A Canadian pastor has “exiled” his family to Kenya after his government invoked emergency war measures to punish citizens who attended a protest where he prayed and sang the national anthem. Harold Ristau, a decorated veteran and seminary professor, participated in the “trucker convoy” against lockdowns last February, when The Federalist interviewed him last. He is now party to a lawsuit arguing the government’s response to Covid that included treating dissent as terrorism violated Canadians’ fundamental rights.
“The fight is far from over,” said Marty Moore, a lawyer for the Justice Centre for Constitutional Freedoms (JCCF), which is litigating Ristau’s case. More than 14 months after the protest, police arrested another convoy leader this May. Lockdown litigation will likely continue for several more years, Moore said. The same is true across the West.
For peaceably assembling to petition his government for one day last year, Ristau says, he was threatened with the removal of his security clearance and government confiscation of his retirement nest egg, kids’ college funds, and other life savings. Ristau says he’s also experienced serious damage to his reputation, career, and friendships after the government used anti-terrorism measures against peaceful protesters.
“There’s no protection, if a pandemic started tomorrow, from future mandates. So that’s why I was really open to coming here,” his wife, Elise Ristau, said, sitting beside her husband in a recent video interview from Kenya.
Besides dealing with overbearing health restrictions, their children were mocked at school for their family’s religious and political views, Elise Ristau told The Federalist. After enduring more than two years of severe social and government repression, the Ristaus moved outside Nairobi with their five children last August.
“I don’t know that I can go back and be a Christian in Canada. So that’s why we’re here in Kenya,” Harold Ristau said. There, the former chaplain with a Ph.D. in philosophy trains Kenyan pastors at the Lutheran School of Theology.
Confiscating Dissenters’ Life Savings
Government use of “debanking” to punish dissent is growing in the West. Prime Minister Justin Trudeau’s government used it on essentially every convoy participant authorities could identify, said Moore.
“As soon as they knew your name if you were on the ground [protesting] in Ottawa, they froze your bank account,” Moore told The Federalist. “…The federal government met with the banks, they gave the [protesters’] names to the banks, and the banks were then pushed to freeze the bank accounts of anyone with that name in their banks. It was a fascist collaboration.”
In May, American whistleblowers disclosed the FBI obtained, without any warrants, “a huge list” of citizens’ private banking data in its Jan. 6, 2021 capitol riot investigation. Investigators targeted any American who legally bought a firearm using a Bank of America account all the way back to the 1990s, the whistleblower testified.
Treating a Veteran Like a Terrorist
After the Canadian government announced it would freeze the bank accounts of convoy protesters and their mostly small-dollar donors without legal due process, rumors of bank runs spread. Multiple large Canadian banks appeared to shut down online operations soon after the announcement. Elise withdrew their family’s savings that Friday, too, she and Harold said. Like thousands of Canadians, they had donated to the convoy. Yet Ristau was the only one of the four plaintiffs in his lawsuit whose accounts were not frozen. He thinks it’s because of his military record.
“Some of the measures that were at least attempted to be invoked are the kind of measures you find to freeze terrorist financing,” Moore noted. “So peaceful protesters were the equivalent of terrorists and the government leaned on banks in the guise of a national emergency to freeze their bank accounts.”
Leftist activists also filed a class-action lawsuit against every Canadian who donated to the convoy. It seeks $300 million in damages. When before the convoy Canada experienced multiple race protests that included violence against stores and police, no class action was filed.
Christians Assisting Government Persecution
Canadian lockdowns kept gyms, restaurants, and liquor stores open but closed churches. Leftist protesters were allowed to yell and sing without masks, and the prime minister kneeled to them, all while provinces banned Christians from singing and chanting in church for years.
Rev. Johannes Nieminen wasn’t allowed to cross provincial borders to perform his pastoral duties, while other Canadians could do so for work, he told The Federalist. After he was denied border entry several times, he said, police finally let him through — but told him he wasn’t allowed to meet with parishioners or hold church services.
“If I’m going to go to the grocery store for physical food, I’m going to the church for spiritual food. If I’m going to the doctor’s office for physical medicine, I’m going to church for the medicine of immortality,” Nieminen said. His denomination believes Jesus Christ’s body and blood are physically present in the wine and bread of communion, and that Christians are commanded to physically eat these — impossible without gathering in person.
Until moving to pastor in New Mexico this summer, Nieminen was clergy in the same denomination as Ristau, the Lutheran Church Canada. He said lockdowns sharply divided many churches, and even though most Covid measures are now lifted, church leaders have largely failed to seek reconciliation and repentance, as commanded in the Bible.
“We need to repent. There’s been crazy division here, and we need to actually talk about it,” he said.
State-Run Western Churches
Nieminen said pastors who obeyed the government to treat churches worse than liquor stores and gyms taught lay people church is non-essential or can be conducted online. The Bible commands keeping a day of worship, meeting in person, singing hymns and psalms, and physically receiving the bread and wine of communion. Christians have done all these every week since the time of Christ.
Communion is a “sacrament,” an action God commands that produces faith and eternal salvation. Only pastors can deliver it, a tradition going back to Christ’s commissioning of His apostles. In all the great pandemics of history, priests and pastors knowingly braved death to bring the sacrament to the dying desperate for the peace and unity with God it promises.
Nieminen said he saw Canadian Christians publicly plead for the sacrament amid lockdowns that nearly lasted three years. They received no response from their pastors, who told Nieminen the pleading parishioners didn’t use the “proper channels.”
“There’s that lack of trust in pastors and a church that they see as giving up on them and basically persecuting them,” Nieminen said. “…They’re being coerced by tyrants to do something against their conscience, and then they go to church and then they’re hearing the same thing from the church.”
Within days of him praying at the protest, says Harold Ristau’s sworn affidavit, fellow clergy began refusing to let him preach and to take communion with him. Some checked with superiors on whether to commune him. Refusing communion to a church member is tantamount to excommunication.
Praying at the protest “demonstrated I was this political insurrectionist” to some clergy whose beliefs about Covid were shaped by state-funded, anti-Christian media, Harold Ristau said: “Prior to Covid, everyone recognized the media were a bunch of liars who hated Christians, but with Covid suddenly we trust them entirely.”
A Political Decision, Not a Health Decision
So far, “none of the [legal] challenges to worship restrictions on church services have succeeded” in Canada, said John Sikkema, a lawyer at the nonprofit firm ARPA Canada.
“Culturally, people find going to the gym very important and less so going to church,” Sikkema noted. “Especially when some churches don’t seem to care and don’t think it’s necessary.”
To secular authorities, keeping the economy going easily trumps the church’s work of caring for human souls, Sikkema noted. That’s why they opened restaurants while restricting churches despite similar health risks: “That’s not really a health decision, it’s a political decision about what’s important to the health of your society.”
Police regularly showed up at churches on Sunday mornings and fined pastors whose parking lots had too many cars, he said. ARPA Canada and JCCF litigated a number of those cases and were often able to get pastors’ fines negotiated down to charitable donations.
Most churches that capitulated to government discrimination against Christians were already declining before lockdowns, and disproportionate percentages of their members didn’t go back to church afterward. Churches that kept to historic orthodoxy, on the other hand, tend to have recovered better from post-lockdown membership losses and many have even grown, Nieminen and Sikkema noted.
Religious Freedom Better in Africa
The difficulty of raising their children in rapidly apostatizing Western culture also affected the Ristaus’ decision to move across the globe.
“Things are normal here, people have traditional values,” Elise Ristau said of Kenya. “It’s inconceivable to think of transgender mutilation. As a mother and father, we do our very best to keep our kids Christian.”
In Canada, Christians are often required to lie or betray their faith to access government grants and licensing credentials, and avoid punishment in many professions, Sikkema said. Many Canadian doctors, lawyers, and teachers, for example, are required to endorse abortion and LGBT sexual acts.Canadian doctors and many other health care workers must help patients obtain an abortion or doctor-assisted suicide.
In 2018, Canada’s Supreme Court banned a Christian law school from opening over Christian sexual standards. The Canadian military is also working to eject chaplains over Christian sexual ethics. Just about every Canadian business sports a government-provided pride flag, Nieminen said. Churches that object to transgender mutilation of children have faced naked protesters as families arrive to worship, Sikkema said.
“Canadians are very aware that we don’t have freedom of religion, we don’t have freedom of speech, we don’t have the right to assemble if that’s in disagreement with the regime,” Nieminen said. “Pastors and teachers cannot speak about the morality of human sexuality. That is a reality Canadians live in, and I think that’s partly why they’re afraid to speak out.”
Christians Welcome in Kenya
The Ristaus had been invited to their current post before lockdowns, but Elise hadn’t wanted to uproot after moving the family so many times for Harold’s military career. They had bought land in Canada for their dream home and planted more than 1,000 trees on it.
“I had dreamed of this perfect life for myself in Canada,” Elise said. But then “there was a kind of turning point where I said, ‘We can go. Nothing is holding us here.’ It was a ‘shake the dust off our boots’ moment.”
From Toronto to Nairobi is approximately 7,500 miles. Flying commercially between the two takes 16 hours or more.
“In Kenya, I know it’s poor, and there’s corruption, but we’re not getting arrested for praying silently outside abortion clinics,” Elise said. “For a Christian in Canada, it’s pretty bleak.”
Joy Pullmann is executive editor of The Federalist, a happy wife, and the mother of six children. Her latest ebook is “101 Strategies For Living Well Amid Inflation.” Her bestselling ebook is “Classic Books for Young Children.” An 18-year education and politics reporter, Joy has testified before nearly two dozen legislatures on education policy and appeared on major media from Fox News to Ben Shapiro to Dennis Prager. Joy is a grateful graduate of the Hillsdale College honors and journalism programs who identifies as native American and gender natural. Her several books include “The Education Invasion: How Common Core Fights Parents for Control of American Kids,” from Encounter Books.
Democrats’ current proposed $3.5 trillion welfare expansion would effectively ban faithful Christians from profiting from federal subsidies for separating infants and toddlers from their families. The current text of Democrats’ massive “Build Back Better” entitlement bill contains provisions that would require religious child-care providers to disavow longstanding theology about sex in order to receive federal child-care funds under a massive new early childhood program.
“The Democrats went out of their way to make sure and prohibit religious care providers from receiving any of these funds, and unanimously rejected an amendment to allow all child-care providers to be eligible for grants, including religious providers,” said Rep. Jackie Walorski, R-Indiana, the ranking member on the House’s subcommittee on Worker and Family Support.
Democrats’ legislation would create a new federally controlled child-care entitlement available to the majority of families in the nation. The legislation authorizes up to $20 billion in the program’s first year, $30 billion in its second, $40 billion in its third, and an unlimited amount after that. The estimated cost of this program over the next ten years is $400 billion.
“Making faith-based providers of child-care and pre-kindergarten into recipients of federal financial assistance triggers federal compliance obligations and non-discrimination provisions,” note the leaders of several religious organizations in an opposition letter to Senate Democrats last week.
This means potentially forcing religious organizations to deny all theology that acknowledges basic truths about human biology and reproduction. Given the state of federal “nondiscrimination” law, this could include forcing religious organizations to allow males into female bathrooms, hire transgender babysitters, and teach small children that men can turn themselves into women and that theologically condemned sex acts are in fact morally good.
Just one-third of American children younger than five are placed in center-based care, according to federal statistics. Sixty-three percent of American kids ages five and younger are cared for by family, and 11 percent by a babysitter or nanny. Most American kids ages 0 to 5 who do have regular childcare are away from their parents only part-time. Among the minority of American families who enroll young children in full-time care, 53 percent currently choose a religious facility, according to a January 2021 survey of parents from the Bipartisan Policy Center. Family care was parents’ top preference for their children, with religious-based care the second-most preferred option in the BPC poll.
Democrats’ bill would also likely dramatically increase the costs of childcare by increasing the licensing requirements for people the government pays to babysit tiny children. Most child care workers have low education levels, but states usually don’t raise their licensing requirements because that would reduce the availability of government-controlled child care.
Numerous studies have found that the quality of language and interaction available to a child in infancy and early childhood is extremely important to that child’s intellectual and social development. Studies have also found that frequent one-on-one interaction between a small child and his parents benefits early language development even if the child’s parents are poorly educated. This effect disappears, however, if that poorly educated mother is employed to care for many tiny children at once instead of one of her own to whom she can fully dedicate her attention and conversation time.
Research also resoundingly finds that living with married parents provides far bigger positive benefits to children for their entire lives than does attending an early childhood program.
Large early childhood programs are of notoriously poor quality. The major existing such program, Head Start, has failed to improve attendees’ education and life prospects in all the quality research done on the program that has spent some $250 billion from taxpayers since it began in 1965. In fact, federal research has found that children who participated in Head Start later learned less in math and behaved worse than peers who didn’t participate.
The research that shows any long-term benefit to children of attending early childhood programs derives such results from small-scale, boutique programs that employed teachers and support staff such as doctors who were much better educated than the typical daycare or preschool employee.
Research also shows mass programs that separate small children from their parents decrease children’s intellectual abilities and increase their aggression, risky behavior, and later likelihood of committing crimes. They also tend to erode parenting skills. The more time a small child spends away from his mother, the worse such negative effects tend to get.
“The amount of hours spent in day care each week during the first four years of life was the key child care predictor of behavioral problems,”writes social scientist Dr. Jenet Erickson in a review of several such studies. “In fact, the statistical effect size of the relationship between day care hours and caregiver reports of behavioral problems at age four and a half was so strong that it was comparable to the effect of poverty. Importantly, these statistical effects did not diminish as children aged.”
High-quality studies found that children who attended Tennessee’s state-run pre-K program had worse behavior and academic outcomes than children who did not. Children who attended Quebec’s universal early childcare program were 22 percent more likely to be convicted of a crime in young adulthood compared to children who did not participate in the program. Children separated from their parents in their youngest years through Quebec’s program also demonstrated greater emotional fragility that lasted into adulthood.
“The left is at war with religion and family-centered things. They think cradle to grave, government knows best,” Walorski said.
Walorski has sponsored legislation that would expand tax-free savings accounts families can use to pay for their own child care, tutoring, enrichment activities such as music lessons and summer camp, and more.
A Christian student group has filed a lawsuit against the University of Nebraska-Lincoln, accusing the school of wrongfully denying funding for a guest speaker.
The UNL chapter of the international apologetics ministry Ratio Christi filed a lawsuit against UNL last week in the U.S. District Court for the District of Nebraska, alleging that university officials engaged in “viewpoint discrimination.”
At issue is a funding request to host Christian philosopher and Notre Dame Professor Robert Audi for a lecture on whether it is rational to believe in God. The student group requested $1,500 in student activity funding for the event with Audi, who previously taught at UNL for nearly 30 years before his time at Notre Dame.
University officials denied the request, the complaint stated. The school allegedly told the students that they would need to invite a speaker to represent the opposite views of Audi to get the funding. The school reasoned that the funding could not be used to promote “speakers of a political and ideological nature,” the lawsuit added.
“Defendants spend hundreds of thousands of dollars in student fees each year to pay for speakers and other events promoting political and ideological viewpoints on topics like sexual orientation, ‘gender identity,’ ‘reproductive justice,’ social justice, police reform, and political activism,” the lawsuit reads.
“And Defendants do not present opposing viewpoints. … Commonly, the student speech that Defendants fund on those and other topics conflict with the viewpoints held by Ratio Christi, the Student Plaintiffs, and other University Students.”
Michael Ross of the Alliance Defending Freedom, a legal nonprofit representing Ratio Christi, said in a statement that public universities should foster “an inclusive environment that showcases a variety of viewpoints, not dismiss those with whom the administration disagrees.”
“The University of Nebraska–Lincoln has failed to ensure its student organizations are treated fairly and objectively; it turned down Ratio Christi’s reasonable request because of a blatant bias against its particular religious and ideological viewpoint,” Ross claimed.
UNL spokeswoman Deb Fiddelke said in a statement reported by The Omaha World-Herald last Friday that the university welcomes all viewpoints. She rejected claims of discrimination.
“We have a variety of speakers on our campus, from across the ideological, religious and political spectrum,” stated Fiddelke, adding that there are “many different sources” for event funding and that “Ratio Christi has been previously funded for speakers and events from other funding sources.”
The lawsuit drew the attention of Gov. Pete Ricketts, who called for the university to support “speakers from a wide variety of viewpoints on campus, including Christian speakers.”
“UNL has previously brought in much more controversial speakers, and Dr. Robert Audi and Ratio Christi should be given the same respect,” the Republican governor said in a statement. “I urge University of Nebraska Chancellor Ronnie Green to step in and define policies to end this kind of discrimination and to send a message that all viewpoints, including Christian values, are welcome.”
ADF has represented Ratio Christi groups in other cases, including a recent lawsuit against The University of Houston-Clear Lake that claims the school denied official recognition of the student group.
Days after the ADF filed the complaint against the University of Houston-Clear Lake, the university officially registered the Christian group as a student organization.
However, the university maintains that it never denied official status to Ratio Christi and was still processing the application when the lawsuit was filed.
So much for peace on earth and goodwill to men. America’s legacy media elites used the Sunday before Christmas for extra Christian-bashing, with white evangelicals the preferred targets.
Writing in The New Yorker, Michael Luo complained that “white evangelical Protestants, once again, overwhelmingly supported President Trump in the election,” and that “churches, particularly conservative ones, fought lockdown orders and rebuffed public-health warnings.”
New York Times columnist Nicholas Kristof interviewed leftist pastor Jim Wallis, with the conversation quickly turning to accusations that “White evangelicalism has destroyed the ‘evangel.’” At The Dispatch, Time columnist David French concluded that much of the scorn white evangelical Christians receive is deserved. He says the world often “rejects Christians because Christians are cruel.”
Yeah, well, merry Christmas to you too.
To be sure, Christians should humbly accept correction if it is deserved, even when the word of reproof is delivered by pagans. But the above writers’ broad indictments against American evangelicals do not withstand scrutiny. Although each criticism has particular errors, they are united by two shared mistakes. The first is a failure to account for differences of denomination and devotion. Lumping Pentecostals, Presbyterians, and prosperity-gospel preachers together is sloppy, as is neglecting to distinguish between those who are committed churchgoers and those who are only nominally evangelical.
It might be said that these varieties of white evangelicals have in common an overwhelming political support for Donald Trump, but this retort only highlights the second error shared by these writers: the assumption that voting for Trump was necessarily immoral.
It is easy to pick out Trumpian words and deeds that are not compatible with the gospel. It is also easy to do the same with his Democratic opponents and their policies. Asserting that voting for Trump is a moral stain on evangelicals, without weighing the alternatives, presumes what is in question. This error is shared by each writer (and Kristof’s interview subject), but each finds some unique ways to express it.
Luo, for instance, unfavorably compares the response of today’s Christians to the pandemic with Christians’ response to past plagues. But although he is correct that reckless churches should be rebuked, he makes no effort to distinguish between the reckless and those cautiously meeting in person, or to value preserving the gathering of believers. Nor does he quantify how many churches are foregoing precautions, or show how many of these congregations fall under the “white evangelical” category.
He suggests that, to eliminate risk, Christians should forgo all in-person meeting, and he dismisses the religious liberty claims that have been raised against capricious government restrictions on churches. But if the casinos, strip clubs, and abortion clinics are getting better treatment than churches, then anti-Christian discrimination has replaced public health policy.
Furthermore, even from a secular public health perspective, eliminating church services would do more harm than good, as churchgoing seems to have been essential to helping many Americans make it through the difficulties of this year. We are physical beings, not disembodied minds who can live in the cloud indefinitely.
Meanwhile, Kristof and his interview subject Wallis presume that technocratic welfare-statism is the obvious way to care for the poor and oppressed, so they dismiss anyone who disagrees with them as bad Christians. This complacent assumption of moral and political rectitude precludes them from understanding those they condemn.
Thus, although Kristof recently wrote a column of questions about Christians and abortion, he seems to have ignored the manyresponsesexplaining its paramount importance as a political issue for conservative Christians. His indifference is particularly notable at Christmas, because Luke’s advent narrative emphasizes the humanity of both the unborn John the Baptist and of Jesus. And if the unborn are human, then Christians cannot support the party of abortion on demand.
Kristof and Wallis’s reflexive acceptance of the left’s shibboleths of the moment also leads to ridiculous anachronisms such as declaring Jesus a “person of color.” This conceptual colonization of first-century Israel by modern American racial concepts is odious and misleading—“person of color”makes no sense in that context.
It is, indeed, worse than the depictions of a blond, blue-eyed Jesus (are there many of those?) that Wallis complains about. Portrayals of Jesus and other biblical figures in local style and appearance have been a common, if inaccurate, artistic practice across centuries and cultures.
Race is also central to French’s condemnation of his fellow white evangelicals. In his telling, they are guilty of “some outright racism” but perhaps even more of being seduced by a “Christian nationalism” that “will always minimize America’s historic sins and the present legacy (and reality) of American racism.”French is, for instance, upset that more white evangelicals do not believe that racism is an “extremely” or “very serious” threat to “America and America’s future.”
But even if white evangelicals are wrong in their assessment of the depth and danger of America’s racial problems, this is not enough to condemn them as cruel. It is, in fact, precisely the sort of issue on which Christians may reasonably disagree.
Furthermore, the data French cites does not account for crucial factors such as whether respondents are regular churchgoers or merely culturally evangelical. In addition, French ignores education and class in his analysis, even though the study he relies on emphasizes the importance of these factors in understanding the politics of white evangelical subgroups.
French’s article, like the others, is mostly an impressionistic interpretation of white evangelicalism in America. By their reckoning, white evangelicals have become reckless plague-bearers with no regard for the poor and oppressed, and their cruelty rightly earns them the world’s opprobrium.
There may be some individuals who match this grim depiction, but as a general description of tens of millions of evangelicals, it is obviously untrue. Look around the country and evangelical churches are holding services with masks, distancing, and lots of hand sanitizer. Evangelicals, both individually and corporately, are caring for those in need in their communities and around the world, and treating people of all races with dignity and respect.
In this Christmas season, French, Kristof, and Luo should stop building evangelical strawmen to burn in effigy. Instead, they, like all of us, should contemplate and rejoice in the miracle of God become man to save His people from their sins.
ABOUT THE AUTHOR:
Nathanael Blake is a Senior Contributor at The Federalist. He has a PhD in political theory. He lives in Missouri.
The pair, Mahad Abass Mohamed and Abdkiarim Hassan Bulshale, had the backing of the federal government in their religious discrimination lawsuit against their former employer, who rightfully terminated them for refusing to make beer deliveries.
The Washington Examiner notes that the Equal Employment Opportunity Commission won $240,000 in damages to the former drivers, both of Somali heritage, who were fired in 2009.
The EEOC said that Star Transport Inc., a trucking company based in Morton, Ill., violated their religious rights by refusing to accommodate their objections to delivering alcoholic beverages.
“EEOC is proud to support the rights of workers to equal treatment in the workplace without having to sacrifice their religious beliefs or practices,” EEOC General Counsel David Lopez announced Thursday. “This is fundamental to the American principles of religious freedom and tolerance.”
The EEOC argued that Star Transport could have easily reassigned the men to other jobs, but the reverse argument — that Mohamed and Bulshale could have just as easily sought employment in an area that doesn’t compromise their religious principles — is no less valid.
The jury awarded Mohamed and Bulshale $20,000 each in compensatory damages and $100,000 each in punitive damages. The judge awarded each about $1,500 in back pay.
Bulshale said following the judgment, “This case makes me proud to be American.”Really? What would he know about that?
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