REPARATIONS VERSUS RECONCILIATION Part II

by James A. Wilson

The fifth chapter of Paul’s second letter to the Corinthian Church states – in the first of five verses – we are a new creation when we clothe ourselves in Christ. It continues – contrary to the bromide we are the drivers of reconciliation between persons or peoples – we were first reconciled to God by the sacrifice of Jesus the Son. It finishes by calling us to live as ambassadors of that same reconciliation that generates life itself.

Once we embrace and understand this passage (see my first book, Living as Ambassadors of Relationships, for a fuller understanding) it is a short stroll to understanding the process of reconciliation. It entails three steps and in no particular order. First we need to express our view of reality without pulling punches or resorting to insult. Second is listening to the opposing view, expecting neither pussy-footing nor verbal assault. Third – and most important – we need to permit reframing of the conversation by a third party who cares as passionately as we do while maintaining authentic objectivity; the referee needs to have no dog in the fight other than justice paired with unrelenting love. The catch is there is no Being in the universe other than the God who creates and redeems us with His own blood who perfectly meets the criteria.

Applying this strategy is as difficult as we might imagine it. It requires engagement couched in courageous assertiveness and simultaneous compassionate vulnerability. This is why I claim only the Living God can mediate the feuds that wrack us personally and corporately; only He has mastered the juxtaposition. Yet we are enabled to grow these qualities by association when we submit ourselves to Him in the process. Perhaps that is why He makes such a big deal of ambassadorship for reconciliation in the passage above; this is about becoming fundamentally human.

Lip service won’t cut it. I well remember when this same God called me to deliver a message to a gathering of indigenous people from all over the world some years ago. The message was that He meant to call forth a worldwide awakening from within these indigenous communities in anticipation of the end times; the catch was that He expected me – a white representative of the immigrant peoples – to declare this could only happen when the indigenous peoples themselves repented of their own sins before expecting others to repent of theirs. My fear was of wounding and insulting people who had already been wounded and insulted for centuries by people who looked like me.

When push came to shove and I was unable to find anyone of an appropriate community to deliver the message – people to whom I spoke believed it of God but insisted it was entrusted to me and I had to declare it – I submitted to my calling and began with a declaration of my own repentance. I shared the word I had been given and challenged those present to act on it. The seven hundred or so of us gathered there in Kiruna, Sweden, spent the next four hours approaching representatives of groups our people – whomever they happened to be – had wronged and receiving their forgiveness. The peace of God descended on us in a massive cascade and many deep and permanent friendships were born that day.

The challenge was to each of us – and I have my own wrongs to either prosecute or submit to higher authority in my Lord – to choose between legitimate demands for justice and personal resurrection. Before the next gathering – this time in the Philippines – I found myself victimized in the theft of a sizable inheritance by two persons of the very indigenous peoples I had invited to join me in repentance back in Sweden. Called upon to share my personal testimony of redemption I included my struggle to forgive this and other wrongs I have endured; I was able to joyfully – albeit painfully – assure my listeners forgiveness is a process and God is happy with any who hang in there with Him and with each other in that process. The good fruit included more than forty people who approached me over the remaining days of the event to tell me they had been set free to forgive and be renewed in their lives as a result.

The most dramatic reconciliation incident of that gathering came on the last day of workshops. As an attendee in a workshop dedicated to reconciliation I witnessed a member of a hill tribe whose members – the ones who have not yet received Christ – still practice both cannibalism and headhunting asking forgiveness from members of a tribe on whom they continue to prey. The three of them made an awkward but public statement of forgiveness and reconciliation – at the request of the workshop leader – but without the requisite engagement that makes such a declaration a statement of truth. I was pretty sure we would not see any of them again during this conference.

To my surprise and wonder they turned up near the end of the last workshop session the next day; arm in arm they hung out together for the duration. It was obvious they had not settled for the pro forma gesture they had made from the platform the day before. The circles under their eyes demonstrated they had spent a long night wrestling with the difficult issues of reconciliation through engagement; their efforts were crowned with victory.

If these warring tribesmen can reconcile in the wake of their horrific history so can the rest of us. Erasure is neither possible nor desirable. Following this process – submitting to its Author – is the sole path to justice, redemption, and peace at the end of wherever that path may lead.

James A. Wilson is the author of Living As Ambassadors of Relationships, The Holy Spirit and the End Times, Kingdom in Pursuit, and his first novel, Generation – available at Bounty Books.

REPARATIONS VERSUS RECONCILIATION Part 1

by James A. Wilson

James A. Wilson and Rhonda at the Wyoming Capitol

Chinle High School is on the Navajo Reservation in Arizona and the set for television’s Basketball or Nothing. The chronicle of a coach and the team he molds with spit, vinegar, and love is really about across-the-board reconciliation.

Most Americans see Native Americans as people of mystery and stereotype, from pow-wow drummers and dancers to casino people. Basketball or Nothing is about boys becoming men and young people with little hope daring to dream big and work for their dreams. It reveals these people as real and personal; it enables us to engage with them. At beginning and end authentic reconciliation is about engagement with people from whom we have disengaged. It is disengagement that makes reconciliation necessary; it is engagement that makes it possible.

There is a lot of talk about reparations in this season and very little about authentic reconciliation. It is easy for progressives to embrace what seems like a graceful concept of making at long last right what was always wrong, the destruction of a way of life – and many lives – alongside the theft of much land in the name of progress. It is just as easy for conservatives like myself to dismiss the notion with quick retorts like, “It all happened so long ago,” “They did stuff to us too,” and the ever popular, “They stood in the path of progress on land they were not using.”

It gets more complicated – and more heated – when the topic is reparations for descendants of slaves. Progressives can cite the obvious facts of history; free men and women chained and dragged far from their homes, labor extracted from them for centuries; Jim Crow restricted and lynched them even after abolition for more than a century. Conservatives cite the equally obvious facts of the bloodiest war in our history fought – primarily by whites – to set the blacks free, the tremendous progress made since the sixties, and the reality that at their worst these progeny of slavery are mega better off than their counterparts in Africa. There is truth and denial on both sides – whether Native American, Black, or any community that has endured exploitation or persecution.

Take the indigenous peoples and the Doctrine of Discovery. The doctrine states – simply put – any lands discovered by Christian explorers in the hands of non-Christians at the time of discovery become the property of the explorers and those to whom they give or sell the lands. This was the issue in a major US Supreme Court Case – Johnson vs. McIntosh – decided in 1823, and was used to justify the seizure of Indian lands for decades thereafter. The unanimous opinion was written by Chief Justice John Marshall; he claimed large tracts of land involved in the dispute and should have recused himself over the obvious conflict of interest. Although the doctrine has not been tested in SCOTUS for two hundred years, its continuing impact is a source of serious friction between immigrant and native peoples in our land – quite understandably. However, things are not so simple as this.

If reparations are to be paid to anyone we will have to perform the impossible task of determining to whom they should be paid and how much. Many Native Americans have grown wealthy from the casino business, and many more enjoy better housing and healthcare from the same cause; yet a large percentage continue in the poverty that comes from the utter disrespect immigrant peoples – us – have paid to the treaties we made. We say we cannot sort their legitimate claims because they are so divided within their communities we do not know with whom to work; this is true, but it is also a convenient way to dodge responsibility. The same arguments and counter- arguments can be made when discussing black issues, Asian issues, and so forth. And none of these approaches offers engagement; we are still treating one another as issues instead of as people.

It is the kind of social cesspool that invites demagogues on all sides to do what they do so well. Or…
Arapahoes welcoming them to Wyoming Land

Any American who actually cares about living and justice for all – as the Gettysburg Address expresses it – can take the trouble to research the facts of our history. The next step would be to advocate by example within the communities in which we live, not for reparations per se, but for that engagement that leads to reconciliation and a thirst for justice on all sides of the estrangement. One church I know in California began to make a monthly donation to the local tribe – they called it rent on the land that once belonged to the tribe and on which the church now sits. This gesture led to engagement and the church now partners with the tribe in cultural events and mutual honoring.

A coalition of churches on the Northern California coast began collecting annual offerings to give to a dispossessed tribe seeking to buy part of a small island in Humboldt Bay to honor their murdered ancestors. Hearing of this the city of Eureka gifted the tribe with the whole of the island and the offerings were applied to creating a park and monument. It was not reparations; it was a gift given in respect and repentance.

In my next post I will discuss things any individual can do to seek justice without pandering to the demagogues. In the meantime, anyone wondering why I use only examples of churches is because – for the most part – that is all the examples there are of genuine engagement. That may be because – as people who engage with God – we know we are called to be ambassadors of His reconciliation (2 Corinthians 5) first and last.

James A. Wilson is the author of Living As Ambassadors of Relationships, The Holy Spirit and the End Times, Kingdom in Pursuit, and his first novel, Generation – available at Bounty Books or at praynorthstate@gmail.com