Formerly all the Indian tribes of North America were grossly pagan, and in many of the larger tribes the native priest medicine man still wields an almost uncanny influence. Contrary to popular conception, Indians are polytheistic. The old pagan priests among the Navahos, with whom I have conversed during the past fifteen years regarding these matters, know nothing of a monotheistic "Great Spirit" which so many of us had thought to be a main object of Indian worship. Personal investigations have led me to believe, with Dr. A. L. Riggs, that "the term 'Great Spirit' has come into the white man's Indian vocabulary, but it is the God of the white man and not of the Indian."—"The Red Man in the United States," p. 47. There is evidence that some of the tribes have the idea of a "Great Spirit" as a result of their contact with early Catholic or other missionaries.
It has been said that when Europeans landed in the New World, they "first fell on their knees, then upon the natives." No doubt this relation of the white man to the Indian has had much to do with hardening Indians against the Christian religion. However, we should not forget that many godly men worked faithfully to give the gospel to our North American Indians, among whom such names as Roger Williams, John Eliot, David Brainerd, William Penn, Marcus Whitman, and Samson Occum will be remembered as long as time shall last. Samson Occum was himself an Indian, the first great native convert and Christian missionary to his people. The first Bible ever printed in the New World, it is interesting to note, was in the Indian language.
Our denomination, like many others, has been rather backward in starting work among these "first Americans." A church school was begun by interested lay members about twenty years ago among the Oneidas in Wisconsin. We began school and medical work among the Navahos of Arizona and New Mexico in 1916. Some effort has been made for the Indians of Oklahoma and Washington. A convert from the Chippewa tribe has done excellent work as a colporteur among the Indians of Oklahoma. Another native convert has labored in behalf of his people in the State of Washington.
In view of the fact that our great threefold message must go to "every nation, and kindred, and tongue, and people," it is evident that we have a definite duty toward these Indians. As our denomination is not financially able to compete with the government and the numerically and financially stronger organizations by putting on a large program of institutionalism, this lack must be made up by following tried methods of personal labor. Few English-speaking Indians—and, so far as I know, none of those who speak only the native language—have been won to the message for this time as a result of attending evangelistic meetings. In "Testimonies," Volume IX, page 111, we read of "certain classes that cannot be reached by public meetings. These must be searched out as a shepherd searches for his lost sheep. Diligent, personal effort must be put forth in their behalf." This principle applies in a very definite way to work among North American Indians.
The Indian of today is not the independent creature the first Europeans met on the American shores four hundred years ago. Then he was "lord of all he surveyed," but since that time he has been "shorted, cheated, and conquered." This he realizes and sullenly resents. In order to win these Indians to the gospel, we must manifest a genuine interest in them,—not sycophantishly, but in the spirit of a true Christian pastor.
"Christ's method alone will give true success in reaching the people. The Saviour mingled with men as one who desired their good. He showed His sympathy for them, ministered to their needs, and won their confidence. Then He bade them, 'Follow Me.'"—"Ministry of Healing," p. 143. (Italics mine.) "First meet the temporal necessities of the needy, and relieve their physical wants and sufferings, and you will then find an open avenue to the heart, where you may plant the good seeds of virtue and religion."—"Testimonies," Vol. IV, p. 227.
In harmony with this instruction, we endeavor to establish contacts between the needy Indians we meet and governmental or other sources of supply. This is always appreciated. Of course we must learn to distinguish, so far as possible, between the seekers for loaves and fishes and those in real need. True it is that "medical missionary work is the pioneer work of the gospel."—"Ministry of Healing," p. 144. We find ready entrance into the homes of both friends and strangers when they learn of our ability to help the sick. We endeavor always to carry a supply of simple remedies and facilities for giving first aid and treatments.
When an Indian becomes interested in the threefold message of Revelation 14, opposition invariably begins. Immediately religious leaders (including the medicine men), with tribal and family influences, are combined against the truth. The interested one may become confused, but we must never give up at such a critical period. The trembling soul needs our help and our prayers then as at no other time. If our days are so filled that we cannot give the needed attention to such cases, we should, wherever practicable, enlist the cooperation of tactful, missionary-spirited lay members. We have a denominational- responsibility toward the Indians.
Phoenix, Ariz.
