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A SELECTED "NORTHERN LIGHTS"
MAGAZINE ARTICLE
(from Issue #487)
Called to their Own:
NCEM's Native Workers
 What is needed here is several ... who will come to the Lord and then
witness to their own people." So wrote an NCEM missionary in 1950. No
doubt that was the plea of all the missionaries -- but especially of
those who had seen little response and were struggling against racial
barriers.
Then, with much gratitude to God, by the mid-1950s reports began to
be heard of Native Christians actively sharing their faith. Honorary
NCEMer Harold Roberts recalls Tommy Francis visiting his field.
"I wish that somehow I could picture for you the little cabin, dark
with a smoky coal oil lamp," says Harold. "[There was] Tommy with
his Cree Bible open, sharing the Gospel with four rough-tough fellows
... To see [a Native believer] sharing with other Indian men the way
Tommy did was something I've never forgotten."
Sharing their faith, of course, is the natural outcome of all truly
born again Native people. Some have taken a further step. In NCEM's
almost-60-year history, close to 50 Native believers have joined the
Mission for full-time service -- some for a few years, some for a
lifetime. Presently over 20 First Nations people serve with NCEM.
Why did they choose this ministry? And what are some of their
blessings and challenges? In this article we're privileged to have a
few of them share their thoughts. They even tell what it's like to
serve alongside their nonNative ministry partners!
CHOOSING THIS MINISTRY
To serve among your own people ... a natural choice? Yes, for some
like Michelle Sinclair it was. Michelle says she and her husband, Eric,
didn't really consider other options -- it just seemed right. Frank
Ward's response is similar. "For me it was an easy choice," he
says, "because I wanted to be an influence for my Lord within my own
people."
For others the decision was not so easy. Bonnie Knight tells of
apprehension because she did not grow up within Native culture. Bonnie
joined NCEM more so at the leading of her husband, Philip, and admits to
having fears and preconceived ideas. "But as time went on," says
Bonnie, "the Lord gave me a love for my own people and a desire to see
them come to Him."
Mark (& Ruth Anna) Dana says he initially considered missions in
a general way. "But I believe that God had a plan for me among Native
people," he adds. "My interests, gifts, temperament and way of
thinking, and identity, helped confirm that this was for me."
Gilbert Bekkatla vividly recalls an incident from his youth that
impacted his decision. "I remember a young fellow getting very ill
while out in the bush. With no medical help available, he died, and I
remember them carrying his body across the river on the way back to our
village. I can still picture the many sad and crying people on the river
bank. It was not just their grief, but their hopelessness that made me
want to do something for them."
Growing up, Gilbert recalls his dad often saying, "If you want the
job done, you'll have to do it yourself." "That thinking played a
role in me serving among my people," says Gilbert. Later his wife,
Laura, saw in him potential for spiritual leadership among his own Dene
people, and that helped confirm God's call. "My call also includes
reaching out to Caucasian, Cree and Metis," Gilbert says, "but my
biggest burden is for the Dene. It's the needs of my own people that I
notice the most."
NOT WITHOUT CHALLENGES
Native people reaching Native people. It makes obvious sense. They're
unhindered by racial and linguistic barriers. And they're accepted ...
right?
Early it was realized that that was not necessarily the case. In 1960
missionary Cliff McComb reported how Native pastor Albert (and Rhoda)
Tait of Weagamow Lake (ON) were received on a reserve in central
Saskatchewan: "Albert speaks the same language as these people,"
wrote Cliff, "but we found them very unresponsive ... They would not
converse on spiritual things at all. In two homes they listened, but
would make no comment ... Albert said it was the hardest place he had
ever visited."
In spite of all the perceived advantages, none of NCEM's Native
workers call their ministry easy. They've experienced -- just as
Jesus said -- that the Gospel message will offend. What the rest of us
sometimes overlook is that rejection from one's own people is always
more painful.
Gilbert has felt it. "But I know they are really rejecting Christ,
not me," he says. "If I was in the world like them, they would
accept me with open arms." And it's not always direct opposition.
Gilbert tells of visiting villages and picking up subtle indications of
rejection. "It hurts," he says, "and I sometimes wish I could be
like my nonNative ministry partners, who are often unaware of it."
Frank says he is sometimes accused of serving the "white man's
God." "But," he emphasizes, "I know from truth I am serving the
one and only true God."
Still, the Christian public can underestimate the pressures on Native
workers. To help his nonNative coworkers understand, several years ago
one Native worker gently offered this rebuke: "White people don't
accept you just because you're white, do they?"
EXPECTATIONS
Speaking of challenges, "I suppose it would be other people's
expectations," says Heidi Ditchburn. "I am just a servant of the
Lord and being Native doesn't mean that I am extra special. Being
Native does not automatically open doors for me.
"The Native people themselves present a surprising challenge,"
she adds. "They tend to have a guard up with me ... they assume that I
must have had a very sheltered life, and that there is no way that I
could understand their lives."
Michelle remembers being warned by a Bible school teacher about extra
ministry demands possibly being placed on her because she is Native. "I
learned that it's okay to say 'no' sometimes. My relationship with
God and my family must still be priorities."
Mark adds a few more challenges to the list: "One issue seems to be
reverse discrimination," he says, "where preferential treatment may
be given to Native people ... Another is that Native workers from
isolated areas are often limited in finding support. Those integrated in
mainstream churches have an advantage because of their ability to relate
to nonNative cultures."
Also, Mark's experience, and that of others, too, helps us
recognize that it's not only NCEM's nonNative workers who face the
challenges of ministering cross-culturally. In Canada there are over 50
distinct "nations" and languages. The way Aboriginal people think,
express themselves and make decisions can vary greatly from place to
place, says Mark.
THE BLESSINGS
Yes, these are the challenges, but Native NCEMers seem to rather talk
about the blessings!
Frank appreciates the acceptance he receives as a Native person,
especially with youth and in Bible camps. He's also thankful for his
ability to speak Cree. Seeing her Native heritage as an advantage,
Michelle says, "People are less likely to say, 'Well, you don't
know anything about my culture.'" Heidi says she finds great
opportunities to be an example of "normal" Christian living at
Key-Way-Tin Bible Institute, where she and her husband, Ken, serve.
Bonnie also speaks of the benefits. Just recently she was asked to
share her life story at a secular gathering on International Women's
Day. That opportunity to testify for Christ came about because of her
ancestry. "I immediately feel accepted by most Native people," she
says. "Even though a lot of 'white' people don't know or think I
look very Native, Native people almost always know, and often ask me
what tribe I'm from, and the door is open for further contact."
The blessings of being a Native worker? There are more, but one was
prominent in all their responses -- the joy of seeing people come to
know the Lord! "It is great to see Christian truth break new ground
and change hearts and lives," says Mark.
PARTNERSHIP ISSUES
Native and nonNative -- one in Christ -- and serving together. What's
the issue anyway?
"In the Body of Christ we are all one, and there is no difference,"
responds Mark, "but we do have our own cultures, languages, and ways
of thinking that have to be submitted to the Word of God without
prejudice or bias."
Focussing on our common goal goes a long way in keeping unity, says
Gilbert, who illustrates it this way: "If you are in a war, you don't
think so much about who your fellow soldier is ... as long as he's
shooting the same direction as you!"
And when asked about serving under the direction of nonNative Mission
leaders, Gilbert responds, "Working 'for' someone is really
secular thinking. In missions, we're all really working under God."
Other Native NCEMers compared this ministry partnership to marriage,
where each spouse complements the other. "We need to help each other,"
says Michelle. "The nonNative workers can challenge us in certain
areas ... and we Native workers can teach others."
NATIONAL OR NOT?
With Native workers like these effectively ministering to their own
people, who of us wouldn't wish for more? But what about nonNative
missionaries -- is there still a need for them? Here's what these
workers say:
"Many Native people still need to know the truth of the Gospel,"
says Michelle. "It would be much better if they heard it from a
nonNative person than not at all."
Heidi adds, "If someone has love for a certain people, then who
cares who they are? You have to go where God leads you. An open heart of
love breaks down barriers no matter who you are."
Bonnie agrees, saying, "Anyone who is willing to spread the Gospel
and reach out for the Kingdom of God is worthy of support."
Gilbert says that there's room for both, though their roles will
vary. And Mark expands on that, believing that forming national (Native)
leaders should be a priority. "But I don't think this has to be
exclusive to support only nationals," he adds.
Frank concludes with a thought related to the word "missionary"
itself -- which usually implies crossing cultures, but literally means "sent one" and goes beyond race and geography.
"I think we should
support all missionaries," he says, "not only at a national level,
but at a world level."
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