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Papal Verbal Flatulence

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Papal Verbal Flatulence

Throne, Altar, Liberty

The Canadian Red Ensign

The Canadian Red Ensign

Thursday, May 23, 2024

Jorge Bergoglio, who under the name Francis became the current pretender to St. Peter’s throne when its last occupant, a much sounder theologian than himself, the late Benedict XVI, resigned, gave an interview to 60 Minutes earlier this week.  I didn’t see the episode.   The last time I watched an episode of 60 Minutes Andy Rooney’s commentary was still the final segment.   Rooney was about the only thing that made the show watchable.  I have, however, since read transcripts of the interview as it has generated some controversy.  This is not surprising.  Bergoglio seems to suffer from a gastro-intestinal disorder that manifests itself in emissions from his mouth of gas that ought to be coming out the other end.

Bergoglio was asked about a number of current issues.   He gave abominable answers when it came to some matters such as the immigration invasion of the United States, passable if vague answers on certain other matters of international import, a surprisingly good answer on the ecclesiastical matter of the ordination of women, and a very strange have-it-both-ways answer on the Roman Church’s recent ill-advised foray into the world of same-sex blessings.

The interviewer, Norah O’Donnell, concluded her questioning by asking the Western Patriarch who mistakenly thinks he has universal jurisdiction what gives him hope.  His answer began with the single word “Everything” and ended with the following:

And people are fundamentally good. We are all fundamentally good. Yes, there are some rogues and sinners, but the heart itself is good.

This is what has caused all the fuss because the words in bold have been taken to be in conflict with the doctrine of Original Sin.  Original Sin is the doctrine that in the sin of our first parents the entire human race fell and became sinful a condition from which we are unable to extract ourselves making us wholly dependent for our salvation on the grace of God and the redemption provided by Jesus Christ.   Unlike doctrines proclaimed by papal decree or even by any of the post-Schism councils falsely regarded as ecumenical by the Roman Communion, Original Sin is a truly Catholic doctrine.   Its affirmation is implicit in the condemnation of the heresy of Pelagius by the regional Council of Carthage in 418 AD, later ratified by the General Council of Ephesus in 431 AD, that was received as the third ecumenical council by the pre-Schism Catholic Church.   It is essential to both Lutheranism and Calvinism and accordingly is emphasized in the confessions of those traditions.  In the Anglican formularies it is affirmed in the ninth of the Articles of Religion.   While contemporary online Eastern Orthodox apologists sometimes claim that their Church rejects it this is not the case.  What the Eastern Orthodox Church rejects is Original Guilt, the idea that human beings inherit not just a fallen nature corrupted by sin from their first parents but also personal culpability for the sinful act that produced the Fall. Original Guilt and Original Sin are related but different concepts that are often confused with each other in both the East and the West.   In the East it has often been assumed that Original Guilt is an essential part of the Western idea of Original Sin, for which reason the Eastern Orthodox usually refer to Original Sin sans Original Guilt as ancestral sin.   Since, however, what they affirm as ancestral sin is Original Sin as distinguished from Original Guilt, regardless of whether the latter is affirmed or denied, Original Sin is actually affirmed by both East and West. (1)

So, was what Bergoglio said heretical in the Pelagian way and in conflict with Original Sin?

If you take the offending words – the ones I highlighted in bold, which are repeated in his next sentence – alone, the answer is “not necessarily.”   If, by saying that people are fundamentally good, Bergoglio meant that sin and evil do not exist in themselves as things or substances in their own right, but only parasitically in things that are good, then he was right.   Indeed, if that is what he meant, he was not only right but expressing the essence of the classical Christian theist version of that to which Gottfried Leibniz gave the name theodicy, the vindication of God in the face of the problem of evil.   This is not what Bergoglio meant, but let us pursue this thought a little further before considering the banality that he actually intended.

God is good.   Indeed, not only is God good, He is Goodness itself at its purest and most perfect.   God created everything other than God that exists and everything that He created He created good.   Another way of putting it would be to say that in His grace He gave to all that He had made participation in created goodness which is a finite reflection of His own infinite goodness.   Every gift that He gave His creatures was a good gift.  To rational creatures, such as ourselves, He gave the gift of free choice.  As a gift from God, free choice was both good in itself, and the means to a greater good, the good of rational creatures freely choosing to trust, love, and obey God.   It is through our misuse of that good gift that evil entered into the world.  Evil, not having been created by God, has no substance of its own, no essence.  It does not exist in the most proper sense of the word.   It has neither form, that which makes a thing the thing that it is rather than some other sort of thing, nor matter, that which makes a thing an actual thing rather than merely the idea of a thing.   It is present in things which do exist, in the proper sense of the word, which do have form and matter, in the way a hole exists in a wall, not a hole that is put there by an architect so that a window may be placed in it, but a hole that somebody makes by taking a sledgehammer to it in a fit of anger.   It is a hole, in other words, where there is not supposed to be a hole.  It is an absence or deficiency.   What is absent, in the hole that is evil, is a kind of good.  It is not, however, the entirety of the goodness that was bestowed upon the created thing in which evil parasitically resides that is absent, because if the entirety of that goodness were absent, the thing itself would no longer exist, existence being the most basic gift of goodness that God bestows upon His creatures.

Peter Lombard explored this at length in the thirty-fourth and thirty-fifth distinctions of the second book of his Sentences.   The sixth paragraph of the second chapter of the distinction reads “From the aforesaid, it is gathered and inferred that, if there is an evil will and an evil action, insofar as it is, it is good.  But does anyone deny that an evil will and an evil action exist?  And so an evil will or action, insofar as it is, is a good.  And insofar as it is a will or an action, it is similarly a good; but it is evil from this vice; this vice is not from God, nor is it anything.”(2)  Lombard is a particularly important authority on this matter as his Sentences are a bridge of sorts between Patristic and Medieval theology.  The Scriptures and the Church Fathers, especially St. Augustine were his source material, his Sentences provided the structure for Systematic Theology for centuries to come, being the textbook from which St. Thomas Aquinas, St. Bonaventure, John Duns Scotus, and basically every Western theologian of note from the thirteenth century until the Reformation studied. (3)  Also worthy of note in this context are the third paragraph in the fourth chapter of the thirty-fourth distinction:

From this it is gathered that, when man is called evil, nothing else is meant than an evil good.  Hence Augustine adds, in the same place: “What is an evil man, if not an evil nature, because man is a nature?  Now, if man is a good thing because he is a nature, what else is an evil man, if not an evil good? Yet, when we distinguish between these two things, we find that he is not evil because he is a man, nor is he good because he is iniquitous; but he is called good because he is a man, evil because iniquitous. And so each nature, even if it is defective, insofar as it is a nature, is good; insofar as it is defective, it is evil.” (4)

And the second paragraph of the fifth chapter of the same distinction which paragraph consists entirely of quotes from St. Augustine’s Enchiridion:

“And these two opposites exist at the same time in such a way that, if the good did not exist in which evil might exist, evil could not exist at all, because not only would corruption not have a place to stay, but it would have no source from which to arise, unless there were something that could be corrupted, because corruption is nothing other than the extermination of the good.  And so evils have arisen from goods, and cannot exist in anything other than good things.” “Therefore, there was no source at all from which an evil nature could arise, except from the good nature of angel and man, from which the evil will first arose.” (5)

Note that Lombard here is quoting the Church Father who led the battle for orthodoxy regarding Original Sin and the need for grace against the Pelagian heresy.  It is also worth noting that these distinctions follow immediately after the section (distinctions thirty to thirty-three) of this book that covers Original Sin and are the segue into the discussion of actual sin, i.e., sinful acts, that closes the book.

Of course, none of this is what Jorge Bergoglio had in mind.   He probably doesn’t know the difference between Peter Lombard, Vince Lombardi and Guy Lombardo.  I could imagine him, in the unlikely event that somebody were to read this essay to him, asking “Peter Lombard? Wasn’t he an American football coach?  Or the guy who used to sing Auld Lang Syne on the radio every New Year’s Eve?” except that I seriously doubt he knows who any of these men were.

No, Bergoglio was just being a liberal, a progressive, a leftist.  The third sentence in the quotation confirms that.  Here it is again “Yes, there are some rogues and sinners, but the heart itself is good.”   That’s that heart about which the prophet Jeremiah said that it “is deceitful above all things, and desperately wicked, who can know it?” (Jer. 17:9)   Or about which Jesus said “proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man.” (Matt. 15:19)  So no, he was not simply affirming that human nature, as created by God, is a good thing, in which sin/evil is present as a parasitical defect, as orthodox theologians have always taught.  He was affirming the liberal/progressive/leftist’s basic idea that the evils from which we suffer are not due to a moral defect in us but from defects in the structure of society.   If we could just get rid of economic/social/political disparity, if we could just eliminate poverty, illiteracy, or this-or-that other social ill, then everybody would finally be perfectly happy.   This never works because the ultimate cause of human suffering is not to be found in the organization of society, the distribution of its resources, or any of these other things, but in the human heart, in that very defect, Original Sin, which the Church affirms but which liberalism denies.   The Church is right and liberalism, including the liberal that the Cardinals of the Roman Communion have placed at the top of their hierarchy in the seat they wrongly claim to be vested with universal jurisdiction, is wrong.   The tragic consequence of liberalism’s error is that by denying that the ultimate cause of suffering is a defect in the human heart liberalism treats suffering as being treatable by political, social, and economic engineering, but since the ultimate cause of suffering is that defect in the human heart it is not so treatable and furthermore liberalism’s attempts to treat it by these means inevitably become, despite their denial that the problem is a defect in human nature, attempts to engineer better human beings, which attempts are doomed to fail and to fail in such a way as to increase rather than decrease human suffering.


St Peter in his first epistle advised his readers to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.” (1 Pet. 3:15)   This is precisely what O’Donnell asked Bergoglio.   While Bergoglio may have succeeded to St. Peter’s local jurisdiction over the Church in Rome he has sadly not inherited the reason for the Apostle’s hope.   St. Peter went on to write:

Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.  For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.  The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. (1 Pet. 3:16-22)

Bergoglio, in his answer said “everything” and mentioned human goodness.  He did not mention Jesus Christ.   That tells us everything we need to know about Bergoglio.–   Gerry T. Neal 

(1)    See the section on “Original Sin” in the fifth chapter of Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky, first published in Russian in 1963, first published in English in 1983 by the St. Herman of Alaska Brotherhood.  The section in question can be found on pages 162 to 169 of the current (third) edition of the English translation, and the footnotes by the translator, Fr. Seraphim Rose, on the first and last pages of the section are particularly helpful and to the point, as is the final sentence in the proper text of the section “Thus original sin is understood by Orthodox theology as a sinful inclination which has entered into mankind and become its spiritual disease.”

(2)   Peter Lombard, The Sentences: Book 2, On Creation, translated by Giulio Silano, (Toronto: Pontifical Institute of Medieval Studies, 2008, 2013), 176-177.

(3)   A commentary on the Sentences was the thesis required for a Masters degree in Western Medieval universities.  St. Thomas Aquinas’ became his first published work.   Most of the extent writings of John Duns Scotus are his lectures at the universities of Oxford and Paris on the Sentences.

(4)  Lombard, op cit., 172-173, his quotation from St. Augustine is from the Enchiridion (Handbook).

(5)  Ibid., 173.

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The Foundation of the Creed

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Friday, January 19, 2024

The Foundation of the Creed

The Creed is Christianity’s most important statement of faith.   By contrast with Confessions like the Lutheran Augsburg Confession, the Reformed Belgic Confession, or our Anglican Thirty-Nine Articles of Religion which are lengthy statements of how the Christian faith is understood and taught by particular communions or denominations within Christianity, the Creed is Catholic, which means that it is the statement of the basic faith of all Christians everywhere in all times.   In the earliest centuries of Christianity multiple different versions of it could be found in different regions of the Church.   In the fourth century an Eastern version of the Creed was modified in the First Councils of Nicaea (325 AD) and Constantinople (381 AD) into the Creed that remains the most truly ecumenical (belonging to the whole Church) to this day.  What we call the Apostles’ Creed is a shorter and simpler version that also dates from the earliest centuries.   The name Apostles’ Creed comes from the traditional account of its origin – that it was drawn up on the first Whitsunday, the Christian Pentecost the account of which is given in Acts 2, by the Apostles (including Matthias) themselves with each contributing one of the twelve articles.   This account is ancient – St. Ambrose and Rufinus of Aquileia both made mention of it at the end of the fourth and beginning of the fifth centuries.   The Apostles’ Creed as we know it today is slightly modified from the version these men knew which is the Creed that was used in baptism by the Church in Rome at least as early as the second century in which it was quoted by St. Irenaeus and Tertullian.   The early attestation to the traditional account indicates that there is likely truth to it, although such truth as there is to it must apply either to the Roman Creed as St. Irenaeus and Tertullian knew it or perhaps more likely to an earlier version that became the template of both the Roman Creed and the Eastern version that was adapted into the Nicene-Constantinopolitan Creed.  

Religious liberals in their efforts to purge Christianity of all that is essentially Christian have made much out of the fact that none of the articles in the Creed is an affirmation of the “fundamentalist” view of the Bible.   It is true, of course, that nothing like “and I believe in one Holy Bible, verbally inspired by God, infallible and inerrant in every way” can be found in the Creed.   It is also true, however, that it was never thought necessary to include such an article because it is assumed as underlying every single article that is confessed in the Creed.   What liberals dismiss as the “fundamentalist” view of the Bible is more accurately described as the Catholic view of the Bible – that which has been held by Christians, throughout the whole Church, in all regions and ages, since the Apostles. 

Some liberals disparage the “fundamentalist” view of the Bible as being too literalist.   What is excessive literalism to a liberal is not necessarily excessive literalism to a normal, intelligent, Christian, however.   When Psalm 91:4 says “He shall cover thee with his feathers, and under his wings shalt thou trust” nobody takes this as proof of God literally having avian characteristics.   If anybody were to interpret this verse that way this would be regarded as excessive literalism or hyper-literalism by every “fundamentalist”.   When, however, the final chapters of each of the Gospels give an account of the tomb of Jesus being found empty on the Sunday after His Crucifixion and of His followers encountering Him in His restored-to-life body, liberals think it excessive literalism to understand these as historical accounts of Jesus having actually come back to life.   To a liberal, any reading of these accounts as meaning anything more than that His disciples felt Him present with them after His Crucifixion is excessively literal.   The reality, of course, is not that the “fundamentalist” interpretation is excessively literal but that the liberal interpretation is insufficiently literal.   The Catholic view of Biblical truth is that it is more than literal, not that it is less than literal.   In addition to the literal sense of the Bible, there is also the typological sense (for example, Moses led Israel up to the border of the Promised Land but could not lead them in, it was Joshua, who had the same name as our Lord and Saviour, who brought them into the Promised Land, illustrating that the Law cannot bring anyone to salvation, only the grace of the Gospel of Jesus Christ can do that), the tropological sense (when a practical moral for everyday living is illustrated from the text), and the anagogical sense (in which truth about the eternal and the beyond is gleaned from texts that literally pertain to the temporal and to this world, somewhat the opposite of “immanentizing the eschaton”).   In traditional hermeneutics and exegesis, however, each of these senses rests upon the foundation that is the literal sense.   Get rid of the literal sense and each other sense collapses.   Therefore, when you hear someone explain these other senses in such a way as to disparage the literal sense, you are not hearing the Catholic understanding of the Bible but rather liberalism trying to pass itself off as Catholicism.

Other liberals disparage the “fundamentalist” view of the Bible for its conviction that the Bible is inerrant.   James Barr, for example, a Scottish liberal “Biblical scholar” who a few decades back wrote several anti-fundamentalist diatribes, maintained that the problem with “fundamentalism” was not its literalism but its commitment to inerrancy which led it to adopt interpretations that in his opinion were less literal than the text warranted.     Biblical inerrancy, however, is not just a “fundamentalist” view but the Catholic view of Christianity.   The Christian faith has always rested upon the foundation of the Apostles and Prophets, i.e., the Old and New Testaments.   The books of the New Testament have been regarded since the earliest days of the Church as belonging in the same category into which the Apostolic writers of the New Testament place the books of the Old Testament, books in which God is the Author speaking through the human writers.   God does not make mistakes, the Bible as His written Word is infallible and therefore inerrant.    Those who like Barr claim to find mistakes in the Bible can only do so by elevating some other source of information and making it out to be a more reliable source than the Bible by which the reliability of the Bible can be measured.    They purport, by measuring the Bible against these other standards, to prove it to be less than infallible and therefore merely a collection of human writings.    Their conclusion, however, is the necessary premise for measuring the Bible against some other standard to begin with.   If the Bible is not merely a collection of human writings but what the Church has always maintained it to be, the written Word of God, there can be no more reliable standard against which to weigh it.   Indeed, all other standards against which Modern critics of the Bible purport to measure the Bible, are of admitted human origin and fallibility.   Modern man’s attempt to debunk the infallible truth of God’s Word is just one big ultimate example of the petitio principia fallacy.  

The Catholic view of the Bible is that God spoke through the human writers of the Old and New Testaments in such a way that the Bible is one book with a single Author and that since that Author can make no mistakes His book is infallible and inerrant.   This is what Jesus Christ Himself claimed for the Scriptures when He declared that “scripture cannot be broken” (Jn. 10:35) and that “till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matt. 5:18), when He answered the devil’s temptations with “it is written”, and when He rebuked people like the Sadducees for their ignorance of the Scriptures (Matthew 22:29).   This is what the Apostles claimed for the Scriptures, (2 Tim. 3:16, 2 Pet. 1:21) including their own writings (1 Cor. 14:37, 1 Thess. 2:13-15).   This is what the Church Fathers claimed for the Scriptures beginning at the very beginning with Clement of Rome (1 Clement 45:2-3).   While the Fathers’ belief in the Bible as the inspired and infallible Word of God is more often displayed in their usage of the Bible as the authority for proving doctrine than in discussion of it as a doctrine in its own right notable examples of explicit statement of this faith include St. Irenaeus’s affirmation of the inspiration and perfection of the Bible, (Against Heresies, 2.28:2), St. Justin Marty’s statement of his conviction that no Scripture contradicts another (Dialogue with Trypho, 65), Origen’s comparison of those who think there are such contradictions to those who cannot detect the harmony in music (Commentary on Matthew, 2), and St. Augustine’s running defense of the truth of the Scriptures in his letters to St. Jerome include the statement with regards to the canonical books of Scripture “Of these alone do I most firmly believe that their authors were completely free from error” (Letters, 82).

While the Catholic (or “fundamentalist”) view of the Bible is not explicitly affirmed as an article in the Creed this is because it is implicit in all of the articles, each of which affirms a basic truth of the faith that we know to be the faith the Apostles received from Christ because it is recorded as such in the Bible.   It was not left without direct allusion in the ecumenical and conciliar version of the Creed which follows St. Paul’s declaration of the Gospel in 1 Corinthians 15 in affirming of Christ’s resurrection that it was “according to the Scriptures” and which affirms of the Holy Ghost that He “spake by the prophets”.   The verbal, plenary, inspiration, authority, and infallibility of the Bible as God’s written Word, therefore, is the unspoken, unwritten, article that is the very foundation of the Creed.  

Earlier we discussed how some liberals use the accusation of excessive literalism in order to evade the truths of orthodox Christianity.    Both excessive and insufficient literalism can lead to serious error or heresy, although in the case of liberalism its insufficient literalism is merely a mask to hide its essential nature which is rank infidelity or unbelief.   The articles of the Creed are helpful in demonstrating the proper limits of literalism.   Each of the articles is a literal truth the denial of the literal truth of which amounts to unbelief in the Christian faith.   The passages which speak these truths are the clearest in the Scriptures.   These are the passages to which the perspicuity of the Scriptures, that is to say their plain clarity so that laymen can understand them, so emphasized by the Reformers and ironically illustrated by the absence of words like perspicuity from the Bible, refer.   Any attempt to use the allegorical, tropological or anagogical senses to explain away the literal meaning of the passages in which the truths of the articles of the Creed are found is a serious abuse of these hermeneutics for these truths are also the truths to which these other senses of Scripture generally point in passages that are less clear.

Affirmation of the literal truth of each and all of the articles of the Creed, in both the Apostles’ and Nicene-Constantinopolitan versions, including the unspoken foundational article of the inspiration and infallibility of God’s written Word, remains the best safeguard of orthodox Christian truth against heresy. Posted by Gerry T. Neal at 6:14 AM Labels: Apostles’ Creed, Clement of Rome, fundamentalism, inerrancy, inspiration, James Barr, Justin Martyr, literalism, Nicene Creed, Origen, Rufinus of Aquileia, St. Ambrose, St. Augustine, St. Irenaeus, Tertullian

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15 Minutes to Save the World?

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Thursday, March 16, 2023

15 Minutes to Save the World?

The expression “15 minute city” is a little under ten years old.  It was about four to five years ago that it first began to circulate significantly and it really took off during the time when people everywhere proved themselves to be incredibly stupid by their willingness to submit to the all but total elimination of their most basic freedoms because of their naïve faith in medical experts who told them that they needed to stop living in order to avoid dying from the bogeyman of the bat flu.   Last month, however, 15 minute cities became big news as mainstream media outlet after mainstream media outlet began running op-ed pieces about how critics of the concept were engaged in “conspiracy theory”.  At the start of the last week in February I typed the words “15 minute cities” into Google and pressed the search button.   The top results, both on the news tab and the main Google page, were articles of this sort from sources like CNN, The Guardian, and even the Weather Network.  Indeed, the only one of the highlighted stories not to include the word “conspiracy” in the title was a piece from Bloomberg entitled “No, 15-Minute Cities Aren’t a Threat to Civil Liberties”, which, of course, was yet another denial of the “conspiracy theory” about 15 minute cities.   At the time I did this search these stories and many more were all fresh, having been released in the previous two days, most in the previous twenty four hours.   

Now, if someone wanted to convince people to take seriously the idea that there is some sort of nefarious international plot behind the latest buzzword expression in urban planning, one way to go about doing so would be to get the entire mainstream media to issue a denial in lockstep like this.  When media companies all begin saying the same thing like a horde of brainwashed cult members chanting a mantra it is usually best to consider the exact opposite of what they are saying to be the truth. Indeed, if people like our Prime Minister, that contemptible lowlife Captain Airhead and J. Brandon Magoo, that creep who gives off the strong impression of someone who wandered off from the geriatric ward of an asylum for the criminally insane only to find himself in the White House were to start using their state pulpits to denounce anyone opposed to 15 minute cities as fringe extremists we would know with a certainty from this the supporters of 15 minute cities are up to no good.

So what are 15 minute cities?   Are they part of a sinister plot to rob us of our freedom of motion and imprison us all within our own neighbourhoods?   Or is the idea behind them an innocent one, aimed at renewing neighbourhoods and reducing traffic congestion, upon which unfair suspicion has been thrown by the unsavoury associations of those promoting and defending it?

Back in the 1960’s the term “walkability” entered the vocabulary of those with an active interest in revitalizing big cities or at least hindering them from dropping to a lower circle of Dante’s abyss.   Making a city walkable meant making it as friendly and accessible to pedestrians as possible.    The opposite of walkability was urban planning aimed at maximizing the ease and speed with which one could get around a city by car which was one aspect of the “urban renewal” movement that had influenced much or most of the city planning of the previous few decades.  The 15 minute city is an adaptation of this concept of walkability or, to be more precise, a variation of an older adaptation the 20 minute city.  The basic idea of a 15 minute city is that of a city in which people have access to everything they would need on an ordinary day in their own neighbourhoods within a 15 minute walk or bicycle ride from where they live.   As with many ideas that generate heated controversies the heat comes more from the implications than from the basic concept.   If it were possible to transform a city into a 15 minute city where everyone has everything he needs within such a small radius from his home without in any way altering anything else about the city and the lives of its inhabitants this would undoubtedly be an improvement and a very good one at that.   If quality of life in a city were measured strictly in terms of convenience it would be an exponential improvement.  The problem is that it is not possible to transform a city in this way without making many other changes.   Since the advocates of 15 minute cities seem to be largely motivated by environmental concerns it would be appropriate here to cite Dr. Garrett Hardin’s First Law of Human Ecology “We can never do merely one thing.”   It is those other things that would need to be done to transform cities into 15 minute cities that have a lot of people’s dander up.

Take, for example, the plans for low traffic neighbourhoods which Oxford, the city in Oxfordshire, England that is home to Oxford University, recently announced its intention to implement on a trial basis starting next year.   A low traffic neighbourhood is a concept that is related to that of a 15 minute city and often promoted together with it, so much so that the two are sometimes mistaken as being synonymous with each other.  The difference is that a low traffic neighbourhood is designed to keep something out of the neighbourhood – traffic congestion due to through traffic – whereas a 15 minute city is designed to put something in the neighbourhood – the necessities of everyday life easily accessible by walking or cycling.  The Oxford city council has announced its intention, beginning next year, of dividing the city in to six districts and placing a limit of 100 on the number of times residents can drive from one district to the next, through certain routes between 7 am and 7 pm, to be enforced by licence-plate camera and fines.   Residents would be able – for a fee – to apply for an additional allotment of trips through the limited routes.

Now this does not amount to locking Oxford residents within their districts.   If Oxford goes ahead with this – and does not take it any further – Oxford residents will be able to pass between districts any time they wish and as many times as they wish if they do so on foot or by bike, and even by automobile if they take routes other than the more direct ones upon which the limits are being placed.   This whole thing does, however, give off too much of a vibe of a high-tech, updated, version of “show us your papers, comrade” and so it is not surprising that the Oxford announcement was met with a large and vehement protest, especially since people were already fed up with this sort of thing from the three years of public health emergency tyranny.  These measures do carry the potential for evolving into the permanent confinement of people within their own neighbourhoods through mission creep much like “14 days to flatten the curve” evolved into two and a half years of lockdowns, forced masking, and vaccine passports and mandates.   Indeed, not only do they have the potential for evolving in this direction there is a very high probability that they will do so.

One reason for this is because those who are promoting low traffic neighbourhoods based on the 15 city model are openly motivated by the goal of getting people to drive less.  When the earlier, more general, concept of walkability was conceived it was part of a response to several decades of urban planning based on utilitarian principles.   The kind of urban planning that involved houses, small businesses, parks and playgrounds, local schools, libraries, hospitals and the like being torn down, often through the means of entire city blocks being seized by governments and handed over to developers, to make way for large apartment complexes, office buildings, malls, and the like.   While large-scale urban planning on utilitarian principles went back to the nineteenth century, it had exploded around the middle of the twentieth century due to mass production’s having made motor vehicles increasingly available and affordable.   This factor also, of course, affected the way the designs of these planners as utility now included such things as parking lots and freeways.   A backlash against this sort of thing began in 1961 when Jane Jacobs published her The Death and Life of Great American Cities, which documented the negative side of “urban renewal”.   Jacobs did not just write about the subject but was also an activist who fought against this sort of urban planning both in New York where she lived when she wrote her book and Toronto where she moved about a decade later, in both cities fighting against the construction of freeways or expressways.   Among her criticisms of this kind of planning was that it was making cities into places for cars rather than for people.   Those who began to promote the concept of walkability owed much of their inspiration to Jacobs.   The promoters of the 15 minute city model would like us to think that they are following in these earlier footsteps and perhaps in a limited sense they are.   Their primary objection to automobiles, however, is very different.  

Jacobs and those whom she inspired in the 1960s objected to tearing down houses and digging up parks to make way for freeways and parking lots because these actions uprooted and dissolved communities and razed the neighbourhoods in which they had lived in order to replace these with dead, concrete, spaces made for machines rather than men.   The promoters of the 15 minute city model, such as Anne Hidalgo, mayor of Paris, France, and her Columbian born advisor, Carlos Moreno, the professor at Sorbonne University who seems to be the one who came up with the concept, by contrast, don’t want people driving cars because they want to see a radical reduction in the amount of carbon dioxide released into the atmosphere.   People like this think that the drastic reduction in carbon dioxide emissions they want is necessary to save the world.     People who think that the world is at stake are not people likely to accept or respect limitations on their efforts nor are they people likely to listen to reason coming from those who disagree with them. If, therefore, placing limits on the daytime use of high density routes fails to achieve a reduction in car use and simply diverts heavy traffic to other routes, the planners will be likely to revise the model – and keep revising it until they achieve their goal.   Such revisions will move the model closer and closer to something resembling people being permanently locked into their own neighbourhoods.

There is another difference between the original pushback against the large building/parking lot/freeway type of urban planning and the advocacy of the 15 minute city today which supports the conclusion that the concept is inherently flawed in such a way that its implementation, however, good the intentions of those behind it may be, would inevitably lead to urban life becoming more tightly controlled.    Prior to the invention and mass production of the automobile every city was a city in which every neighborhood had its local store, school, etc. so that there was no necessity for long daily commutes that were impractical before motorized transportation.   Transforming cities that were like this into cities where many if not most people live in one district, work in another, and do all their shopping in yet another and where the city’s infrastructure is designed to facilitate the fast motor vehicle transportation that makes such an arrangement feasible required city governments to expropriate private property and spend massive sums of money in imposing a redesign upon their cities dreamed up by engineers who had been given an unprecedented amount of centralized control over what their cities would look like.   In other words, the kind of urban transformation to which people like Jane Jacobs’ objected, in which older, traditional, more organic communities were bulldozed down and paved over to make way for concrete and asphalt edifices designed for machines rather than the people the machines were themselves built to serve, required government to insert itself far more actively and visibly in the everyday lives of urban inhabitants than it had before, which meant that this was a step away from a more free mode of life and towards a more controlled mode of life.  

Any serious attempt to transform a city into a 15 minute city would require a further step in the same direction.    This is because the model calls for all necessities to be available to people within a 15 minute walk or cycle ride from their home.   Obviously, if a city has to be transformed into a 15 minute city then these necessities are not already available this close.   Therefore, to remake a city according to this model would involve moving businesses and services into neighbourhoods that don’t already have them.  A government that wants a certain type of business in a neighbourhood has to do a lot more to achieve its goal than a government that wants to keep a certain kind of business out of a neighbourhood.  If a city, for example, does not want strip bars and casinos next to elementary schools, then all it has to do is pass a zoning restriction.   If, however, a city decides that it wants a bakery in a neighbourhood that does not have one, a simple change to zoning laws would not in itself accomplish this.  Somebody has to put the bakery in there.  Either the city would have to build and operate a bakery itself or, if it was dead set on having one, it would have to lure a private baker in with some sort of incentive.  A bakery is only one type of business.   To turn a city into a 15 minute city its government would have to do this not merely with bakeries but with every sort of business and service it deems essential, and in every neighbourhood.

While those promoting the 15 minute city model claim to be the heirs of Jane Jacobs they are in spirit far closer to the city planners she fought against in New York and Toronto.   As different as the two kinds of urban planners are in their attitude towards automobiles, they are united by a common belief that if you get the right urban engineers, with the right ideas, and sit them down together in a drawing room, they will be able to come up with a design for a city which if enacted would produce maximum happiness for the maximum number of the city’s inhabitants.   If, however, freedom is essential to human happiness, and it is, then this sort of thinking is counterproductive because it can only move cities in the direction of being more planned and less free.   Those who make pitches for the 15 minute city concept like to try and sell it to us as a restoration of an older, simpler, way of life.   That way of life, however, belonged to traditional communities which possessed at least one quality that was more conducive to happiness than that in modern cities and which cannot be reproduced artificially by planning.  That quality is that of being organic.   This is a quality that comes about in a community naturally, when families live together in the same place, working in the same businesses, shopping in the same stores, worshipping in the same churches, for several generations over the course of which a sense of social oneness grows.   This cannot be reproduced artificially by planning and attempts to do so will only produce ugly caricatures of natural, traditional, communities.

One does not have to speculate about sinister motives behind the 15 minute city concept – and without such speculation you do not have a “conspiracy theory” – to have serious misgivings about the idea.   Urban planning of this nature cannot recreate true organic communities, inevitably requires an increase in government control and a decrease in human freedom no matter how benign the motivation, and, being wedded to an environmentalist ideal of eliminating carbon emissions that has in recent years taken on the characteristics of a cult of fanatics is set on course to evolve into something far more unpleasant.    — Gerry T. Neal

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The Canadian Left Apes the Americans Yet Again

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      Throne, Altar, Liberty

The Canadian Red Ensign

The Canadian Red Ensign

Tuesday, March 1, 2022

The Canadian Left Apes the Americans Yet Again

On Monday, the twenty-first of February, even though the border blockades had been removed – they were in the process of being removed at the very moment the Emergency Measures Acts was invoked the week prior – and the Freedom Convoy protest in Ottawa had been dispersed over the weekend through an ugly display of police state brutality that is utterly out of place in a Commonwealth Realm and has tarnished Canada’s reputation, Captain Airhead nevertheless managed to get enough votes in the House of Commons to confirm his use of the EMA.   Her Majesty’s Loyal Opposition, the Conservatives, voted against the confirmation, as did the Lower Canadian separatists, but the Liberals all voted for it as did Jimmy Dhaliwal’s socialists.  The latter compromised the historical principles of their party to do so.  In 1970 they had been the only party in Parliament to take a principled stand against the War Measures Act when Captain Airhead’s father had invoked it in an actual emergency (bombs, kidnapping, murder, that sort of thing).   In 2022 they propped up the government in using the Emergency Measures Act against a peaceful, working-class, protest, despite warnings from retired members of the NDP old guard, like Svend Robinson, that they were throwing their legacy away in doing so.   

In the debate leading up to the vote, Captain Airhead and the other ministers of the government were repeatedly asked why they were still taking this to a vote even though the protest was over.   No convincing answer was provided.  The House was told that there was still an emergency, that they would just have to trust the government, and that how they voted would reflect whether they did so trust the government or not.   This was how the Prime Minister and Mr. Dhaliwal cracked the whip on their caucuses to prevent members from breaking ranks.   The implication was that it was a confidence vote, which if the government lost would dissolve Parliament, leading to an immediate new Dominion election – less than half a year after the last one – in which the leaders could punish dissenters by not signing their candidacy papers.

Two days after having thus given us his rendition of the role of Supreme Chancellor Palpatine from Star Wars Episode II: Attack of the Clones, the Prime Minister revoked the Emergency Measures Act.    There was, of course, no more of an emergency on Monday than there was on Wednesday, nor had there ever been an emergency of the type that would justify the invoking of the Emergency Measures Act.    While we cannot know for certain what was going on in the empty space between Captain Airhead’s ears, we can be sure that it was not a sudden epiphany about the importance of respecting constitutional limits on government powers – he would have resigned immediately had that been the case – and that three factors likely had a significant role to play in his turnaround.   One of these is that he had taken a severe beating in the international press.   The second is that the Big Five – Canada’s largest banks – would have explained to the government how that forcing financial institutions to act as the government’s thought police undermines those institutions’ credibility, both domestic and international, and threatens the entire financial superstructure of the country, already weakened by years of reckless government financial policy.   The last, but not least, factor was that the government was losing the debate in the Chamber of Sober Second Thought.   This is not like a bill of legislation which gets sent back to the House if the Senate does not approve.   A vote against confirming the use of the Emergency Measures Act in the Senate, and the indicators all suggested that the Senate would vote against confirmation, would immediately revoke the Act.   Which would make things far more difficult for the Prime Minister in the official inquiry into his actions that must necessarily follow the use of the EMA than a voluntary withdrawal of the power.

There is a lot that could be said about how this episode provides further demonstration of many of the truths that I have written about over the years.   It demonstrates that democracy is not the same thing as either constitutionally limited government or personal freedom.   The Prime Minister asked the elected House of Commons to approve his inappropriate use of an Act giving him sweeping powers to trample over our freedoms in order to crush a peaceful protest and they did so.   It demonstrates that the Westminster System of Parliament is much more than a democracy.  It is an institution that has proven itself over time to be effective at protecting personal freedom and checking the excesses of government, even democratic government, and its unelected components have as much to do with making it work as the elected House.   It demonstrates that the Charter of Rights and Freedoms is absolutely useless as a safeguard of personal rights and freedoms.   The Grit government insisted that its actions under the EMA would be consistent with the Charter.   If allowing the government to freeze bank accounts, a) without a court order and b) without liability or any civil recourse for those whose accounts are so frozen is consistent with the Charter, then the Charter is empty and meaningless.   A government that can do that is a government that recognizes no constitutional limitations. It demonstrates that Liberal Prime Ministers, especially those with the last name Trudeau, see democracy in terms of elected dictatorship.  

It also demonstrates that the Canadian Left is incapable of independent thought and borrows all of its bad ideas from the United States.

This has always been the case.   The Liberal Party, which began as the centre-left party that developed out of the pre-Confederation Reform movement, was, before being captured by the harder New Left in the 1960s, the party that envisioned Canada’s destiny in American terms.   It was the party that advocated for North American free trade for a century before the Conservatives under Brian Mulroney sold out their own legacy and signed the US-Canada Free Trade Deal.   It was the party that wanted greater economic, cultural, and political alignment between Canada and the United States.   Liberal theorists such as Goldwin Smith were arguing for formal union between the two countries as early as the 1890s.   The Liberal interpretation of Canadian history retold it as if it were simply a re-run of American history with the same goals accomplished by compromise and negotiation rather than war and bloodshed.   John Wesley Dafoe, a prominent exponent of this interpretation as well as the Liberal propagandist who edited the Winnipeg Free Press for the first half of the twentieth century, entitled his fanciful view of our history Canada: An American Nation.

This looking to the United States for inspiration did not die out after the Liberal Party swung to the hard left.  When Pierre Trudeau became Prime Minister of Canada in the late 1960s he exponentially expanded the welfare state.   His inspiration for this was Lyndon Johnson’s similar expansion of social programs in the United States.   LBJ had his “Great Society”, PET had his “Just Society”.   The Canadian social security net that  he so expanded had been similarly introduced in the late 1930s based on the model of FDR’s New Deal in the United States and given the same name.     In 1977, the Trudeau Liberals talked Parliament into passing the Canadian Human Rights Act.   This Act had nothing to do with human rights in the ordinary sense of basic rights belonging to all people that need protection against the power of the state.   It gave the state more power -power that government ought never to have – power to police the thoughts and motives of individual Canadians in their personal and business interactions with one another.   It declared “discrimination” to be against the law – not discrimination by the government but by private Canadians – made it a civilly liable offence with criminally punitive consequences, established an investigative body, the Canadian Human Rights Commission to investigate complaints at the public expense and the Canadian Human Rights Tribunal to hear such complaints.   It was a system stacked against the accused, in complete contradiction of the principles the Canadian system of law and justice are based upon, and it became the means whereby the oppressive atmosphere of restricting thought and censoring speech known as political correctness escaped the confines of left-liberal academe where it had developed into the general culture which in turn allowed political correctness in academe to evolve into the more warped version of itself that exists today, wokeness, characterized not so much by self-censorship of thought and speech but by the silencing and destruction of others.   Pierre Trudeau modelled the Canadian Human Rights Act on an American law passed thirteen years earlier – the US Civil Rights Act.  Canada’s constitution is a mixture of the written and unwritten.   In 1982, Pierre Trudeau oversaw the patriation of the principle document of the written part so as to make it amendable by the Canadian Parliament and in the process prefixed to it the Charter of Rights and Freedoms.   The Charter, over the course of the last two years has been shown to be useless as a protection of Canadians’ basic rights and freedoms from governments, Dominion and provincial, determined not to let those rights and freedoms stand in the way of sweeping public health measures.   Over the past forty years, however, it has proven remarkably effecting at Americanizing our Supreme Court in the sense of empowering it to overturn local laws, customs, and traditions older than Confederation and to secularize public schools (In the last decade or so left-liberal commentators have taken to speaking without irony of Canada’s tradition of “separation of church and state” when we have no such tradition, separation of the two being a distinguishing trait of the American tradition).    The Charter, in other words, has all of the negatives and few if any of the positives, of the document Pierre Trudeau looked to for inspiration – the American Bill of Rights.

Now consider the response of the Canadian Left – the Prime Minister and the Liberal Party, Jimmy Dhaliwal and the socialist party, the legacy media public and private – to the Freedom Convoy.    From their initial response as the trucks were heading towards Ottawa, through their commentary on the weeks long demonstrations, and their claims as the Emergency Measures Act was invoked and an ugly, militarized, police force were sent in to trample elderly women with horses, arrest protestors at gun point, beat people with batons and otherwise behave like the lowlife criminal thugs from whose ranks modern police are sadly often recruited, they have regurgitated every bit of the craziness that began afflicting the American Left in the United States’ 2016 presidential election. 

In 2016, Democrat candidate Hillary Clinton stuck her foot in her mouth and lost the election by accusing the populist, Middle American, supporters of her opponent, Republican candidate Donald the Orange of being a “basket of deplorables” and threw every imaginable pejorative “ist” and “phobe” at them.    You can hear the echo of that in Captain Airhead’s now infamous remarks about the “small fringe minority” with “unacceptable views”,    When Clinton lost the election she then blamed her loss on Russian interference.

This is parenthetical but timely given the international events that have drawn everyone’s attention away from Captain Airhead’s vile actions, but notice how the same people who back in the Cold War used to accuse anyone who suggested that the Communist regime in the Soviet Union could not be trusted, was working to undermine constitutional government and freedom so as to enslave the world, and had spies everywhere of being paranoid “McCarthyites” started talking the exact same way themselves when the USSR was gone and Russia was Russia again.    Whatever one might think of Vladimir Putin, the present crisis is the result of a little over two decades worth of incredibly bad American policy towards post-Soviet Russia.    Their giving their support to every group wishing to secede from post-Soviet Russia and extending NATO membership to these countries in a period when NATO should have been contracting after the collapse of the Soviet regime and in a way that brought NATO ever closer to Russia’s doorstep – the expansion of NATO’s involvement in Ukraine and vice-versa is the immediate issue – was needlessly insulting and provocative to post-Soviet Russia. Nor was support for the coup about eight years ago in which a Russia-friendly elected Ukrainian government was overthrown in an armed coup that replaced it with a US-NATO puppet government in Kiev and placed de facto control of much of the country in the hands of Banderites (1) exactly helpful.   By doing these things, American governments, usually those led by left-liberal Democrats like Clinton, Obama and Biden, created the conditions that produced the present conflict.  

Just as Hillary Clinton blamed her loss on the Russians in 2016 – her claims have been long since thoroughly debunked – so a CBC commentator claimed with a straight face that the Russians were behind the Freedom Convoy.    The government in justifying its crackdown on the protesters maintained that the Freedom Convoy was backed by foreign funds, the implication being that a foreign government or some foreign organization hostile to the Canadian government was dumping huge amounts of money into it.   The further implication was that the money was coming from either Russia, some extremist group in the United States, or both.   FINTRAC has since demonstrated these claims to be nonsense.   The money supporting the protest came from good faith donors in Canada and abroad who supported the Convoy’s cause – the end of the public health restrictions and mandates that have severely curtailed basic personal rights and freedoms for the last two years.

The remainder of the insane and unsubstantiated allegations hurled against the truckers by the Liberal government, Jimmy Dhaliwal’s socialists, and the legacy media have been completely plagiarized from the American loony Left’s response to the incident that took place in Washington DC on the Feast of Epiphany last year.   As you might recall, that was the date on which Congress was scheduled to confirm the results of the previous year’s presidential election.   That morning, the incumbent president Donald the Orange, who was challenging the results, held a rally of his supporters.   A fraction of his supporters entered the Capitol building and it was treated as if it was an insurrection, an attempt to violently overthrow the American government and overturn the results of the election.   This was an extremely hyperbolic interpretation of what had actually happened – most of the participants, who rather atypical of insurrectionists were generally unarmed, seemed to be there to take selfies as if they were American versions of Captain Airhead.    It arose out of the paranoia about a supposed “far right” threat to American democracy which had been observably growing on the American left ever since the Charlottesville rally of three and a half years prior had drawn their attention to the fact that their ongoing campaign to tear down monuments, vilify admired historical figures, re-write the past in accordance with their present narrow obsessions about race, sex, and gender, and silence anyone who complains about all of this through the thuggish behaviour of Antifa thought enforcers was meeting with resistance and pushback.   As over-the-top as the American Left’s interpretation of the actual events of the sixth of January was, the Canadian Left’s attempt to impose this same interpretation on the Freedom Convoy is that much more removed from reality.   The Freedom Convoy protestors did not enter the Parliament buildings – they parked on the street in front and threw a block party – and clearly stated their intentions, which did not involve overthrowing the government, and they stuck to their single issue of personal, constitutionally protected, freedom.   Captain Airhead and the Canadian Left had far less on which to hang their accusations of insurrection, occupation, ideology-based extremism, and other such drivel against the truckers than Forgettable Joe Whatshisname and the American Left had for their identical charges against the Capitol Hill selfie-takers last year but they still tried to hammer that square peg into the round hole it so obviously did not fit.

There are many things that can be attributed to the Canadian Left.   Originality is not one of those things.   They should lay off imitating the Americans.   It never turns out well. 

(1)   Banderites take their name from Stepan Bandera, the Ukrainian nationalist leader who collaborated with the Third Reich in the Second World War.   In other words, they are in actuality the sort of people Captain Airhead and his followers have been falsely accusing the truckers of being.  The Azov Regiment, a unit of the Ukrainian National Guard formed in the 2014 coup, proudly displays its National Socialist ideology in its emblem which prominently features imagery borrowed from the Third Reich.   It is part of the regime that Barack Obama installed in the Ukraine and which is supported today by the same Captain Airhead who thinks that the presence of a single Nazi flag, one almost certainly being used ironically – i.e., to attribute that which the flag symbolizes to Captain Airhead – in a protest is sufficient to condemn the entire protest of thousands as being somehow Nazi and justify his use of excessive government power to crush it.   Captain Airhead’s deputy prime minister, a woman with the ability to appear both vacuous and Machiavellian at the same time, the granddaughter of the editor-in-chief of the Krakivs’ki Visti, a Ukrainian language Nazi propaganda tabloid that ran from 1940 to 1945, and the same woman who about a week ago was giggling to herself in glee at a press conference when asked about the plight of the Canadian families whose bank accounts she had frozen because they supported the truckers protesting for freedom posted to social media the other day, a picture of herself holding a scarf with the colours of the Banderite movement at a demonstration in support of Ukraine.    — Gerry T. Neal

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Election 2021: Reflections on a Waste of Time

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Throne, Altar, Liberty

The Canadian Red Ensign

The Canadian Red Ensign

Monday, September 27, 2021

Election 2021: Reflections on a Waste of Time

Dominion Election 2021 has come and gone with the result being the restoration of the status quo ante.   This proves that the Conservatives, Her Majesty’s Loyal Opposition in both the previous and the new Parliament, were absolutely correct in saying that this election was a colossal waste of time and money and an unpardonable one at that, having been called so soon after the last one and at a time when the public is still in the grip of an irrational paranoid panic because of a public health scare, going on two year’s old, stirred up by the fear pornographers of the mass media noise machine, aided and abetted by the politicians and public health mandarins.   Note that in the place of that last part – everything from “grip” on – the Conservatives would have just said pandemic.   My wording is a more accurate description.
Since this means that  the incumbent Prime Minister, Captain Airhead, who occasionally uses the alias Justin Trudeau, gets to keep the job unless the Liberal Party decides to punish him for risking everything in a foolish and failed, egotistical bid for a majority, it is also evidence of the gross stupidity of a large part of the Canadian electorate.   This demonstrates further a point that I have made many times in the past – the universal franchise ideal of classical liberalism just does not live up to its hype and there is much that can be said on behalf of the pre-liberal wisdom that votes should be weighed and not just counted.
Or rather, to soften the judgement of the previous paragraph somewhat, this is what the results of this election would be saying if the election actually had been what almost everyone – the Prime Minister, the Leader of the Opposition, the idiotic clown who leads the socialist party, the media commentariat of all political stripes, and most of the public – thought of it as being, that is to say, the election of the next Prime Minister.   That so many Canadians think of our Dominion elections primarily in terms of who the next Prime Minister will be is one of the many unfortunate consequences of the permeation of our culture with imported American Hollywood pop culture.   Every four years Americans vote on who their next President will be.   In our Dominion elections we do not vote for who the next Prime Minister will be.   We vote for who will represent our local constituency in the lower House of the next Parliament.    A Dominion election is the election of the next Parliament, not the next Prime Minister,   The person invited by the Crown to fill the office of Prime Minister – the person who leads the Cabinet of Ministers who carry out the day-to-day executive administration of the government – is the person who commands the most support in the House.   This is either the leader of a party that has won a majority of seats in the House or, in the absence of a majority, the party leader who can convince one or more parties other than his own to back him, usually, but not necessarily, the leader of the party which won the plurality.
I have from time to time heard some people gripe about this and suggest that we should have a separate ballot in which we vote directly for the Prime Minister.   I very much beg to differ with such people.   This would be objectionable, in my opinion, not just because it would make our system more like that of the United States, although that is good grounds in itself for opposing the proposal.   It would also be a step further towards undermining the way our constitutional system is designed to de-emphasize the office and role of Prime Minister.    The Canadians of the present day are sorely in need of a true appreciation of this aspect of our constitution and a better understanding of how a great many of our country’s problems stem from a century’s worth of effort on the part of the Liberal Party under leaders from William Lyon Mackenzie King to Captain Airhead to subvert our constitution in this very aspect and turn our country into an elected Prime Ministerial dictatorship.
Before proceeding further with that thought, allow me to address those who might object to my characterization of this as a Liberal project by pointing out that the last Conservative Prime Minister also treated the office in this way.   Stephen Harper grew up a Liberal.   He left that party in his twenty’s but never really became a traditional Canadian Tory. He was first elected to Parliament as a member of the Western protest party, the Reform Party of Canada.   The Reform Party, of which this writer was also a member in the 1990s, was first and foremost a populist party.  While it affected a small-c conservatism, support for Canada’s historical traditions and constitution was never a large part of what it understood by this word, which is a significant part of the reason this writer walked away from it shortly before the completion of the second stage of its merger with the Progressive Conservatives.   Indeed, what it thought of as conservatism was largely indistinguishable from the original platform and policies of the Liberal Party, and, demonstrating, perhaps, its indifference to Canadian history and tradition, it gave itself the name by which the Liberal Party had gone prior to Confederation.   Harper, who was chosen as leader after the completion of the merger, always seemed to be more of a Mackenzie King Liberal than a Macdonald-Meighen-Diefenbaker Conservative.
Our constitution is sometimes called the Westminster Parliamentary system after the Mother Parliament in the United Kingdom from which we inherited the system and on which ours is modelled.   The centuries of history, the most memorable highlight of which was the Magna Carta, by which the constitution of Alfred the Great, which the Norman kings swore to uphold following William’s Conquest, evolved into the original Westminster Parliament in a form we would recognize today, produced a concrete actualization of what the ancient Greeks thought of as the ideal constitution.   The mixed constitution, about which Aristotle and Polybius wrote, the former telling how it had been a much discussed ideal even before his day, was regarded by the ancients as the most stable and just constitution.   The three basic constitution-types – the rule of the one, the few, and the many – each had their strengths and weaknesses, and tended to follow a cyclical pattern in which the best form of each would be corrupted over time into its worst form – aristocracy would be corrupted into oligarchy, for example, to use the terms applied to the good and bad forms of the rule of the few – prompting its replacement, usually through violent and destructive means, with one of the other types.   A mixed constitution, the ancients reasoned, in which each of these simple constitutions was incorporated as an element, would balance the weaknesses of each element with the strengths of the others and so be a more stable and less corruptible whole.    
Our constitution is also sometimes called Crown-in-Parliament or King/Queen-in-Parliament depending upon the sex of the reigning monarch.   This expression can be used for our constitution as a whole, although it is more strictly the term for the legislative branch of government.  In our constitution the powers are both united and separated, the union or fusion being ,appropriately, in the institution of the Crown as this is the institution that embodies the ancient “rule of one”.   The monarch, the office in which Sovereignty is vested, is the representative of the unified whole, both of the state and the country, and, accordingly, the office is filled by hereditary succession rather than by partisan politics so the officeholder can be above the inherently divisive latter.   The House of Commons is the element that embodies the ancient rule of the many in our constitution.   It is the Lower House of Parliament but, especially in discussions of this nature, is often called by the name of the whole, just as the union of that whole with the Crown in Crown-in-Parliament can mean either the legislative branch of our constitution, as opposed to the executive Crown-in-Counsel and the Judicial Crown-on-the-Bench, or the entire Westminster constitution.   By calling the whole by this name, the emphasis is placed on the two ancient and time-proven institutions, the monarchy and Parliament.
Placing the emphasis on these institutions means that it is not placed on the office of Prime Minister.   This is important because the office of Prime Minister, at the head of the Cabinet of executive Ministers, is one of great power.   The power attached to the office creates the necessity that the officeholder be held accountable for his exercise of that power and that the role of the office be one of humility.    To meet the first need, the Prime Minister is supposed to be strictly accountable to Parliament.   This is why there is an official role for the largest non-governing party as Opposition.   The Opposition’s job is to question and challenge the Prime Minister, to hold his feet to the fire and make him give account to the House of Commons for his actions.   One of the roles of the other House of Parliament, the Senate, which is the element corresponding to the ancient rule of the few in our constitution, is to hold the Prime Minister accountable in a different manner, by deliberating on the legislation that passes the House, giving it “sober, second thought”, and sending it back to the House if problems are found with it.    If the Prime Minister’s relationship with Parliament is supposed to keep him accountable, his relationship with the Crown is supposed to keep him humble.    It is the Queen who as hereditary monarch, above factional politics, represents Canada as a unified whole, and the Governor General who represents the Queen.   While the Prime Minister exercises the executive powers of government, he does so in the name of the Sovereign, and he is supposed to do so in an attitude of humility as the “first servant” suggested by his official title.   This role calls for a kind of modesty that is conspicuously lacking in the present holder of this office, who more than any of his predecessors has rejected the accountability and humility of his office.   A short time before the last Parliament was dissolved he actually took the Speaker of the House to court to challenge a House ruling that he would have to provide Parliament with un-redacted documents about the firing of two researchers from the virology lab in Winnipeg.   This blatant repudiation of full accountability to Parliament ought to have disqualified him and his party from even running in the election.   As for humility, he has treated his office as one of  such shameless self-aggrandizement and self-promotion as to make the Kims of North Korea seem meek and unassuming by comparison.    Upon winning a second minority government, after arrogantly assuming that he would be handed a majority, he claimed absurdly that the electorate had given him a “clear mandate” which utter nonsense indicates that he has become victim to the delusions of his own propaganda.
He would never have been able to get away with any of this if Canadians had a true appreciation for our constitution and its principles.    Making the office of Prime Minister one that is directly elected, and our elections, therefore, even more like American presidential elections, would only make this worse.
There is another change to our system that has been proposed, indeed, far more often than the one discussed above.    Many would like to see us abandon what is absurdly called first-past-the-post for proportional representation as the means of filling the House with elected Members.   This is a change that the current Prime Minister had promised to make when he was first elected with a majority government in 2015.   He did not do so.   Had he done so, he would not be Prime Minister today, because the Conservatives won the popular vote this year as well as in 2019.   Proportional representation would have meant a Conservative government as the result of both elections.    Another difference that proportional representation would have brought about is that Maxime Bernier’s populist-libertarian-nationalist party, the People’s Party of Canada would have had members elected, at least in this Dominion election.   They received over five percent of the popular vote, double that of the self-destructing Greens who were able to elect two Members, including their leader emeritus although not their new leader.   This sounds like I am making an argument for proportional representation.   A Conservative government, led by Andrew Scheer in 2019, or even by Erin O’Toole this year, despite the latter’s gross sell-out to the left, would have been preferable to the Trudeau Liberals.   The presence of the People’s Party is desperately needed in Parliament where all currently sitting parties are skewed to the far left and to the idea that every problem requires government action as a solution.   Having said that, while the outcome of proportional representation would have been better in these regards in 2019 and again in 2021, the present system is still the better one.   The current system is based on the idea that the people of a local constituency, being a community or group of communities with particular interests, vote for the person who will represent that constituency in Parliament.   The person elected as Member is supposed to be responsible primarily to the constituency, and to speak on their behalf including all those who voted against him as well as those who voted for him..   In other words, the individual Member is supposed to act towards his constituents in the opposite way to how Liberal governments have acted towards rural areas and especially the prairie provinces, since at least the first Trudeau premiership, that is to say, in a manner that looks a lot like punishing them for voting against their party.   This is a good ideal and standard to guide elected Members.   By contrast, proportional representation would give us a House filled by people who represent only their party, its ideology, and the percentage of the electorate who voted for them.   That is hardly a desirable improvement.   The so-called first-past-the-post is by far the saner and more civilized way of doing things, even if it gives us results that for other reasons we would not prefer.
As stated in the previous paragraph, the ideas of Bernier’s People’s Party, ludicrously called “far right” by the CBC and its echo chambers in the private media, are desperately needed in Parliament right now.   In his column just before the election, Ken Waddell, who publishes my hometown newspaper the Rivers Banner as well as his own hometown newspaper the Neepawa Banner, and who was at one time considered for the leadership of our provincial Progressive Conservatives, said the following in this regards:
I have often encouraged people in the NDP or Green party to get involved with the Liberals or the Conservatives and bring their ideas forward. The Greens and NDP are not likely ever going to form government. Even less so will the Maverick Party, the Peoples’ Party of Canada or the Christian Heritage Party. They have a narrow list of policies. It would be better if they got involved, truly involved, with one of the two main parties and worked to bring their ideas to the forefront. A lot of good talent in the splinter parties is wasted on tilting at windmills instead of actually bringing about good policies. It’s too bad, really, as there are some good people and good ideas outside of the Liberal and Conservative parties, but the ideas will never see the light of day hidden in the splinter groups. God bless those who toil for the smaller parties, but I think their time and talents are being wasted.
I remember when Charley Reese of the Orlando Sentinel used to make this argument about third parties other than the Republicans and Democrats in the United States.   The argument was much stronger in that context because the American system is designed to be a two-party system, stacked against anyone other than the Republicans or Democrats..   Our system is not designed that way as seen in the number of times there have been minority governments that can only govern when propped up by one or more parties other than either itself or its main rival which is in Opposition.    There is, however, another problem with Mr. Waddell’s suggestion here.   While the Greens and NDP might be able to get away with putting their ideas forward  as Liberals since the latter have largely incorporated the agendas of the former, nobody would be able to do as he suggests with the ideas of the Maverick, People’s, or Christian Heritage Parties in either the Liberals or the Conservatives.    Both of these parties strictly police their members to keep just these very ideas out.   The Conservative Party, under the present leadership, is in some ways worse than the Liberals in this regards.   Whether we are talking about social conservatism of  the type associated with the Christian Heritage Party or libertarian opposition to public health tyranny such as the People’s Party has been promoting, Erin O’Toole has expelled Members over these ideas and severely whipped those allowed to remain in caucus so as to make them afraid to speak their minds.  The present Liberal and Conservative leaders both govern their own parties the way the Liberals have for a century now wanted the country run, as an elected dictatorship.    For this reason, the option proposed by Mr. Waddell is simply not available. — Gerry T. Neal:

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Brian Pallister Removes All Doubt: White Guilt, Weakness & Residential Schools

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The Canadian Red Ensign

The Canadian Red Ensign

Friday, August 6, 2021

Brian Pallister Removes All Doubt: White Guilt, Weakness & Residential Schools

There is an old saw that goes “it is better to remain silent and be thought a fool than to open your mouth and remove all doubt”.   It has been attributed to pretty much everyone with a reputation for folksy wisdom of this sort from the last millennium or so, and is sometimes ascribed to sources of ancient wisdom such as Confucius.   Indeed, it could be taken as a rough paraphrase of Proverbs 17:28.    Homer, when confronted with it in an early episode of The Simpsons, promptly set about illustrating it.  Internally, he asked himself “What does that mean?  Better say something or they’ll think you’re stupid”, and then blurted out “Takes one to know one”, after which his inner voice applauds this supposedly witty comeback.  Brian Pallister, premier of my province of Manitoba in the Dominion of Canada, is either unfamiliar with the adage or he has decided to follow in the footsteps of Homer Simpson.

On Tuesday, the day his public health mandarin Roussin informed us that he would finally be lifting the vile and absurd requirement that we gag and muzzle ourselves with face diapers in indoor public places which tyrannical order ought never to have been imposed on us in the first place, Pallister ensured that this news would be overshadowed by issuing a poorly worded apology for his remarks of the seventh of July. 

In those remarks for which he apologized, he had not said anything bad about anyone – except the Marxist terrorist mob that had vandalized the statues of Canada’s founding and reigning monarchs on Dominion Day and who deserved his rebuke.   Nor had he said anything that could be reasonably interpreted as justifying historical wrongs that had been done to anyone.   Note the adverb “reasonably”.   The interpretations of the nitwits and nincompoops whose thinking has been perverted and corrupted by being infected with the academic Marxist virus of Critical Race Theory, a pathogen far more deadly and dangerous than the bat flu, don’t count.   His comments were entirely positive and affirming, but because they were positive and affirming about the people who settled and built Canada, that is to say the very people whom the “Year Zero” Cultural Maoists wish to erase from history, they were met with outrage and outcry on the part of the same.

In other words he had said nothing for which he owed anyone an apology.   Indeed, he owed it to Canada and to all patriotic Canadians regardless of their racial, ethnic, and cultural backgrounds, not to apologize for his remarks.   This is because to give in to the demand that he apologize for his remarks of the seventh of July is apologize for the very existence of Canada.    Canada owes nobody an apology for her existence.   Academic Marxists who think otherwise, and the far too many who speak for them in government and in the media, need to be slapped down hard, not coddled with apologies intended to appease.

Astonishingly, for someone who gives the impression of being a man who is quite proud of the fact that his only ethics are those acquired in the schoolyard, Pallister would appear to have forgotten one of the most basic lessons of the same – bullies cannot be appeased.   Bullies feed off of the weakness of their prey.  By appeasing them, people merely announce their own weakness and let the bullies know where their next meal can be found.  

Surely Pallister must realize that those who have been demanding that he grovel and eat his innocuous words spoken in defence of the people who built this country are bullies.   What other word could better describe those who make such irrational demands knowing that they can count on the Crown broadcaster, the “paper of record”, and most of the other public opinion-generating media to back them up, with nary a word of dissent?

Therefore, Pallister should have known that there was no apology that he could make that would have satisfied these wolves.   The fact that he has spent the last year and a half throwing his weight around, telling Manitobans they cannot meet with their friends in either public places or their own homes, blaming Manitobans for when his own draconian policies failed to produce the desired effect of a drop in bat flu cases, berating and insulting the few of us who dared stand up for our constitutional rights and freedoms, and trying to blackmail us all into agreeing to take a hastily prepared, experimental new medical treatment, might help explain why he failed to grasp this.   Having enjoyed playing the bully himself for so long he forgot what to do when on the receiving end of bullying.  

In this situation, offering an apology of any sort, was the worst thing Pallister could have done.     The people demanding that he apologize are not interested in receiving an apology from him, sincere or otherwise.   They want to remove him from office and replace him with the one man in Manitoba who would have handled the situation of the last year and a half worse than he.    Whereas the role of Her Majesty’s Loyal Opposition is supposed to be to hold the government accountable to the elected assembly for its actions and to speak out when the government abuses its power, Wab Kinew, the leader of the provincial socialists, has spent the pandemic, not calling Pallister out for how his actions have trampled the most basic constitutional rights and freedoms of Manitobans, destroyed businesses and livelihoods, and done tremendous harm to our mental, social, and overall wellbeing, but saying that he should have locked us down harder, faster, and kept us in lockdown longer.   When groups who have been speaking out about how our rights and especially our religious freedoms were endangered by the lockdown measures met with one of Pallister’s minister’s to express their concerns, Kinew condemned the government for agreeing to meet with them and hear their point of view.    Those who want this man to become our next premier, either can see nothing wrong with a government strategy of closing all businesses and paying people to stay home for the duration of a pandemic, or don’t care about his policies and want him in power for no reason other than his race, while accusing those of us who do very much see something wrong with his political philosophy and strategy of being racists for opposing him.

If we limit the options to those of which Pallister is capable, the best thing he could have done would have been to follow the advice of the old saying with which we opened this essay.   That was more or less what he had been doing for the previous few weeks and it had been working fairly well.   The media was running out of things to say about his remarks and would eventually have moved on to something new, whereas Manitobans were given a respite from having to see his face on the news every day.    It was a win for everybody!

If, however, we expand our options to include what Pallister might have done had he been a different person with a better character, the best thing he could have done would have been the following.   

He would have held another press conference in which he flat out refused to apologize for his comments.   He would have said that his words had been directed towards the mob of Maoist radicals who attacked Canada, her constitution and institutions, and her founders and history in their criminal and terrorist acts on her national holiday.   He would have then pointed out, correctly, that throughout history, any time a mob like this has been allowed to get its way it has turned out very, very, bad for everybody, and that therefore this sort of thing must not be tolerated but rather nipped in the bud.    He would then have reiterated his comments and insisted, quite rightly, that Canada owes nobody an apology for her founding, history, and very existence as a country.

He would then have directly addressed the media and the phoniness of their manufactured moral outrage.   He would have pointed out that they themselves carried the lion’s share of the blame for stirring up the Marxist mob whose actions he had rightly condemned.   They had completely abandoned even the pretense of journalistic ethics, integrity, and responsibility when they spun the discovery of graves on the sites of the Indian Residential Schools into a web of exaggerations and outright lies about murdered children (1) which has incited not only the aforementioned mob actions but the largest wave of hate crimes this country has ever seen.


Finally, he would have addressed the Indian chiefs who took offense at his remarks – note the distinction the late Sir Roger Scruton liked to make between “taking” and “giving” offense – and issued rude and arrogant demands for his resignation in which they insulted and demonized other Canadians in a most racist manner.   He would have told them that if they persist in their crummy attitude then they can take it and their “reconciliation” and stick these where the sun don’t shine, to which location he would be happy to provide directions.

Of course, the Brian Pallister who would have done this would have had to have been a very different and very better Brian Pallister than the one we actually have.   The same would have to be true of the Brian Pallister who would sincerely apologize to those whom he actually owes an apology – all Manitobans, of all races, cultures, and creeds – for the way he has bullied us all with his lockdowns, masks and other such draconian nonsense.

(1)   That thousands of graves could be found on these sites has never been a secret.   The Truth and Reconciliation Commission discussed these at length in the fourth volume of its final report.  They are not “mass graves” – the media falsely labelled them such and the bands that had announced the finding of the graves corrected them and while the media  eventually switched to talking about “unmarked graves” they issued no retractions.   “Unmarked” refers to their present condition, it does not mean they were always unmarked.   The TRC Report says that graves in the Residential School cemeteries were usually marked with wooden crosses.   Students were not the only ones buried in these cemeteries – school staff were buried there as well, and often the school shared the cemetery of the church to which it was related and the nearest community.   There is no reason to think that the graves contain murdered children.   No bodies have been exhumed, no autopsies conducted, and the TRC Report itself indicates that disease was the cause of most of the deaths of children buried in the school cemeteries, tuberculosis alone accounting for almost half.   The huge gulf between what the actual known facts are and the narrative imposed over the facts by the media, arises entirely out of the anti-Canada, anti-Christian, hatred and malice of the latter.  —  Gerry T. Neal

Throne, Altar, Liberty

The Canadian Red Ensign

The Canadian Red Ensign

Friday, August 6, 2021

Brian Pallister Removes All Doubt: White Guilt, Weakness & Residential Schools

There is an old saw that goes “it is better to remain silent and be thought a fool than to open your mouth and remove all doubt”.   It has been attributed to pretty much everyone with a reputation for folksy wisdom of this sort from the last millennium or so, and is sometimes ascribed to sources of ancient wisdom such as Confucius.   Indeed, it could be taken as a rough paraphrase of Proverbs 17:28.    Homer, when confronted with it in an early episode of The Simpsons, promptly set about illustrating it.  Internally, he asked himself “What does that mean?  Better say something or they’ll think you’re stupid”, and then blurted out “Takes one to know one”, after which his inner voice applauds this supposedly witty comeback.  Brian Pallister, premier of my province of Manitoba in the Dominion of Canada, is either unfamiliar with the adage or he has decided to follow in the footsteps of Homer Simpson.

On Tuesday, the day his public health mandarin Roussin informed us that he would finally be lifting the vile and absurd requirement that we gag and muzzle ourselves with face diapers in indoor public places which tyrannical order ought never to have been imposed on us in the first place, Pallister ensured that this news would be overshadowed by issuing a poorly worded apology for his remarks of the seventh of July. 

In those remarks for which he apologized, he had not said anything bad about anyone – except the Marxist terrorist mob that had vandalized the statues of Canada’s founding and reigning monarchs on Dominion Day and who deserved his rebuke.   Nor had he said anything that could be reasonably interpreted as justifying historical wrongs that had been done to anyone.   Note the adverb “reasonably”.   The interpretations of the nitwits and nincompoops whose thinking has been perverted and corrupted by being infected with the academic Marxist virus of Critical Race Theory, a pathogen far more deadly and dangerous than the bat flu, don’t count.   His comments were entirely positive and affirming, but because they were positive and affirming about the people who settled and built Canada, that is to say the very people whom the “Year Zero” Cultural Maoists wish to erase from history, they were met with outrage and outcry on the part of the same.

In other words he had said nothing for which he owed anyone an apology.   Indeed, he owed it to Canada and to all patriotic Canadians regardless of their racial, ethnic, and cultural backgrounds, not to apologize for his remarks.   This is because to give in to the demand that he apologize for his remarks of the seventh of July is apologize for the very existence of Canada.    Canada owes nobody an apology for her existence.   Academic Marxists who think otherwise, and the far too many who speak for them in government and in the media, need to be slapped down hard, not coddled with apologies intended to appease.

Astonishingly, for someone who gives the impression of being a man who is quite proud of the fact that his only ethics are those acquired in the schoolyard, Pallister would appear to have forgotten one of the most basic lessons of the same – bullies cannot be appeased.   Bullies feed off of the weakness of their prey.  By appeasing them, people merely announce their own weakness and let the bullies know where their next meal can be found.  

Surely Pallister must realize that those who have been demanding that he grovel and eat his innocuous words spoken in defence of the people who built this country are bullies.   What other word could better describe those who make such irrational demands knowing that they can count on the Crown broadcaster, the “paper of record”, and most of the other public opinion-generating media to back them up, with nary a word of dissent?

Therefore, Pallister should have known that there was no apology that he could make that would have satisfied these wolves.   The fact that he has spent the last year and a half throwing his weight around, telling Manitobans they cannot meet with their friends in either public places or their own homes, blaming Manitobans for when his own draconian policies failed to produce the desired effect of a drop in bat flu cases, berating and insulting the few of us who dared stand up for our constitutional rights and freedoms, and trying to blackmail us all into agreeing to take a hastily prepared, experimental new medical treatment, might help explain why he failed to grasp this.   Having enjoyed playing the bully himself for so long he forgot what to do when on the receiving end of bullying.  

In this situation, offering an apology of any sort, was the worst thing Pallister could have done.     The people demanding that he apologize are not interested in receiving an apology from him, sincere or otherwise.   They want to remove him from office and replace him with the one man in Manitoba who would have handled the situation of the last year and a half worse than he.    Whereas the role of Her Majesty’s Loyal Opposition is supposed to be to hold the government accountable to the elected assembly for its actions and to speak out when the government abuses its power, Wab Kinew, the leader of the provincial socialists, has spent the pandemic, not calling Pallister out for how his actions have trampled the most basic constitutional rights and freedoms of Manitobans, destroyed businesses and livelihoods, and done tremendous harm to our mental, social, and overall wellbeing, but saying that he should have locked us down harder, faster, and kept us in lockdown longer.   When groups who have been speaking out about how our rights and especially our religious freedoms were endangered by the lockdown measures met with one of Pallister’s minister’s to express their concerns, Kinew condemned the government for agreeing to meet with them and hear their point of view.    Those who want this man to become our next premier, either can see nothing wrong with a government strategy of closing all businesses and paying people to stay home for the duration of a pandemic, or don’t care about his policies and want him in power for no reason other than his race, while accusing those of us who do very much see something wrong with his political philosophy and strategy of being racists for opposing him.

If we limit the options to those of which Pallister is capable, the best thing he could have done would have been to follow the advice of the old saying with which we opened this essay.   That was more or less what he had been doing for the previous few weeks and it had been working fairly well.   The media was running out of things to say about his remarks and would eventually have moved on to something new, whereas Manitobans were given a respite from having to see his face on the news every day.    It was a win for everybody!

If, however, we expand our options to include what Pallister might have done had he been a different person with a better character, the best thing he could have done would have been the following.   

He would have held another press conference in which he flat out refused to apologize for his comments.   He would have said that his words had been directed towards the mob of Maoist radicals who attacked Canada, her constitution and institutions, and her founders and history in their criminal and terrorist acts on her national holiday.   He would have then pointed out, correctly, that throughout history, any time a mob like this has been allowed to get its way it has turned out very, very, bad for everybody, and that therefore this sort of thing must not be tolerated but rather nipped in the bud.    He would then have reiterated his comments and insisted, quite rightly, that Canada owes nobody an apology for her founding, history, and very existence as a country.

He would then have directly addressed the media and the phoniness of their manufactured moral outrage.   He would have pointed out that they themselves carried the lion’s share of the blame for stirring up the Marxist mob whose actions he had rightly condemned.   They had completely abandoned even the pretense of journalistic ethics, integrity, and responsibility when they spun the discovery of graves on the sites of the Indian Residential Schools into a web of exaggerations and outright lies about murdered children (1) which has incited not only the aforementioned mob actions but the largest wave of hate crimes this country has ever seen.


Finally, he would have addressed the Indian chiefs who took offense at his remarks – note the distinction the late Sir Roger Scruton liked to make between “taking” and “giving” offense – and issued rude and arrogant demands for his resignation in which they insulted and demonized other Canadians in a most racist manner.   He would have told them that if they persist in their crummy attitude then they can take it and their “reconciliation” and stick these where the sun don’t shine, to which location he would be happy to provide directions.

Of course, the Brian Pallister who would have done this would have had to have been a very different and very better Brian Pallister than the one we actually have.   The same would have to be true of the Brian Pallister who would sincerely apologize to those whom he actually owes an apology – all Manitobans, of all races, cultures, and creeds – for the way he has bullied us all with his lockdowns, masks and other such draconian nonsense.

(1)   That thousands of graves could be found on these sites has never been a secret.   The Truth and Reconciliation Commission discussed these at length in the fourth volume of its final report.  They are not “mass graves” – the media falsely labelled them such and the bands that had announced the finding of the graves corrected them and while the media  eventually switched to talking about “unmarked graves” they issued no retractions.   “Unmarked” refers to their present condition, it does not mean they were always unmarked.   The TRC Report says that graves in the Residential School cemeteries were usually marked with wooden crosses.   Students were not the only ones buried in these cemeteries – school staff were buried there as well, and often the school shared the cemetery of the church to which it was related and the nearest community.   There is no reason to think that the graves contain murdered children.   No bodies have been exhumed, no autopsies conducted, and the TRC Report itself indicates that disease was the cause of most of the deaths of children buried in the school cemeteries, tuberculosis alone accounting for almost half.   The huge gulf between what the actual known facts are and the narrative imposed over the facts by the media, arises entirely out of the anti-Canada, anti-Christian, hatred and malice of the latter.  —  Gerry T. Neal

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The Kangaroo Court is Now in Session

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Throne, Altar, Liberty

The Canadian Red Ensign

The Canadian Red Ensign

Thursday, June 17, 2021

The Kangaroo Court is Now in Session

The sixth of June is the anniversary of D-Day, the day, in 1944, when the Allied forces landed on the beach of Normandy and launched the offensive that would liberate Occupied Europe from the forces of Nazi Germany.  This year, on that date, something happened in the Upper Canadian city of London, which the government of the Dominion has declared to be an attack of an entirely different sort.  That evening a family was waiting to cross at an intersection, when a pickup truck ran into them.   One was killed on the spot, three later succumbed to the injuries they had sustained, a fifth was wounded but not fatally.

This would be a horrible occurrence, of course, under any circumstances.  It appears, however, that this was not just some terrible mishap where the driver lost control of his truck.  It seems to have been deliberate.    If this is indeed the case that makes it much worse because a crime is much worse than an accident.  I am speaking, obviously, about how the incident as a whole is to be evaluated.  The dead and wounded would have been no less dead and wounded in an equally fatal accident.

The London police very quickly announced that they were investigating this as a hate crime.   Indeed, the speed in which they made this announcement seems extremely irresponsible when we consider that virtually nothing in the way of evidence corroborating this interpretation of the incident has since been released.   This could be explained, perhaps, if the perpetrator, who soon after asked a taxi driver to call the police and thus essentially turned himself in, had confessed to being motivated by hate.   If this is the case, however, the police have not yet disclosed it.   From the facts that have been disclosed, the only apparent grounds for classifying it as a hate crime are the ethnicity and religion of the victims, who were Muslims and immigrants from Pakistan.

There are many who would say that just as a crime is worse than an accident, so a hate crime is worse than a regular crime.   I am not one of those.   There are basically two angles from which we can look at the distinction between hate crimes and regular crimes.   The first is the angle of motive.   Viewed from this angle, the distinction between hate crimes and regular crimes is that the former are motivated by prejudice – racial, religious, sexual, etc.- and the latter are not.   The second angle is the angle of the victim.   Viewed from this perspective, the distinction between hate crimes and regular crimes is that the victims of the former are members of racial, religious, or ethnic minorities, women, or something other than heterosexual and cisgender and the victims of the latter are not.  Viewed either way, however, the idea that a hate crime is much worse than a regular crime is extremely problematic.

Is it worse to take somebody’s life because you don’t like the colour of his skin than to take his life because you want his wallet?  

If we answer this question with yes then we must be prepared to support that answer with a reason.   It is difficult to come up with one that can stand up well under cross-examination.   One could try arguing, perhaps, that the murder motivated by prejudice is worse than the murder committed in the act of robbing someone on the grounds that whereas prejudice is irrational, wanting someone else’s money if you have desperate need of it yourself, is not.   This runs contrary to long-established judicial precedent, however.   If a man is so irrational that he is considered to be insane this is grounds for a plea of not guilty in a court of law.   Conversely, the man who did not go out intending to kill someone but does so in the act of stealing his wallet can be charged with first-degree murder.   This is because his intention to commit the crime of robbery makes it a premeditated act.  

Suppose, however, we take the view from the other angle and distinguish between hate crimes and regular crimes based upon the identity of the victims.   From this standpoint, the assertion that hate crimes are worse than regular crimes translates into the idea that it is worse commit a crime against members of such-and-such groups than it is to commit crimes against anyone else.  Worded that way, is there anyone who would be willing to sign on to such a statement?

The idea that hate crimes ought to be considered worse than regular crimes of the same nature but with other more mundane motivations arises out of the idea that “hate” itself ought to be treated as a crime.   The problem with this is that hate, whether in the ordinary sense of the word, or in the rather specialized sense of the word that is employed when discussing “hate speech”, “hate crimes”, “hate groups”, etc. is an attitude of the heart and mind.   To say that “hate” ought to be a crime, therefore, is to say that the government ought to legislate against certain types of thought.   This, however, has long been considered one of the distinguishing characteristics of bad government, government that is tyrannical and totalitarian.   Those familiar with George Orwell’s 1984 will remember that in the totalitarian state of Oceania there was a special police force tasked with tracking down anyone questioned, disagreed with, or otherwise dissented from the proclamations and ideology of the ruling Ingsoc Party and its leader Big Brother.   Such dissenters, including the novel’s protagonist Winston Smith, were regarded as being guilty of crimethink.    I’m quite certain that if Eric Blair were alive today he would be reminding us that this was supposed to be an example to avoid rather than one to emulate.

To return from the idea of hate crimes in general and in the abstract, to the specific, concrete, incident of the sixth of the June, the way our politicians and other civil leaders, aided and abetted by media pundits and religious leaders have been behaving is absolutely atrocious.   All evidence that has been released to the public to date points in the direction of this Nathaniel Veltman having been a “lone truckman”.   Our politicians, however, led by Captain Airhead and his goofy sidekick Jimmy Dhaliwal, but including Upper Canadian Premier Doug Ford and London Mayor Ed Holder, very quickly and very shamelessly politicized the incident and capitalized upon the suffering of the Afzaal family in order to shift the blame off of the actual perpetrator and onto the Canadian public in general with their incessant talk about “Islamophobia”.  

Once again Captain Airhead has been demonstrating his total inability to learn from his past mistakes.   One might think that the man who after building his political career upon a carefully constructed image as the poster boy for “woke” anti-racism was revealed to be a serial blackface artist would have learned a little humility and would have given up lecturing the Canadian public about how we all need to be more enlightened and less prejudiced.   Or that the man whose efforts to use inappropriate political influence to obtain a prosecutorial deal for a company that was a huge donor to his party landed him in the biggest political scandal of his career might have learned that it is not his place to issue proclamations about criminal guilt before the investigation is complete, charges have been laid, and a conviction obtained.   One would certainly hope that the man who has long made it a point of never calling acts of violence perpetrated in the name of Islam “terrorism” would not use this word to describe any act of violence committed against Muslims at the first opportunity that presented itself as if he lived in some fantasy world where Muslims could only be victims and never perpetrators of terrorism. Anyone thinking or hoping such things does not know Captain Airhead very well.

The cynical among us would observe first and foremost just how this incident seems tailor-made to fit Captain Airhead’s agenda.   Captain Airhead has made no secret of the fact that he wants Canadians to be less free to disagree with him on matters of race, religion, sex, etc.   Granted, he doesn’t word it that way, he says that free speech is important but it doesn’t include hate speech.     Here is the key to understanding him.   Every time someone says “I believe in free speech” or some equivalent statement expressing support for free speech and a “but” immediately follows that statement, everything that follows the “but” negates and nullifies everything that precedes it.   Captain Airhead has been trying since the beginning of his premiership to re-introduce laws forbidding Canadians from expressing views that he doesn’t like on the internet.    Bill C-10, introduced last fall for the ostensible purpose of bringing companies like Netflix under the same regulatory oversight of the CRTC as traditional broadcasters, has been widely regarded as a means of smuggling this sort of thing in through the back door, and the Liberals numerous attempts to circumvent open debate in the House so as to ram the bill through prior to the summer adjournment have hardly done anything to assuage such suspicions.   Captain Airhead was undoubtedly looking for an incident that he could blow out of proportion enabling him to grandstand and basically say, “See, I’m not a creepy little dictator-wannabee, I’m just trying to fight hate like the kind that we saw here”.     No, I’m not suggesting that Captain Airhead faked the incident.   I would not be surprised to learn, however, that some memorandum had been sent to law enforcement agencies telling them to be on the lookout for anything that could be plausibly spun as a hate crime, and to flag it as such regardless of the evidence or lack thereof.  

As for Jimmy Dhaliwal, the less said about his ridiculous assertions that Muslims are living in constant fear of their Islamophobic neighbours in Canada the better.   Such nonsense does not deserve the dignity of a response.

By politicizing this incident in this way, Captain Airhead and Jimmy Dhaliwal are, of course, trying to put the Canadian public in general on trial.   “It is because you are prejudiced against Muslims” they are saying in effect “that this happened, and so you are to blame for this young man’s actions, and therefore you must be punished by having more of your freedoms of thought, conscience, and speech taken from you”.   For years the Left has put the Canada of the past, and her founders and historical figures and heroes on trial over the Indian Residential Schools.  It has been the kind of trial where only the prosecution is allowed to present evidence and the defense is not allowed to cross-examine much less present a case of its own.   Over the past few weeks this mockery of a trial has been renewed due to the non-news item of the discovery of an unmarked cemetery at the Residential School in Kamloops.   The incident in London is now being exploited by the Left to put living Canadians of the present day on the same sort of unjust trial before the same sort of kangaroo court of public opinion.

In 1940 the film “My Little Chickadee” was released which starred the legendary sexpot Mae West and the equally legendary lush W. C. Fields.   It was the first – and last – time they would appear together.   West and Fields had also written the screenplay, or rather West wrote it with some input from Fields in the rare moments he wasn’t totally sloshed, and there is a scene in it in which some of the dialogue is purportedly taken from West’s own experience of thirteen years earlier, when she had been briefly jailed in New York on the rather Socratic charge of “corrupting the morals of youth” over the Broadway play “Sex” that she had written, produced, directed, and, of course, starred in herself.   In the scene in the film, West’s character, Miss Flower Belle Lee finds herself, through the tongue of the character played by Margaret Hamilton, the actress who had portrayed the Wicked Witch of the West the previous year and who seems to have remained in character sans green makeup for this film, appearing before a judge.   After one of her trademark flippant remarks, the judge asks her “young lady, are you trying to show your contempt for this court?”   Her famous reply was “No, your honour, I’m doing my best to conceal it”.

I trust that you, my readers, will recognize that no such concealment is being attempted here. —  Gerry T. Neal

Nathaniel Veltman

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