Advent: The ‘Prophets’ Candle’ has been lit

The first candle of Advent, lit around the world yesterday, symbolizes hope. It is sometimes called the “Prophets’ Candle” or “Prophecy Candle” in remembrance of the prophets, especially Isaiah, who foretold the birth of Christ. It represents the expectation felt in anticipation of the coming Messiah.

During Advent we are summoned to recall the history of God’s people and reflect on how the prophecies and promises of the Old Testament in the Bible were fulfilled by the birth of Jesus Christ. The Gospels of Saint Matthew and Saint Luke opt for Bethlehem, while Saint Mark and Saint John seem to lean more toward Nazareth as the birthplace of Christ.

As for the year, month or day of Jesus’ birth, you can likely rule out Dec. 25 for either of the latter two but perhaps settle on sometime between 7BC and 4BC for the year. Pope-emeritus Benedict XVI, in his book, Jesus of Nazareth: The Infancy Narratives, published in November 2012, wrote  Jesus was born several years earlier than commonly believed because the entire Christian calendar is based on a miscalculation by a sixth century monk known as Dionysius Exiguus, or in English, Dennis the Small.

Advent is the beginning of the Western liturgical year and commenced on Sunday, Nov. 27 this year, running through Christmas Eve.

In the Advent Wreath, the Prophets’ Candle symbolizes hope; the Bethlehem Candle symbolizes faith; the Shepherd’s Candle symbolizes joy and the Angel’s Candle symbolizes peace.

“The historical origins of Advent are hard to determine with great precision,” Father William Saunders, former dean of the Notre Dame Graduate School of Christendom College in Alexandria, Virginia, has written. “In its earliest form, beginning in France, Advent was a period of preparation for the Feast of the Epiphany, a day when converts were baptized; so the Advent preparation was very similar to Lent with an emphasis on prayer and fasting which lasted three weeks and later was expanded to 40 days.

“In 380, the local Council of Saragossa, Spain, established a three-week fast before Epiphany. Inspired by the Lenten regulations, the local Council of Macon, France, in 581 designated that from Nov. 11 (the Feast of St. Martin of Tours) until Christmas fasting would be required on Monday, Wednesday, and Friday. Eventually, similar practices spread to England. In Rome, the Advent preparation did not appear until the sixth century, and was viewed as a preparation for Christmas with less of a penitential bent.”

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Yes, Virginia, there is a Santa Claus, but beware the Ghost of Christmas Eve newsroom Baileys Irish Cream liqueur

 In response to a query, I wrote here yesterday about my usual Christmastime traditions over the years, and how some of my traditions date back many years, while others are of much more recent vintage, and are perhaps best described as being on the road to becoming tradition, although exactly where that demarcation line is drawn, is not completely clear to me. Christmas traditions are important, but not immutable, I think. To some extent, they seem to me to be dependent on where we are both in life, as it were, and geography, which even in a very virtual world, still matters.

While I touched on food, be it sausage meat dressing or stuffing for Jeanette’s perfectly cooked juicy Christmas turkey, Land O’Lakes sour cream cornbread, Christmas fruitcake, whether it be from the monks of Le Magasin de l’Abbayea Val Notre-Dame in Saint-Jean-de-Matha, Quebec, or my local Safeway’s honey and ground almond marzipan-icing topped offerings; as well as the classic Christmas movie genre, I might well have added a few more traditions I developed over the years that festively often blended the personal and professional, private and public.

Ecclesiastes (hello Qoheleth, hello King Solomon?) had it about right, I think, when whosoever he was wrote, “To every thing there is a season, and a time to every purpose under the heaven.” In terms of the Christmas season for many that means travelling long miles only to be thrust together in close quarters with other annually seasonally-close family members and friends who hold somewhat different cultural, political, sports or even religious beliefs than you do. In terms of the latter, this happens even among Christians, hard as that may be to believe, marking the birth of our saviour some 2,000-plus years ago in Bethlehem – or is it Nazareth? Take your pick. The Gospels of Saint Matthew and Saint Luke opt for Bethlehem, while Saint Mark and Saint John seem to lean more toward Nazareth.

As for the year, month or day of Jesus’ birth, you can likely rule out Dec. 25 for the latter two and settle on sometime between 7BC and 4BC for the year. Pope-emeritus Benedict XVI, in his book, Jesus of Nazareth: The Infancy Narratives, published in November 2012, wrote Jesus was born several years earlier than commonly believed because the entire Christian calendar is based on a miscalculation by a sixth-century monk known as Dionysius Exiguus, or in English, Dennis the Small.

Fast-forward a couple of thousand years and it is Christmas 1996. I am working as the managing editor of The Kingston Net-Times, during the pioneering days of Canadian online journalism. From day one, we published no print edition and our local stories in that groundbreaking digital newspaper were updated on the fly throughout the day, but there were few bells and whistles, as very, very few of our online readers had cable broadband internet in 1996. Who remembers dial-up?

On Christmas Day 1996, I was called at home by a father who read us online and wondered if we could take a few minutes to put up the famous “Yes, Virginia, there is a Santa Claus,” letter to the editor and the editorial response for his young daughter.

The letter and editorial had long been in the public domain. So we did. On Christmas Day. Eight-year-old Virginia O’Hanlon wrote the long-ago letter to the editor of the New York Sun, and the quick response was printed as an unsigned editorial Sept. 21, 1897. The response of veteran newsman Francis Pharcellus Church has since become history’s most reprinted newspaper editorial.

The following year at Christmas 1997, I was back in Peterborough, Ontario at the Peterborough Examiner, a print-only daily newspaper back in those days, where I had worked previously from 1985 to 1989. During my first stint, I was the court beat reporter. Now, I was the city hall reporter. The Examiner, of course, was the paper Robertson Davies edited between 1942 and 1955. It was while editing the Peterborough Examiner that Davies, considered by townspeople as an eccentric bearded figure in the small-town world of Peterborough in the 1940s, would establish himself as one of Canada’s most important 20th century literary figures with the creation and development of his Samuel Marchbanks character, mining his daily newspaper experiences in the Queen of the Kawarthas for many of the characters and situations, which would appear in his novels and plays.

On Dec. 23, 1997, I was at a dinner party hosted by the late playwright Rhonda Payne at her home on Parkhill Road East in Peterborough. I had met Rhonda, author of the play “Stars in the Sky Morning,” a tale of the hardships of women on the Northern Peninsula of Newfoundland, a month earlier at Karen Hicks – at another dinner party. The National Post described Rhonda in 1999 as a “national treasure” and if ever there was a bon vivant, it was Rhonda, which is why the evening was so convivial and is perhaps what induced me to have more red wine at dinner than I might normally during the work week. You see, the Examiner had a long tradition of its own of granting employees what was quaintly termed “early leaving” at noon on both Christmas Eve and New Years Eve. What’s an extra glass, or maybe even two, of red, I thought to myself? Tomorrow is Christmas Eve, and really, how hard can it be? All I have to do is more or less physically show up in the newsroom for the half-day morning.

When I got home from Rhonda’s dinner party that night, the red light was flashing repeatedly and rapidly on my old General Electric answering machine (I think voicemail existed, but was still in its early years). It seemed odd to have so many messages awaiting receipt, but I went ahead and pushed the play button. Lo and behold it was Jim Hendry, then city editor of the Examiner, telling me that there was going to be a press conference at 8 a.m. Dec. 24 at the Peterborough County courthouse with City of Peterborough and County of Peterborough officials on hand to answer questions about the province seizing welfare files earlier in the day on Dec. 23. Many of the details are blurry after 22 years, but I believe welfare was perhaps a shared city-county municipal responsibility in those days, and the province was intent on upsetting that apple cart through shifting responsibilities and financial obligations between the two entities in what was called “downloading” in the days of the Harris government.

I barely survived the press conference. Once back in the second-floor newsroom of the old Peterborough Examiner building at Hunter and Water streets, I quickly picked up the telephone on my desk, across from Jack Marchen, then the court reporter, to give the late Ron Chittick, then chief administrative officer of the City of Peterborough, a quick call before he vanished for Christmas, as I realized back in the office I had a couple of unanswered questions still. Jack Marchen had been sitting across the desk from me in the newsroom when I left in August 1989 and he was still sitting across the desk from me when I returned. Phil Tyson, who sat beside me when I left, was also sitting beside me when I returned.

Time elapsed had foolishly led me to forget one of Jack’s Christmas traditions, which I should have remembered from the 1980s. But eight years had passed since then and there had been the dinner party the previous evening. Jack, unofficially, of course, and off-the-record, if anyone asks, traditionally would walk around the newsroom the morning of Christmas Eve, a bottle of Baileys Irish Cream liqueur and white Styrofoam coffee cups in hand, to pass out some Christmas cheer to his friends and colleagues.

I’m not sure what I was thinking, or even if I was thinking, but I happily accepted my coffee cup full of Baileys, as Jack handed it to me, which in all fairness kind of looked like a cup of coffee for those like myself, who go heavy on the cream. I slugged it back in one gulp, which does in retrospect seem kind of odd if I actually thought it might be hot coffee, and my brain froze instantaneously – mid-sentence, mid-question to Ron. For a thirty-second eternity, or so it seemed, there was dead air on the phone line as I failed to articulate the remainder of the question I was posing to Ron.

That, friends, was tradition and Christmas Eve 1997.

A decade later, editing the Thompson Citizen and Nickel Belt News weekly newspapers here in Northern Manitoba, I resumed publishing the “Yes, Virginia, there is a Santa Claus” letter to the editor from 2007 to 2013, below a bold-faced and italicized introduction, which read:

“Editor’s note: Eight-year-old Virginia O’Hanlon wrote a letter to the editor of the New York Sun, and the quick response was printed as an unsigned editorial Sept. 21, 1897. The response of veteran newsman Francis Pharcellus Church has since become history’s most reprinted newspaper editorial. We, at the Thompson Citizen, are pleased to be part of that tradition and republishing it at Christmas has become an annual hallmark of the festive season for us here as well since Dec. 19, 2007. Merry Christmas, one and all.

John Barker.”

You can read it in full here at: https://www.thompsoncitizen.net/opinion/editorial/yes-virginia-there-is-a-santa-claus-1.1367424

While at the Thompson Citizen and Nickel Belt News, I also much enjoyed re-printing Garwood Robb’s “A special gift from years ago” as a guest “Soundings” column on the editorial page around Christmas. It opens: “My first teaching assignment was in Thompson in 1968. Mary was a student of mine. She was from an extremely poor and dysfunctional family who lived on the edge of town about a quarter mile from the town’s railway station.

“On the last day of school before Christmas holidays many of the students brought me gifts….”

The column was first published in the Grandview Exponent, which serves the communities of Grandview and Gilbert Plains in the Parkland region of Manitoba, on Dec. 20, 2005, and later republished in Garwood Robb’s blog, “In My Own Words,” which can be found online at either: http://garwood2009.blogspot.ca/2009/12/memory-from-long-agorevisited.html or https://www.thompsoncitizen.net/opinion/columnists/soundings-1.1360060

Garwood lived on Centennial Drive East in Thompson and taught at Westwood Elementary School from September 1968 to June 1972 when he moved to Winnipeg.

And while it is likely too soon to call it a tradition, I’ve become rather fond in recent years of re-posting on Facebook at least two YouTube videos: “Mog’s Christmas Calamity,” (https://www.youtube.com/watch?v=kuRn2S7iPNU&feature=share) based on author and illustrator Judith Kerr’s Mog, who first appeared in the book “Mog the Forgetful Cat,” in 1970, and who falls asleep on Christmas Eve, and unwittingly creates unimaginable chaos, leading the Thomas family to fear that Christmas will have to be cancelled, and Igniter Media’s “A Social Network Christmas,” an artistic take on how the story of the nativity might have read had a social network existed at the time of Jesus’s birth, which you will find here: https://www.youtube.com/watch?v=sghwe4TYY18

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Holy Christmas, Batman … they’re thinking, talking and writing about Christianity

Several times a year (today being one of those times) I’ll see a post on my Facebook timeline from some old friend or colleague, who I haven’t seen for years, saying something to the effect, “Heard you(‘re) pretty religious.” Actually, that’s a verbatim quote from today on Facebook. But similar sentiments crop up several times a year, sometimes seemingly out of the blue, sometimes in relation to something I’ve recently written and posted on Facebook, or perhaps just re-posted from somewhere else. Usually it is framed more as a statement with a dangling question mark rather than a direct question.

The questioner in this case was a former roommate, who last I checked in with him on the matter about 30 years ago, was himself a committed atheist. And also a good guy, as we might say, principled and ethical. A good friend. A third member of our university roommate trio, who visited me after more than 20 years last summer, had also heard I was “pretty religious,” he told me. His wife, who I haven’t met yet, had suggested that before he visited, after reading some of my Facebook posts. My friend isn’t actually on Facebook himself but trolls his wife’s account from time to time, as do most Facebook objectors I know. A non-committal agonistic, he told me his response was sort of to shrug and say not to worry, “John’s always been a Catholic.”

When I hear or read this kind of thing, several things occur to me. One is the sobering fact that people I consider friends or former colleagues, who I worked with years ago, apparently in many cases find any connection between religion and me surprising and noteworthy enough to comment on. What, I wonder, does this say about how I lived my life in the years that I worked with or lived near them? As I said, sobering. And a bit rhetorical, as I’m not sure that I’d want them all to answer that, at least not on my timeline on Facebook.

As for their question, which might be paraphrased as, “When did you get religion?” how exactly does one answer that? I suppose Protestant evangelicals might point to their “born again” experience as that moment. Catholics …. well, infant baptism.

I can almost picture Pope Francis reminding me about the Sadducees, Pharisees and clericalism, should I start boasting about how religious I am. Pope Francis really is not a fan of legalism or legalists. He sees the Church as a big field hospital for sinners, of which he includes himself.

Given that I work 18 hours on Saturdays and Sundays, my parish priest might be surprised to hear how religious I am, too, given my mass attendance for the one mass I might attend weekly on Saturday nights at 6:30 p.m., after working 10 of those 18 hours, is pretty abysmal. No excuse. Sadly, “The spirit is willing, but the flesh is weak” many times and an after-work nap beckons.

But when I am awake, I do write about religion with some frequency. I also read about it, think about it and think it matters far more than most journalists understand. However, that’s not exactly a new realization that I’ve come to. Almost 18 years ago, I was among the 270 participants on both sides of that great divide, interested in the intersection of religion and politics in the public square, when I attended the first-ever Faith in the Media conference at the Carleton University School of Journalism in Ottawa for three days from June 7-9, 1998. The Peterborough Examiner, while it didn’t have a religion beat in 1998, graciously picked up the tab for their city hall reporter to go.

Toronto’s Roman Catholic archbishop at the time, Aloysius Cardinal Ambrozic, noted that the Church makes truth claims and demands, which are absolute, while the media tends to be liberal, and, as such, opposed to absolutes. “(The) media are adept at showing the ills of society, but not the remedies … Most of our media are not interested in Christ’s self-emptying death, only in sweating and weeping Madonnas. The media love religious kitsch.” But Ambrozic quickly added, “We, the religious professionals, are not very forthcoming sometimes, perhaps out of a fear of sensationalism. Nor do we always explain ourselves well. At other times we kowtow to the media when we should question its mindset.”

I had also been able to write about religion some during the early to mid-1990s at the Kingston Whig-Standard, where religious coverage was quite possible on weekends, especially if you initiated it. One of my more surreal moments of religion coverage came in June 1995, less than two months after Timothy McVeigh, radicalized after the Waco Siege and Ruby Ridge incident, killed 168 people when he bombed the Oklahoma City federal building, and I covered a conference in Kingston called “Take A Stand ’95: Defending Your Faith in the New World Order.”

Gary Kah, of Indiana, and Eric Barger, of Texas, two of the rising stars of the televised Bible prophecy circuit, told me it was tough going in the immediate wake of Oklahoma City to deliver their message. I imagined it would be.

McVeigh himself was a baptized Roman Catholic but self-professed agnostic, who would later receive the Roman Catholic Sacrament of Anointing of the Sick, formerly known as Last Rites or Extreme Unction, administered through a federal Bureau of Prisons chaplain, minutes before his execution in the federal death chamber at Terre Haute, Indiana on June 11, 2001.

While it may have been tough going at the time in 1995, Kah and Barger are still going – strong, or at least, so it seems.

And the interesting thing is that much of what they talked about that June day more than 21 years ago has come to pass.

A “cashless” society, biometrics, including palm geometry and retinal scanning;  these things are no longer the stuff exclusively of the religious right and tin foil hat meme.

Or how about Implanted  RFID (radio frequency identification) chips? … hmm … sounds kinda like something from the pages of a script for one of the late Iowa filmmaker Russ Doughten’s movies, such as his 1972 film, A Thief in the Night, followed by its three sequels – A Distant Thunder in 1978, Image of the Beast in 1980 and The Prodigal Planet in 1983. Doughten, who earned his master’s degree from Yale Drama School in 1954, died at the age of 86 in August 2013.

While one friend on Facebook today was musing, “Heard you(‘re) pretty religious” another a few hours later sent me a link to Laurie Goodstein’s keynote address at the symposium on religious literacy in journalism earlier this month at Harvard Divinity School for the Religious Literacy Project.

I had read part of her speech last week. “I’m glad that we’re all here because we now have urgent work to do,” Goodstein said in her keynote speech Dec. 8. “Religious literacy has probably never been more important, or more of a challenge. The grounds are shaking, the fissures are cracking open all around us, and the faultlines all seem to intersect. Race, class, gender and underneath it all like molten lava: religion.”

Goodstein is the national religion correspondent for The New York Times. After earning a B.A. from University of California Berkeley and an M.A. from the Columbia School of Journalism, she began her journalism career in 1989 at The Washington Post.

She started as news assistant before becoming a metro reporter and then national reporter. While at the Post in both 1995 and 1996, she won two major awards for religion newswriting, The Templeton Religion Reporter of the Year and the Supple Religion Writing Award.

She joined The New York Times in 1997. “Her work for the Times has covered a wide range of topics and religious traditions, offering a nuanced rather than monolithic view of American Catholics, evangelicals, and Muslims, among others,” said Harvard Divinity School. “In 2004, she won the American Academy of Religion’s award for best in-depth news reporting on religion, an award she won again in 2009. In 2015, she also won the Religion Newswriters Association’s award for excellence in religion reporting. Her recent work has covered American evangelicals’ support for Donald Trump, the possibility of female deacons in the Catholic Church, and Muslim opposition to ISIS.”

I grew up Roman Catholic in an extended family of mainly Protestants (primarily United Church, but with a smattering of Anglicans) with a few Mormons and Jehovah’s Witnesses also added to the mix. I still have my dad’s 1927 United Church certificate for perfect Sunday school attendance. He was a member of the United Church when he married my mother in June 1942 – an era when “mixed marriages,” as they were quaintly called, were still rather uncommon and somewhat frowned upon by both Protestants and Catholics.

Eventually my dad converted to Catholicism of his own accord. But it was strongly suggested to me by my parents during my childhood that religion wasn’t a particularly suitable topic for discussion at large extended family events given the plurality of beliefs and the conviction with which they were held. I thought religion and politics were about the two most interesting topics one could talk about at the dinner table, so this imposed considerable restraint on me. Still, if my Uncle Morley and Aunt Dot weren’t bringing The Watchtower or Awake! around to the house on visits (and they weren’t), it seemed a reasonable accommodation. My dad and Uncle Morley found their common ground in a boat fishing. All in all, my parent’s live-and-let-live theology has struck me as increasingly wise as I get older.

Christmas dinner next week for many means travelling long miles only to be thrust together in close quarters with other annually seasonally-close family members and friends who hold somewhat different cultural, political, sports or even religious beliefs than you do.

In terms of the latter, this happens even among Christians, hard as that may be to believe, marking the birth of the saviour some 2,000-plus years ago in Bethlehem – or is it Nazareth? Take your pick.

The Gospels of Saint Matthew and Saint Luke opt for Bethlehem, while Saint Mark and Saint John seem to lean more toward Nazareth.

As for the year, month or day of Jesus’ birth, you can likely rule out Dec. 25 for the latter two and settle on sometime between 7BC and 4BC for the year. Pope–emeritus Benedict XVI in his book, Jesus of Nazareth: The Infancy Narratives wrote that Jesus was born several years earlier than commonly believed because the entire Christian calendar is based on a miscalculation by a sixth century monk known as Dionysius Exiguus, or in English, Dennis the Small.

Given these antecedents it perhaps should come as no surprise then that Roman Catholics and their Protestant brethren some five centuries almost after the Reformation still don’t see eye-to-eye on some of the theological fine points of Christianity. In fact some evangelicals are pretty sure Catholics aren’t really Christians when it come right down to it and remain “unsaved” if they’re not “born again.”

The Catholic response is often a dismissive exercise in pulling rank and saying, in essence, “we were here first” and we are therefore synonymous with being “the Church.” As in one and the same in an unbroken line from Saint Peter to Pope Francis.

How this might play out at a Catholic-Protestant Christmas dinner has been nicely illustrated by Chris Castaldo, lead pastor at New Covenant Church of Naperville in Naperville, Illinois. Castaldo, who was raised as a Catholic and who had an uncle who was a cardinal,  several years ago did a 4:38-video promo for his book, Holy Ground: Walking with Jesus as a Former Catholic, where he plays the role of the Catholic brother, “Vito” at the Christmas dinner because, he says, he was a natural as a former Catholic – and “a Long Island Guido” – to play the role.

“Pastor Dave,” Castaldo’s good friend, Lon Allison, pastor of teaching and evangelism and missions at Wheaton Bible Church in West Chicago, Illinois, plays the Protestant minister.

The video, which can be seen at http://vimeo.com/2702601, is based on a true incident that happened to Castaldo as a minister at College Church in Wheaton, but whereas the actual incident happened right in the church, the fictional video setting has been moved to the family Christmas dinner. To say more about it here would make me a spoiler.

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Soundingsjohnbarker: ‘You can write that?’ You bet

https://soundingsjohnbarker.wordpress.com/) debuted as a WordPress blog two years ago today with a small post headlined “Labour history: Mine-Mill v. Steel” (https://soundingsjohnbarker.wordpress.com/2014/09/03/labour-history-mine-mill-v-steel/) on September 3, 2014 about Mick Lowe’s The Raids, a 295-page fictionalized work centred on the epic battle in Sudbury in the late 1950s and early 1960s in relation to the Cold War, international politics, McCarthyism, Communism, and the inter-union rivalry between the United Steel Workers of America (USWA) and the International Union of Mine, Mill & Smelter Workers Local 598, which had just been published that May by Robin Philpot of Baraka Books in Montreal. Here in Thompson there is a still partially untold story of that same inter-union rivalry between the Union of Mine, Mill & Smelter Workers and United Steelworkers of America between 1960 and 1962. Mine-Mill was the first bargaining agent here in Thompson when Inco workers unionized and had negotiated a contract with Inco that ran through 1964. But the USW was certified by the Manitoba Labour Board as the bargaining agent for Inco employees in Thompson on May 31, 1962. Because the USW itself went on to merge five years later with the United States section of the International Union of Mine, Mill & Smelter Workers in Tucson, Arizona in January 1967, a lot of that nastiness has been papered over, at least publicly.

There was also a post that day headlined “Black Death: Not so bad?” (https://soundingsjohnbarker.wordpress.com/2014/09/03/black-death-not-so-bad/) which went onto explain a new study in PLOS ONE, an international peer-reviewed journal, authored by University of South Carolina anthropologist Sharon DeWitte, which suggested that people who survived the medieval plague, commonly known then as the Black Death, lived significantly longer and were healthier than people who lived before the epidemic struck in 1347. The Black Death killed tens of millions of people, an estimated 30 to 50 per cent of the European population, over just four years between 1347 and 1351, which, it turns out, may not have been such a bad thing after all.

Finally, on Sept. 3, 2014, soundingsjohnbarker had a third posting headlined “A bigger picture,” (https://soundingsjohnbarker.wordpress.com/2014/09/03/a-bigger-picture/) which focused on Samaritan’s Purse’s “Operation Christmas Child,” which was started in 1990. By 1993, it had grown to the point it was adopted by Samaritan’s Purse, a Christian organization founded by Dr. Bob Pierce in 1970 and now run by Franklin Graham, son of 97-year-old Asheville, North Carolina evangelist Billy Graham.  While “Operation Christmas Child” has its share of supporters and critics with meritorious arguments on both sides for and against its “shoebox” gifts collected and distributed in more than 130 countries worldwide each Christmas [each shoebox is filled with hygiene items, school supplies, toys, and candy. Operation Christmas Child then works with local churches to put on age-appropriate presentations of the gospel at the events where the shoeboxes are distributed], Samaritan’s Purse is about much more than Operation Christmas Child, whatever your views might be on that, I pointed out. In the midst of the deadliest Ebola viral hemorrhagic fever outbreak recorded in West Africa since the disease was discovered in 1976, Samaritan Purse’s Ebola care centre on the outskirts of the Liberian capital of Monrovia was right on the front lines. Dr. Kent Brantly, the medical director of the centre, contracted Ebola and was medically evacuated to Emory University Hospital in Atlanta, the first patient ever medically evacuated to the United States for Ebola treatment, where he was given ZMapp, an experimental drug treatment produced by U.S.-based Mapp Biopharmaceutical, while Nancy Writebol, who was with Serving in Mission, (SIM), which runs the hospital where Samaritan’s Purse has the Ebola care centre, was also medically evacuated to Emory University Hospital and treated with ZMapp.  Both Brantly and Writebol survived their brush with death Ebola experiences and returned to Liberia.

So that was Day 1 for soundingsjohnbarker on Sept. 3, 2014. And in some ways it set the tone for the 226 posts that have followed since over the last two years. Some of them tell Thompson stories but many don’t. Some (OK, many) are offbeat and the range of topics that has struck my fancy to write about has been eclectic, if not downright eccentric at times. I explained some of my thinking behind how I choose what to write about in a blog post March 7 headlined “Tipping points and blogging by the numbers” (https://soundingsjohnbarker.wordpress.com/2016/03/07/tipping-points-and-blogging-by-the-numbers/) where I noted, “Write local if you want some big numbers on a given day. While I do from time to time, if some local issue or story interests me in an unusual way, I stay away from that kind of writing for the most part. For one thing, those kind of stories, I find, have little staying power, with three or four rare local exceptions (an unsolved murder story; a story about Dr. Alan Rich’s retirement and local lawyer Alain Huberdeau’s appointment to the provincial court bench; and several Vale stories come to mind). But most of them are one or two day wonders. It’s the more eccentric pieces on other places and even times that have a deeper and wider audience in the long run. Fortunately, I prefer to write on more eclectic things these days without any particular regard for geography or subject matter if the topic strikes my interest. Thompson city council may well make decisions that affect me in myriad ways, not the least of which is in the pocketbook as a local taxpayer, but even that can’t remove the glaze from my eyes long enough to write much about local municipal politics, although our water bills are tempting me to make an exception. But reading newspaper accounts of such goings on is usually painful enough. Mind you, I realize what strikes my fancy to write about when I don’t write local, is not for everyone, and I have no doubt that I’ve created some eye glazing of my own especially when I write on eschatology or some other arcane to some of my local readers religious topic.”

That’s not to say I’ve lost my interest in local affairs. I live here after all. But I don’t have the inclination, or time even if I had, to write about all of them. So, pretty much like everyone else in Thompson, I rely on the local media, including the Thompson Citizen and Nickel Belt News, CBC Radio’s North Country, Arctic Radio’s thompsononline.ca and Shaw TV to keep me informed with occasional stories about Vale’s proposed Thompson Foot Wall Deep Project, at the north end of Thompson Mine, previously known as Thompson (1D), and what the chances of the 11 million tonnes of nickel mineralization, which form a deep, north plunging continuation of the Thompson deposit, have of being developed into a new mine that will sustain the Thompson operation for up to 15 years when nickel is selling on the London Metal Exchange (LME) for US$4.5269/lb, with the refinery and smelter, which opened March 25, 1961, set to close sometime in 2018, resulting in lost jobs – don’t kid yourself and think otherwise – as more than 30 per cent of Vale’s production employees in Thompson work in the smelter and refinery.

Take away nickel mining, which isn’t destined fortunately to happen for at least several decades yet in even the most pessimistic scenario, and there’s not much reason for Thompson, at least as we have all come to know it, to exist, all mindless happy talk from politicians, newspaper publishers and other spin doctors aside. Mind you, I have admittedly been a tad critical of newspaper publishers in this space before, writing on Sept. 14, 2014: “In the old days, publishers and newspaper owners would from time to time ‘kill’ a writer’s column before publication. Despite their ballyhoo and blather about freedom of the press, publishers and newspaper proprietors are almost universally in my long experience with them a timid lot, if not outright moral cowards at times, always afraid of offending someone.”(https://soundingsjohnbarker.wordpress.com/2014/09/11/retroactively-spiked-the-post-publication-killing-of-msgr-charles-popes-blog-post-on-new-york-citys-st-patricks-day-parade/).

But if you think being a regional hub for Northern Manitoba, or tourism, or even both, is going to give Thompson a new raison d’etre for continued existence at its current size and state in a somehow magically more diversified local economy sans nickel mining some day in the near-to-mid future, I’m afraid you’ve been drinking too much of the Thompson Economic Diversification Working Group (TEDWG) Kool-Aid.

I’m a bit of a contrarian when it comes to the local good news peddlers of all stripes. So it’s perhaps best for everyone’s peace of mind, mine included, if I stick these days to writing mainly about the faraway and eclectic. Bad news prophets have a short best-before date at home.

And besides there is something just plain fun about writing about the weird and whacky. It’s a good antidote to taking either yourself, or life for that matter, too seriously. Hence I’m just as incorrigible when it comes to posting stories or links from others about the offbeat and odd on Facebook, as I am about my own blog post writing, I must confess. “The internet has been aflame this summer with predictions the Antichrist was coming Aug. 30,” I mentioned in a Facebook posting Aug, 31, noting I had forgotten all about it until the next day. “Me bad,” I wrote. When my old friend from Iqaluit Michèle LeTourneau found herself among those who couldn’t resist joining the thread to comment, she observed “OK. I think I just officially outed myself as a weird nut that posts really weird things on Facebook. Maybe I am. Maybe I’m not.” I reassured her by replying, “I think I could give you a bit of competition for the ‘weird nut Facebook poster’ title, Michèle!”

Locally, the Thompson Citizen was moved to editorialize Aug. 31 that “Northern Manitoba’s summer of woe turned [a] deeper shade of blue with the announcement Aug. 22 that Tolko was shutting down its operations in The Pas.”

Tolko Industries said they were going to pull the plug Dec. 2 on their heavy-duty kraft paper and lumber mill in The Pas after 19 years, leaving all 332 employees unemployed. The mill in The Pas has been a money-loser for years. It was conceived by the Progressive Conservative provincial government of premier Duff Roblin in 1966.

Less than a month before Tolko pulled the plug on its mill in The Pas, OmniTRAX, the Denver-based short line railroad, which owns the Port of Churchill, announced on July 25 it would be laying off or not re-hiring about 90 port workers, as it was cancelling the 2016 grain shipping season. OmniTRAX bought most of Northern Manitoba’s rail track from The Pas to Churchill in 1997 from CN for $11 million. OmniTRAX took over the related Port of Churchill, which opened in 1929, when it acquired it from Canada Ports Corporation, for a token $10 soon after buying the rail line. The Port of Churchill has the largest fuel terminal in the Arctic and is North America’s only deep water Arctic seaport that offers a gateway between North America and Mexico, South America, Europe and the Middle East. OmniTRAX created Hudson Bay Railway in 1997, the same year it took over operation of the Port of Churchill. It operates 820 kilometres of track in Manitoba between The Pas and Churchill.

At the time the cancellation was announced, OmniTRAX did not have a single committed grain shipping contract. Normally, the Port of Churchill has a 14-week shipping season from July 15 to Oct. 31. When the Canadian Wheat Board lost its grain monopoly, creating a new grain market several years ago, and was renamed G3 Canada Ltd. by its new owners, the newly-minted G3 Canada Ltd. began building a network of grain elevators, terminals and vessels that bypasses Churchill and uses the Great Lakes, St. Lawrence River and West Coast to move grain to foreign markets. Surprise.

While OmniTRAX accepted a letter of intent last December from Mathias Colomb First Nation, Tataskweyak Cree Nation and the War Lake First Nation to buy its rail assets in Manitoba, along with the Port of Churchill, the deal has not been completed to date, and its future looks murky to non-existent. Rail freight shipments measured by frequency along the Bayline have been cut in half by OmniTRAX this summer.

“Government announces more grant money to develop tourism during visit to Churchill” headlined the Nickel Belt News in an unbylined front page story Sept. 2.  Don’t get me wrong. I love Beluga whales and polar bears. I’ve seen both visiting Churchill (known as Kuugjuaq in Inuit.) And guess what? While Beluga whales and polar bears will support some local tourism and related businesses, it’s still not enough to make for a local sustainable economy of any scale in the community of less than 800 permanent residents now along our Hudson Bay coast.

That’s about as likely to happen as calling itself the “Wolf Capital of the World” is going make a game-changing difference to Thompson’s economic future. A difference, sure. Great. But don’t bet Northern Manitoba’s future on tourism. We’re still either a resource-based economy or no economy to speak of.  If it’s any comfort that remains largely true for most of our provinces and territories and Canada as a whole. Sure there’s the capital cities and a few other kinda largish provincial cities – Victoria, Vancouver, Edmonton, Calgary, Regina, Winnipeg, Toronto, Ottawa, Montréal, Québec City, Moncton, Saint John, Halifax and St. John’s (this is a very generous reading BTW) – and even a few more genuine high-tech areas such as Gatineau, Québec and Kanata, Ontario on either side of Ottawa, along with Kitchener, Ontario and elsewhere in the Regional Municipality of Waterloo, all of which are exceptions to the hewers of wood and drawers of water reality, but the exceptions are few and far between.

Oops … did I say that out loud? Me bad.

Kool-Aid anyone?

I may need to quench my thirst unless I intend to pen my next post on UFOs, eschatology or perhaps some virulent disease, preferably a safe distance from Thompson.

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

 

 

 

 

 

 

Advent and the Matthean Judgment

The word Advent, as derived from the Latin word adventus, means “coming” or “arrival.” Adventus is in turn the Latin translation of the Greek word parousia, meaning “presence” and commonly used to refer to the Second Coming of Christ.

During Advent we are summoned to recall the history of God’s people and reflect on how the prophecies and promises of the Old Testament in the Bible were fulfilled by the birth of Jesus Christ. The Gospels of Saint Matthew and Saint Luke opt for Bethlehem, while Saint Mark and Saint John seem to lean more toward Nazareth as the birthplace of Christ.

As for the year, month or day of Jesus’ birth, you can likely rule out Dec. 25 for either of the latter two but perhaps settle on sometime between 7BC and 4BC for the year. Pope-emeritus Benedict XVI, in his book, Jesus of Nazareth: The Infancy Narratives, published in November 2012, wrote  Jesus was born several years earlier than commonly believed because the entire Christian calendar is based on a miscalculation by a sixth century monk known as Dionysius Exiguus, or in English, Dennis the Small.

Advent is the beginning of the Western liturgical year and commences on Advent Sunday, Nov. 30 this year, running through Christmas Eve.

In the Advent Wreath, the Prophet’s Candle symbolizes hope; the Bethlehem Candle symbolizes faith; the Shepherd’s Candle symbolizes joy and the Angel’s Candle symbolizes peace.

“The historical origins of Advent,” which began this year Nov. 30, “are hard to determine with great precision,” Father William Saunders, dean of the Notre Dame Graduate School of Christendom College in Alexandria, Virginia, has written. “In its earliest form, beginning in France, Advent was a period of preparation for the Feast of the Epiphany, a day when converts were baptized; so the Advent preparation was very similar to Lent with an emphasis on prayer and fasting which lasted three weeks and later was expanded to 40 days.

“In 380, the local Council of Saragossa, Spain, established a three-week fast before Epiphany. Inspired by the Lenten regulations, the local Council of Macon, France, in 581 designated that from Nov. 11 (the Feast of St. Martin of Tours) until Christmas fasting would be required on Monday, Wednesday, and Friday. Eventually, similar practices spread to England. In Rome, the Advent preparation did not appear until the sixth century, and was viewed as a preparation for Christmas with less of a penitential bent.”

The Anglican Church of Canada produces a worthwhile Advent series annually in podcast format.  This year’s effort is called “Sealed in the Same Spirit” and was offered in Edmonton last August by a special delegation from the Episcopal Church of Cuba, and produced by the Anglican Church of Canada. The first brief two-minute-and-34-second podcast can be heard here at http://15e51a4c89abec992ec0-2c07a39145fe51fb75e38d44722ddba4.r44.cf2.rackcdn.com/2014-01.mp3

Also worth another listen to this Advent is “In Days to Come,” the first in a series of six podcasts for last year’s season of Advent, produced by Winnipeg’s Signpost Music and Saint  Benedict’s Table (named after St. Benedict of Nursia, the sixth century Italian monk who founded western monasticism).

The first 2013 Advent episode, again produced for the Anglican Church of Canada, featured  Jamie Howison, an Anglican priest, who is the pastoral leader of Saint Benedict’s Table, talking about the medieval practice of contemplating “the four last things” – death, judgment, hell and heaven, bringing the peace, joy, hope and love of the Advent wreath (borrowed by the rest of us from German Lutherans in the 16th century) into sharper relief in the context of the Matthean Judgment, the name used for the parable of the sheep and the goats in Matthew 25. You can listen to the episode here: http://6ea032789d8200a5f5e1-53f66bb87b41c0fa2b150aea4f98a852.r94.cf2.rackcdn.com/2013-01.mp3

“Judgment, it would seem,” said Howison, “rides on these very basic human matters of compassion in action as a preacher, I really have to acknowledge the goatiness of my own day-to-day life. Reading this particular parable, I’m not sure I’d fare all that well on the day when the Son of Man comes in his glory.”

Howison, the founding pastor of Saint Benedict’s Table in Winnipeg, is a graduate of the University of Winnipeg and of Trinity College, an Anglican college at the University of  Toronto, and has worked in ordained ministry since 1987, serving in parish ministry, as pastoral care co-ordinator at Marymound – a treatment centre for adolescent girls. Marymound got its starts in April 1911 when five Roman Catholic Sisters of the Good Shepherd came to Winnipeg at the invitation of juvenile court Judge Thomas Daly, who was seeking an alternative to prison for young women and girls he encountered in his court. St. Mary Euphrasia Pelletier had founded the Congregation of the Sisters of the Good Shepherd in Angers, France in 1835. She was canonized a saint on May 2, 1940 by Pope Pius XII.

Howison also has served as chaplain and dean of residence at St. John’s College, an Anglican college on the University of Manitoba campus in Winnipeg. He has ministered full-time with Saint Benedict’s Table since the autumn of 2004.

From 2004 through 2010, Howison served as a member of the Primate’s Theological Commission of the Anglican Church of Canada.  In the winter of 2011, he spent a month as scholar-in-residence at the Burke Library of Union Theological Seminary in New York, the oldest independent, ecumenical, Christian seminary in the United States, and another month as a resident scholar at the Catholic Benedictine Collegeville Institute at St John’s Abbey in  Collegeville,  Minnesota, during which time he wrote on the theological vision of the jazz musician John Coltrane.

Signpost Music, which co-produced the “In Days to Come” Advent podcasts, is the creation of Steve Bell, the 54-year-old Juno-winning singer-songwriter, and his business partner and manager, Dave Zeglinski.

Howison and Bell have also written a fair bit of music together, including “Hear Our Prayer,” off Bell’s 1992 album Deep Calls to Deep.