A Response to The Native American Paper

The letter printed here is a copy of a letter sent to David Radcliffe at the Elgin offices concerning the Native American Justice paper, “Community: A Tribe of Many Feathers” which will be coming to the Annual Conference this summer at Wichita.

–HSM

 


May/June 1994

Dear David,

At our Sunday night Bible study on December 12, 1993, we combined our youth and adults for a special meeting to study the Native American Justice paper so that we could meet the December 15 deadline for response. We have concerns about the paper which we hope will be considered and addressed as you meet with the committee to revise and prepare the paper for the 1994 Annual Conference. While this is not an official church statement, it does reflect the feelings of a representative cross section of sexes and age groups within our church. 24 persons took part in the discussion including six youth, eleven young adults and seven older adults. These comments came out of observations from the group which we wrote on the blackboard and now put into some logical order of thought. We need to say up front that we are evangelical in our view of salvation and Scripture, having a high view of God’s written Word.

 

First, some general observations about the paper. There was a remark made about being offended at constantly being referred to as “angles” and being lumped in with others who have committed atrocities and injustices against Native Americans and other peoples. In our judgment, it is just as wrong to make us all look bad as it is to make “Indians” all look bad for so many years. As in any ethnic group, we and Native Americans have good and bad individuals within our cultures. There is much “European bashing” in this paper, and to some extent, revision of history in an effort to balance the facts. The comment was made that history shows that Native American tribes fought with each other long before the white people first appeared on the scene. We should not depict Native Americans as perfect, pure and pristine people who were “tainted” by European culture. They, too, are simply part of a sinful humanity, prone to rebellion against a holy God and capable of acts of harm against one another because of lust, greed and hatred, as are all races. The paper, therefore, seems almost divisive to us. Instead of accomplishing its task of furthering unity, it divides us into little ethnic pockets. Instead, let us focus on unity IN CHRIST. Yes, we are aware of injustices done. But we do not feel personally responsible for the sins of past generations. We want to respond individually, in love, to Native Americans. But we do not want to respond out of guilt.

The other general observation is our dismay at the blatant misinterpretation of Scripture by responsible persons. We noted two examples of Scripture taken out of context to make a point which it does not make. To say that Cain’s problem was one of relating to someone who did things differently misses the mark. Cain was jealous because his offering was seen by God as unacceptable. The issue was not coming to God in a different way. The issue was coming to God in the way God prescribes.

 

Also the statement about Abraham’s intercession for Sodom and Gomorrah in Genesis 18 is not accurate. Abraham was not interceding for the “different” (wicked) people of the cities, but only for his own family who were counted as righteous persons living in those communities. Lot’s sins aside, the New Testament calls him a ‘righteous man” (2 Peter 2:7). The issue here, in Abraham’s words, is ‘Will you sweep away the righteous with the wicked?” There was no question that the wicked were going to be punished.

 

Now for our two key concerns.

Questions 1 and 4 under “Key Questions” need to be addressed. Our basic difficulty with the paper, as it now IS, stems from the way it appears to promote syncretism in the church. Ahab wished to combine worship of Yahweh with worship of Baal, but this was intolerable. No matter how politically incorrect it sounds, there are some things God will not tolerate. The paper says that Jesus does not tolerate wrong behavior. Neither does He tolerate wrong belief in gods other than himself. We cannot affirm the statement that ‘he (Christ), too, is a wise pathfinder” (emphasis mine). Rather, we acknowledge Jesus Christ as the Path–the Way, the Truth and the Life. This is not our idea. This is Christ’s own self-disclosure. If by mutual faith sharing, you mean we are to be open to a lesser Christology than that which the Bible declares, then we must hesitate. Certainly new Christians can be allowed some time to grow in the faith, but those who have believed for some time ought to be firm in their understanding of the Person of Christ.

 

This paper must lift up the uniqueness of Christ in our view. How do Native American Christians really see him? We feel this issue is relevant to the paper and must be addressed. If not, we would have great difficulty in accepting their spirituality. Contrary to one comment made by someone in another setting, this is not the “anglo” interpretation of Scripture. That statement is a cop-out to avoid the responsibility of facing the truth about Christ. If the Navajos or other tribes have a Bible in their language, and if that Bible was accurately translated from the Greek, then John 14:6 will still say that Jesus is the Way, the Truth and the Life and that no one comes to the Father except through him. Acts 4:12 will still say that there is no other name given among people by which we must be saved. 1 Timothy 2:5 will still say that there is one God and one Mediator between God and us, the man Christ Jesus.

We are tired of feeling intimidated by those who would be quick to call us bigots, racists, Pharisees or whatever because we believe in the historic Christian faith. This is not a racial issue, it is a theological issue, so let’s keep the distinction clear.

 

Secondly, the idea that we must welcome persons with all their cultural trappings, even if they include practices which are contrary to God’s revealed will, is simply not supportable from Scripture. In Matthew 7, Jesus is clear that the way to life is narrow, and the gate is small. One person goes through at a time, and the luggage must be dropped. All of us have ethnic backgrounds. Several in the study group testified that after they met Christ, their family history began to change, and they would not go back to the old ways. “Old things are passed away, behold, all things are new” (2 Corinthians 5:17). At this point in the discussion, several members pointed to some significant texts.

 

Paul, in referring to his “Jewishness” in Philippians 3, said, “lf anyone else thinks he has reasons to put confidence in the flesh, I have more; circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee, as for zeal, persecuting the church; as for legalistic righteousness, faultless. But whatever was to my profit, I now consider loss for the sake of Christ…l consider them rubbish…” (Philippians 3:4-8). Yes, he maintained customs that were not harmful, but if his Jewishness ran up against his new life in Christ, the Jewishness had to go at that point. Also in the paper, you refer to Ruth as an “outsider” welcomed into the community of Israel, and so she was. But what was her testimony? “Your people will be my people, and your God (singular) my God” (Ruth 1:16).

We have no difficulty with Native American brothers and sisters expressing biblical truth through their cultural media, but we have great difficulty with Native Americans or any other culture expressing heresy through their cultural media in the name of Christ. Forms of worship are not the issue. Theological assumptions are. Humans are not equal to birds, animals, plants, water or sky. We are a unique creation of God, the only ones with the capability to commune personally with the God who is personal. Genesis 1:28-29 clearly states that humans have dominion over the rest of creation as God’s stewards–not to exploit it or ruin it, of course. But the creation is subservient to human beings by God’s design. Creation does not come from a Mystery, but from a revealed God who has also disclosed himself as Redeemer in Jesus Christ.

 

Finally, some statements in the paper seem to lead us to a false assumption about the church’s mission. This is found in Key Questions 3 and 5. As individual Christians and citizens, we should speak out about racism and injustice. But our overall mission as the church is to make disciples of all nations. We can accept anyone where they are when they come to Christ. But if we truly want what is best for them, we will also want them to grow in the truth as Scripture declares it. None of us stops growing. But together we encourage one another to press on in the race to Christian maturity.

 

We have seen Nigerian, Hispanic, and Korean Brethren express faith through their cultural media over the past several years at Annual Conference. But in every case, their exaltation of Christ as Lord and Savior, supreme over all creation, and the way to Eternal Life, was obvious. And we were greatly blessed. If our Native American Brethren do the same, we will be equally blessed. We should and will seek ways to help them in their justice issues–but not at the cost of losing orthodox Christology. That is our primary concern.

 

It is not our desire to be antagonistic about this matter. But we see it as vital to the life of the church. To lose the uniqueness of faith in Christ is to lose the very reason for our existence. That is a price we do not want to pay. We hope you will give serious consideration to our deep concerns as you continue to hammer out this paper for Wichita. And we pray that God’s truth will be lifted up and his will done.

Ray Hileman, Pastor

 

 

 

The preceding letter (used here by permission) was written by Ray Hileman, pastor of the Ashland Dickey Church of the Brethren (N. Ohio District). The ideas for the letter were gleaned from the thoughts submitted by the Sunday evening Youth and Adult combined Bible Study Groups which met to take a careful look at the Native American Study Paper. (At the March, 1994 General Board Meeting, some amendments to the Paper were added, but many of the concerns raised in this letter have still not been adequately taken into consideration.)

Don Fitzkee, in his evaluation of the Native American Paper (Brethren Life and Thought, Summer, 1993, page 166), makes a cogent observation. He says that the Paper “comes at a time when Brethren disagree about who Jesus is, and how to make peace with other faiths without granting equal validity to non-Christian claims of truth. These are the issues that were being debated on the Conference floor–not the issue of whether injustices against Native Americans should be addressed.” As BRF sees it, there is no doubt that injustices have been done against America’s indigenous peoples, but neither is there any doubt that faith in Jesus Christ is the only means by which humans can become rightly related to God.

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THE BOOK OF DANIEL

Captivity… Dreams… Rulers… Fire… Lions… Prayers… Kingdoms. From a dedicated youth to a faithful sage, Daniel’s life stands as an example to follow.  Yet beyond his personal life, God gifted Daniel with a message of future events.  Though difficult to grasp, these events would shape the world for the coming Messiah and the Second Coming of Christ as King.

STUDIES IN LUKE

Luke presents a warmly personal and historically accurate account of Jesus as “the Son of Man.” This course will survey the Third Gospel, with emphasis on the unique events, miracles, and parables of Jesus found in it.

HISTORY OF THE CHRISTIAN CHURCH

This class will provide a broad overview of general church history. We will then focus on the Anabaptist and Pietist movements, especially as they relate to the formation and development of the Brethren groups. This is a two-part class. Plan to take both parts.

ONE FOUNDATION

This course is intended to lay down a measure in a world where truth is slippery and often subject to interpretation. Where “Christian Values” become a political slogan, and “good people” are our allies despite their faulty core beliefs. Where Facebook “friends” post memes about the power of God, despite a lifestyle that is anything but Godly. In the process we often fight among ourselves, doing Satan’s work for him. The purpose of this course is to lay the measure of Jesus Christ against the cults, religions, and worship in our contemporary world.

THE APOCRYPHA

While Protestant translations of the Bible contain 66 books, the Roman Catholic and Eastern Orthodox Churches recognize additional canonical books as well.  Where did these books, collectively known as the Apocrypha, come from and why aren’t they part of our Bible?  How reliable are they, and what value is there in studying them?

STUDIES IN 1 AND 2 PETER

The goal of this class is to acquire a firm grasp of the teachings and themes of these two general epistles. Peter covers topics from salvation and suffering to spiritual deception and the return of Christ. These letters are packed with warnings and encouragements for Christian living.

THE GREAT I AM’S OF CHRIST

A detailed study of Jesus Christ and His relationship to the “I Am” metaphors in John’s gospel. Why did Jesus describe himself in these terms? How do they relate to each other? We will look at spiritual and practical applications to further our Christian growth.

JEHOVAH’S WITNESSES: AN AMERICAN CULT

Have you ever been visited by someone who said they wanted to study the Bible with you so that you might discover the truth together?  Jehovah’s Witnesses claim to have much in common with evangelical Christians, and they seem to be well versed in the scriptures.  But what do they really believe and how can we effectively witness to those who have been ensnared by this false religion?

THE BOOK OF HOSEA

While we may consider Hosea as one of the minor prophets, his message vividly illustrates the major doctrine in all Scriptures.  The theme of God’s unconditional love is magnified and extended beyond those deserving it.  God expresses tender words towards His erring people inviting them to turn from sin to reconciliation with Him.

CHURCH LEADERSHIP AND ADMINISTRATION

This course will look at basic principles and polity of leading the local church. We will examine the balance between upholding a spiritually focused organism of ministry and cultivating proper order for effective organization. Practical applications will be emphasized. This is a two-part class. Plan to take both parts.

STATEMENT OF CONDUCT

The Brethren Bible Institute believes in the discipline of the whole person (spirit, soul, and body). We will aim to train students not only about how to study the Bible in a systematic way (2 Timothy 2:15), but also how to live soberly and righteously and godly in this present world (Titus 2:12). God calls Christians to the highest of character when He commands us to be holy (1 Peter 1:15), and holiness requires discipline.

Indulgence in the use of tobacco, alcoholic beverages, drugs, profanity, and gambling are forbidden at BBI. Objectionable literature will be prohibited. Students are asked not to use the college pool during the Institute. Each student must be thoughtful, and respect the rights of others at all times, especially during study and rest periods.

A friendly social group intermingling of students between class periods, and at general school activities is encouraged. Each student should enjoy the friendship of the entire group. At all times, highest standards of social conduct between men and women must be maintained. This means that all forms of unbecoming behavior and unseemly familiarities will be forbidden.

Personal appearance and grooming tell much about one's character. Students are expected to be dressed in good taste. In an attempt to maintain Scriptural expressions of simplicity, modesty, and nonconformity, the following regulations shall be observed while attending BBI.

MEN should be neatly attired and groomed at all times. Fashion extremes and the wearing of jewelry should be avoided on campus. The hair should not fall over the shirt-collar when standing, nor should it cover the ears.

WOMEN should wear skirts cut full enough and of sufficient length to at least come to the knees when standing and sitting. Form-fitting, transparent, low-neckline, or sleeveless clothing will not be acceptable. Slacks and culottes are permitted only for recreation and then only when worn under a skirt of sufficient length. Wearing jewelry should be avoided on campus. Long hair for women is encouraged and all Church of the Brethren girls (and others with like convictions) shall be veiled on campus.

The Institute reserves the right to dismiss any student whose attitude and behavior is not in harmony with the ideals of the School, or whose presence undermines the general welfare of the School, even if there is no specific breach of conduct.

The Brethren Bible Institute is intended to provide sound Bible teaching and wholesome Christian fellowship for all who desire it. The Bible School Committee worked hard and long at the task of arriving at standards, which will be pleasing to the Lord. It is not always easy to know just where the line should be drawn and we do not claim perfection. No doubt certain standards seem too strict for some and too loose for others. If you are one who does not share all these convictions, we hope you will agree to adjust to them for the School period, for the sake of those who do. We are confident that the blessings received will far outweigh any sacrifice you may have to make. If you have a special problem or question, please write to us about it. To be accepted as a student at BBI, you will need to sign a statement indicating that you will cooperate with the standards of the School.