Frontier Centre for Public Policy
A letter to five Canadian Churches
From the Frontier Centre for Public Policy
Two years ago, Eric Metaxas, the conservative Christian American author wrote a short, but important, book addressing the American Church. He was concerned the churches were forsaking their Christian principles in not speaking out against the anti-Christian ideologies and practices occurring throughout the U.S.
My letter is limited to admonishing the Canadian churches involved with Canada’s Indian Residential Schools. These churches have not spoken out in support of the missionaries they commissioned to work in these schools, people who poured their lives into their work, and who have been wrongly accused of abusing and murdering residential school children.
Obviously, those employees who are guilty should be condemned and punished, but those who are innocent should not be falsely accused of perpetrating horrific crimes.
Between 1883 and 1996, there were 143 Indian Residential Schools included in the Indian Residential Schools Settlement Agreement, a complex agreement between various Indigenous groups, the federal government, and the churches that managed residential schools.
The Roman Catholic Church managed 62 (43.4%) of the schools, the Church of England (Anglican) managed 35 (24.5%), the United Church (including the denominations that joined together in 1925) managed 19 (13.3%), the Mennonite Church managed 3 (2.1%), and the Baptist Church managed 1 (0.6%) residential school. The federal and territorial governments managed the remaining 23 (16.1%) schools.
There are four historical points to be reviewed.
First, in May 2021, Rosanne Casimer, Chief of the Kamloops Band, announced that ground penetrating radar (GPR) had found 215 unmarked graves of children in the residential schoolyard.
Surprisingly, this was the first public report suggesting that children buried in residential schoolyards had been murdered. There is, however, no credible evidence of murdered residential school children in the 3,500-page Truth and Reconciliation Commission (TRC) Report which was published 6 years earlier.
Second, despite being absent from the TRC’s “Calls to Action,” the federal government has awarded almost $8 million to the Kamloops band to excavate part of the schoolyard, and set aside over $300 million for other bands to search for soil anomalies or presumed graves.
Third, as expected with such strong incentives, many other bands have claimed that they too have graves of missing and presumed murdered children buried in the schoolyards on their reserves.
Finally, in an impressive gesture of support, Prime Minister Justin Trudeau knelt beside a grave in a well-known cemetery with a teddy bear in his hand decrying the genocide perpetrated by the churches. Later, he had the Canadian flags at government buildings around the world flown at half-mast for 6 months so that both Canadians and citizens of the world would mourn this Canadian tragedy.
Since the spring of 2021, almost 100 Christian churches have been vandalized, desecrated, or set on fire, supposedly because of the “genocide” that had taken place at the sites of Indian Residential Schools. Sadly, some of these churches, the Lutheran and Orthodox churches, for example, did not manage any of the schools.
No doubt, most Canadians are thankful there is no forensic evidence that children have been murdered and buried in schoolyards. Of course, there are children’s bodies in parish cemeteries that are often close to the schools, but most of them died of communicable diseases like influenza and TB, and they have been given proper funerals.
My concern is that over the last three years, the five churches that managed Indian Residential Schools have said little or nothing to defend themselves or the staff they commissioned to work in the schools.
In a time of need, both Indigenous and non-Indigenous Christians stepped forward to care for children living in residential schools. But the churches have not stepped forward to defend their staff in their time of need. These people are getting old, and they need support now. Instead, the churches have abandoned, or worse, condemned their faithful employees for abusing children.
Equally surprising, no church leader has supported the fundamental principle of Canadian law: individuals (and churches) are considered innocent until they are proven guilty.
It grieves me, and the few other living residential school employees, that our churches have not publically supported their innocent employees. Surely, they have a moral obligation to ensure that truth and justice prevail.
Eric Metaxas has tried to awaken American churches by pointing out where they have gone wrong. Should we not try to awaken Canadian churches to defend their involvement in Indian residential schools?
Is it too much to suggest that the church leaders think back to lessons learned from Martin Luther King Jr. and Dietrich Bonhoeffer who stood up for Christian principles against the evil practice of dehumanizing people—Blacks in the U.S. and Jews in Europe?
Not only will these churches be judged by the moral and ethical lessons they preach, but, more importantly, by the principles they live by. Canadians will see the true values of church leaders in their actions, especially concerning those they commissioned to work in their schools.
Rodney A. Clifton lived for 4 months in Old Sun, the Anglican residential school on the Siksika (Blackfoot) First Nation during the summer of 1966, and he was the Senior Boys’ Supervisor in Stringer Hall, the Anglican residential hostel in Inuvik during the 1966-67 school year. He is a Professor Emeritus at the University of Manitoba and a senior fellow at the Frontier Centre for Public Policy. His most recent book, with Mark DeWolf, is From Truth Comes Reconciliation: An Assessment of the Truth and Reconciliation Commission Report. The book will be out on November 5, and it can be preordered from the publisher.
Rodney A. Clifton is a professor emeritus at the University of Manitoba and a Senior Fellow at the Frontier Centre for Public Policy. He lived for four months in Old Sun, the Anglican Residential School on the Blackfoot (Siksika) First Nation, and was the Senior Boys’ Supervisor in Stringer Hall, the Anglican residence in Inuvik. Rodney Clifton and Mark DeWolf are the editors of From Truth Comes Reconciliation: An Assessment of the Truth and Reconciliation Commission Report (Frontier Centre for Public Policy, 2021). A second and expanded edition of this book will be published in early 2024.
Business
Is Carney Falling Into The Same Fiscal Traps As Trudeau?
From the Frontier Centre for Public Policy
By Jay Goldberg
Rosy projections, chronic deficits, and opaque budgeting. If nothing changes, Carney’s credibility could collapse under the same weight.
Carney promised a fresh start. His budget makes it look like we’re still stuck with the same old Trudeau playbook
It turns out the Trudeau government really did look at Canada’s economy through rose-coloured glasses. Is the Carney government falling into the same pattern?
New research from the Frontier Centre for Public Policy shows that federal budgets during the Trudeau years “consistently overestimated [Canada’s] fiscal health” when it came to forecasting the state of the nation’s economy and finances over the long term.
In his research, policy analyst Conrad Eder finds that, when looking specifically at projections of where the economy would be four years out, Trudeau-era budgets tended to have forecast errors of four per cent of nominal GDP, or an average of $94.4 billion.
Because budgets were so much more optimistic about long-term growth, they consistently projected that government revenue would grow at a much faster pace. The Trudeau government then made spending commitments, assuming the money would be there. And when the forecasts did not keep up, deficits simply grew.
As Eder writes, “these dramatic discrepancies illustrate how the Trudeau government’s longer-term projections consistently underestimated the persistence of fiscal challenges and overestimated its ability to improve the budgetary balance.”
Eder concludes that politics came into play and influenced how the Trudeau government framed its forecasts. Rather than focusing on the long-term health of Canada’s finances, the Trudeau government was focused on politics. But presenting overly optimistic forecasts has long-term consequences.
“When official projections consistently deviate from actual outcomes, they obscure the scope of deficits, inhibit effective fiscal planning, and mislead policymakers and the public,” Eder writes.
“This disconnect between projected and actual fiscal outcomes undermines the reliability of long-term planning tools and erodes public confidence in the government’s fiscal management.”
The public’s confidence in the Trudeau government’s fiscal management was so low, in fact, that by the end of 2024 the Liberals were polling in the high teens, behind the NDP.
The key to the Liberal Party’s electoral survival became twofold: the “elbows up” rhetoric in response to the Trump administration’s tariffs, and the choice of a new leader who seemed to have significant credibility and was disconnected from the fiscal blunders of the Trudeau years.
Mark Carney was recruited to run for the Liberal leadership as the antidote to Trudeau. His résumé as governor of the Bank of Canada during the Great Recession and his subsequent years leading the Bank of England seemed to offer Canadians the opposite of the fiscal inexperience of the Trudeau years.
These two factors together helped turn around the Liberals’ fortunes and secured the party a fourth straight mandate in April’s elections.
But now Carney has presented a budget of his own, and it too spills a lot of red ink.
This year’s deficit is projected to be a stunning $78.3 billion, and the federal deficit is expected to stay over $50 billion for at least the next four years.
The fiscal picture presented by Finance Minister François-Philippe Champagne was a bleak one.
What remains to be seen is whether the chronic politicking over long-term forecasts that plagued the Trudeau government will continue to be a feature of the Carney regime.
As bad as the deficit figures look now, one has to wonder, given Eder’s research, whether the state of Canada’s finances is even worse than Champagne’s budget lets on.
As Eder says, years of rose-coloured budgeting undermined public trust and misled both policymakers and voters. The question now is whether this approach to the federal budget continues under Carney at the helm.
Budget 2025 significantly revises the economic growth projections found in the 2024 fall economic statement for both 2025 and 2026. However, the forecasts for 2027, 2028 and 2029 were left largely unchanged.
If Eder is right, and the Liberals are overly optimistic when it comes to four-year forecasts, then the 2025 budget should worry Canadians. Why? Because the Carney government did not change the Trudeau government’s 2029 economic projections by even a fraction of a per cent.
In other words, despite the gloomy fiscal numbers found in Budget 2025, the Carney government may still be wearing the same rose-coloured budgeting glasses as the Trudeau government did, at least when it comes to long-range fiscal planning.
If the Carney government wants to have more credibility than the Trudeau government over the long term, it needs to be more transparent about how long-term economic projections are made and be clear about whether the Finance Department’s approach to forecasting has changed with the government. Otherwise, Carney’s fiscal credibility, despite his résumé, may meet the same fate as Trudeau’s.
Jay Goldberg is a fellow with the Frontier Centre for Public Policy.
Censorship Industrial Complex
A Democracy That Can’t Take A Joke Won’t Tolerate Dissent
From the Frontier Centre for Public Policy
By Collin May
Targeting comedians is a sign of political insecurity
A democracy that fears its comedians is a democracy in trouble. That truth landed hard when Graham Linehan, the Irish writer behind Father Ted and The IT Crowd, stepped off a plane at Heathrow on Sept. 1, 2025, and was met by five London Metropolitan Police officers ready to arrest him for three posts on X.
Returning to the UK from Arizona, he was taken into custody on the charge of “suspicion of inciting violence”, an allegation levelled with increasing ease in an age wary of offence. His actual “crime” amounted to three posts, the most contentious being a joke about trans-identified men in exclusively female spaces and a suggestion that violated women respond with a swift blow to a very sensitive part of the male’s not-yet-physically-transitioned anatomy.
The reaction to Linehan’s arrest, from J.K. Rowling to a wide array of commentators, was unqualified condemnation. Many wondered whether free speech had become a museum piece in the UK. Asked about the incident, British Prime Minister Keir Starmer defended his country’s reputation for free expression but declined to address the arrest itself.
Canada has faced its own pressures on comedic expression. In 2022, comedian Mike Ward saw a 12-year legal saga end when the Supreme Court of Canada ruled five-to-four that the Quebec Human Rights Commission had no jurisdiction to hear a complaint about comments Ward made regarding a disabled Quebec boy. The ruling confirmed that human rights bodies cannot police artistic expression when no discrimination in services or employment has occurred. In that case, comic licence survived narrowly.
These cases reveal a broader trend. Governments and institutions increasingly frame comedy as a risk rather than a social pressure valve. In an environment fixated on avoiding perceived harm, humour becomes an easy and symbolic target. Linehan’s arrest underscores the fragility of free speech, especially in comedic form, in countries that claim to value democratic openness.
Comedy has long occupied an unusual place in public life. One of its earliest literary appearances is in Homer’s Iliad. A common soldier, Thersites, is ugly, sharp-tongued and irreverent. He speaks with a freedom others will not risk, mocking Agamemnon and voicing the frustrations of rank-and-file soldiers. He represents the instinct to puncture pretension. In this sense, comedy and philosophy share a willingness to speak uncomfortable truths that power prefers to avoid.
Aristotle, in his Poetics, noted that tragedy imitates noble actions and depicts people who are to be taken seriously. Comedy, by contrast, imitates those who appear inferior. Yet this lowly status is precisely what gives comedy its political usefulness. It allows performers to say what respectable voices cannot, revealing hypocrisies that formal discourse leaves untouched.
In the Iliad, Thersites does not escape punishment. Odysseus, striving to restore order, strikes him with Agamemnon’s staff, and the soldiers laugh as Thersites is silenced. The scene captures a familiar dynamic. Comedy can expose authority’s flaws, but authority often responds by asserting its dominance. The details shift across history, but the pattern endures.
Modern democracies are showing similar impatience. Comedy provides a way to question conventions without inviting formal conflict. When governments treat jokes as misconduct, they are not protecting the public from harm. They are signalling discomfort with scrutiny. Confident systems do not fear irreverence; insecure ones do.
The growing targeting of comedians matters because it reflects a shift toward institutions that view dissent, even in comedic form, as a liability. Such an approach narrows the space for open dialogue and misunderstands comedy’s role in democratic life. A society confident in itself tolerates mockery because it trusts its citizens to distinguish humour from harm.
In October, the British Crown Prosecution Service announced it would not pursue charges against Linehan. The London Metropolitan Police Service also said it would stop recording “non-crime hate incidents”, a controversial category used to document allegations of hateful behaviour even when no law has been broken. These reversals are welcome, but they do not erase the deeper unease that allowed the arrest to happen.
Comedy survives, but its environment is shifting. In an era where leaders are quick to adopt moral language while avoiding meaningful accountability, humour becomes more necessary, not less. It remains one of the few public tools capable of exposing the distance between political rhetoric and reality.
The danger is that in places where Agamemnon’s folly, leadership driven by pride and insecurity, takes root, those who speak uncomfortable truths may find themselves facing not symbolic correction but formal sanctions. A democracy that begins by targeting its jesters rarely stops there.
Collin May is a Senior Fellow with the Frontier Centre for Public Policy, a lawyer, and Adjunct Lecturer in Community Health Sciences at the University of Calgary, with degrees in law (Dalhousie University), a Masters in Theological Studies (Harvard) and a Diplome d’etudes approfondies (Ecole des hautes etudes, Paris).
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