Context: The Confederation Report
Host: Steven R. Martins
Language: English
Part I: Canada’s New Prime Minister (0:05-9:18)
Mark Carney’s appointment as Canada’s 24th Prime Minister marks a significant shift in the nation’s political landscape, as his globalist, interventionist approach faces immediate challenges in trade tensions, economic instability, and a looming federal election.
Part II: What is the Biblical View of Government? (9:21-14:20)
The biblical view of government recognizes God’s sovereign authority over all rulers, affirms that civil authority is legitimate yet limited, and calls Christians to obey the state insofar as it aligns with God’s law while resisting tyranny when necessary.
Part III: Nature-Grace, Sacred-Secular Dualism (14:24-17:10)
A biblical view of government rejects the false dualisms of nature and grace or the secular and sacred, affirming that all of life is under God’s sovereignty, that civil authority must recognize divine justice rather than human autonomy, and that true freedom is found in submission to Christ’s Lordship.
Did You Know? (17:49-19:06)
The early Acadian settlers in Nova Scotia built a unique, self-sufficient society marked by egalitarianism, strong family and church life, peaceful trade with New England, and initial cooperation with the Mi’kmaq, but their thriving community was ultimately disrupted by British conquest and the tragic Grand Dérangement.
Recommended Reading (19:07-20:23)
This week’s recommended reading, Struggle for a Christian Politics by Herman Dooyeweerd, presents a compelling case for a distinctly Reformed political philosophy, demonstrating how its unique understanding of law shapes governance, culture, and society within a biblically grounded framework.
Transcript:
It’s Week 12 of 2025, and this is The Confederation Report, a weekly analysis of Canadian news and culture from a biblical worldview. I’m Steven R. Martins, and each week, we break down the headlines, challenge secular narratives, and apply Scripture to the issues that matter. Because Christ is Lord—over Canada, over culture, over all of life.
Part I: Canada’s New Prime Minister (0:05-9:18)
The appointment of Mark Carney as Canada’s 24th Prime Minister on Friday, March 13, 2025, marks a significant shift in the nation’s political landscape. His rise to leadership within the Liberal Party comes at a time of heightened trade tensions between the U.S. and Canada, compounded by broader economic uncertainty. Yet, his appointment is an unconventional one—though not without historical precedent—given that he does not currently hold a seat in the House of Commons. While his victory in the party’s leadership race was widely anticipated due to his impressive résumé and close ties with outgoing Prime Minister Justin Trudeau, voter turnout among Liberal Party members was underwhelming, with participation falling short of 60%.
As Carney assumes the leadership of both the party and the nation, he inherits a host of pressing challenges: persistent inflation, rising tariffs exacerbating an affordability crisis, an escalating opioid epidemic, and a housing market increasingly out of reach for many Canadians. In light of these realities, many are asking: Who is Mark Carney, and what does his leadership mean for Canada’s future? However, his tenure may be short-lived. Without an electoral mandate, it remains uncertain whether he—or anyone else—can credibly challenge U.S. President Donald Trump in a trade war. A snap election looms as a necessary step. Will Carney secure his position, or will Pierre Poilievre of the Conservatives seize the moment? Canadians will soon find out at the polls. But regardless of the outcome, one question remains: Who is Mark Carney?
Unlike past prime ministers, Carney has never held elected office. His background, however, is extensive. A graduate of Harvard University and the University of Oxford, he began his career as an analyst at Goldman Sachs before transitioning into public service as a Senior Associate Deputy Minister in Canada’s Department of Finance. He later became Governor of the Bank of Canada, where he claims to have played a pivotal role in stabilizing the economy during the 2008 financial crisis—a claim contested by former Prime Minister Stephen Harper—just before assuming leadership of the Bank of England. More recently, he served as the United Nations Special Envoy for Climate Action and Finance and chaired the Liberal Party’s task force on economic growth.
Given his career trajectory, Carney is widely regarded as a technocrat—a member of a technically skilled elite. The question remains whether his expertise in global finance will translate into effective political leadership. One thing is certain: he is an elitist and a globalist, a self-professed advocate of internationalist economic policies. However, his public record is not without controversy. He has faced scrutiny for misrepresenting key facts, including his involvement in Brookfield Management’s relocation to the United States, the supposed volume of semiconductors Canada exports to the U.S., and misleading claims about the strength of the Canadian economy. These inconsistencies have raised concerns about the reliability of his statements and what they might signal for his tenure as Prime Minister.
As Canada’s newly appointed leader, Carney must now transition from financial governance to the complex realm of political leadership. Canadians, in turn, must move beyond a surface-level recognition of his credentials and examine his political philosophy. With a federal election on the horizon, the question of whether his leadership will endure remains open—especially if neither the Liberals nor the Conservatives secure a majority, making an early election a distinct possibility.
Carney’s political vision is best articulated in his 2021 book, Value(s): Building a Better World for All. There, he presents a view of government as the primary guardian of its citizens—not only against crime and violence, but also against financial instability, environmental threats, and risks associated with data privacy. He argues that the state has historically expanded in response to increasing demands for security against uncertainty, and thus posits that it must continue expanding.
This vision contrasts sharply with the Christian and Reformed understanding of state authority, as articulated in Article 36 of the Belgic Confession, for example, which defines the government’s role as upholding public justice and maintaining order rather than assuming comprehensive control over all aspects of life. In short, Carney’s philosophy suggests a preference for an interventionist approach to economic and social policy, one that assumes an ever-expanding role for the state.
Carney’s inclination toward government intervention is particularly evident in his response to what he calls the “triple crises of credit, COVID, and climate,” as laid out by research presented by ARPA Canada. In each case, he advocates for the state as the primary stabilizing force—regulating markets, managing public health, and directing environmental policy. While he acknowledges the efficiency of free markets, he insists that governments must act as a “steering wheel,” guiding economic development in alignment with collective interests.
This assumption—that only the state can properly embody ideals such as fairness, regional solidarity, and the long-term welfare of future generations—is a point of contention. Conservatives and classical liberals alike challenge this perspective, arguing that it undermines the autonomy of individuals and private institutions. Put simply, Carney represents a highly statist approach to governance within Western political frameworks.
While he does not explicitly advocate for the deification of the state, his political philosophy presupposes a near-absolute reliance on government authority—an orientation characteristic of figures associated with the World Economic Forum (WEF). This tendency to “absolutize” the state for the supposed benefit of mankind is a familiar pattern in history. However, history also teaches us that whenever the state is elevated as the central authority in all matters, tyranny inevitably follows.
What about Carney’s religious worldview? He is a practicing Catholic and has been recognized as one of the most influential Catholics in public life. His writings frequently reference Scripture and Catholic social teaching, particularly in discussions of economic ethics. However, historical precedent suggests that a Prime Minister’s religious affiliation does not necessarily translate into governance in accordance with church doctrine.
This should come as no surprise, given that Catholic thought is scholastic in nature—that is, it embraces a sacred-secular divide, or in scholastic philosophic terms, a grace-nature dualism. Past Catholic Prime Ministers, such as Pierre Trudeau and his son Justin Trudeau, for example, have implemented policies that directly contravene Catholic teachings on issues like abortion and euthanasia. Which means that, while Carney’s rhetoric is laden with moral language, there is little indication that his administration will be guided by traditional Christian ethical principles in public policy.
Carney’s tenure as Prime Minister will serve as a test case for whether a career in finance and global governance can translate into effective political leadership. His policy positions suggest a firm belief in the centrality of the state in shaping economic and social structures. However, his challenge will be to balance government intervention with the autonomy of private institutions and individual citizens. Will he govern effectively, or will he lead Canada down a more authoritarian path? These are the questions Canadians must ask of any political leader.
For Christians, this moment calls not merely for political observation but for earnest prayer—that Canada’s leaders, including Mark Carney, would govern with wisdom and recognize their ultimate accountability before God. Many are already praying for a resolution through an early election, but regardless of the political outcome, the future is not entirely in our hands. While we play our part as citizens, the future remains in the sovereign hands of God.
Part II: What is the Biblical View of Government? (9:21-14:20)
Whenever there is a change in our nation’s leadership, we ask ourselves, What is our relationship as Christians to government? But before we can even answer that question, we must first ask, What is the biblical view of government?
The biblical view of government begins with the recognition that God is sovereign over all things and that all human authority is derivative, not absolute. Governments throughout history—whether monarchy, democracy, or republicanism—share a common characteristic: the legal use of force. This authority is not a human invention but a reflection of God’s governance. Even before the Fall, God established His authority by commanding Adam and Eve in regards to the tree of “the knowledge of good and evil” (Gen. 2:15–17). After the Fall, the need for civil government became even more pronounced due to sin, with God ordaining magistrates to punish evildoers and maintain order (Rom. 13:1-5). Yet while the magistrate’s authority is real, it is not unlimited; it must conform to God’s law. Mankind must govern under God’s authority, not apart from it.
Peter’s exhortation to submit to civil authorities in 1 Peter 2:13-17 must be understood within the full context of Scripture. The civil magistrate is established by God for the punishment of wrongdoers and for the praise of those who do good, but its authority is not without limits. Submission to government does not mean absolute obedience, for the same Peter who wrote these words also defied the authorities when they commanded him to stop preaching Christ in Acts 5:29. Christians are called to honor the king and obey the law insofar as it does not contradict God’s commands, but they must also recognize that the magistrate can overstep its bounds and become tyrannical. When that happens, both Scripture and church history testify that faithful resistance may be necessary.
Reformed theology has long held to a structured understanding of governance, recognizing that God has instituted three spheres of government: the family, the church, and the state. Each has its own God-given authority and responsibilities. The family, for example, is the foundation of society, with parents bearing the primary responsibility for the education and discipline of their children (Gen. 2:22; Matt. 19:6). The church, governed by Christ through its appointed leaders, is given authority to teach, administer the sacraments, and exercise church discipline (Eph. 4:10-12). And the civil government is tasked with maintaining justice by punishing evildoers and protecting the righteous. These institutions are distinct yet interrelated, operating within their own God-ordained spheres of authority. The late Dutch theologian and statesman Abraham Kuyper articulated this structure in his principle of sphere sovereignty, which rejects both the Roman Catholic notion that the church should rule over the state, and the Erastian idea that the state should govern the church. Each sphere has its proper role, and neither is sovereign over the others.
This recognition of sphere sovereignty helps clarify the role of government in modern society. Civil authorities have no right to dictate the doctrine of the church or the structure of the family, just as the church does not wield the sword of civil justice. Yet these spheres do not exist in isolation; they interact and influence one another. When one oversteps its bounds, the others have a duty to resist or correct the overreach. If the state enacts laws contrary to God’s Word, the church has the responsibility to speak prophetically against such injustice. Likewise, if a church seeks to wield political power unjustly, the civil government may rightly intervene to prevent corruption.
Ultimately, the biblical view of government is not merely about external structures, but about living as free men in Christ. While Christians live under civil authorities, their highest allegiance is to God, and their freedom is not rooted in political systems, but in their status as servants of God (1 Peter 2:16). Even in times of oppression, believers remain spiritually free, acting with wisdom as they navigate the tensions between civil obedience and faithful resistance. Whether under unjust rulers or favorable governments, they are called to trust in God’s providence, knowing that Christ is King, He is King of Kings, and He will ultimately bring justice to the nations.
Part III: Nature-Grace, Sacred-Secular Dualism (14:24-17:10)
What is this talk now about nature and grace, or the sacred and the secular? What do I mean by such dualisms? Well, the medieval nature-grace dualism, rooted in the synthesis of Greek philosophy and Christian theology, divided life into two realms: nature, governed by autonomous reason; and grace, dispensed through the church as an added perfection. This in essence compromised the biblical teaching that all of creation is under God’s sovereignty, and reduces sin to mere weakness rather than a radical corruption of the heart. When this synthesis collapsed, it gave rise to the modern Nature-Freedom dualism of the Enlightenment, where science framed reality in deterministic terms, while humanism asserted absolute autonomy, rejecting divine authority. This dialectic continues to shape Western thought today, with secularism attempting to balance control over nature with unrestrained personal freedom.
In Canada, this dualism manifests in the supposed neutrality of public life, where faith is confined to the private sphere while government and education operate under the illusion of objective rationality. However, this neutrality is itself a religious commitment to human autonomy, leading to contradictions—laws that promote radical individual freedom while simultaneously expanding state control. Public policy, education, and law operate as if ultimate truth can be established apart from God, yet the results are an incoherent moral order where rights are detached from divine justice. From whom does man receive his rights? From the state? Or from God? The state does not determine one’s rights, or what those rights are. No, the state must recognize man’s rights as given to him by God, His Creator. And the state, as the servant of God, has to get in line with divine authority.
Ultimately, a biblical approach to Western thought as it relates to government, politics, and public policy, rejects these false dualisms, affirming that all of life falls under God’s sovereignty. True freedom is not found in autonomy but in submission to Christ’s Lordship. Civil government, education, and culture must operate within their God-given spheres rather than assuming an independent authority. What then is the way forward?, you might ask. I am glad that you asked. The way forward is to recover a full-orbed, biblical worldview where Creation, Fall, and Redemption define reality—one in which Christ reigns over every aspect of life, bringing restoration to a fractured and fallen society.
Did You Know? (17:12-19:20)
The early Acadian settlers in Nova Scotia built a unique and thriving community, distinct from both New France and the English colonies. Originally settled by French immigrants in 1632, Acadia grew into a close-knit society where families intermarried, lived off the land, and developed a distinct language blending French, English, and Indigenous influences. By the late 1600s, the Acadian population had doubled every twenty years, thanks to high birth rates and a lack of war, famine, or epidemics. Their settlements, such as Port-Royal, Grand Pré, and Beaubassin, flourished in the fertile marshlands, where they cultivated wheat, peas, and orchards while raising cattle and sheep.
Unlike the rigid seigneurial system of New France, Acadian society was remarkably egalitarian. Family and church were the cornerstones of daily life, with priests often serving as mediators rather than rulers. The Acadians developed an independent economy, trading surplus crops and furs with New England merchants rather than relying on France. They traveled to Boston to exchange goods like wheat and furs for European manufactured products, establishing a commercial network that made them increasingly self-sufficient. Their peaceful relations with the Mi’kmaq were initially strong, as they did not aggressively seize land like the English settlers. However, as the Acadian population expanded, tensions arose over competition for natural resources.
Acadia’s strategic location made it a target of colonial conflict between the French and English. The English first conquered Acadia in 1654 and then again in 1710, after a major military campaign backed by New England. Despite French resistance, Acadia was permanently ceded to Britain in 1713 under the Treaty of Utrecht, eventually becoming Nova Scotia. The Acadians continued to live under British rule, maintaining their language and traditions—until the tragic events of the mid-18th century, when thousands were forcibly deported in what became known as the Grand Dérangement.
Recommended Reading (19:22-20:30)
This week’s recommended reading is Herman Dooyeweerd’s Struggle for a Christian Politics, published by Paideia Press. In this publication, Dooyeweerd offers a profound exploration of the reformed Christian worldview and its implications for political thought. In response to skeptics who deny the possibility of a distinctly reformed approach to politics, Dooyeweerd contends that the tradition provides not only a unique but also an independent foundation—one grounded in its distinctive understanding of law. This foundation, he argues, shapes every sphere of cultural engagement, offering a comprehensive framework for political and social life.
By tracing the historical development of Christian political thought and examining its deeper philosophical underpinnings, Dooyeweerd constructs a compelling case for a biblically grounded vision of governance. His work not only challenges prevailing secular perspectives but also equips readers with a coherent and theologically robust understanding of political order. Essential reading for anyone seeking to grasp the foundations of Reformed political philosophy, this volume of Dooyeweerd’s Collected Works illuminates the enduring relevance of a Christian approach to law, society, and state governance.
Closing Words
Thanks for listening to The Confederation Report, this podcast is brought to you by the Cántaro Institute. Visit our website at cantaroinstitute.org for more information. For books to read on worldview, philosophy, and theology, visit our store at cantaroinstitute.store
We’ll meet again next week.
Documentation and Additional Reading
ARPA Canada
Besides being our new Prime Minister, who is Mark Carney?