by Canadian moderate gays as well.
The most prominent is Toronto’s John McKellar, a journalist and
national director of a group called Homosexuals Opposed To Pride Extremism
(HOPE). McKellar is quite scornful
of the gay left:
The activists are noisy caterwaulers, and their organizations have
impressive acronyms like EGALE and GALA, but they could hold
their monthly meetings in a phone booth.
They’re caught up in their
shallow, narcissistic sexual self-expression, so they demand the right
to make the whole world their closet.
But they don’t really speak for
most homosexuals (in Woodard, May 11, 1998).
organization rejects the agenda of the radical, militant homosexual fringe, and
decries attempts to seek special rights based on sexual orientation as socially
subversive. HOPE also holds that
marriage remain closed to same sex relationships in order to protect the
traditional family unit. Other
declarations in their founding charter assert that “gay propaganda not be
allowed in schools, that the final authority in sex education be parents, that
the age of consent for sex be raised to 16 (18 for anal sex), and that HIV and
Hepatitis C carriers be monitored by the government” (in Woodard, May 11,
1998; Campbell, Spring, 2004).
regards the gay left’s mania for stamping out homophobia as a “contrived
slander”. “It doesn’t insult
me, as a gay man, to say our society needs to protect and nurture the
heterosexual family. Children need
mothers and fathers, and anything else is child abuse.
The survival of civilization depends on its children.
And I’d prefer to see our civilization endure” (in Woodard, May 11,
gays are objecting to the wholesale adoption of the gay left’s agenda in
education policy by the BC Teachers Federation (BC Teachers Federation,
February, 1998). Lesbian Gail Hunt
believes parents should have the right to choose how their children are raised,
including the moral values they are taught.
“Teachers are paid to teach, not propagandize” (in Parker, March 30,
1998). Ms. Hunt believes that
the BCTF’s one-sided approach could foster a backlash against homosexuals.
“By insisting that teachers know better than parents, their arrogance
will increase opposition to the homosexual community (in Parker, March 30,
Call for Maturity and Accountability
DC attorney John Berresford, gay himself, wishes gay activists would shut up and
grow up. He argues that gays should
stop feeling sorry for themselves. Even
if gays are victims, no one really cares, and no amount of legislation can force
people to care. He also posits that
gays should stop seeing AIDS as anybody else’s problem.
“The sad fact is that every gay man who got AIDS by sex got it from
another gay man, and by doing something he chose to do.
People with AIDS deserve sympathy, but it is the sympathy one extends to
a chain smoker who comes down with lung cancer” (Berresford, June 11, 1995).
also argues for greater accountability in moral behaviour:
As long as our primary image is one of gleeful promiscuity—an
image promoted not only by our enemies but also by our own
magazines and our own bars—we will be ostracized.
start imposing honesty, fidelity, and emotion on our lives—in
other words, until we are wiling to talk about moral standards—
we will make little real progress in social acceptance.
(Berresford, June 11, 1995).
hits the nail on the head here. One
of the most objectionable stances of the gay left is the demand for social
acceptance and moral equivalence of their relationships, when there is little
evidence of a willingness to be accountable for their promiscuous sexual
behaviours, or accept any limitation of their sexual “freedoms”.
A cursory glance at the personal ad section of any gay periodical is
the personal ads in Xtra West I have perused are much too pornographic to
quote verbatim. Incredibly, this
newspaper was recommended to the author at a Ministry of Education conference on
at-risk youth, as a suitable classroom resource for BC public schools.
Here is what I found listed: advertising for casual sex partners
outnumber ads for long term relationships by four to one; individuals
graphically describe their genitalia; requests for sado-mashochism, sex
and feces, and bestiality are represented; pornographic
cartoons; and mostly nude ads for bathhouses, notorious as
venues for orgies, abound throughout (Xtra West, October
16, 1997). It’s
refreshing to know that someone with Berresford’s stature in
the gay community recognizes that those who wish to be respected
are obliged to behave with restraint and self respect first.
Attitude Change is Counter-Productive
Arizona writer Jonathan Rauch argues that gays should abandon
legislated attempts to change attitudes.
Firstly, he correctly argues that forced re-education in
principle rarely works and is an anathema in a democratic
he believes that prejudice and homophobia are simply not the
most pressing social issues.
Fat people and short people endure more frequent abuse
than gays. He
asserts that it is violence in society that is the real problem:
Personally, being both Jewish and gay, I do not expect
like me. I expect
some people to hate me. I
fully intend to hate those
people back. I
will criticize and excoriate them.
But I will not hurt
them, and I insist that they not hurt me.
I want unequivocal, no-buts
protection from violence and vandalism.
But that’s enough.
I do not
want policemen and judges inspecting opinions.
(Rauch, October 7, 1991)
also believes that life is not that terrible for most gays and
is becoming less so every year.
Moreover, the “gays as oppressed victims” position
has lost its utility given the substantial recent successes in
human rights and clear evidence of success in many aspects of
social life. He
writes, “The standard political model sees homosexuals as an
oppressed minority who must fight for their liberation through
political action. But
that model’s usefulness is coming to a close.
It is ceasing to serve the interests of ordinary gay
people (Rauch, May 10, 1993).
“oppressed” gays do not appear to be taking advantage of
taxpayer funded avenues of redress made available after
strenuous lobbying from the gay left.
A widely advertised gay complaint hotline in Alberta
(often typified as a hotbed of homophobia) received 31 calls in
three months, of which only two were deemed worthy of
in Toronto, a “hate crimes” unit of the Toronto police
department set up to alleviate supposedly widespread gay bashing
received only 16 complaints in an entire year (1993), three of
which were judged worthy of investigation.
Ironically, two of the three complaints turned out to be
assaults between homosexuals (Woodard, April 20, 1998).
Nevertheless, gay radicals continue to allege pervasive
and endemic homophobia, and lobby for more dollars and programs
to combat this persistent “social injustice” (BC Teachers
Federation, February, 1998).
rejection of social norms by the gay left is more a statement
about radicalism than about homosexuality.
Rauch asserts, “the religious right is not wrong about
values of stability and family, hard word and education and
thrift and honesty, are bedrock values for society” and should
be supported by the gay movement (in Lochhead, August/September,
and Social Success for Gays Undeniable
as a group are doing quite well in economic, cultural and
educational venues. Pro-gay
themes are proliferating in the popular media (e.g. Philadelphia,
In and Out, Midnight in the Garden of Good and Evil, Ellen,
Queer Eye for the Straight Guy, and an entire channel (Pride
TV) devoted to gay entertainment).
Network TV had a record 29 openly gay characters in the
1998 season (Leland & Miller, August 17, 1998).
for gays are dramatically above the rest of the general
Simmons Market Research Bureau of Chicago found in a 1991 survey
that homosexual households in the U.S. average an income of
$55,430, 42% higher than the national average household income
of $32,144. And
given their general lack of dependent expenses, gays have three
times the disposable income per capita compared with
heterosexual families, according to University of Maryland
lesbian sociologist Deborah Blodgett (Woodard, April 20, 1998).
higher incomes can partly be explained by their higher overall
education levels—15.7 years versus 12.7 for the population as
a whole (Rauch, May 10, 1993).
Real oppression means systematic denial of opportunities
to succeed. Clearly
that is not the case for gays in North America.
Within The Ranks
and prejudice between members of the gay community appear to be
altogether too common. Gay
white males are routinely derided by the feminist factions in
the lesbian community as being part of the “oppressor
racial and gender quotas, often with weighted voting towards
women, are common in the radical gay and lesbian organizations
(Miller, November/December, 1994).
surgically altered men are vilified.
At the 1993 Michigan Womyn’s Music Festival, primarily
a lesbian event, four post-operative male to female transsexuals
were ejected from the festival for violating the “womyn born-womyn
only” policy (Miller, November/December, 1994).
Thus, even those who had sacrificed their genitals to
become women were discriminated against because of their
offensive Y-chromosome laden cells!
And black writer Eric Booth asserts that the bigotry of
the upper middle class white gay community is no better that its
straight counterparts (Miller, November/ December, 1994).
Clearly, hypocrisy is a factor in all orientations.
as Social Subversion
Sullivan, the erudite editor of New Republic magazine,
believes that the “queer fundamentalists” defeat themselves
with their radical in-your-face guerrilla tactics such as
throwing condoms at priests and parishioners during communion,
or simulating fellatio in Pride parades.
Political action for them is “essentially an exercise
in theatre and rhetoric, in which dialogue with one’s opponent
is an admission of defeat” (Sullivan, May 10, 1993).
In other words, the goal of gay radicals is performance,
not persuasion, a kind of self-expressive therapy with no real
strategy beyond shock and six o’clock news soundbites.
Writes Sullivan: “…the
notion of sexuality as cultural subversion distances it from the
vast majority of gay people who not only accept the natural
origin of their sexual orientation, but wish to be integrated
into society as it is. For
most gay people, a “queer” identity is precisely what they
want to avoid” (Sullivan, May 10, 1993).
Rauch, Sullivan dislikes the politics of victimhood, and feels
that designating gays as a disadvantaged group is self-defeating
and fallacious. Race
is always visible, but sexuality can be disguised by choice.
“For lesbians and gay men, the option of
self-concealment has always existed and still exists, an option
that means that, in a profound way, discrimination against them
is linked to their own involvement, their own acquiescence”
(Sullivan, May 10, 1993).
blacks or native Indians, who have suffered systematic communal
economic deprivations, openly gay individuals already operate at
the highest levels of society and enjoy the economic and
political benefits of that influence.
Elton John, Rosie O’Donnell, Ellen Degeneres, Scott
Brison, Bill Graham (both federal cabinet ministers) and Svend
Robinson are all testament to the widespread acceptance enjoyed
in modern society by gays and lesbians.
John Berresford writes, “After I come out to them, I find that
most conservatives are perfectly tolerant (and not as cloyingly
condescending as my liberal straight friends) (Berresford, June
11, 1995). Toronto
moderate John McKellar appears to concur:
“…the only people that irritate me more than gay
activists are all the gay positive heterosexuals” (in Woodard,
May 11, 1998).
columnist and best-selling author (A Place at the Table)
Bruce Bawer believers that the gay rights movement needs to move
toward maturity in activism, and eliminate the ideology that
rejects and ridicules everything the average heterosexual
citizen believes in. He
also considers the activist tendency to treat as heresy any
attempt to breach the left wing party line as counter-productive
and divisive (Bawer, January 24, 1995).
satirist Daniel Mendelsohn wonders what will happen after gays
win all the rights they are clamouring for.
He believes gay identity politics is limited and
ultimately cannot solve the problem of gay happiness.
In his mind, part of the problem is gays’ reliance on
their bars as social institutions.
Those who are tired of being identified by their
sexuality still find themselves congregating in places where
being gay is all that identifies them.
“Our bars are just the flip side of our
closets—crowded and badly lit, but cozy in a way…the real
test will be to see whether they will leave the former as
willingly as they do the latter.
You can’t pursue happiness in the dark”
McKellar is scathing in his criticism of the radical gay left:
a homosexual male, my dignity and worth is constantly demeaned
by the infantile whining, the undemocratic tactics, the
belligerent arrogance, the politics of victimology and
persecution, the toilet stall behaviour and the compulsive
promiscuity of a microscopic minority, who purport to represent
me. With relentless
monomaniacal determination, the homosexual lobbies marginalize,
mock and subvert Canada’s longstanding traditions,
institutions, principles, statutes and values in their never
ending quest to normalize and institutionalize all manner of
lifestyle and conduct.
July 15, 1998)
was responding to a Human Rights complaint filed against him and
Evangelist Rev. Ken Campbell, for an allegedly discriminatory ad
in the Toronto Globe & Mail on April 18, 1998.
The complaint was dismissed, as was a similar one for the
same ad filed with the BC Human Rights Commission (Campbell,
Tyranny of Outing
of the biggest bones of contention between gay radicals and
moderates is over the issue of “outing” or publicly
revealing someone else’s sexual orientation when they do not
wish it. Radicals
believe that if one is a gay person in a position of prominence,
they have a duty to be “out” in the name of political
Sullivan writes cogently of what outing really is:
They have attacked the central protection of gay
people themselves. They
have assailed the ability to choose who one is and how one is
presented, to control the moment of self-disclosure and
They have declared that the bonds of common sympathy must be
sacrificed to ideology, that the complexities of love and
disclosure can be resolved by the uniformity that is the
objective of terror. The
gleam in the eyes of the outers, I have come
reluctantly to understand, is not the excess of youth or
of the radical. It
is the gleam of the authoritarian.
(Sullivan, September 9, 1991)
what is it that gay moderates want?
In a word: marriage.
They want full societal recognition and blessing for
their relationships. In
fact, 85% of gays consider the right to legally marry
“somewhat important or very important” (Leland & Miller,
August 17, 1998). Registered
domestic partnerships, already a fact in Denmark, Sweden, and a
handful of American cities, are not adequate, at least according
to John Berresford:
It creates a special class of rights for a small class
of people. The real
beneficiaries would be the lawyers who would litigate the
and similarities between domestic partnerships and
domestic partners legislation makes us an officially sanctioned
class of oddities and freaks.
By seeking marriage, we demonstrate our
wish to be part of the great American middle-class way of
(Berresford, June 11, 1995)
of this writing, the provinces of Ontario, Quebec and British
Columbia, and Yukon Territory in Canada have granted gays and
lesbians the legal right to marry.
The same has occurred in Massachusetts, and “civil
unions” are permitted in Vermont.
Holland, and Belgium grant the right to marry to its
citizens and the matter is being seriously considered in
Germany, Norway, Spain and Slovakia.
The U.S., however, is proposing a constitutional
amendment to forbid the option.
Hawaii has already ruled that “marriage is a basic
civil right for same sex couples (Pinkerton, June 3, 1993).
Pinkerton, a former policy advisor to former President
Bush, quotes Andrew Sullivan to bolster his argument for gay
would foster social cohesion, emotional security and economic
Rauch echoes this view in an essay in the Wall Street Journal.
He argued that “family values” advocates and moderate
gays are actually reading from the same song sheet:
We openly welcome homosexuals who play by the rules of
monogamy, fidelity, and responsibility.
And we frown on
heterosexuals and homosexuals who do not play by those
We believe that marriage and fidelity are crucial social
that channel lust into love and caprice into commitment…And we
support extended these norms to all American, gay and
(Rauch, November 29, 1994)
McKellar of HOPE appears to be the dissenter among the group in
not pressing for the right to marry.
For Bruce Bawer, a practicing Episcopalian, marriage, and
particularly church-blessed marriage, however, is the ultimate
goal. He laments
the church’s unwillingness to recognize gay unions:
For me, my happiness at the weddings of straight
friends is always mixed with a constant awareness of the
difference between the
church’s view of my relationship and its view of
theirs. From the
moment that couple walks back up the aisle together, they’re
as a couple by the church and the state.
Their relationship is official.
From that moment on, they take for granted a universal
their membership in each other that to a gay person
in a loving
relationship seems beyond one’s wildest hopes.
Yes, there are gay people who have wedding ceremonies,
and some Episcopal priests are
even willing to perform them.
But it’s not the same:
the church and
state don’t recognize it, and neither do most
(Bawer, September 18, 1994)
1998, Anglicans from around the world completed their decennial
Lambeth conference in Canterbury, England, where the issue of
blessing same sex marriages was debated.
It followed a 179 to 170 vote by church leaders in the
New Westminster diocese to bless same sex unions (Vancouver
Sun, August 8, 1998). Delegates
to the Lambeth conference did not endorse the concept (actually
it was overwhelmingly defeated) and still hold that homosexual
practice is not biblical. That
position did not stop Bishop Ingham of New Westminster from
holding another vote on the matter and deciding to approve the
blessings. And this
year, the annual meeting of Canadian Anglicans in St. Catherines
voted to call same sex relationships “sanctified” or holy.
The sister church in the US recently endorsed an openly gay
Bishop in New Hampshire as well.
These actions have been considered schismatic by the
larger Anglican community, and have led to widespread
condemnation, withholding of dues, refusal of donations from
North American churches by African Anglicans, the rejection of
bishops by individual congregations, such as Rev. Ed Hird’s in
Deep Cove, BC (a suburb of Vancouver) who wish to remain
orthodox and replacement by “flying” orthodox bishops from
Africa, and eviction notices to some congregations by those
“snubbed” bishops (Hird, June 24, 2004).
the widespread acquiescence by senior members of the Western
clergy of homosexuality has led to a very disruptive situation
in certain Christian denominations.
seems that gay moderates are not interested in “special
rights” per se, just the same rights as heterosexuals.
They do not wish the forcible re-education of
heterosexual children, nor do they wish to gyrate down main
street on a gaudy float in their jockstraps and feather boas.
They acknowledge that such radical antics do nothing for
their standing in society and provide considerable fuel for
those already inclined towards bigotry.
They realize that in order to be perceived as respectable
members of society, they will have to seriously address their
gays do appear to cling to the belief that orientation is an
inherent, immutable condition, with only 11% believing they can
change their orientation through therapy, willpower or religious
conversion (in Leland & Miller, August 17, 1998).
Recent secular research, however, shows that treatment
for orientation reversal is quite successful and permanent
(Schwartz & Masters, 1984; Spitzer, October, 2003).
Moreover, replication studies fail to support the genetic
argument for inherency of orientation.
Dr. Alan Sanders, a colleague of Dean Hamer who claimed
to have found chromosomal similarities between gay brothers in
1993, was unable to replicate his results.
“Although the original study found evidence for genetic
linkage, ours does not” (in
Byfield & Byfield, June 15, 1998).
also ignore the considerable weight of evidence on the
correlations between child sexual abuse and dysfunctional
socialization on subsequent orientation development (Van Wyk
& Geist, 1984: Doll et al, 1992:
Abel et al, 1987) [delineated at length in the
author’s previous research paper, Kempling, Autumn, 2003]).
moderates appear to believe that evangelical and Catholic
opposition to homosexuality is based on biased interpretation of
certain Bible passages. Writes
Bawer, “Few things have been more widely taken out of their
historical and textual context and more dishonestly and
maliciously misused that those passages (Bawer, September 18,
frankly, this is the type of moral relativism and self-serving
revisionism that was predicted by several New Testament writers.
In his second letter to his protégé Timothy, the
apostle Paul writes, “For the time will come when men with not
put up with sound doctrine.
Instead, to suit their own desires, they will gather
around them a great number of teachers to say what their itching
ears want to hear (in Shelley, 1994).
Apostle Peter’s second letter to the Christian church warns
against false teachers and those who would pervert the truth of
God’s word. The
quote is from Eugene Peterson’s earthy modern translation:
decreed destruction for the cities of Sodom and Gomorrah.
A mound of ashes was all that was left—grim warning to
anyone bent on an ungodly life.
But that good man Lot, driven nearly out of his mind by
the sexual filth and perversity, was rescued.
Surrounded by moral rot day after day after day, that
righteous man was in constant torment…God is especially
incensed against these “teachers” who live by lust, addicted
to a filthy existence. They
despise interference from true authority, preferring to indulge
is simply no escaping the spiritual truth that the God of the
Judeo-Christian tradition regards homosexuality as sinful
evangelical or Catholic true believer is likely to compromise on
that tenet of the faith, nor should they.
As Spitzer (October, 2003) found, many former homosexuals
from faith communities chose to change their orientation to
return to congruency with their beliefs rather than remain
unorthodox to justify behaviour condemned as sinful by
gays like Bawer, though, are right about one thing.
Gay rights in general are not the biggest threat to
heterosexual families. It
is divorce, poverty, drug and alcohol abuse, family violence,
adultery, selfish consumerism, and the tolerance of the morally
bankrupt values promoted in the popular media that are the
greatest threats to our society.
Heterosexuals have a great deal of work to do to clean up
our own house. We
need to take the “log out of our own eye” before we can
self-righteously point our fingers at the moral failings of the
there is an implacable gulf between homosexuals who wish to be
portrayed as normal and those who practice orthodox Christianity
(and other mainstream religions as well).
They want complete acceptance and blessing of their
relationships, but orthodox Christians will never accept or
affirm sexual relationships clearly designated as sinful by the
revealed Word of God.
who are so inclined can find a spiritual home with the
“ear-scratching” churches, such as the Metropolitan Church,
or the United Church of Canada, which began ordaining openly gay
ministers in 1988. Or
they can gain solace from the public positions of spiritual
renegades like New Westminister Anglican Bishop Michael Ingham,
or Episcopalian Bishop Spong of New Jersey, who has ordained
openly gay priests in defiance of the position of worldwide
Anglicanism (Parker, July 27, 1998).
And they may be able to convince all the jurists and
legislators in the land to grant them full social rights,
including marriage. But
that does not make their behaviour acceptable in God’s eyes,
even if they embrace “monogamy, fidelity, and
responsibility” (Rauch, November 29, 1994).
what should be the Christian community’s response to moderate
gays? Frankly, it
is quite easy to derail the radical, outrageous positions of the
gay left, with their shallow and unsubstantiated arguments.
The moderates, however, are much more thoughtful,
reasonable and convincing, particularly to Canadians who are
prone to slightly left of center liberalism in social policy.
1995, the general synod of the Anglican Church of Canada
condemned “bigotry, violence and hatred directed toward anyone
due to their sexual orientation (Vancouver Sun, August 8,
1998). I agree.
There is no place in a Christian community which extols
compassionate love as a paramount virtue, for this type of
un-Christian thinking or behaviour.
We will simply have to agree to disagree about the moral
acceptability of homosexuality, with compassion, and without
rancour, and acknowledge that the vast majority of homosexual
people simply want to live happy, fulfilled lives without
harassment like the rest of us.
do need to remain vigilant, though, to protect our school system
and our churches from the insidious moral relativism advocated
by radical homosexuals and their politically correct
heterosexual supporters. In
a pluralistic society like Canada, no one has the right to
impose their view of morality against the wishes of parents,
particularly in the public school system.
And given the BC School Act’s declaration (Section 95,
2) that “the highest morality shall be inculcated”, there is
no room whatsoever for allowing the “gleeful promiscuity”
practiced by many gays, and shamelessly advertised in their
newspapers, to be portrayed as acceptable moral behaviour in
public school classrooms.
BC Court of Appeal, in overturning Supreme Court Justice May
Saunders’ decision to oblige the Surrey School Board to allow
gay kindergarten teacher James Chamberlain to use pro-gay
materials in his classroom, ruled that “the exclusion of
people of faith [in this case school board members] from the
public square was not only unjust but unconstitutional”
(O’Neil, October 23, 2000).
The unanimous ruling declared that parental views about
sexual orientation should be respected, and that while specific
religions may not be inculcated, moral views based on religion
should not be excluded.
Kenneth Mackenzie rhetorically asked:
only those with a non-religiously informed conscience to be
permitted to participate in decisions involving moral
instruction of children in the public school?
Must those whose moral positions arise from a conscience
influenced by religion be required to leave those convictions
behind or otherwise by excluded from participation while those
who espouse similar positions emanating from a conscience not
informed by religious considerations are free to participate
without restriction? A
religiously informed conscience should not be accorded any
privilege, but neither should it be placed under a disability.
O’Neil, October 25, 2000)
both religious and social leaders have an obligation to ensure
that the homosexual minority is treated with decency, and to
restrain or confront those who would promote intolerance or
requires compassion, not condescension or condemnation towards
those whose behaviours we disagree with.
It is not only our challenge, but the challenge of gays,
both moderate and radical, in their attitudes toward people
whose sincerely held religious beliefs will not allow them to
accept homosexual behaviour as morally honourable.
For gays, above all, know how distressing intolerance,
stereotyping, and narrow-minded prejudice can be.
When it comes right down to it, the only true barrier to
a just society is the hardness of our own hearts.
Chris Kempling Psy.D. R.C.C. Registered Clinical Counsellor, is
a marriage and family therapist living in Quesnel, BC Canada,
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