LAUBNER MINISTRY- Native Americans - Indian Evangelism - American Indian Ministry Ministries

BILL'S ARTICLE

Introductory Message

It's with great honor that I embark on a journey of writing and sharing with you. I will be submitting articles dealing with Christian Issues, spiritual self-improvement, ministerial ideas, and political thoughts. At times I will offer analysis on cutting edge issues dealing with ministry among 1st Nation People. Please join with me in this journey--it will be very rewarding!

This article is intended to provoke prayerful thought and discussion. Please email your responses to, info@laubnerministries.com

ARCHIVES

(Click here to see Article A, CHRISTIAN JUDGMENT) (Click here to see Article 1, NATIVE- EVANGELISM)

Submitted Aug. 6, 2005 Native Evangelism (Part II)

As I conclude this short series on Native Evangelism, I would like to thank the many who have shared with me their thoughts on contextualization in Native Evangelism. Your ideas have been thought-provoking and helpful as we seek to find ways to increase our evangelism impact among Native people.

I’ve also realized that you can group Native Americans into three categories; those who practice their culture routinely, those who have a nominal affiliation with their culture, and those who have no defining understanding of their culture. Any contextualized evangelistic thrust must target these three groups of Natives with an awareness that cultural renewal is still in the forefront of Tribal thought.

My wife and I just concluded events with the Tribal Canoe Paddle to Lower Elwah. The many Natives who attended can be grouped into one of the three categories mentioned above. During protocol, the elders who addressed the large crowd made many statements regarding the need to renew their Native customs. The different Tribes who would eventually return to their home lands will vigorously promote cultural renewal with renewed zeal and fervor. I saw young people impressed with the dances of other young people--and a burning desire was birthed within their hearts to revisit and renew their cultural identity. Unfortunately, many of the practices that will be renewed will be forms of unbiblical religious customs.

The Assemblies of God now stands at an evangelistic threshold. The cutting edge of effective evangelistic ministry will either be honed, or dulled by our response to the renewed vigor for cultural renewal on the Pacific Coast. However, the more I’ve researched and studied contextualized evangelism, the more difficult the questions are becoming--regarding how to implement effective contextualization. Where do we draw the line? How do you define Biblical contextualization in evangelism? Most importantly, how can we dialogue and address contextualized evangelism within our blessed Church? Part of the solution begins with recognition that cultural renewal among Native people is growing and increasing.

CONTEXTUALIZATION: THE CULTURAL RENEWAL CONCEPT

Some ministers aren’t aware of the current cultural renewal practices that are happening among our Native people. These ministers mistakenly believe that the cultural renewal of the 70’s and 80’s is no longer applicable today. They are wrong. Along with the modern push toward self-governance among tribes, we’re seeing a continual renewing of past cultural practices. Native Americans are looking for the roots of their identity. Unless the church realizes this truth we will miss the ability to effectively promote Christ through evangelism. Contextualization seems to be the prescription for advancing evangelism among our Native People.

Although the decades of the 70’s and 80’s were ripe for contextualization evangelism, it wasn’t promoted. As a result, a tremendous opportunity was missed. We now have that opportunity available to us once again. Some National ministries are beginning to see the need for contextualization evangelism. These people are successfully reaching our communities where our Assembly of God Church as been present for many years. The Assembly of God Church has the ability to effectively disciple, train, and support Native people in the things of God. All we need is a renewed evangelistic thrust to bring them in. The method of contact can be contextualized evangelism. Evangelism introduces salvation, salvation continues on into discipleship, and discipleship introduces the new convert to the Church.

CONTEXTUALIZATION: A PERSONAL JOURNEY

The purpose of these articles is to provoke thought and consideration in contextualized evangelism. The Assemblies of God Fellowship may be able to use this unique method in Native ministries, but there will be difficulty in making the adjustments and corrections needed for Biblical contextualization. However, these adjustments are being made by ministries world wide. Dr. Suuqiina of Inuit Ministries writes:

We actively seek to evangelize, encourage, and challenge Natives to receive Christ and become servants to His word. Where First Nations culture and practice honors God, I.M.I. endorses and encourages its growth. Where the culture and practice forsake God and promotes its own spiritual agenda, I.M.I. remains faithful to God's Word. Dr. Suuqiina and Qaumaniq of Inuit Ministries International (Click here to link to IMI International--Dr. Suuqiina)

David Hesselgrave and Edward Romen write; (Youth With a Mission YWAM)

There are two dangers in approaching the task of contextualization, the fear of irrelevance if contextualization is not attempted, and the fear of compromise and syncretism if it is taken too far. (Click here for link to article, YWAM--Native Ministries)

It was with much skepticism that I began to study those who promote contextualized evangelism. After compiling a large amount of information that fatigued my brain considerably, I felt it was time to climb into the hornets nest and see for myself this strange new type of evangelism. My wife and I headed to Seattle where a gathering of the contextualized ministries was taking place. I packed all my research material and was prepared to dialogue with “those people!” I arrived about 25-minuts late. Something happened that shook me right down into my 9 ½ reservation tennis shoes! An old (very old!) Indian lady was running to get into the gathering. As she ran past me she said, “I hope they don’t start before I get there!” She laughed and continued on. I have never seen an Indian run to get to church! People were coming into the church wearing regalia with bells and beads singing in the breeze as they passed by. They smiled at me saying something warm and friendly and continued on. I developed elvis-idis! I was all shook up!

The morning following the service my wife and I were at the hotel checking out. A God-ordained moment happened. I found myself sitting by accident in the middle of a board meeting with the national promoters of the contextualized movement. They continued on with their meeting being very friendly and then concluded. The dignitaries filed out to catch their planes and my wife and I, along with Richard Twiss and his wife, were left sitting on the couches. We talked and talked and talked……..and so on. I asked the hard questions I had developed through my personal research. He tried to answer them in the most open, honest way he could.

Evangelism is the primary method for reaching Native Americans, which is followed by discipleship, leadership training, and other areas of spiritual growth generating church gatherings. However, although contextualization is considered a new evangelistic method, it also can be difficult to navigate through. The promoters of contextualization have opened a Pandora’s Box of questions which need to be addressed.

CONTEXTUALIZATION: A PANDORA’S BOX OF QUESTIONS

“If Native culture is inextricably linked with native religion (Native Reflections, Fall 1997 “Wesleyan”)”, than how can we honor God by continuing religious practices that would be considered pagan? The harsh reality to the contextualized evangelist is that Native American culture with its superstition and idolatry isn’t any better than the Western culture with its state of the pride, sinfulness, and ungodly practices. The question the contextualized movement must ask themselves is, “what are we save out of?” As Natives we are saved out of a life of paganism, occult beliefs, and practices which include worship of trees, rocks, ocean, spirits and mother earth. Native Christians must understand that pantheism and Biblical Christianity are incompatible.

How does the contextualized message fulfill the Biblical mandate of; “come out from among them and be separate”. Paul uses the Greek word aphrorizo, which is a compound verb meaning to set limits by boundaries, to separate, depart and cease, or to have limits in place by boundary lines. The main use of the word means to set boundaries which limits and excludes actions. Paul is addressing the Corinthian believers with a message of, “Be Holy”. Paul tells the Corinthians that they are, restricted by their own affections [II Cor. 6:12], what fellowship has righteousness with lawlessness [vs-14], and what communion has light with darkness [vs-14]. I believe those involved in contextualized ministry need to address these questions. One thought is foundational for all argument, “For the gospel to be presented in the context of paganism and idolatry is to confuse and pervert the truth of Christ”.

If the Indian is saved out of sin, how does he retain his Indian culture practices of wearing regalia, feathers, and other forms of cultural expressions? This is an interesting question. Black Elk, a Sioux Medicine Man tells us:

“The Indian actually identifies himself with, or becomes, the quality or principle of the being or thing which comes to him in a vision, whether it be a beast, bird, one of the elements, or really any aspect of creation. In order that this “power” may never leave him, he always carries with him some material form representing the animal or object from which he has received his power”. (Joseph Epes Brown, biographer of Sioux medicine man Black Elk)

In the past life without Christ, all regalia had a spiritual meaning which usually was pagan. Each part of the costume had a defined purpose through which the Indian received protection or strength from. His daily living was geared toward praying to these items for strength and protection. How does the contextualized movement respond to Black Elk’s assessment of regalia?

CONTEXTUALIZATION: POSSIBLE ANSWER VS CONFUSION

The hard truth is that any idol which has been in use prior to serving the living God was destroyed after repentance. This is found throughout the whole Bible without exception. To the Indian this would represent drums, regalia, and so on. This is a very hard Biblical reality. Contextualization teaches that we can still play the drums, sing family songs, and wear regalia as long as they were created for the purpose of worship to the living God after salvation. The eagle feathers would represent the scripture which teaches that they that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles. The newly created drums would be used to worship the true Creator of the universe in Biblical worship. Every detail of the regalia costume could have a Biblical truth associated with. We could have gatherings where we dress as Native Americans honoring the true and living God.

However, there is confusion because of compromise. Some in contextualized evangelism promote things such as sweet grass, sweat lodges, and so forth. I believe this is problematic. When an Indian believer returns to the place of idol worship (sweat lodges, sweet grass), they are continuing in pagan elements which should be abandoned if one is to follow Christ. Even if they say they are only there for body cleansing and evangelism, they are returning to an old idol house. Nowhere in the Bible does one return back to the place of pagan practices. This becomes an extra-biblical experience and is esoteric in nature. A Native Christian can build a new sweat lodge for body cleansing purposes and actually worship God through song and meditation, but even then he risks confusion in outward testimony. Sweet grass is a pagan practice that wards of the evil spirits through the smoke of the grass and acts as a cleansing ritual. It is a pagan spiritual cleansing. The Native Christian who is involved in sweet grass is dangerously close to unbiblical practices. One possible way sweet grass can be experienced by the Native Christian is if he is using the smoke symbolically (like oil) to represent the presence of God, or the prayers of the saints—without doing it with a group of non-believing Indians. Even then, sweet grass practice among Christians should be discussed by all and a conclusion reached prior to any of us being involved in it. There must be consensus among God’s people, or actions must be withheld. This is keeping the unity of faith in action.

CONTEXTUALIZATION: LIFESTYLE AND CHANGE

The reality of contextualization is that it presents the ministry with a lot of very hard questions and solutions which are difficult to find. This is why many do not support this type of ministry. Those who promote contextualized ministry must accept the fact that the gospel is foolishness to the unbeliever. Some in contextualized ministry try to soften the realty of sin and judgment and make the gospel more palatable to the Native hearers. I have seen known child molesters come up front and beat the same drums they used in songs which call the spirit of the animal to give them strength. This creates a big Biblical problem. I have attended contextualized gatherings that have brought many out to the reservation, but have done little to impact lifestyle change. Many from the areas would come and beat their drums, dance in a circle, eat great food, and return home without being impacted with the Gospel by a lifestyle change. I’ve asked myself why and I think part of the answer lies in the negative statements I’ve heard during the gatherings.

CONTEXTUALIZATION: NEGATIVE PREACHING

One contributing factor to the lack of Biblical lifestyle change during contextualized evangelism is the negative statements regarding our early missionaries. You cannot promote a God of healing, forgiveness, and love by creating an atmosphere of antagonism toward missionaries. Most early missionaries passionately preached the gospel and used ideals that were relevant to their ministry days. Even though Anglo (Euro-European) ideas permeated their preaching, we must understand that their hearts where pure in promoting the gospel. Contextualized evangelism should be built upon the foundation of the efforts of early missionaries. God may have given us a new method of evangelism, but we have to be careful how we promote and implement our ideas. Any ministry which denigrates others may have large numbers, but will exist outside of the blessings of God. This type of ministry is absent of Godly virtue and becomes an organization rather than a living Church organism which promotes the Gospel message with the anointing of God.

John Miracle made a great statement during his interview in the November 2001 Pentecostal Evangel. He says, “The fruit of what we are seeing across Indian country is the result of the diligent efforts of great missionaries”

During my visit to the gathering of contextualized ministries I heard several negative statements regarding early missionaries. Those who find fault with early missionaries have set themselves up as self-appointed critics. Criticism is an occupation that needs no qualifications, just self-appointed pundits. Rather than fostering relationships within the body which creates a round-table atmosphere of discussion that can brings change, they harm the body through bludgeoning and judging past missionary motives. This is divisive and wrong.

The solution is very simple. Those in contextualized evangelism should build their message around the cross of Christ and not use negative inertia to promote the Gospel message. Contextualized ministries should focus on the positive influences of early church missionaries such as Samuel Worcester and Sequoia who translated the 1^st Native language Bible in the Cherokee language in the early 1800’s.

Tearing down and criticizing past missionary efforts will never be blessed. We may gather large crowds, but will we find the approval of God’s heart in our endeavors? John Miracle states a positive Gospel message when he says:

“The Native American Fellowship is a voluntary cooperative fellowship of Native American tribes and people groups focused on evangelism, equipping leaders…to reach our generation for Christ”

CONCLUSION:

I believe the Assemblies of God can re-package the contextualized evangelistic movement and use it in an honorable way which pleases God. It will be very difficult. There will be a Pandora’s Box of questions we will have to answer. There are a lot of practices that are pagan in Indian culture which we will have to address. Any changes we implement as an organization must a have lifestyle changing impact because effective evangelism introduces the convert to the Church, which in turn brings discipleship and growth. Without personal growth and lifestyle change, contextualized evangelism is futile effort.

When I first began to study contextualized evangelism I was ready to implement its methods right away. After study, prayer, and thought, I’ve realized there are many questions that need answering. Although I support contextualized evangelism I see areas that are problematic. I’m very disturbed by the negative statements regarding our pioneering missionaries. This grieves me deeply. If contextualized evangelism doesn’t address this type of negative self-promotion, it will be like a loud bright lightening bolt seen and heard by everyone, then disappear into the nebular of tried and failed methods for reaching Native Americans.

Contextualized evangelism can work, but it will take round table discussions among the Brethren, National focus, and most importantly it will necessitate an inward searching of the heart among those of us who are privileged to be a part of this blessed Church, The Assemblies of God.

Thank you, Rev. William Laubner III

WEB DESIGN BY BILL LAUBNER