How Do You Define Spiritual Abuse? And 29 other questions for shepherds of the church to ask themselves

Spiritual abuse is a topic that is getting more attention these days. Perhaps in some people’s minds, that term is reserved for religious cults and their leaders. Perhaps in your mind, you think that it is a new phenomenon that is sweeping through the church as a result of the spirit of our age. This new, Millennial, victim-mentality is just a worldy thing that the devil is using to disgrace and divide the church. It’s just part of the #MeToo movement, you might say. I hope not.

Below is a list of thirty questions for the shepherds of the church of Jesus Christ to ask themselves personally when they look in the mirror and corporately as they look at each other. Every question deserves an answer. You deserve an answer. Jesus, our Good Shepherd, deserves an answer.

I am by no-means an expert on the subject, but I have some insight. Without going into a lot of sordid details, I can tell you that I have seen enough of it first hand to know what it is. I have studied the matter at great length, and I know enough people who have been victims of it.

Fear is the dominant and controlling virtue of an abusive pastor’s leadership philosophy, coupled with charm and self-importance. The three key words — whether declared or implied — to remember when dealing with a spiritually abusive pastor are: Obey. Obey. Obey.

Warning signs of an abusive pastor who isolates his prey would be statements like:

“Never remind of what I’ve said.” 

“Don’t tell anybody I said that. I will deny it.”

“If you talk, it will be bad for you. It won’t be bad for the church. It will be bad for you. Do you understand?

That list could go on for miles, but these are just few that I have personally heard.

There are plenty of resources out there to give you a better understanding of the topic. For brevity sake, I offer two resources to start with. The first is a podcast from Mortification of Spin titled Overstepping Authority. The second is a book titled, Let Us Prey: The Plague of Narcissist Pastors and What We Can Do About It, by Glen Ball, Darrel Puls and Steven J. Sandage.

Jesus had serious warnings and woes for the leaders in His day. (Matt 23:13-32) Peter tells us that “Judgment begins in the house of the Lord.” (1 Pet 4:17), and those “who teach will be judged more strictly.” (James 3:1).

Everyone reading this is encouraged to copy and tailor these questions for use in your church. Give a copy to your pastor and elders, and require answers.  If they don’t want to answer the questions, then find a new church.

  1. Do we believe that spiritual/pastoral abuse is a real thing?

 

  1. How does the [CHURCH NAME] session define spiritual/pastoral abuse?

 

  1. If there were spiritual/pastoral abuse at [CHURCH NAME], how would the victim(s) know how to report that?

 

  1. When we hear reports of abuse, do any of us on the session instinctively take a defensive posture towards those who come forward?

 

  1. Are the alleged victims required to exercise Matthew 18 with their alleged abuser before going to the session? If yes, what is the rationale? Would such a requirement be placed on women (or men) who were sexually abused?

 

  1. What are the steps to reporting spiritual/pastoral abuse?

 

  1. Does any member of [CHURCH NAME] know those steps?

 

  1. Is there some kind of published BCO for parishioners to refer to for guidance?

 

  1. If yes, do [church name] members know where to obtain a copy in print or digitally online?

 

  1. For the shepherds, what are the steps with handling reports of abuse?

 

  1. What are the steps for investigating abuse?

 

  1. For churches who have ministers serving “out-of-bounds” from their presbytery, how will [CHURCH NAME] session handle abuse cases involving [DENOMINATION] ministers who have their own procedures for handling abuse?

 

  1. Will the session immediately report the allegations to the denomination of the ministers serving out-of-bounds?

 

  1. If there were any future cases of spiritual/pastoral abuse, will [CHURCH NAME] contact the [PRESBYTERY] if it involves a [DENOMINATION NAME] minister, or does [CHURCH NAME] believe she has the right to shield [DENOMINATION NAME] ministers from oversight of their own denomination?

 

  1. Will the [CHURCH NAME] session conduct their own investigation, or leave it completely in the hands of the [PRESBYTERY NAME]?

 

  1. Is the opinion of the [CHURCH NAME] session that it is improper for [CHURCH NAME] members and/or elders to report abuse regarding [NAME OF MINISTER SERVING OUT-OF-BOUNDS] to their presbytery?

 

  1. Can a victim come forward truly feeling safe and assured that the session takes cases of spiritual/pastoral abuse seriously?

 

  1. Will our track record prove that?

 

  1. Will any member of the session accuse the alleged victim of causing trouble?

 

  1. Will any member of the session label any alleged victims as “Millennial cry-babies” who are part of the #MeToo movement?

 

  1. Will he/she/they be accused of being messengers or instruments of Satan?

 

  1. Can members of [CHURCH NAME] or attendees have full confidence that the session will do all it can to protect the sheep from abusive shepherds and not the other way around?

 

  1. Is the session truly prepared to deal swiftly and aggressively with a shepherd no matter what the celebrity status of the shepherd?

 

  1. Can the session truly say that it will discipline or even defrock a shepherd if that shepherd is in any way abusive to the sheep, no matter the perceived fame and draw-power that shepherd may have at [CHURCH NAME]?

 

  1. In short, will the [CHURCH NAME] session allow celebrity status to protect a shepherd at the expense of holiness and righteousness?

 

  1. Is Jesus, our Good Shepherd, jealous to protect the legacy of [FAMOUS PREACHER/CHURCH] or is He jealous to protect His sheep from abuse at the hands of under-shepherds no matter what the PR implications may be?

 

  1. In light of victims who have already come forth, has [CHURCH NAME] session asked the question, “Is there anyone else in the congregation who is afraid to come forth?”

 

  1. Would the [CHURCH NAME] session consider an internal investigation to find out if there are other victims of pastoral abuse? If not, then why?

 

  1. If yes, would third-party ministries such as Peacemakers, Blessing Point Ministries, and the like to be called upon to investigate to ensure public trust?

 

  1. Regarding past, current, and possibly other cases, can each member of the [CHURCH NAME] session stand before the Good Shepherd and expect to hear the benediction, “Well done thou good and faithful servant”?

 

Yes, it is long list, but I think each question is deserving of an answer. If churches have yet to create safeguards and policies concerning spiritual/pastoral abuse, now would be a time to start.

 

 

No Wonder

Whipple

“I know of no other instance in history where a great nation has so shamefully violated its oath. Our country must forever bear the disgrace and suffer the retribution of its wrongdoing. Our children’s children will tell the sad story in hushed tones and wonder how their fathers dared so to trample on justice and trifle with God.”

The above quote was penned by Bishop Henry Benjamin Whipple, the first Episcopalian Bishop of Minnesota, advocate for Native peoples, and negotiator for the U.S. He earned the name “Straight Tongue” from the Native people he tried to reach. Those sobering words were in response to the flagrant U.S. violations of the Fort Laramie Treaty with the Lakota (Sioux) people.

My purpose in highlighting these haunting words is not to revisit the violations of the treaty, but to point out that Bishop Whipple and other churchmen of the day actually believed that “to trample on justice” is to “trifle with God.” Do we believe that today?

Another sobering reality is that Whipple’s prediction that “our children’s children” would somehow “tell the sad story in hushed tones and wonder how their fathers dared so to trample on justice and trifle with God.” The sad reality is that the children’s children don’t know the story. As a country and a church, we are have mostly forgotten about our Native neighbors. More than that, people today in this country don’t even know what to forget—they never knew. And our Native neighbors know that about us.

Ancient History?

Many people are actually surprised to know that Native Americans still actually exist. And most of those Americans who do know that Native Americans exist view their first neighbors according to stereotypes created for them by Hollywood, U.S. public and private school education, headlines, and good old mascots.


Reel Injun

If you are willing to take a hard look at the main source of our “knowledge” of Native America, then you must watch Reel Injun a 2009 Canadian documentary film directed by Cree filmmaker Neil Diamond, Catherine Bainbridge, and Jeremiah Hayes that explores the portrayal of Native Americans in film.


The seemingly dominant view of Native American history begins with the Pilgrims and ends with the so-called Indian Wars, which ended at the massacre of Wounded Knee in 1890. In the minds of most Americans I speak with, there is a clean, bold line of demarcation separating the past from the present — a that-was-then-this-is-now paradigm that ignores the entire 20th century’s continual assault on Native peoples. We are stuck on the false notion that all the injustices happened a long time ago, and the Native Americans today simply refuse to get over it.

What was so bad about the 20th century?

What most Americans are unaware of is that the 20th century was one of the most harmful centuries to Native American and First Nations in our history together. People wonder why there is so much brokenness among Native America and First Nations people. The is answer is quite simple: Because they were broken.

One of most important chapters in that story of brokenness happened during our lifetime. The boarding/residential school experiment took Native children away from their family and communities, beginning in 1878 at the Carlisle Indian School. The boarding school movement spread throughout the U.S. and Canada, lasting for a century.

To learn more about this dark stain on our history, see my two posts below to hear Native people in their own words:

The Indian Boarding School Movement: Christian Complicity, part 1

The Indian Boarding School Movement: Christian Complicity, part 2

If you thought that all of the problems in Indian country were a result of casinos, government handouts, and some kind of genetic propensity towards alcoholism, then you will have to re-adjust our equation. They live with realities that we just don’t understand. They live in a story that was written for them by a dominant culture that tried to “civilize” and “Christianize” them. Now we as modern-day Christians wonder why there is so much distrust among our first neighbors towards Christians.

In order for us to be good witness for Christ, we need to be good neighbors. Let’s give Jesus a better witness in Indian country. Let’s go in meekness and love. Let’s get some genuine understanding of our Native neigbors before we ask questions like, why don’t they assimilate? or why don’t they just get over the past? Let’s just meet them where they are at and love our Native neighbors.

New Wonder

We have a vast and diverse mission field underneath our feet (I never say “our own back yard”). Perhaps the Lord will give our children’s children a sense of wonder when they look back on us as we followed the Lord of the Harvest into His field in Native America. Perhaps it will be Native children’s children that will be evangelizing our children’s children one day. We cannot predict the Lord, but we must obey Him. I believe is calling us into Native America to discover what He is already doing. Let’s go.

Recommended readings:

Dear Missions Commitee

RECONCILIATION: It’s Not as Black and White as It Seems

Who Needs Fixing?: A New Perspective on Native American Missions

Native Americans: Reached, Unreached, or Mis-reached?

Now You Know: Answering the call to Native America

Let’s talk at GA booth #249.

Patrick Lennox

IMG_20180206_153328710

Patrick & Regina Lennox

Missionaries to Native America

Mission to the World

Phone: 407.416.1482

Email: LennoxLetters@gmail.com

Blog: www.lennoxletters.com
Facebook.com/patrick.r.lennox
Twitter: @patricklennox

Instagram: @patrick_lennoxletters

Reconcilation: Long History, Short Memories, New Beginnings

When I talk with average church folk, pastors, and most mission committees about Native America, it becomes quite apparent very quickly that they have very little knowledge about our first neighbors. This is not a condemnation of any kind, just an observation. I have said it before, and it bears repeating: If all your knowledge of Native America comes from High school text books, headlines, or Hollywood (yes, even Dinesh D’Souza), then you simply don’t know about your Native America. You may have picked up some facts, as accurate as they may be, and you may have in-depth knowledge of a particular historical event, but that doesn’t give you real knowledge of your Native neighbors.

That Was Then, This Is Now. Right?

People often have a default line of demarcation with Native history ending at the final Wounded Knee Massacre, December 29, 1890. Although that date certainly ended an era in Native history (the so-called Indian Wars), their history as a people continued with more assaults to their way of life and existence. As I mentioned in my last post, Reconciliation: It’s Not as Black and White as It Seems, the twentieth century was one of the worst centuries for Native peoples. After all the land was taken and the people conquered, then the U.S. government came for the children — and the church participated. Their history continues.

Read more about our common views of our Native neighbors HOW: Were You Informed about Native Americans?

To be sure this issue here is not whether our Native American/First Nations neighbors are more important than our black, Hispanic, or Asian neighbors. And although we just referenced a lot of historical data, we don’t need to get lost in the details of that. Again, my concern is not about the big numbers, but they do serve as the backdrop and give perspective to the issues today that plague Indian country and cannot be ignored.

What must be remembered is that the church played an important role in the destruction of Native cultures, which has led to so many problems in Indian country today.  It is extremely important for our denomination to have a fuller understanding of our Presbyterian heritage, warts and all, so we can be better witness to our Native neighbors and even more so, to our Native brothers and sisters who have long embraced Christ, but still live with the effects of this painful history, which that most of the non-Native, American church knows nothing about.

Doctrine, Destiny, and Dollars

American_progressAs Protestants, we need to repudiate the Doctrine of Discovery and Manifest Destiny, if we want to have better open-dialogue with our Native neighbors.

The first slaves ever sold from the North American continent were the Native peoples. Untold numbers were sent to the Caribbean (West Indies) and other places throughout the world. Both Catholics and Protestants participated.

The two initial Roman papal bulls that gave “divine” license to Christian Monarchs to enslave Native peoples throughout the world and take their land were Papal Bull Dum Diversas, 18 June 1452, and Bull Romanus Pontifex, 8 January 1454. These deleterious doctrines ultimately became the foundation to our U.S. Doctrine of Discovery (Johnson vs. Mc’Intosh 1823) and Manifest Destiny and is the economic reason for the success of the United States of America. “This land was made for you and me.”

Where does reconciliation begin?

How is Native America not like the man who was overtaken by robbers, beaten and left on the side of the road? How are we not different from the priests and Levites who crossed the road when they saw the man on the side of the road? (Luke 10:25-37). Many Native voices would say we were the robbers who overtook them. Today, political and theological liberals are acting as the good Samaritans. Perhaps what is worse is that we don’t even cross the road anymore. We don’t even know they are there. They have become invisible.

jesus_christ_is_lord_-_a_billboard_from_the_crow_nation

Jesus is at work in Indian country. Above is a tribal sponsored sign in the Crow Nation.

Part of reconciliation begins with the confession and regret of us not knowing about the reasons behind the pain in Indian Country inflected upon them. Native people know that most non-Native people do not know about their real history and suffering through the 20th and 21st centuries. They also know that most people don’t even want to know.

Reconciliation would require a repudiation of the pernicious Doctrine of Discovery that has caused so much suffering in Native America, as well as throughout the world. As Reformed Protestants, who have benefitted from the doctrine, we should be more than eager to repent and reform.

Reconciliation would  be a recognition of the darker moments in our Presbyterian heritage and history, in particular, the attitudes and actions that led to the destruction of Indian culture in the name of the Great Commission.

There is certainly more that could added to this list, but but at this point enough has been said to start a real conversation within the PCA. Am I calling for repentance for sins of past generations of Presbyterian denominations? No, actually they have already done that themselves. In fact, the PCUSA has done extensive research on this subject and has given a great response to our first neighbors.

What I am asking for is an open letter to our Native neighbors that we recognize the sins of our fathers and that we will strive to examine our own hearts, thoughts, and actions with a commitment to study our own history and theirs and strive to not repeat our past.

Recommended readings:

Dear Missions Commitee

RECONCILIATION: It’s Not as Black and White as It Seems

Who Needs Fixing?: A New Perspective on Native American Missions

Native Americans: Reached, Unreached, or Mis-reached?

Now You Know: Answering the call to Native America

The Indian Boarding School Movement: Christian Complicity, part 1

The Indian Boarding School Movement: Christian Complicity, part 2

Let’s talk at GA booth #249.

Patrick Lennox

IMG_20180206_153328710

Patrick & Regina Lennox

Missionaries to Native America

Mission to the World

Phone: 407.416.1482

Email: LennoxLetters@gmail.com

Blog: www.lennoxletters.com
Facebook.com/patrick.r.lennox
Twitter: @patricklennox

Instagram: @patrick_lennoxletters

 

 

RECONCILIATION: It’s Not as Black and White as It Seems

A couple of years ago, I attended a gathering of church leaders gathered to discuss racial reconciliation particularly in light of the PCA’s relations with the black community. Leading the discussion was a well-known and respected theologian and another gentleman who had recently authored a book relative to the topic being discussed. Following their presentation, there was a time of Q & A and discussion. As a missionary to Native America, I couldn’t resist voicing an observation. It went something like this, “I hear a lot about racial reconciliation being talked about, but I notice that it is nearly exclusively about black and white relations, and a little about Hispanic folks, but I have yet to hear anything about Native Americans.”

no-hope-beyond-pointUnfortunately what followed was anything but hopeful. The main speaker acknowledged the bad history with Native Americans, but then went on to educate the room about the fact that “never before in world history there has ever been such a great displacement of people from one continent to another” (paraphrase). He went on to cite the statistics concerning the 12.5 million African slaves brought across the Atlantic to the New World. It was as if he were saying that this issue is more important than the Native American issue simply by showing the immensity of the numbers.

He then said words to the effect that if you are going to talk about Native Americans, then we are going to have to address the Japanese-Americans who were put into camps during WWII.  Sadly, I heard that line of reasoning many times before. What was noticeably absent from the response was any kind of affirmation that there was a need to discuss Native America, as if it were a settled issue that does not need to be revisited.

My Issue

Here is my issue with that response. First, I must say that I am glad there were no Native Americans in the room to hear that answer. Additionally, I would like to emphasize that I don’t believe for a moment that the gentleman did not care about Native Americans. But his response revealed the common lack of knowledge of our history with Native Americans in this country, especially where the church was involved. It would be easy to believe that the government alone is responsible for the injustices against Native people, but that is simply not the historical record.

How much knowledge did he have concerning the relationship between the church and state regarding laws that were designed to outlaw, therefore, destroy hundreds of Native American cultures and everything that held them together?  Who today knows that it was the Presbyterian church (General Assembly 1887) that urged then U.S. President Grover Cleveland to push for legislation to outlaw all Indian cultural and religious practices? That meant all language, music, dance, art, etc. Essentially it was against U.S. law to be an Indian. How easy would the Great Commission be if everyone looked, talked, lived, and acted just like us?


Looking unto JesusDark Reality

Space will not allow to list all the grievances Native people have with the church, but one of the issues that is most pressing on Native American and First Nations peoples is the effects of the Indian boarding/residential school era in the U.S. and Canada. For more on that, see my blog posts, The Indian Boarding School Movement: Christian Complicity, pt 1 and The Indian Boarding School Movement: Christian Complicity, pt 2. We cannot begin to understand Native America today until we grapple with the dark reality of the Indian boarding school movement and the role the churches had with the government.


Secondly, concerning the statistics, my effort here is not to compare who is more important by showing which people group has the biggest numbers. That is not my intent. In fact, I resisted writing this response fearing that it would be seen that way. But I didn’t bring up the statistics.

By the Numbers

There are a few divergent estimates of the Native population on the North American continent prior to 1492, but 12 million is a number that has gained acceptance. By the end of the 19th century, there were less than 250,000 Native Americans in the U.S., perhaps as low as 230,000.

Much of the decline in the population was due to disease, but what must be remembered is that many Natives were exposed to disease by design. Many died due to the result of malnutrition, starvation and exposure resulting from displacement. Tribes were reduced to what we now call “refugees.” They were continually displaced and forced to live in places and regions of which they had no knowledge or skill to survive. Prisoner-of-war camps (many of which became reservations) provided inadequate and often spoiled rations. They were often killed by other tribes as they were forced westward. Population reduction was also due to tribes being splintered apart. With no land to call their own, always on the move, many tribes simply disappeared in oblivion. Space will not allow to list the effects the many massacres and wars had on the population. Whatever the proportions of each factor, the cumulative effect of European and American conquest on the Native populations in North America is staggering and heart-breaking.

Our speaker was quick to point out the sheer number of African slaves that were stolen and transported across the Atlantic Ocean. Yet only 3% of the 12.5 million were sent to North America, which is about 388,000 African souls, according to the Trans-Atlantic Slave Trade Database.* Pointing that out in no way minimizes the pain and suffering of those image-bearers of God. I would never suggest that, but if we are going to use numbers to measure historical import in the racial reconciliation discussion within our denomination, then I believe Native Americans deserve a place at the table — certainly more than a footnote or an add-on in any forthcoming resolutions. 

__________________________________________________________________________________

Native tribes such as the Mobile — the namesake of the city in Alabama where PCA GA 2016 took place – are now an extinct tribe. Incidentally, the Alabama still exists, just not in Alabama anymore. They are now in Texas. What many folks didn’t know is that Native Americans also had to ride on the back of the bus in Alabama until the civil rights movement. During my time at this General Assembly, I asked person after person if they knew what Mobile was. Not a single person knew it was the name of an Indian tribe. I say this only to demonstrate our prevailing ignorance of the indigenous people of the land in which we live, worship, and carry out the Great Commission. 

_____________________________________________________________________________________

Numbers in Perspective

When the African slave trade began, there were approximately 12 million or more Native peoples in North America. Through the following centuries, European settlers, mostly confessing Christians, managed to take over the continent and reduce its indigenous population down to 230,000 by 1900.

There are many differences between the two people groups, i.e. Africans and Native Americans, yet there is kind of apples-to-apples comparison, even if they are different kinds of apples from the different orchards. For instance, the 12.5 million African, men, women, and children were displaced from their homeland, as were the Native Americans. It’s just that we cannot apply the word “transcontinental” to the Native Americans’ displacement, unless we count those who were sold and shipped to the West Indies.

Essentially, within the same relative period of time, both Native American and African peoples were displaced from their homelands by the same numbers (approximately 12 million) — the stark difference being is that the greater number of victims on U.S. soil belongs to the Native American side of the ledger, if we dare call near oblivion as displacement.

Where are They Now?

indian-reservatin-map-e1528593740796.pngBut there is actually hope. The Lord has given us a gracious gift. Our Native neighbors live among us everywhere, yet we often don’t recognize them unless they signal us with some kind of cultural symbol, e.g. long braided hair, turquoise or feather jewelry, etc. Not fitting our stereotypes, they have become invisible.

Today there are 573 federally recognized Native American nations in the U.S. and 638 First Nations in Canada. In the U.S., approximately 22% live on the 325 reservations, while others live in surrounding communities, or in major U.S. cities such as New York, Los Angeles, and Minneapolis. There are approximately 2.9 million U.S. Native Americans who identify themselves as full-blood. Of those who identify themselves as full or part Native, there are 5 million. Can you imagine if all of the tribes like the Mobile disappeared by 1900 rather than the remnant of 230,000 preserved by God’s providence?

The Lord of the Harvest has given us a vast field with 1,207 distinct and federally recognized nations. We have plenty to do. By His good providence, we live in the information and communication age. We have more than enough resources to reach the lost and assist those Native pastors in Indian country. And we have more than enough history to learn from regarding destructive methods that have contributed to many of the problems in Native America. We also have an opportunity to examine our own hearts to see if we still share the same attitudes with our forefathers that drove wrong-headed and destructive methodologies. Ultimately, we have an opportunity to reach our neighbors with the Great Commission rather than the Great Imposition. Let’s give Jesus a better witness in Indian country!

In a follow-up to this article, Reconciliation: Long History, Short Memories, New Beginnings, I would like continue these thoughts and to submit a possible way forward with efforts to reach our first neighbors.

*http://www.pbs.org/wnet/african-americans-many-rivers-to-cross/history/how-many-slaves-landed-in-the-us/

 

 

 

 

Now You Know: Answering the call to Native America

Not Feeling It?

freedomWhat motivates you to give to a particular missionary or ministry? We continually ask people to pray to see if the Lord is calling them to join our team. The question is, what would it take for the Lord to show you that you should be a part of this effort to reach Native America? What is keeping you from giving?

For some people, it is simply a matter of finances. Money is tight for a lot of folks. We understand that. Really. We’re feeling it, too.

For other folks, it is a matter of simply not feeling it. But what does “feeling it” feel like? Do you give based on a personal benefit or fulfillment that you get from a particular ministry? Do you receive educational/edifying materials and/or a sense of community from that ministry? Simply put, do you get something out of it?

Or do you give based on a sense of urgency about a particular mission field such as feeding the hungry or giving medical attention to the poor? Or is it adventure based? Are you driven to give to a missionary based on an element of danger like venturing into a hostile nation or perhaps going deep into uncharted parts of the world?

The Home Court Disadvantage

I believe the Native American mission field is suffering under a home court disadvantage. For many folks, it just doesn’t seem like a valid mission field anymore. It’s too close to home. For more than ten years, I have heard Christians question the legitimacy of missions to Native America. Much of mainstream Christian America simply doesn’t recognize Native Americans as distinct people groups. Comments like, “They’re Americans, aren’t they?” or “Why don’t they get off the reservations and come to our churches?” or “Make them assimilate?” or “They have their casinos. They’re doing fine,” or perhaps the saddest of  them all, “Do we even have Indians anymore?” The worst part about those comments is that they are uttered in our churches. But I can assure you, there is still a harvest in Indian Country.

forest picture frame on dry ground texture Nature Conservancy co

Greener on the Other Side?

I firmly believe if we were talking about the indigenous people groups in foreign lands like Brazil, Central America, or somewhere in Asia, it would be a different conversation. There would be a greater sense of urgency and adventure. But here at “home,” I truly think there is an apathy and cynicism towards missions to our indigenous neighbors here in the U.S. and Canada. Perhaps Native America is not exotic enough for us. Have our Native neighbors become too familiar? Are they not “indigenous” enough anymore?

What We Thought We Knew

hollywood-staaapPart of the problem is that most Americans believe they have a real working knowledge of Native Americans and have relegated them to the past. I can assure you that if your knowledge of our Native neighbors comes mostly from a high school text book (Christian or public), news media outlets (conservative or liberal), and movies (Hollywood or otherwise), then you have an impoverished understanding of your Native American neighbors. And that was no accident.

I am certainly no expert on Native America. Even with my intentional studies over the last few years, annual trips to Cherokee, NC since 2006 (and other reservations), friendships with members from many tribes, I remain simply an informed novice. The real history of Native Americans and their continuing story is much more than what we can passively glean from our cultural sources.

What We Do Know

We already know that Jesus wants to make disciples from among Native American and First Nations peoples. He said “Go, therefore to all nations…” (Matt 28:19). There are 567 in the United States and another 634 in Canada. So there is no shortage of harvest. But there is a shortage of workers. They are few, so we are told by the Lord of the Harvest to pray for workers (Luke 10:2).

Here is a thought: Perhaps when you first began hearing us talk about our mission to Native America, you didn’t think the Lord was calling you to support this ministry. But let me challenge you a bit with our original question: What would it take for the Lord to show you that you should be a part of this effort to reach Native America?

Consider this:

  • Have you been awakened to the need for missions to Native America in a way that you didn’t know before?
  • Have you been convinced that Jesus’ name was mis-represented in some very significant ways in Native America?
  • Are you convinced Jesus wants to do great things among the Indigenous peoples of North America unlike any other time in history?
  • Do you actually believe that the Lord wants to build up His church and expand it in Native America?

How much of your knowledge of Native American providentially came from reading our posts? Whenever we speak to people whether in churches or privately, we hear the same response, “I just didn’t know.” If you have been reading just a fraction of what we have posted on our blog, LennoxLetters.com (which itself is very little), you most likely have learned more about Native American/First Nations peoples than most people you know.

Now You Know

Perhaps before you didn’t know, but now you turn knowledge into actionknow. What will you do with this knowledge? There is a ripe harvest out there in Indian Country and there are Native Christians who are being raised up at the Mokahum Ministry Center. We have received a call to lock arms with Christian Native leaders to make disciples and raise up leaders from among the 1,201 federally recognized nations on the North American continent.

Billy Graham said it years ago that he believed that Native America is a sleeping giant. There is good reason to believe the awakening has begun. The Lord is doing it, and he has given us the call to join him. Now you know. What will you do with that knowledge?

If you have obeyed Jesus by “earnestly praying that the Lord of the Harvest would send laborers into His harvest” (Lk 10:2), then rejoice! We are a partial fulfillment to that prayer. Now that He has answered your prayer, please consider joining us as we answer the call to Native America as we prepare more laborers for the harvest.

Please Let Us Know

If you believe the Lord is calling you to join our support team, please let us know. If you have read this entire post, congratulations, you have endured more than most readers. This proves your concern. We need your support.You can contact us anytime. Call, text, email, Skype, FB Message, however. Let’s talk about you coming aboard our support team and be part of the harvest in Native America.

To Contact Us, click here.

To Give, click here.

All for the Kingdom!

Patrick & Regina

 

*For more about cynicism and apathy towards missions to Native America, read my post Who Needs Fixing?: A New Perspective on Native American Missions.

*To learn more about Hollywood’s portrayal of Native Americans and its affect on American culture, watch the documentary Reel Injun.

Ten Days in the North Woods

Ten Days in the North Woods

We recently returned from a ten-day visit to our mission field at the Mokahum Ministry Center. Although it was a short trip, the Lord used it in many big ways. The trip was three-fold. First, our children got a site visit to see their future home. Secondly, the MMC needed someone to teach a writing class, so they asked me. And thirdly, we were able to attend an important seminar by Craig Smith, author of Whiteman’s Gospel, an important book for Natives and non-Natives about the gospel and Native ministry. Craig is the brother-in-law of MMC director, Zane Williams. Zane’s sister and faithful kingdom servant, LaDonna, is on the right.

(excerpt from Lennox Letters Fall Special Report 2016, to read the full newsletter, click here)

We Need Not Wait

The St. Michael and St. Gudula Cathedral in Brussels.

The St. Michael and St. Gudula Cathedral in Brussels.

We need not wait for another. The Lord has come, and He has commissioned us to go forth into all the world to proclaim the good news of the kingdom to a world that desperately needs to hear it. The task is huge. There are over seven billion people in this world, and all who are still outside the kingdom are hostile to our message to one degree or another until the Lord changes their hearts. But the Lord goes before us, and He has been preparing us for this impossible work before we were born (Eph 2:10).

An important part of that preparation has taken place in Brussels, Belgium during the month of July 2016. In my little life, it was historic. We trained in the capital of the European Union, more than that it is the seat of the United Nations offices in Europe. But Brussels doesn’t only represent European nations. Many other nations from around the world are represented on the street level. We truly have been sent to the nations this month.

Belgium is rich in history. Everything we celebrate about culture can be found here at every turn. As I beheld the great churches and works of art, e.g. The Adoration of the Mystic Lamb, I found myself underwhelmed. I have read the books, seen the pictures, and now I have walked the streets, yet my feeling has not changed.

The "Adoration of the Mystic Lamb." Read about it here: https://en.wikipedia.org/wiki/Ghent_Altarpiece

The “Adoration of the Mystic Lamb.” Read about it here: https://en.wikipedia.org/wiki/Ghent_Altarpiece

When I think of historic milestones in the progress of the spreading of the kingdom, my thoughts do not gravitate towards the grand architecture and art of European Christendom, Reformed or otherwise. Rather I think of Jesus’ words in Luke 7:22: “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.

From these words, Jesus’ metric of gospel progress is identified in far different terms than our worldly measurements. When I think of kingdom advancement, I think of the churches many of us have worshiped with this past month. Small churches like BethelKerk in Schaarbeek faithfully preaching the gospel tell me that the Lord is here.

Bethelkerk in Schaarbeek, Belgium

BethelKerk in Schaarbeek, Belgium

But what about us? How have we been shaped by this experience? For me at least, CCMI (cross cultural ministry internship) was critical milestone in a journey. We learned a lot. We did a lot. Here we are now on the eve of our departure from Brussels. Some of us are going straight to the field, most of us back to the “campaign trail.” Where ever we are headed, questions for us to ponder are will we be faithful to the call of Christ on our lives? Are we believing that He who began a good work in us is able to complete it until the day of Christ Jesus? He is faithful, so let us trust in Him and see where He takes us.

Note: The article above was written for our in-house newsletter during our cross-cultural ministry internship in Brussels, Belgium during the month of July. Patrick and Regina Lennox are MTW missionaries to Native America and have accepted a call from the Mokahum Ministry Center in near Bemidji, MN.

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