The Truth About Truth and Reconcilliation
July 8, 2012 | Patrick Preheim | Matthew 18:1-7; 10-20        

Part 1: The Truth about Reconciliation

The Truth about Reconciliation is that it is beautiful. Shelagh Rogers, host of CBC radio’s The Next Chapter, facilitated the town hall sessions at the Truth and Reconciliation Commission National Event in Saskatoon June 21-24 (2012). A non-Aboriginal woman came to the microphone and lamented that there were not more people at this particular event. I quickly estimated there must have been around 300 in the very large hall. Having been at several other TRC gatherings Shelagh responded that the turnout was actually fantastic. Not only that, she said, by her measure this National Event had the highest ratio of non-aboriginal to aboriginal persons she has seen. At these words I looked around me again and with different eyes beheld the varied nations present in the auditorium: Ukrainian, Cree, German Lutheran, Dakota, various shades of English, Inuit, and yes Mennonite; a heart warming number of Mennonites with many from my congregation. It was a rainbow of faces harmoniously blending together. It reminded me of John’s Revelation in which a multitude from every nation / tribe and language are drawn together to proclaim the salvation which comes from the Lamb (Rev 7.9ff). God desires truth, and God offers reconciliation and salvation to all tribes and languages at the lamb’s throne. The lamb was present in that auditorium bringing healing, and this was good medicine for the difficult encounters at other points in the weekend.

Part 2: Hard Truths about Truth

In the 12th row I tried to blend in. I didn’t make any quick movements while listening attentively. Still, I could feel my face flush and wondered if the red hue would give me away. Fortunately there was plenty of red skin around me. I was now better camouflaged looking more like the aboriginals gathered in the hall and less like the settlers from whom I descend. I wasn’t only looking more native I was beginning to take on the expressed feelings of many speakers: primarily shame and anger. At residential schools, the students were told repeatedly that they were savages—not as smart, beautiful or talented as other children. These messages repeated daily through word and deed produced feelings of shame and anger. At the TRC I was hearing stories of clergy who slapped children to the point of deafness. I heard about priests who exposed children to the elements. I heard about nuns who slapped hands until knuckles cracked. I heard about the sexual sins. I heard that some were so angry they had wanted to kill anyone who wore a collar. Some had moved past their rage and others were still deeply embittered. I don’t wear a collar, but I am a pastor and I felt shame and anger, and I was trying to blend in. I do not understand how those who had taken the same vows I have taken could endorse such physical and emotional violence on any of God’s creatures let alone children. The bible has hard words for those who place stumbling blocks in front of children. Clergy, my people who have studied and loved the scriptures, perpetrated violence against children, encouraged it, and allowed it to happen. No doubt this has made God both sad and mad; it made me ashamed.

Part 3: Truth and Healing

From a very selfish standpoint I am grateful that most who spoke those days have dealt with their clergy killing intentions. The raspberries, tomatoes, beans and potatoes in my garden all look great and I would like to enjoy them another season. I am grieved, however, that the church has not been more involved with the victims of residential schools. The vast majority who shared their healing journey have drawn their strength from the “traditional ways”. These rituals have helped them deal with anger and shame. The church has been largely absent in the healing of these broken people. Part of the reason for this, I think, is that the church has been complicit in the wounding.

As churches we have wanted easy healing, not the kind that comes from ownership and identification of the sins in question. It is a real downer to speak too candidly about the program of cultural genocide implemented by government policy while our people have gotten wealthy from the vacated lands. It is a real downer to reflect on the theological arrogance which justified violence rather than compassion on the little ones. It is a real downer to admit we have been so insular in the practice of our faith that we didn’t know about the abuse even though First Nations have lived around and among us. In those rare moments of interaction most of us have hoped that if they can just confess the right person (Jesus the Christ) they can get over their problems. Jesus Christ does bring healing, but Jesus links spiritual healing with human reconciliation. We are learning that there is much to be said and heard for deep healing to take place. In the spirit of Matthew 18 we have neither been companions to the aggrieved nor been willing to hear the complaints against the institutional church. By and large we have believed the brokenness is all their issue. Our inability to be truthful about our complicity has tainted the truth of our message. Left with this predicament God has sought to stabilize festering wounds within the First Nations through traditional methods such as powwows, sweat lodges and vision quests. Aboriginal stability is not, however, the fullness of healing. This uneasy peace leaves unaddressed the healing we require as well as the reconciliation between our peoples which God desires.

Truth telling has been an important step of healing for many who spoke at the TRC. On this point I am not just thinking of telling the truth about the violence, but also truth telling about love and failure. Aboriginal students at residential schools learned to hide the truth. To cry out against an injustice led to punishment. To demonstrate a love of heritage or language also resulted in discipline. Physical survival necessitated hiding the truth of how a person felt. Whole families, communities, and generations learned the devastating lesson of not speaking the truth. The TRC has provided a venue for people to speak truthfully. Many residential school survivors, to the second and third generations, are now just learning to express love and pride. Past injustices are being named out loud. In certain venues the TRC also offers space for the settler community to confess our failures of indifference, apathy and abuse. Matthew 18 affirms that the spoken truth contributes to reconciliation. In a cosmic way the National TRC events have brought two or three together so that a whole society may experience a step toward healing.

And the healing of society will become very important for us in the next years. In several decades half of the children enrolled in Saskatchewan public schools will be from Aboriginal ancestry. These First Nations will be our students and also the principals to our teachers; they will be buying from our businesses and employing our young adults; they will be marrying our children and mentoring our grand-children; they will be receiving communion and leading our church program. Some of this is already happening.

Cam Harder, a professor at the Saskatoon Theological Union, spoke movingly of his son’s marriage to a First Nations woman and how good it has been for his immediate family. Mennonite Central Committee (Canada) resource worker Harley Eagle said something at the TRC that has stuck with me: reconciliation assumes a previous relationship and he is not sure most of us have that history. Harley has a point: reconciliation necessitates relationship. To be reconciled in our communities, businesses and churches we will need to build personal relationships. As we build personal relationships social and spiritual reconciliation will follow. This takes me to my final section.

Part 4: The Discipleship of Reconciliation

There is much good news and hope to be shared from the TRC proceedings and most of it centres on walking together on a shared path. We follow after Jesus the Christ who has walked the way of truth and reconciliation. And, fortunately, we are not alone on this path of discipleship. A number of ideas were offered at the town hall session I mentioned earlier.

Shelagh Rogers shared her own story of hosting meals for groups of Aboriginal and nonAboriginal persons. I don’t know Shelagh’s spiritual practices, but this sounds a lot like communion to me. No it is not the sacred re-enactment of the Last Supper and yet it represents everything we hope our service of Communion to be: transformative, reconciling, empowering. One meal has led to another. Table fellowship helps build friendship and break down stereotypes. Might our care groups, fellowship hall, and dining room tables also become places of the sacramental ministry of reconciliation? Possibly, it depends on what we decide.

A Saskatoon woman shared of a small effort she has made with her children. Once a month during their growing up years she would bring the children to the Indian & Metis Friendship Centre to help out, play games, or simply hang out. Her children have been normalized to life with Aboriginal peoples. Might groups from our congregation also start regularly appearing at the Indian & Metis Friendship Centre, CHEP at Station 20, or other places First Nations are found? Possibly, we will need to talk about it.

Someone suggested inviting a First Nations Elder to speak to a group. I remember the powerful sharing of Howard Cameron at the Mennonite Church Saskatchewan ADS this past February. Howard is an elder at the Beardy's & Okemasis First Nation north of Rosthern. Might we allow Howard or someone like him to speak to us on Truth and Reconciliation? Howard and other elders might have thoughts how our peoples might best walk the shared path together.

Mennonite churches in Saskatchewan have actively partnered with the First Nations on several projects. Tiefengrund Rosenort, Laird, and Grace Mennonite in Prince Albert exemplify how congregations can work on the future now. Might we join these innovative and progressive congregations with a partnership to the urban reserve near us? It is a provocative thought.

Aboriginal inmates are the overwhelming majority in our prison system. If groups in our congregation were actively involved with Person To Person and COSA we would certainly find ourselves in contact with First Nations people. Is this one way for us to connect? It would take time, but it might be good for our healing and for social reconciliation. All of these pursuits, and others I have not mentioned, are excellent ways to become part of God’s truth and reconciliation.

Shelagh’s perspective up front that day helped those of us at ground level see differently. I hope my reflections have had a similar effect. A rainbow of faces and nations blending together is truly glorious when it happens. To experience the grandeur of this scene we will need to briefly lift our eyes from our regular tasks to behold God’s handiwork. To get a better view of God’s artistry we may even feel inclined to leave the shelter of house, routine, and tradition. Sure there may be a rain drop or two as the storm passes, but a few sprinkles are certainly worth participating in God’s heavenly portrait of reconciliation which is taking form right in front of us. Being a part of the restoration is even better than simply watching it. The truth is that

healing from God and reconciliation will be accomplished. It is and will be profoundly beautiful. May God grant us wisdom as we continue to follow the vision of truth and reconciliation through our worship and discipleship of the lamb seated on the throne. Amen