The Internet of Things … things like ransomware and other malware, spam and phishing

 

 

A few weeks ago, I happened to capture from television for my PVR, an airing of the 1983 movie War Games, starring Matthew Broderick, Dabney Coleman, John Woods and Ally Sheedy. War Games is a delightful, campy end-of-the-Cold War Ronald Reagan-era science fiction film, which didn’t seem quite so campy when I first saw it at a movie theatre in Cornwall, Ontario, the year the Soviets shot down Korean Air Lines Flight 007 on a scheduled flight from New York City to Seoul, after the flight deviated from its approved route and flew through prohibited airspace near Sakhalin Island at the far eastern extreme of the Soviet Union.

Perestroika and Glasnost, as it turned out, were just around the corner, but not quite yet arrived. Broderick plays David Lightman, a young computer hacker who unwittingly accesses WOPR (War Operation Plan Response), a United States military supercomputer originally programmed to predict possible outcomes of nuclear war. Lightman gets WOPR to run a nuclear war simulation, originally believing it to be a computer game. The computer, now tied into the nuclear weapons control system and unable to tell the difference between simulation and reality, attempts to start World War III.

Flash-forward 34 years from War Games to WannaCry.

WannaCry?

Yes. Not because I am one of the unfortunates with a computer infected May 12 with WannaCry, which appears a dozen years after the first documented ransomware attack happened in the United States in 2005.

Rather cry because of the State of the Internet itself in 2017. That should make anyone, Bitcoin pirates excepted, want to cry. If ever their was a swamp needing to be drained, it’s the Internet (so ubiquitous The Associated Press stopped capitalizing it last year), a tangled network that more or less runs the world from up in the Cloud somewhere, while making cyberwar on us down below through a deluge of ransomware and other malware, spam and phishing targeting our computer vulnerabilities; with the words ransomware, malware, spam and phishing so common now in the public lexicon, they no longer challenge my spellchecker and I no longer need to define them.

WannaCry, also known as Wanna Decryptor, WanaCryptor, or wcry, is a specific self-replicating multilingual ransomware type of viral worm malware program that prevents or limits users from accessing their system by encrypting all their data except for two files: instructions on what to do next and the Wanna Decryptor program itself.

It is believed to exploit a vulnerability in older and unpatched Microsoft Windows operating systems to invisibly move from computer-to-computer. And unlike many other forms of malware, it can spread on its own: it doesn’t need a human to click on a fake e-mail attachment. WannaCry uses a hacking tool called the Eternal Blue exploit, believed to have been developed by the United States National Security Agency (NSA) to give American intelligence operative access to computers used by terrorists and enemy states. But a mysterious organization called Shadow Brokers, which first came to public attention last year, claimed last month it had stolen a “cyber weapon” of that description from an American spy agency, and dumped it on the Internet for all and sundry to use.

Once installed and the software is locked, WannaCry demands a US$300 ransom to be paid within six hours in Bitcoins, a digital computer cryptocurrency created in 2009 by an unknown person or persons using the alias Satoshi Nakamoto, to decrypt the files.

The ransom note indicates that the payment amount will be doubled after three days. If payment is not made after seven days, the encrypted files will be deleted. Mikko Hypponen, chief research officer at the Helsinki-based cybersecurity company F-Secure, called the May 12 global attack, which has affected hundreds of thousands of files in more than 100 countries by early counts, “the biggest ransomware outbreak in history.” Bitcoins are encrypted to regulate the generation of units of currency and verify the transfer of funds in a decentralized way, operating independently of a central bank, and placing Bitcoin over the last eight years usually beyond the reach of regulatory restriction and confiscation. A single Bitcoin is worth about US$1,734, which is about $500 more than a troy ounce of gold will set you back at around US$1,230.

A decade ago, if you weren’t trolling sketchy sites, knowingly or unknowingly, and had a half-decent firewall and anti-virus program, odds were you could manoeuvre around the Internet OK, plagued by little more than some annoying, but hardly crippling, e-mail spam. Today, for this WordPress blog, I use Akismet,which bills itself as “an advanced hosted anti-spam service aimed at thwarting the underbelly of the web. It efficiently processes and analyzes masses of data from millions of sites and communities in real time. To fight the latest and dirtiest tactics embraced by the world’s most proficient spammers, it learns and evolves every single second of every single day. Because you have better things to do.” Akismet heitpfully tells me it has “protected your site from 11,379 spam comments already.”

If you were an Apple loyalist, working on a Mac, viruses were almost unheard of a decade ago, especially when compared to Microsoft Windows, first released in 1995. Apple Macintosh computer users still are less likely to be infected with a virus than Microsoft Windows users, but as Apple gains market share and Macs are used by more people, virus infections are becoming more common than they used to be.

I can almost tell you to the day in retrospect when I think the Internet “arrived.”

When I arrived at Queen’s University in Kingston, Ontario as a history graduate student in September 1993, the main library was still Douglas Library on University Avenue, but across the street kitty-corner to it was a massive construction project where they were building the brand-new Stauffer Library on Union Street. This was the end of the brief five-year NDP Bob Rae era in Ontario and while the economy wasn’t strictly speaking in recession, it was far from booming, so projects of such scale in places like Kingston were rare.

I remember using an Internet station in the just opened Stauffer Library the next year on one of my first visits in October 1994. The Netscape Navigator browser had just been released that same month, but Queen’s was using the NCSA Mosaic browser, released in 1993, almost the first graphical web browser ever invented. The computer services and library folks at Queen’s got it from day one to their credit. They knew this was going to be so popular with students instantly, the work stations (and there weren’t many) were designed for standing only. How many places in a university library is their no seating? Not many. But they wanted to keep people moving because there would be lineups to use the stations.

I remember reading the San Jose Mercury News online because it was in Silicon Valley and one of the very first papers in North America online. The funny thing is, the San Jose Mercury News recognized its brief moment in history and for a few years anyway punched well above its weight, doing fine investigative work, both in print and online; a small regional paper no one had ever heard of before the early 1990s unless they lived in Southern California.

But in 1994, we all knew intuitively the world had changed with the Internet and graphical web browsers. I had sent my first e-mail from Trent University in Peterborough more than three years earlier in the spring of 1991 from the Thomas J. Bata Library on their “Ivory”  server (someone in computer services seemingly had a sense of humour), and was also sitting down as I recall. That was neat, but this was on a whole other scale entirely.

That said, I’m  bit of a contrarian, and just as I was finishing up writing America’s symbolic ‘Cordon sanitaire?’ Ideas, aliens and the McCarran-Walter Act of 1952 in the age of Reagan for my master’s thesis in 20th century American history on the admission of nonimmigrants to the United States, emigration and immigration policy, and foreign relations in Latin America between 1981 and 1989, I decided I need a bit of a break from writing at odd hours in the always-chilly-even-in-summer math computer lab in the basement of Jeffery Hall, which has three floors underground and opened at Queen’s in 1969, housing the Department of Mathematics and Statistics, and is named after Ralph L. Jeffery, head of Mathematics and chair of graduate studies from 1943 to 1960.

So what did I do? Well, I made a few trips that summer to nearby Sandbanks Provincial Park in Prince Edward County, Ontario’s only island county (alas now long linked across the Bay of Quinte on Lake Ontario to the mainland at Belleville by a bridge) but I also took along Clifford Stoll’s just published Silicon Snake Oil: Second Thoughts on the Information Highway, where he discussed his ambivalence regarding the future of how the Internet will be used and suggests even then the promise of the Internet was vastly over-hyped by those with vested interests to do so. An American astronomer by trade, Stoll is best known for his pursuit of hacker Markus Hess, who broke into a computer at the Lawrence Berkeley National Laboratory in 1986, which led to Stoll’s 1989 book called The Cuckoo’s Egg: Tracking a Spy Through the Maze of Computer Espionage, which I have also read. But I must confess I have not even attempted to tackle his 1980 PhD dissertation from the University of Arizona titled Polarimetry of Jupiter at Large Phase Angles, which I gather looked at cloud models and “Jupiter’s solar flux deposition profile.” Whatever that might mean.

While Stoll was wildly wrong in Silicon Snake Oil in underestimating the future of e-commerce and online news publishing, more than 20 years later the book still stands the test of time, I think, as a general cautionary tale about over-hyping the Internet and getting too carried away in our virtual enthusiasms.

Which is why the following year in 1996, as the managing editor of the pioneering Kingston Net-Times, I was, as I recall, urging my readers to follow Stoll’s suggestion to log-off the old dial-up modem mainly back then from time-to-time to bake some chocolate chip cookies (at least that’s what my memory recalls him writing) and to take in a kids’ hockey game at the local arena (my idea).

The publisher, who in all fairness, gave me great editorial latitude was a bit less holistic in his considered view. In fact, he was, truth be told, incredulous. He used the old-fashioned telephone to call me, rather than send an e-mail, and asked, “Did you really suggest people log-off?” It is possible several expletives followed in the next sentence when I assured him I had indeed. Fortunately, our online (is that irony?) readers loved the column, albeit a novel idea to most of them, and sent us e-mails to say so.

While the so-called “Internet of Things” is usually taken to mean the interconnection via the Internet of computing devices embedded in everyday objects, enabling them to send and receive data, perhaps the definition should be broadened to encompass things like ransomware and other malware, spam and phishing.

The only solution, at least how I see it, to virtual phishing may be to pull the plug and go fishing in real life.

You can also follow me on Twitter at: https://twitter.com/jwbarker22

Phil Plait, The Bad Astronomer, versus young earth creationist Ken Ham, with some cautionary words of advice from St. Thomas Aquinas and St. Augustine

Phil Plait, who likes to be known as The Bad Astronomer, is a 51-year-old Boulder, Colorado writer, popular science blogger and a leading promoter of scientific skepticism. His PhD in astronomy from the University of Virginia in 1994 included a dissertation on SN 1987A, a supernova in the outskirts of the Tarantula Nebula in the Large Magellanic Cloud, a nearby dwarf galaxy. Plait has worked as part of the Hubble Space Telescope team and is a very bright guy. But he’s also the kind of science zealot that puzzles me, such as here on Slate May 12 in a post headlined “Ken Ham Really Doesn’t Understand Science”
(http://www.slate.com/blogs/bad_astronomy/2016/05/12/creationist_ken_ham_tweeted_a_series_of_very_bad_claims_meant_to_be_scientific.html) when he takes on Ham, the young earth creationist behind the Answers in Genesis ministry, the $27-million Creation Museum in Petersburg, Kentucky, which opened  on May 28, 2007, and the “Ark Encounter,” which opens July 7, and bills itself as a “one-of-a-kind, historically themed attraction” and at 510 feet in length, “the largest timber-frame structure in the United States.”

Plait accuses Ham of refusing to listen to “anything science has to say” and propagating falsehoods.

Writes Plait: “And I know this for a fact. That’s because Ham took to Twitter recently, posting a series of tweets that are not just wrong, but completely wrong, again demonstrating not just a misunderstanding of the topic, but a deep – I daresay fundamental – lack of understanding of even the most basic facts about the science he’s trying to deny.”

OK.

As a Catholic, I don’t really have a dog in this race or fight, as the idiom goes.

As Pope Francis noted, speaking to the Pontifical Academy of Sciences in October 2014, theories such as the Big Bang and evolution are not contrary to Catholic beliefs. Nothing Plait writes here is beyond the pale theologically for Catholics. But at the same time, as fashionable as it is intellectually to do so, we don’t dismiss creationism and folks like Ken Ham out of hand either. Why is that? Could have something to so with the fact professing Christians subscribe to a religion whose origin rests on accepting on faith the truth claim the founder rose from the dead after three days. The resurrection is the lynchpin of Christianity. In Chapter 15, Verses 14 to 19, of the Apostle Paul’s First Letter to the Church at Corinth, he writes of the resurrection of Jesus as being the central doctrine in Christianity: “If Christ has not been raised, then our preaching is in vain and your faith is in vain,” Paul observed. And if Christ has not been raised, he added, God is being misrepresented because “we testified of God that he raised Christ.” Therefore, if Christ has not been raised, “your faith is futile: “If only for this life we have hope in Christ, we are to be pitied more than all men.”

The entire Christian faith hinges upon the centrality of the resurrection of Jesus on the third day, and the hope for a life after our own death.

“Credo in Deum – ‘I believe in God’ the opening words of the Apostle’s Creed.” Managing director Margo Smith, and her sister-in-law, Kathie Smith, who in 1996 purchased Hull’s Family Bookstores in Winnipeg, which has been in business since 1919, from the Hull family, suggested on their website in 2014: “Ripley’s Believe It or Not! should include the fact that all two billion members of the 30,000-plus Protestant, Orthodox and Catholic denominations of the Christian church today, can agree on one statement of faith: The Apostles’ Creed. If it’s been a sufficient statement for the church for nearly 19 centuries, then it’s a sufficient statement to describe what we believe at Hull’s Family Bookstores.”

If you profess to be a Christian, with the Apostles’ Creed, this is what you are assenting to:

I believe in God, the Father Almighty, Creator of Heaven and earth; and in Jesus Christ, His only Son Our Lord, Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hell; the third day He rose again from the dead; He ascended into Heaven, and sitteth at the right hand of God, the Father almighty; from thence He shall come to judge the living and the dead.   I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body and life everlasting. Amen.

While the debate over competing theories of Darwinian evolution and biblical creationism was famously showcased during the so-called Scopes Monkey Trial in Tennessee in 1925, the resolution of the matter – much to the surprise of secularists who had thought it settled for 50 years – is no closer today than it was in 1925, or when it reignited around 1975.

If anything, the issue is more contested in more venues in more ways than ever, with “intelligent design” now added to the mix in recent years, much to the dismay of secular scientists, other academics and many public school science teachers.

Evolution is the theory that generations of animal and plant species alter and transform over time in response to changes in their environment and circumstances, a process known as natural selection.

Intelligent design is the proposition that scientific evidence exists to show that life in its multitudinous forms was caused by the direction of a higher intelligence. In 1925, prosecutors charged John Thomas Scopes, a high school science teacher in Dayton, Tennessee, with teaching evolution, which had just been outlawed. Represented by the famed defense lawyer, Clarence Darrow, Scopes was found guilty and fined after a high-profile trial, but the conviction was later overturned on a technicality, although the statute prohibiting the teaching of evolution remained on Tennessee’s law books until its repeal in 1967.

William Jennings Bryan, a well-known Populist, former Nebraska congressman and three-time candidate for the United States presidency, who delivered one of the most famous and fiery orations in American history almost 30 years earlier in 1896 with his “Cross of Gold” speech at the Democratic national convention in Chicago, denouncing a gold standard monetary policy, argued the prosecution’s case for the State of Tennessee.

Catholics think in terms of cosmological evolution, biological evolution and human evolution. One’s opinion concerning one of these areas does not dictate what one believes concerning others.

People usually take three basic positions on the origins of the cosmos, life and humans: special or instantaneous creation; developmental creation or theistic evolution; and non-theistic or random forces evolution.

The first theory holds that a given thing did not develop, but was instantaneously and directly created by God. The second position holds that a given thing did develop from a previous state or form, but that this process was under God’s guidance. The third claims that a thing developed due to random forces alone.

Related to the question of how the universe, life, and man arose is the question of when they arose? Those who attribute the origin of all three to special creation often hold that they arose at about the same time, perhaps 6,000- to-10,000 years ago. Those who attribute all three to non-theistic evolution have a much longer time scale. They generally hold the universe to be 10 billion to 20 billion years old, life on earth to be about four billion years old, and modern man –homo sapiens – to be about 30,000  years old.

Those who believe in varieties of developmental creation hold dates used by either or both of the other two positions. Around 13.82 billion years is the current best estimate for the age of the universe by those in the non-theistic camp. “Until recently,” says the United States National Aeronautics and Space Administration (NASA), “astronomers estimated that the Big Bang occurred between 12 and 14 billion years ago. To put this in perspective, the solar system is thought to be 4.5 billion years old and humans have existed as a genus for only a few million years. Astronomers estimate the age of the universe in two ways: by looking for the oldest stars; and by measuring the rate of expansion of the universe and extrapolating back to the Big Bang; just as crime detectives can trace the origin of a bullet from the holes in a wall.”

While there are definite parameters to the Catholic position on the origins of the cosmos, life and humans, much also concerning the belief or unbelief in evolution remains unsettled.

“Concerning cosmological evolution,” a tract from Catholic Answers, the El Cajon, California apostolate started in 1979 by attorney Karl Keating says, “the Church has infallibly defined that the universe was specially created out of nothing [ex nihlo]. Vatican I solemnly defined that everyone must ‘confess the world and all things which are contained in it, both spiritual and material, as regards their whole substance, have been produced by God from nothing’ (Canons on God the Creator of All Things, canon 5).  “The Church does not have an official position on whether the stars, nebulae, and planets we see today were created at that time or whether they developed over time (for example, in the aftermath of the Big Bang that modern cosmologists discuss). However, the Church would maintain that, if the stars and planets did develop over time, this still ultimately must be attributed to God and his plan, for scripture records: ‘By the word of the Lord the heavens were made, and all their host [stars, nebulae, planets] by the breath of his mouth’ (Psalm 33:6).

“Concerning biological evolution, the Church does not have an official position on whether various life forms developed over the course of time. However, it says that, if they did develop, then they did so under the impetus and guidance of God, and their ultimate creation must be ascribed to him.

“Concerning human evolution, the Church has a more definite teaching. It allows for the possibility that man’s body developed from previous biological forms, under God’s guidance, but it insists on the special creation of his soul. Pope Pius XII declared that ‘the teaching authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions … take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter – [but] the Catholic faith obliges us to hold that souls are immediately created by God’ (Pius XII, Humani Generis 36), a papal encyclical promulgated on Aug. 12, 1950. “So whether the human body was specially created or developed, we are required to hold as a matter of Catholic faith that the human soul is specially created; it did not evolve, and it is not inherited from our parents, as our bodies are.

“While the Church permits belief in either special creation or developmental creation on certain questions, it in no circumstances permits belief in atheistic evolution,” says Catholic Answers, which received the nihil obstat (no objection) imprimatur for setting out the position of the Church “free of doctrinal or moral errors” from Bernadeane Carr, the director of the San Diego Diocesan Institute in Chula Vista, California, and the censor librorum of the Diocese of San Diego, and the imprimatur in accord with the 1983 Code of Canon Law (CIC) 827, which is where the Church’s norms on the authorization of books and other written materials is primarily found, and where permission to publish the work by now Bishop emeritus Robert Brom of the Diocese of San Diego was given in August 2004.

“Much less has been defined as to when the universe, life, and man appeared,” notes Catholic Answers. “The Church has infallibly determined that the universe is of finite age – that it has not existed from all eternity – but it has not infallibly defined whether the world was created only a few thousand years ago or whether it was created several billion years ago.

“Catholics should weigh the evidence for the universe’s age by examining biblical and scientific evidence. “Though faith is above reason, there can never be any real discrepancy between faith and reason. Since the same God who reveals mysteries and infuses faith has bestowed the light of reason on the human mind, God cannot deny himself, nor can truth ever contradict truth (Catechism of the Catholic Church 159).

“The contribution made by the physical sciences to examining these questions is stressed by the Catechism, which states, ‘The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers (CCC 283).

“It is outside the scope of this tract to look at the scientific evidence, but a few words need to be said about the interpretation of Genesis and its six days of creation. While there are many interpretations of these six days, they can be grouped into two basic methods of reading the account – a chronological reading and a topical reading.

“According to the chronological reading, the six days of creation should be understood to have followed each other in strict chronological order. This view is often coupled with the claim that the six days were standard 24-hour days.

“Some have denied that they were standard days on the basis that the Hebrew word used in this passage for day (yom) can sometimes mean a longer-than-24-hour period (as it does in Genesis 2:4). However, it seems clear that Genesis 1 presents the days to us as standard days. At the end of each one is a formula like, ‘And there was evening and there was morning, one day’ (Genesis. 1:5). Evening and morning are, of course, the transition points between day and night (this is the meaning of the Hebrew terms here), but periods of time longer than 24 hours are not composed of a day and a night. Genesis is presenting these days to us as 24-hour, solar days. If we are not meant to understand them as 24-hour days, it would most likely be because Genesis 1 is not meant to be understood as a literal chronological account.

“That is a possibility.” Pope Pius XII warned us, ’What is the literal sense of a passage is not always as obvious in the speeches and writings of the ancient authors of the East, as it is in the works of our own time. For what they wished to express is not to be determined by the rules of grammar and philology alone, nor solely by the context; the interpreter must, as it were, go back wholly in spirit to those remote centuries of the East and with the aid of history, archaeology, ethnology, and other sciences, accurately determine what modes of writing, so to speak, the authors of that ancient period would be likely to use, and in fact did use. For the ancient peoples of the East, in order to express their ideas, did not always employ those forms or kinds of speech which we use today; but rather those used by the men of their times and countries. What those exactly were the commentator cannot determine as it were in advance, but only after a careful examination of the ancient literature of the East’ (Divino Afflante Spiritu 35–36).

“This leads us to the possibility that Genesis 1 is to be given a non-chronological, topical reading. Advocates of this view point out that, in ancient literature, it was common to sequence historical material by topic, rather than in strict chronological order.

“The argument for a topical ordering notes that at the time the world was created, it had two problems – it was “formless and empty’ (Genesis 1:2). In the first three days of creation, God solves the formlessness problem by structuring different aspects of the environment.

“On day one he separates day from night; on day two he separates the waters below (oceans) from the waters above (clouds), with the sky in between; and on day three he separates the waters below from each other, creating dry land. Thus the world has been given form.

“But it is still empty, so on the second three days God solves the world’s emptiness problem by giving occupants to each of the three realms he ordered on the previous three days. Thus, having solved the problems of formlessness and emptiness, the task he set for himself, God’s work is complete and he rests on the seventh day.

“The argument is that all of this is real history, it is simply ordered topically rather than chronologically, and the ancient audience of Genesis, it is argued, would have understood it as such.

“Even if Genesis 1 records God’s work in a topical fashion, it still records God’s work – things God really did.

“The Catechism explains that “scripture presents the work of the Creator symbolically as a succession of six days of divine ‘work,’ concluded by the ‘rest’ of the seventh day” (CCC 337), but “nothing exists that does not owe its existence to God the Creator. The world began when God’s word drew it out of nothingness; all existent beings, all of nature, and all human history is rooted in this primordial event, the very genesis by which the world was constituted and time begun (CCC 338).

“It is impossible to dismiss the events of Genesis 1 as a mere legend. They are accounts of real history, even if they are told in a style of historical writing that Westerners do not typically use.

“It is equally impermissible to dismiss the story of Adam and Eve and the fall (Genesis. 2–3) as a fiction. A question often raised in this context is whether the human race descended from an original pair of two human beings (a teaching known as monogenism) or a pool of early human couples (a teaching known as polygenism).

“In this regard, Pope Pius XII stated: ‘When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains either that after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parents of all, or that Adam represents a certain number of first parents. Now, it is in no way apparent how such an opinion can be reconciled that which the sources of revealed truth and the documents of the teaching authority of the Church proposed with regard to original sin which proceeds from a sin actually committed by an individual Adam in which through generation is passed onto all and is in everyone as his own’ (Humani Generis 37).

“The story of the creation and fall of man is a true one, even if not written entirely according to modern literary techniques. The Catechism states ‘The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man. Revelation gives us the certainty of faith that the whole of human history is marked by the original fault freely committed by our first parents” (CCC 390).

“The Catholic Church has always taught that ‘no real disagreement can exist between the theologian and the scientist provided each keeps within his own limits … If nevertheless there is a disagreement … it should be remembered that the sacred writers, or more truly ‘the Spirit of God who spoke through them, did not wish to teach men such truths (as the inner structure of visible objects) which do not help anyone to salvation’; and that, for this reason, rather than trying to provide a scientific exposition of nature, they sometimes describe and treat these matters either in a somewhat figurative language or as the common manner of speech those times required, and indeed still requires nowadays in everyday life, even amongst most learned people’ (Providentissimus Deus 18), Pope Leo XIII’s papal encyclical on the study of holy scripture, promulgated on Nov. 18, 1893.

As the Catechism of the Catholic Church, approved in June 1992 by now St. Pope John Paul II puts it, “Methodical research in all branches of knowledge, provided it is carried out in a truly scientific manner and does not override moral laws, can never conflict with the faith, because the things of the world and the things the of the faith derive from the same God. The humble and persevering investigator of the secrets of nature is being led, as it were, by the hand of God in spite of himself, for it is God, the conserver of all things, who made them what they are” (CCC 159). The Catholic Church has no fear of science or scientific discovery.”

So while I have no problem with Plait’s criticism of Ham here, I think his promotion of scientific skepticism unfortunately shades into stereotypically characterizing creationists such as Ham as nothing more than no-nothing, redneck Hillbillies. Ham, 64, a former high school science teacher, who lives in Kentucky, was born in Australia, and first rejected what he termed “molecules-to-man evolution” during high school, and became influenced by American young earth creationists John Clement Whitcomb, Jr. and Henry Madison Morris’ 1961 book The Genesis Flood, while studying in college in 1974. Ham holds a Bachelor of Applied Science undergraduate degree from Queensland Institute of Technology, and a diploma in education from the University of Queensland, which allowed him to teach high school science for five years in Australia during the mid-to-late 1970s. He left his position in 1979 and co-founded what was to be later known as the Creation Science Foundation (CSF).

Then there is a guy like Jim Mason, a Lakefield, Ontario area retired nuclear physicist, who lectures on the evangelical church circuit as a young earth creationist with Creation Ministries International (CMI)-Canada. I’ve written a couple of newspaper stories and bog posts about Mason since April 2012, including most recently “Bear witness: The faith journey of electronic warfare experimental nuclear physicist Jim Mason to born-again Christian and young earth creationist” in April 2015 at: https://soundingsjohnbarker.wordpress.com/2015/04/18/bear-witness-the-faith-journey-of-electronic-warfare-experimental-nuclear-physicist-jim-mason-to-born-again-christian-and-young-earth-creationist/

I’ve heard Mason, who has a PhD in experimental nuclear physics from McMaster University in Hamilton, Ontario, and who spent 37 years working for one of Canada’s major defence electronics system integration companies, including working on developing anti-submarine warfare (ASW) systems and land tactical computerized command, control, communications (C4) systems, speak twice in the last several years, and he just doesn’t fit the no-nothing country bumpkin rube stereotype Plait seems so ready to buy into when it comes to young earth creationists. For the first 20 years of his career, Mason developed passive and active sonar systems for shipborne, airborne and fixed applications that are in use with the Canadian, Portuguese, Belgian, Swedish and United States navies. The last 17 years he spent developing integrated, secure, digital voice and data ground mobile tactical communications systems that are used by the Canadian and British armies.

Mason grew up in a mainline Protestant church but left Christianity behind after taking Geology 101 in the first year of his bachelor of science engineering physics undergraduate program at Queen’s University in Kingston, Ontario. He resumed his faith journey in mainstream Protestantism in his late 30s, mainly because he and his wife, Rosemary, thought it would be good for their two young girls.

He was almost 40 when he attended an evangelical church in response to the invitation of a friend and neighbour and subsequently became a born-again Christian.

Interestingly, even as an evangelical at first, Mason continued to believe in the theory of evolution, including the evolutionary account of origins and the Big Bang theory, the prevailing cosmological model for the universe from the earliest known periods through its subsequent large-scale evolution, which posits that the universe was in a very high density state and then expanded. If the known laws of physics are extrapolated beyond where they are valid there is a singularity, the theory’s proponents argue, with modern measurements placing this moment at approximately 13.82 billion years ago, which they thus consider the age of the universe.

It wasn’t until he attended a weekend seminar conducted by young earth creation scientists that Mason came to believe that science and scripture were completely coherent and soon became concerned about how evolution is used as a means to avoid confronting the claims of Jesus, he said.

Evolution is the theory that generations of animal and plant species alter and transform over time in response to changes in their environment and circumstances, a process known as natural selection. Intelligent design is the proposition that scientific evidence exists to show that life in its multitudinous forms was caused by the direction of a higher intelligence.

Mason’s field of expertise, according to a July 2011 interview he did for Creation Ministries International with Jonathan Sarfati, an Australian physical chemist and spectroscopist, who is a fellow CMI scientist and co-editor of the quarterly Creation magazine, which can be found online at http://creation.com/jim-mason-nuclear-physicist, includes radiometric dating techniques, which measure the ratio of the radioactive parent element to the stable daughter element in, say, a sample of rock today, inferring the age through calculations that typically give wildly erroneous ages, Mason argues, saying carbon dating, properly understood, supports young earth creationism.

After completing his PhD studies at McMaster University, Mason spent a year teaching in the faculty of the physics department at the University of Windsor in southwestern Ontario.

He then spent the next 37 years working for one of Canada’s major defence electronics system integration companies, including working on developing anti-submarine warfare (ASW) systems and land tactical computerized command, control, communications (C4) systems. The first 20 years he spent developing passive and active sonar systems for shipborne, airborne and fixed applications that are in use with the Canadian, Portuguese, Belgian, Swedish and United States navies. The last 17 years he spent developing integrated, secure, digital voice and data ground mobile tactical communications systems that are used by the Canadian and British armies.

Mason argues for a literal interpretation of the 50-chapter Book of Genesis, saying the first 11 chapters are “foundational.” According to Mason, the so-called “long ages” and Big Bang theory, which explains the origin and evolution of the universe using the Lambda-Cold Dark Matter cosmological concordance model, estimating the age of the universe as being 12 to 14 billion years old, cannot be reconciled with the Bible as “Adam and Eve disappear, original sin disappears, death through sin disappears, the need for a Saviour disappears and indeed, in the end, salvation and eternal life disappear.”

As I said earlier, as a Catholic, I don’t really have a dog in this race or fight. Much concerning the belief or unbelief in evolution remains unsettled. Catholics are free to believe in creationism and a young earth; they are also equally free to believe in an old earth, keeping in mind, one would hope, the centuries-old cautions of two doctors of the Church, St. Thomas Aquinas and St. Augustine.

“One should not try to defend the Christian faith with arguments that are so patently opposed to reason that the faith is made to look ridiculous… irrisio infidelium [which translates to the mockery of the infidels], the scorn of the unbelievers,“ said St. Thomas Aquinas in the 13^th century. Likewise, in the 4^th and 5^th centuries, St. Augustine of Hippo wrote in A Commentary on Genesis: Two Books against the Manichees, unfinished works he wrote between 388 and 418 Anno Domini (AD):

“Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience.

“Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn.

“The shame is not so much that an ignorant individual is derided, but that people outside the household of the faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men … Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by these who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion.”

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Billy Graham, Jack Van Impe, G.K. Chesterton and Saint Paul the Apostle and the human enigma

It has taken me months, but yesterday I was able to finally finish watching the last 18 minutes of a slightly more than 26-minute TED conference talk titled “On technology and faith” that a then 79-year-old Billy Graham gave in California in February 1998. If you are interested, you can watch it here at: http://www.ted.com/talks/billy_graham_on_technology_faith_and_suffering#t-399663

The talk, like many Graham has given over his long life, is remarkable for any number of reasons, and delivered with his usual homespun, folksy North Carolina wisdom. If it’s not too much of a stretch, I’ve long considered the Southern Baptist preacher with a worldwide appeal transcending Christian denominationalism, and even extending to non-Christian religions, as somewhat analogous to a living saint (Catholics don’t have living saints, much less Protestant ones, but grant me a moment of literary licence.)

Graham, of course, would never think of himself that way either because he well recognizes the sinful and depraved nature of man, something we Catholics also recognize, although not as total depravity in the Calvinist sense. Interestingly, Graham in that talk more than 17 years ago, was talking about end of life issues and getting ready to go home and meet his maker. Apparently God still isn’t quite ready for Billy since he’s now 96. While he’s not well enough these days to be giving a TED or any other public talk in all likelihood, methinks God leaves people like Billy Graham and Mother Angelica, a similar age to Billy, and founder of the worldwide Catholic Eternal Word Television Network (EWTN) among us longer than we might expect as a reminder of what a shining witness is, even long after they can make public appearances. The very fact of their lives is their Christian witness.

Saint Paul the Apostle, describing the human enigma in his Letter to the Romans, wrote:  “My own actions bewilder me; what I do is not what I wish to do, but something which I hate. Why then, if what I do is something I have no wish to do, I thereby admit that the Law [of God] is worthy of all honor; meanwhile, my action does not come from me, but from the sinful principle that dwells in me.

“Of this I am certain, that no principle of good dwells in me, that is, in my natural self; praiseworthy intentions are always ready at hand, but I cannot find my way to perform them; it is not the good my will prefers, but the evil my will disapproves that I find myself doing.

“And if what I do is something I have not the will to do, it cannot be I that bring it about; it must be the sinful principle that dwells in me. This, then, is what I find about the Law [of God], that evil is close at my side, when my will is to do what is praiseworthy. Inwardly, I applaud God’s disposition, but I observe another disposition in my lower self, which raises war against the disposition of my [heart], and so I am handed over as a captive to that disposition towards sin which my lower self contains.”

G.K. Chesterton, one of the four greats, at least to my mind, of Edwardian letters (the others on my Dead White European Males – or DWEM – literary canon shortlist being Hilaire Belloc, H.G. Wells and George Bernard Shaw) was asked in 1907 by The Times of London to write an article on the theme, “What’s Wrong with the World?” Chesterton’s pithy reply was: “Dear Sirs, I am. Sincerely yours, G. K. Chesterton.”

Influenced by his wife Frances, he first became an  Anglican and later converted to Roman Catholicism in 1922. Chesterton lived from 1874 to 1936. This is the convert to Catholicism after all who wrote: “[W]e should thank God for beer and Burgundy by not drinking too much of them.” Privately, he joked, “One pint is enough, two pints is one too many, three pints isn’t half enough.” (https://soundingsjohnbarker.wordpress.com/2015/03/24/catholicism-is-a-big-tent-with-an-eclectic-communion-of-saints-will-there-be-room-for-g-k-chesterton-some-day/)

In September 2013, Bishop Peter Doyle, bishop of the Diocese of Northampton, appointed Canon John Udris, a priest of the diocese and currently spiritual director at St Mary’s College, Oscott, to undertake a fact-finding exercise on his behalf into whether a cause for Chesterton’s canonization should be opened. Udris in due course will submit a dossier to the bishop on whether to open the cause for Chesterton’s canonization.

As Udris told the Catholic Herald in an interview in March 2014, Chesterton, one of the most important Catholic writers and apologists for the faith of the 20th century, is “potentially a huge model” for the Church who “breaks the mould of conventional holiness.”

Udris noted Chesterton, a married layman, was not conventionally devout and could show Catholics “you don’t have to say your rosary every five minutes to be holy.” The first stages of a canonization cause include collecting evidence of heroic virtue.

Instead, Udris suggested, “Chesterton’s holiness could be found in his humour, his charity and his humility.” His defence of the faith in particular, Udris said, “was a model for Catholics.”

Dale Ahlquist, president of the American Chesterton Society, and a former Baptist who converted to Catholicism, said in 2013 the idea that someone like Chesterton could be a saint attracted him to the Catholic Church: “The fact that a 300-pound, cigar-smoking journalist might be a saint of the Catholic Church made me understand what the communion of saints is all about. They’re not just one particular type of person.”

Exactly so. Did Chesterton lead a perfect life? Hardly.  His excessive enjoyment of food and drink exhibited a distinct lack of temperance, the cardinal moral virtue “that moderates the attraction of pleasures and provides balance in the use of created goods,” as the Catechism of the Catholic Church puts it. As well, some of his utterances, contemporaneous with his times, clearly sound anti-Semitic to the modern ear. There should be no whitewashing of Chesterton’s life.

Saints, we are reminded time and again, lead holy, but not always conventionally holy, and never perfect lives. They were human beings before they were saints.

Another who has lived a life of Christian witness, in my opinion, although many Catholics may not share it, is Jack Van Impe, who at 84 is a bit of a youngster compared to Billy Graham, where Van Impe got his start at the age of 17 playing the accordion before he started preaching.

Van Impe, an American televangelist best known for his long-running half-hour weekly television show Jack Van Impe Presents, an eschatological commentary on the news of the week, is a premillennial dispensationalist in his interpretation of Bible prophecy, positing a pretribulation secret Rapture – the belief that Christians will be taken up from earth in a sudden, silent removal of true believers by God prior to a time of tribulation and the Second Coming. For this Pre-Tribbers rely heavily on Saint Paul and 1 Thessalonians: “For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.”

That, to be clear, is not a Catholic reading of 1 Thessalonians or Catholic theology, as the passage describes a very loud and public event, not a secret Rapture. We do, however, believe in a future Antichrist, and a coming trial and time of apostasy before the Second Coming. While some of the Apostolic Fathers of the early church, including Papias, Justin Martyr, Irenaeus, Tertullian, Hippolytus, Methodius, Commodianus and Lactanitus – were premillennialists who believed that Christ’s Second Coming would lead to a visible, earthly reign – the pretribulational Rapture espoused by Van Impe, which is premised on the notion that Christ sought to establish a material and earthly kingdom, but the Jews rejected him, so the Church by necessity is a parenthetical insert into history, created as a result of Jews rejecting Christ, resulting in the existence of two people of God: the Jews, the “earthly” people, and the Christians, the “heavenly” people, is all alien to both Catholic theology and even the premillennialist views of some of the early Apostolic Fathers.

The premillennial dispensationalism that Van Impe adheres to is of much more recent vintage and is for the most part the creation of John Nelson Darby, an Anglo-Irish curate with of the Anglican  Church of Ireland, who would eventually leave that church and in the early 1830s with a small group of men form what would come to be known as the Plymouth Brethren. It was Darby who postulated the secret Rapture and much of what premillennial dispensationalism today teaches about 190 years ago.

Van Impe, who co-hosts Jack Van Impe Presents with his wife, Rexella Van Impe, has been hospitalized since May and missed several recent broadcasts of his show. The couple have been married since 1954.

Van Impe is widely known as “The Walking Bible.” He says he has spent about 35,000 hours in memorizing 14,000 verses through two hours of daily memorization, including virtually the entire New Testament. Divine gift? Photographic memory? Neither, Van Impe says, chalking it up to simple hard work and study.

David Allen was his role model. His ability to quote the scriptures in his work as a successful pastor and teacher convinced Van Impe of the value of memorization in giving authority to one’s ministry.

The actual method using index cards, he picked up fortuitously from his father, Oscar, who on a return trip home to Belgium left his “Bible memory cards” behind inadvertently in Michigan, and Jack found them.

Van Impe graduated from Detroit Bible College, as it was then known (later William Tyndale College) in 1952 as an undergraduate, but he calls himself “Dr. Van Impe” in that annoying habit some have of  using honorary, or even worse, somewhat sketchy doctorates, to self-justify the honorific before their name. Call me elitist, but if it isn’t an earned PhD from a properly accredited graduate university program, you shouldn’t be using the title doctor before your name in an academic sense.

Van Impe was known in his early years of ministry as being anti-Catholic, but to his credit, that changed by the early 1980s, so much so that he’s taken much heat over the issue from some of his fellow Protestant evangelical brethren.  While he doesn’t like Pope Francis, perceiving him as too liberal, and rants about him on air from time to time, Van Impe has only good things to say about his two immediate conservative predecessors, Pope-emeritus Benedict XVI and Saint Pope John Paul II. He just doesn’t trust Pope Francis and occasionally alludes to the possibility Pope Francis may be the last pope by a somewhat specious use of the Prophecy of St. Malachy or Prophecy of the Popes from 1139, which is a sequence of 112 cryptic Latin oracles or mottoes ending with the 112th and final Pope, Petrus Romanus, who in Malachy’s vision, is said to be on the Throne of the Apostle as history’s 112th and last pope (https://soundingsjohnbarker.wordpress.com/2014/09/04/the-prophecy-of-malachy/)

Jack Van Impe Presents works as good television not because of Jack’s bombastic jeremiads, but because of the chemistry between him and his wife, Rexella, 82, who calls herself “Dr. Rexella Van Impe,” although she didn’t complete her undergraduate music and Bible history studies at Bob Jones University in Greenville, South Carolina before Jack swept her off her feet.

There’s something transcendent about how they look at each other several times each show and speak to each other. Rexella in some ways is still the blushing bride she must have been on their wedding day in 1954. And Jack clearly has eyes only for her. Here’s this crusty old televangelist, who actually is well named as Impe as he acts like an impish boy around her at times. He simply unabashedly melts in her presence after six decades of marriage. For that kind of authenticity, I can put up with some sketchy, in my view anyway, theology, and questionable academic credentials. Besides, at the end of the day, how can you not like a couple who do a VHS video and DVD called Animals in Heaven? and, along with Billy Graham, believe we will see our pets in heaven one day? Sadly for those of us of Catholic persuasion, early sensational media reports of Pope Francis reportedly saying animals go to heaven during his weekly Wednesday general audience at St. Peter’s Square last Nov. 26, which would have contradicted centuries of common Catholic theological opinion that the souls of animals do not survive death, turned out to be premature, the result mainly of some garbled translation of an interpretation of Pope Francis’ remarks by the Italian newspaper Corriere della Sera.

Jack Van Impe Ministries in Troy, Michigan reported in the November-December 1998 issue of their Perhaps Today magazine that people from the largest denomination ordering their materials were Baptists, followed by Roman Catholics, then the so-called “unchurched” in third spot, and then Presbyterians, Lutherans and Methodists – in that order.

Most recently, Carl Baugh stood in as guest co-host of Jack Van Impe Presents with Rexella. Baugh is 78 and a young earth creationist. To be fair to Baugh, he had an impossible task. The show may ostensibly be about Bible prophecy, but in reality it works because of the chemistry between Jack and Rexella.

While I think he’s wrong or misguided about some things (who isn’t?), I can’t help admiring his steadfastness and thinking when Jack arrives at the Pearly Gates he’ll hear, “Well done, thou good and faithful servant … enter thou into the joy of thy lord.”

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Father Prosper Balthazar Lyimo, a member of Knights of Columbus Thompson Council #5961 and temporary visiting priest at St. Lawrence Roman Catholic Church in 2011-12, appointed by Pope Francis as auxiliary bishop-elect of the Archdiocese of Arusha in Tanzania

Left, Father Prosper Balthazar Lyimo, in the rectory at St. Lawrence Roman Catholic Church in Thompson, Manitoba in August 2011, trying on the fur hat passed onto him by his predecessor, Father Eugene Whyte, and right, receiving his doctorate in canon law from Saint Paul University and the University of Ottawa in June 2012.

Photos courtesy of Archbishop Emeritus of Keewatin-Le Pas Sylvain Lavoie and University of Ottawa

Downtown Arusha, Tanzania.

The Holy Father has appointed Father Prosper Balthazar Lyimo as auxiliary bishop-elect of the Archdiocese of Arusha in northern Tanzania in East Africa, the number two post in the archdiocese, where he will serve under the ordinary, Archbishop Josaphat Louis Lebulu. Father Prosper’s episcopal ordination is to take place Feb. 15. He is currently chancellor and judicial vicar of the Archdiocese of Arusha.

Pope Francis made the appointment at the Vatican Nov. 11, also appointing Father Prosper as the bishop-elect of the Titular Episcopal See of Vanariona in what was Mauretania Caesariensis, a Roman Empire province located in northwestern Africa in what is now present day Algeria, and the Henchir Debik ancient ruin near Ksar Tyr, in neighbouring Tunisia, adjacent east of Algeria.

The Archdiocese of Arusha is an area of 67,340 square kilometres with a population of  2.364 million people, of which 512,073 are Catholics. It has 128 priests. There are 59 diocesan priests, including Father Prosper, and 69 religious from priestly congregations, including the Holy Ghost Fathers, whose presence in the archdiocese dates back to founding a mission station in Mesopotamia in 1926.

The archdiocese is named after the town of Arusha that lays at the foot of Mount Merit, one of the peaks of the Kilimanjaro Mountain Range to the west of Kibo, the highest peak of the range.
Arusha is the largest of all the archdioceses and dioceses in Tanzania, stretching some 400 kilometres southwards over the Maasai Steppes to Kiteto, bordering Morogoro and Dodoma  dioceses; 200 kilometres to the west through  Monduli over the  Ngorongoro Crater along the famous Olduvai Gorge, over the Serengeti Plains and bordering Musoma and Shinyanga dioceses; 400 kilometres northwest to Loliondo bordering Ngong Diocese in Kenya; and  300 kilometres southeastwards, bordering Moshi, Same and Tanga dioceses.

Father Prosper, 50, was born in Kyou-Kilema, Tanzania in 1964 in the Diocese of Moshi and was ordained a priest on July 4, 1997. After his primary school studies in Maua and at the Ngurdoto Primary School in Arusha, he completed his secondary school studies at the minor seminary in Arusha. He studied philosophy at Our Lady of Angels Major Seminary in Kibosho, Moshi, and theology at St. Paul’s Interdiocesan Seminary in Kipalapala, Tabora.

Tanzania, with a population of about 45 million people, is predominantly Christian and the largest Christian denomination is Roman Catholic. Father Prosper comes from a family of 10 and has two brothers who are also priests. One spent time in Germany in Bonn, the other in the United States in Wisconsin.

Father Prosper studied in Rome in 2007-08 for a licentiate in canon law at the Pontifical Urbaniana University, with residence at the Pontifical College of St. Peter. Father Prosper arrived in Canada in 2011 to continue his studies for his doctoral degree in canon law, which was conferred on him jointly by Saint Paul University and the University of Ottawa on June 2, 2012 by University of Ottawa Chancellor Michaëlle Jean, former governor general and commander-in-chief of Canada,  and Vice-Chancellor Allan Rock, a former federal Liberal justice and health minister  and ambassador to the United Nations, who has served as president and vice-chancellor of the University of Ottawa since July 2008. Alex Crescent Massinda, Tanzania’s high commissioner to Canada, attended the ceremony.

“Polygamy poses a major problem to the Church’s evangelizing mission. In many sub-Saharan African societies, it is a socially approved and respected system with deep cultural roots,” Father Prosper argued in his 305-page doctoral thesis, entitled, Polygamy in sub-Saharan Africa and the Munus Docendi: Canonical Structures in Support of Church Doctrine and Evangelization.

Father Prosper’s thesis was supervised by canon law expert John M. Huels, a laicized cleric, who is a former provincial for the Eastern Province of the Chicago-based Servants of Mary religious order, known more commonly as the Servites.

“Although it is rooted in the culture of the people, polygamy has never been recommended or approved by the Catholic Church,” Father Prosper wrote in his thesis. “Some Protestant denominations accept polygamy as legitimate or at least tolerate it, but the Catholic Church has been firm and consistent in its opposition to the practice, leaving no room for doubts or exceptions.

“The conversion to Christianity of polygamists is complicated by deeply rooted cultural values that in some respects run contrary to Catholic doctrine, so there is a need for “pastoral prudence” in implementing all these approaches. Priests and other agents of evangelization should be sympathetic to couples living in these situations and not be too quick to insist that their marital unions be regularized, even while they are catechumens, lest greater harm occur to their nascent faith. Such pastoral prudence requires a thorough knowledge of the customs of the people as well as a careful application of canonical norms in keeping with the circumstances of people and places. It also demands a respect and concern for the other wives, making efforts to avoid any injustice to the dismissed wives and their children.”

While studying at Saint Paul University for his PhD, Father Prosper lived at St. George’s Catholic Church on Piccadilly Avenue in Ottawa and helped out there and at several other Ottawa and area parishes with pastoral duties.

With his studies almost complete, when Father Eugene Whyte, an Oblate at St. Lawrence Roman Catholic Church in Thompson in Northern Manitoba went on sabbatical in August 2011, Father Prosper, with the permission of Archbishop Lebulu, twice answered now Archbishop Emeritus of Keewatin-Le Pas Sylvain Lavoie’s call for help for a temporary priest here. Father Prosper was in Thompson from the middle of August 2011 until Oct. 2, 2011 when he returned to Ottawa for his doctoral defence.

After successfully defending his thesis,  he returned to Tanzania before Christmas 2011 to be with his parents as they celebrated their 50th wedding anniversary. He then returned to St. Lawrence in Thompson Feb. 6, 2012 on loan for a second secondment.

Father Prosper joined Knights of Columbus Thompson Council #5961 on April 3, 2012. The Knights of Columbus is a Catholic fraternal benefit organization headquartered in New Haven, Connecticut. Its origins date back to an Oct. 2, 1881 meeting organized by Father Michael J. McGivney, the assistant pastor at St. Mary’s Church in New Haven. The Knights of Columbus, made up of Father McGivney, Matthew C. O’Connor, Cornelius T. Driscoll, James T. Mullen, John T. Kerrigan, Daniel Colwell and William M. Geary, were officially chartered by the general assembly of the State of Connecticut on March 29, 1882, as a fraternal benefit society.

The Supreme Council in New Haven chartered Knights of Columbus Thompson Council #5961 with 59 charter members on May 6, 1967. Knights of Columbus Thompson Council #5961 were the 31st council in Manitoba to receive its charter. Father Prosper served as the Thompson council’s chaplain until June 2012.

The following month, the present co-pastors, Father Subhash Joseph, who likes to be called Father Joseph, and Father Gunasekhar Pothula, who likes to be called Father Guna, both members of the Congregation of the Missionaries of St. Francis de Sales in India, arrived. They joined Knights of Columbus Thompson Council #5961 on April 2, 2013 and serve as co-chaplains of the council.

Thompson, which also has eight related mission churches attached to St. Lawrence, mainly  in small and remote First Nations communities in Northern Manitoba,  is by far the largest community in the the largely missionary Roman Catholic Archdiocese of Keewatin-Le Pas, which takes in takes in some 430,000 square kilometres and stretches across the northern parts of three province – Saskatchewan, Manitoba and a small portion of Northwestern Ontario.

The farthest point west is LaLoche, Saskatchewan, near the Alberta border. The farthest point north is Lac Brochet here in Manitoba and the farthest point east is Sandy Lake in Northwestern Ontario. There are 49 missions in the archdiocese: 27 in Manitoba, 21 in Saskatchewan and one in Ontario.

Les Oblats de Marie Immaculée, or The Missionary Oblates of Mary Immaculate (OMI), established the first mission at Ile-À-la-Crosse, Sask. in 1860. In its most recent statistical picture released in June 2007, the Archdiocese of Keewatin-Le Pas listed 11 Oblates of Mary Immaculate, three diocesan priests and one other religious priest – for a total of 15 priests to serve all of Northern Manitoba, Northern Saskatchewan and part of Northwestern Ontario. The average age of the clergy seven years ago was 69.

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