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"So, You Want To Be An Indian Ministry Volunteer" by Art Soldner
The first thought that comes to mind is why? It is a question asked of everyone who contemplates involvement in this work. We who have been doing it for any period of time still ask it of ourselves.
Working in Indian Ministry is a two edged sword. It is more than, and yet at times less than, what people think it is. This work is not for everyone. It takes a special type of person to be involved in this field of endeavor. It is hard, tough and demanding. It will stretch your mind and tax your physical strength. We have a saying in Indian Ministry that you must remain flexible, referring to the mental and physical aspects of the work.
The question to be asked then is: "What is Indian Ministry?" Indian Ministry is, purely and simply, taking the gospel of Jesus Christ and the Book of Mormon to the Native Americans. It is not, (as some people in the church believe) jumping up and down and dancing around a fire. But it is how we take that gospel and the Book of Mormon to the Native Americans that is the interesting part.
Most other forms of Restoration Ministry take place either in the home or in a church. And while many of the other cultures where the church is sending missionaries have been "anglo-ized" or "western-ized", many of the Native American Tribes resist these efforts by churches and government. Logically then, if we are going to take that gospel we proclaim to these people, we must then do it in a manner acceptable to them. This is where the IMCA training program enters the picture.
If there has been one common factor in all the Indian Ministry Volunteers, it is this: The people who work in Indian Ministry are, to a great degree, the "gadflys," the "shakers," those who are always asking questions in their congregations. "When will this get done?" What about this or that, or thus and so?" They seem to be those who are "involved" in congregational life, getting things done. Yet, in all this, they are still not satisfied. They also know their scriptures, and are aware of the place Indian Ministry should have in the Restoration movement. And some of these people find their way to Indian Ministry, and begin the training program.
If you complete (or survive) the training period, you will then begin working on reservations, or with local Native Americans, with help from veteran volunteers. You will have intensive study in Restoration Scriptures, Book of Mormon, Native American traditions and beliefs, combined with how to answer questions that are most frequently asked by Indian people. You will learn about the Cherokee Staff and the Ojibway Sacred Shield. It is learning about (and being in) the sweat lodge, and how to set up a Tepee. One Volunteer, after completing training said: "I thought I went thru basic training in the Army!"
And at some point you begin to realize what this work is about. Indian Ministry is not bead-work, buffalo jerky, and drum-making, although we have been known to do all three. Indian Ministry has a far deeper meaning than that.
It is watching symbolic light bulbs go on when you dovetail the Book of Mormon and Native American traditions and history, and see the light of recognition in their faces. It is sitting up all night with someone who asks you to come and pray with them. It is listening to the elders tell their traditions.
It is going to the prisons to help Indian men renew their walk with the Creator, and to secure religious privileges that should have been theirs to begin with. It is going to a reservation dominated by another religion, and conducting prayer services for the people because they recognize the priesthood authority in the lives of the men who have come, and by the way they walk among the people. It is praying with others in the sweat lodge, and the arms of a child wrapped around your legs, as she says: "I love you."
It is taking gloves, hats and mittens to the little ones on a December night, and seeing tears of joy on their parents faces. And it is the Indian teenager, who, after helping you all week with a craft class for pre-schoolers, comes to you (when she can't be seen by her friends) and says: "you really need to do this again next year, because it's so good for the little kids." Yeah. Right.
The question then has to be asked: "If the church knows about what is written in the Bible, Book of Mormon, and the counsel given in the Doctrine and Covenants, why is more not being done in this area?" A question we who are involved in Indian Ministry continually ask ourselves. Is it a case of complacency, or "I don't want to do that and get dirty," or "I'm not strong enough or smart enough to do that," or "That's the church's responsibility." None of the above are acceptable answers to the question.
Others may say "Well, perhaps it's not time yet. This work will start moving in the Lord's time." That, of course, is true. But ask any Indian Ministry volunteer who has worked on the reservations, and has seen God's hand touch the lives of people, or knows about the IMCA land purchase, the buildings, their construction, and has seen these miracles take place. Ask them who the author of all this is. But, Indian Ministry wherever it is done, is more than taking the gospel to the Native Americans. It is also a vision (seemingly caught by few) of God's eternal plan called Zion, and the part another race of people will play in that ultimate goal.
The Case brothers, Gomer T. Griffith, Arthur "Pete" Gibbs, Don Bullard, Wilma Abbott, Grandmother Little Pigeon and Walter Weldon have that vision. Add to them those people working in Indian Ministry today. What other names will be added to these? Those of us involved in this work know the Creator's hand is in it, and He will continue to guide the Native Americans toward their place in helping to build the Kingdom of Zion.