What follows is Cadet Tina Howard’s paper entitled:  The Immutability of God.

The word immutable means “unchanging” or “unchangeable.”  In Theology it refers to the constancy of God.  It is a Meta-physical, or supernatural, attribute in the same class as Self-existence or Eternality.[1]  God is unchanging in his nature, unchanging in his desire, and unchanging in his purpose.[2]  The Immutability of God does not mean he is Impassable—that he cannot be emotionally moved by human situations that may cause him grief, anger, sadness, pleasure, or gladness.  One difficulty in discussing this attribute is the inconsistency in the meaning of the word.  The Immutability of God refers to his invariability—“To say that God is immutable is to say that He never differs from Himself.  The concept of a growing or developing God is not found in the scriptures.”[3]  His desire and his purpose for humankind has also been unchanged since the beginning of human life, and what He has promised, He will do.

God’s Immutability is stated in several verses of Scripture.  Psalm 102:27 says:  “But you remain the same, and your years will never end.”  The Psalmist speaks of his own suffering and a fear that God will shorten his life[4], but then affirms that God is unchangeable and eternal, and because of this the Psalmist can have faith.  He knows that God still has a plan for His people, even though they may suffer, because God remains the same and His purpose does not change.[5]
One of the most direct statements of God’s Immutability is found in Malachi 3:6 which says:  “I the LORD do not change.”  As wonderful as this statement is, contextualization requires us to continue reading the rest of this verse: “So you, O descendants of Jacob, are not destroyed.”  Articles by Stokes[6] and by Waldman[7] would suggest that God’s Immutability is context-specific—that it is only in reference to the Covenant made to Israel, God’s chosen people.  However this passage does give insight into God’s nature.  The purpose of Malachi’s prophesying was “to bring home to his people the shame of their conduct, both spiritual and moral, and to turn them from their lax and compromising ways to seek the Sun of Righteousness.”[8] Israel is questioning God’s justice[9] and anticipates the Coming of the Lord.  Malachi gives a message to the people that the Lord’s Coming will be a fearful thing to those who will receive His judgement[10].  The passage continues to list several acts of immorality and sins against God for which punishment is certain for those who do not repent.  “The immutable God has sworn eternal vengeance on sin.  Because of that, punishment upon the unrepentant is sure.  Likewise, His mercy upon the repentant is everlasting.”[11] But God will not completely destroy Israel for their sins, because of His Covenant.  Continuing on to the next verse of this passage[12] Israel is reminded that “ ‘Ever since the time of your forefathers you have turned away from my decrees and have not kept them. Return to me, and I will return to you,’ says the LORD Almighty.” God is unchanging in His desire that all His people, not just the Israelites, pursue righteousness and especially that they seek the Lord only.  The Salvation Army Handbook of Doctrine likewise states that “Throughout Scripture he is shown to be unswerving in his covenantal love and commitment…, however much and however often we may fail him.”[13]
The Immutability of God is also present in the New Testament Scriptures.  James 1:17 says “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.”  This verse speaks of the Unchangeable Nature of God.  Prior to this verse James describes Spiritual maturity,[14] and part of this maturing process is the testing of faith, and subjection to temptation[15] which is a constant inner struggle of a sinful human nature.  Verse 17 is the encouragement that midst testing and temptation we can be sure of God’s “invariable goodness.”[16]  He only gives good gifts and “His own perfection and invariability are seen by contrast with the heavenly light-giving bodies, the variation of lights and shadows.”[17]  God isn’t like the sun which shines for a time and then hides in the shadows of clouds or of night for a while before shining again.  God is always good, and “God’s gifts are invariably good.  In all the changes of a changing world they never vary.”[18]   A God who never differs from Himself means that “In coming to Him at any time we need not wonder whether we shall find Him in a receptive mood.”[19]  We can trust that “He is always consistent with his character of love and righteousness.  He is the source, ground and author of ultimate truth and justice.”[20]
In many instances in Scripture it would appear as though God does change—changes His mind, changes His attitude toward humanity’s disobedience by administering Grace—often after someone’s fervent prayer.  The struggle of Theologians throughout the ages in discussing God’s Immutability is the reconciliation of these changes of God in response to prayer, and whether they compromise an absolute Unchanging Nature.  One of such instances in Scripture is when the people of Nineveh cry out to God to be saved from destruction, and seeing that they had turned away from sin, “God repented of the evil which he said he would do unto them; and he did it not.”[21]  Those who do not agree with absolute Immutability would agree with Ware who states that “The Scriptures clearly affirm over and again that there are such changes in God, changes in his relationships with his creatures, changes in his attitudes toward them—changes that express rather than compromise the very stability of his immutable moral nature as he relates himself appropriately to changing human and ethical situations.”[22]  This does not describe absolute Immutability, but rather a sort of Divine Mutability that allows God to only change within the framework of his eternal purpose for humankind and constancy of His nature.  This way of looking at God’s Immutability recognizes that God “does change in his dealings with people—but this change only occurs in a way that reflects his unchanging essence, attributes, and the moral commitments that he extends in grace to his moral creatures.”[23] The potential of prayer to change God’s mind in a situation is a complicated issue.  It intertwines several Theological ideas, such as Predestination and God’s Omnipotence.  One would think that prayer could be seen in two ways:  Either a prayer needs to be aligned with God’s predetermined plan, and so changes us rather than God;  or, prayer really can change, or have an affect on, what God plans to do in a situation.  Perhaps a better concept of prayer, recognizing both God’s absolute Immutability and His gift of Free Will, is that “God changelessly answers prayer in accord with his desires and purposes of holy love.”[24] Tozer similarly states that God “cannot be persuaded to alter His Word nor talked into answering selfish prayer.  In all our efforts to find God, to please Him, to commune with Him, we should remember that all change must be on our part.”[25] The debate surrounding God’s Immutability and the types of changes it includes is both complicated and longstanding.|
Traditionally the opinion of The Church has been that “since change is either for the worse or for the better, God cannot change.”[26] God is so perfect that His nature cannot be diminished or enhanced.[27]  Augustine, the 4^th century Theologian, was a proponent of God’s Immutability.  As seen in his writings, “Augustine consistently asserts divine immutability, thereby intensifying the classical theological problems of creation in time, divine influence and human freedom, predestination, and divine foreknowledge.”[28] God’s absolute Immutability has very much been in question by recent scholars. Some current Theological writers, such as Ware, would have the opinion that “What needs to be considered—a notion which was not considered with the seriousness it deserves through much of church history—is whether there might be some sort of change that involves no qualitative increase or decrease in the nature of God.”[29]  The problem is that “One who can suffer any slightest degree of change is neither self-existent, self-sufficient, nor eternal, and so is not God.”[30] Although most throughout history did see God as unchanging, the possibility of a God who changes is not new.  Tertullian (c.160-c.225) believed that God was Immutable in some cases, but Mutable in others.[31]  Tertullian saw God as mutable and passable because He can respond to human situations with anger, condemnation, love, suffering, and pleasure.[32] This type of thinking was, however, unusual in the early and developing Church.  The attribute of  Immutability was strongly favoured, largely due to the influence of Augustine.[33]
Many current philosophers and theologians, in contrast, would indicate that “that the notion that God stands stiff and immutable above time and the flux of things is a wayward idea of the Greeks, at variance with scripture and radically incoherent.”[34]  Immutability sometimes implies Impassibility, an idea that is inconsistent with a God who cares, loves, and is perfect in Goodness:  “Due to Hellenistic (Greek) influence in the early Christian environment, the classic pagan idea of the impassibility of God, in which God is beyond all human emotions and pain, came into Christian theology. It was argued that God cannot be affected by anything outside himself because this would suggest that God can change and therefore that he is not perfect, or would not be perfect once the change had taken place.”[35]  Theologian Jürgen Moltmann (1926-), as stated in the Salvation Army Handbook of Doctrine, has argued that “a God who cannot suffer is a deficient, imperfect God who also cannot love. God cannot be forced to change or undergo suffering, but his suffering is a direct consequence of the divine willingness to suffer.”[36] This statement blends well the absoluteness of God’s Unchanging nature with His ability to respond to the human condition as His perfect nature sees fit.  In response to the idea that God is changeable, it can be said that “Human character is not constant because the traits or qualities that constitute it are unstable.  These come and go, burn low or glow with great intensity throughout our lives.  Thus a man who is kind and considerate at thirty may be cruel and churlish at fifty.  Such a change is possible because man is made.”[37] Tozer continues his argument by saying that “Love, for instance, is not something God has and which may grow or diminish or cease to be.  His love is the way God is, and when He loves He is simply being Himself.”[38]   The instances in Scripture where God seems to be Mutable because he shows anger, forgiveness, and sometimes repentance, does not mean that God is Changeable, but rather that “He is a God who is related to his creation; he is not a static being, unrelated and unmoved”[39] The difficulty, yet again, arises in how to reconcile this apparent oxymoron.
Another current Theological idea is expressed by “dipolar theism,”  which is a description of God by way of using opposites:  changing and unchanging, independent and dependent, absolute and relative, temporal and eternal, infinite and finite. The attribute God displays depends on the situation.[40]  According to Ware, this type of thought, “To speak of one who is…changing as also…immutable strikes me as odd, to say the least, and misleading.  It sounds something like the epistemological relativist who, when faced with objections, proudly announces that he too believes in absolutes because on his view everything is relative, and this is true absolutely.”[41] In short, it is almost a Theological “cop out.”
In today’s culture, particularly as people in a Clerical position and holding true to the Doctrines of the Salvation Army, it is important to be strong in any Theological belief that is held.  Whenever possible the absoluteness of God’s attributes should be defended.  Dipolar Theism, for example, feeds the idea of Relativism rather than opposes it.  In a world where Relativism—what works for you is fine for you, and works for me is fine for me—and Pluralism—there are many ways to live a good life—are so prevalent, mixed with the admonition of civil law to be politically correct—inclusive and tolerant—the need for an absolute, unwavering truth is immense. 
The Immutability of God should be good news to all who come in contact with the Salvation Army.  Those who make use of Army services may feel as though God is not on their side.  Some people have trouble believing in a God who can, but will not, end suffering;  who does not have to, but does, allow bad things to happen in the world.  But we can assure people that “Today, this moment, He feels toward His creatures, toward babies, toward the sick, the fallen, the sinful, exactly as He did when He sent His only-begotten Son into the world to die for mankind.”[42]  God’s immutability does not imply Impassability—God is not indifferent to human suffering, but rather shows deep concern for His people in their suffering.  Immutability does mean that what God has promised will remain true—For those who will trust in Him He has a plan for their good, and for the furthering of His greater purpose in the world.[43]  Relativism denies the idea that God could punish people for not worshiping or living the proper way.  Society does not want a God of wrath and judgement.  But the Immutability of God assures us that “Underlying each judgement of the wicked and each pardon of the repentant is his changeless purpose concerning sin and conversion.”[44] God is not out to harm His creation, but rather desires that they recognize His Immutability, and find in it hope and fulfillment.[45]
God is unchanging.   We can be confident in this because “Nothing that God ever said about Himself will be modified;  nothing the inspired prophets and apostles have said about Him will be rescinded.  His immutability guarantees this.”[46] James 1:17 reminds us that God is good, and so are His gifts, so we can be confident that whatever God decides to do with His people—followers of Christ as God invariably desires us to be—is consistent with His Unchangeable Nature and in accordance with his perfect unchanging plan. 
To see “Works Cited” and Footnotes click here.

Cadet Tina Howard, and her husband Cadet Josh Howard, are a part of the Proclaimers of the Resurrection session.  They have two children, Abigail and Julian. 

In their Salvation Army Theology class, the Proclaimers of the Resurrection were asked to complete an assignment regarding the attributes of God.  Realizing that the Christian faith portrays God with many names, concepts and images, cadets were asked to chose an attribute of God and indicate within their writing:  A) How this aspect of God is evident in Scripture,  B) How has the tradition of the universal church expressed this attribute of God,  C) In what ways is this attribute of God significant within our culture, and  D) what difference this attribute might make in regards to the cadet’s personal view of Salvationist leadership. 

What follows is Cadet Ruth Hickman’s paper entitled:  Attributes of God:  Truth.

The phrase “God is Truth” holds a lot of weight.  Truth is a concept that, for untruthful humanity, is very difficult to grasp.  Imagine a common household scene: A mother looks from the shattered pieces of her priceless vase to her two children, each pointing directly at the other.  Recognizing the dilemma of the situation she says in a firm voice, “I want to know the truth.”  What she means, of course, is that she wants to know in detail the real events that occurred and resulted in her vase lying in pieces on the floor.  The mother in this scene does not desire the story that will sit best with her, nor will she accept opposing stories as relative truths.  Rather, she is seeking the agreement and consistency associated with absolute truth.  But without the aid of some sort of recording device, she is quite unlikely to receive from her children two accounts that are in agreement with each other and the physical evidence displayed on the floor.

According to the Illustrated Dictionary of the Bible, truth is defined as “faithfulness to an original or to a standard.”[1]   The truth the mother seeks must, therefore be accurate according to the reality of the moments previous.  She is seeking facts, not opinion, and they must correspond to the actual events that took place.  The truth the mother is seeking is parallel to the truth for which humanity has searched from the beginning of existence.  Simply put, this truth is found in God alone.

J. P. Moreland and William Lane Craig write that “God’s self-revelation in Scripture is obviously paramount in understanding what God is like.”[2]  In English translations of the Bible the word “truth” is used to describe God frequently in both the Old and New Testaments.  In the original texts, however, “truth” is translated from a few different words.  The Hebrew of the Old Testament uses the word ‘emeth and the Greek of the New Testament (primarily) uses the word alēthĕia.  These terms, though both translated as truth in English, have slightly different meanings but complement each other, bringing the truth of God into better understanding.

The Hebrew word ‘emeth defines truth as the fulfillment of God’s promise.[3]  Exodus 34:6 tells the reader that God is “merciful and gracious, longsuffering, and abounding in goodness and ['emeth].” (KJV)[4]   In the King James Version ‘emeth is translated as “truth,” but the New International Version seems to better capture the essence of the word, translating it as “faithfulness”.  According to J. Carl Laney, this passage indicates that “[God] is forever reliable, [His] word can be trusted, [His] promises will always be fulfilled”.[5]  Again Psalm 57:3 refers to the truth of God, this time linking it with His mercy: “God shall send forth his mercy and his ['emeth].” (KJV)  English synonyms for ‘emeth are sureness, reliability, and stability.[6]  Not only does this verse emphasize God’s truth as faithfulness, but it also demonstrates agreement within God’s nature in that the verse suggests that His mercy is also sure, reliable, and stable.

The Greek New Testament sheds further light on the reader’s understanding of the truth of God.  John 1:17 reads, “grace and [alēthĕia] came through Jesus Christ.” (NIV) The word alēthĕia is defined as “what is true in any matter under consideration.”[7]   That is, the truth of God present in Jesus Christ is not only faithful to a standard, but is itself the standard.  John 3:21 reads, “But whoever lives by [alēthĕia] comes into the light, so that it may be seen plainly that what he has done has been done through God.” (NIV)  According to this verse, the truth of God is not confined to Himself; rather, He works truth – that which is always considered true – through His people.  Donald G. Bloesch cautions, however, that,  “The Christian is always in the position of ‘having and not having’ the truth, since reason cannot penetrate the paradox of God becoming human in Jesus Christ.”[8]  Humanity is, therefore, solely dependent on God’s revelation of Himself for understanding of truth.

Particularly in the New Testament, God’s attribute of truth is assigned freely to God in the persons of the Father, the Son, and the Holy Spirit.  In fact, truth is revealed as God reveals Himself in each of these persons.  In John 17:3 it is seen that eternal life is found in the true God who is revealed in Jesus Christ.  In this passage, the word “true” is translated from the Greek word alēthinos which shares its root word (alēthēs) with alēthĕia and means “that which has… the real nature.”[9]  Similarly, John 16:13 declares that when “the Spirit of [alēthĕia], comes, he will guide you into all [alēthĕia].  He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.”(NIV)  Clearly, there is agreement within the Trinity – each person of God is indwelt by truth and reveals that truth to humanity.  It has been written, even, that “Jesus and the revelation which the Spirit of truth gave through His apostles are the final, ultimate revelation and definition of truth about God, man, redemption, history, and the world.”[10]

God’s final and ultimate revelation of Himself, including His attribute of truth, were given in Jesus and through the Apostles and is recorded in the Scriptures.  Over the past 2000 years, however, the concept that God is truth has been explored and presented through church tradition.  Three hundred years after the death and resurrection of Christ, Christian leaders came together to begin ironing out the theology of the church.  The document formed was the Nicene Creed and it outlined the Christian Trinity belief.  In the above exploration of truth in scripture it was seen that the true God reveals Himself and His truth in Jesus and the Holy Spirit, demonstrating agreement within the Trinity.  The Nicene Creed has brought this idea into the tradition of the church, stating that Jesus Christ is “of one substance with the Father” and that the Holy Spirit is “Lord and Giver of life.”[11]  Alan Torrance writes that the church, in fact, has no reason to exist outside of the fact that Jesus is more than a good person, teacher, prophet or example, but is “the very presence of God… revealing himself to humanity.”[12]  Though the Creed does not overtly label the Holy Spirit as God, it implies such by attributing to Him the act of life-giving which, according to Thomas Smail, is “a divine prerogative.”[13]

As church tradition continued to develop throughout the Middle Ages and Reformation the use of hymns became common in worship and teaching.  The practice of singing theology continues to today in corporate worship services and The Salvation Army songbook includes several that demonstrate the theology and concept that God is truth. “A Mighty Fortress is our God” is a song written by the great reformer Martin Luther in the early 16^th century.  The song concludes with a firm grounding in the eternal nature of truth in God: “God’s truth abideth still,/ His Kingdom is for ever.”[14]  In another example, George Washington Doene composed a song that, speaking of Jesus, says, “Thou art the truth; thy word alone/ True wisdom can impart.”[15]  Again, Jesus is given the attribute of truth which puts him in agreement with the truth of God.  The Holy Spirit is also attributed with truth in church tradition.  This is exemplified in a 19^th century song by Samuel Longfellow; it reads, “Holy Spirit, truth divine,/ Draw upon this soul of mine;/ Word of God and inward light,/ Wake my spirit, clear my sight.”[16]

Interestingly, there are very few modern Christian songs that overtly express God’s attribute of truth.  This may be in part because of the prevalent cultural ideology of postmodernism which “rejects the existence of truth.”[17]   As seen above, scripture assumes that “truth is a matter of a proposition (belief, thought, statement, representation) corresponding to reality.”[18]  Under the present popular cultural understanding, “a claim is true relative to the beliefs or valuations of an individual or group that accepts it.”[19]  Therefore, suggesting that God is truth is only suggesting that God is true for those who want Him to be; otherwise, God’s “truth” is irrelevant.

This notion entered into theological circles in the mid-20^th century.  Gavin Drew writes that “‘existential’ theologians agreed that Christian faith is not about matters of public truth – rather it is a matter of private, individual, significance.”[20]  Christian faith – that is the belief in the Triune God and His salvation for humanity – declared “private” lends quickly to the belief that a private God is private truth: fully subjective to the individual.  The present Catholic Pope has written that Christian belief in present culture looks like “a demand to bind oneself to yesterday and to affirm it as eternally valid.”[21]  In a culture where so much value is given to progress, being bound to a concept of the past is stifling.

Is it possible then for the truth of God to be absolute and objective in present culture without being outdated or irrelevant?  Tony L. Richie writes that “God’s spirit can and does graciously impart real [absolute] truth to us.”[22]  Not only was God’s revelation of His truth active historically, but it is active today.  The idea that God is truth simply is not outdated because it is actively faithful to the original or standard established within God, Himself.  Richie further suggests that Christians can humbly hold to the absolute truth of God while engaging in interreligious conversation by employing the Wesleyan concept of agape; that is, “the conceptualization of that truth in an effort to establish a deeper unity of affection.”[23]  Even secular communities thrive on unity of affection, so as long as humanity exists in community the objective truth of God lived out will be relevant.

 The Salvation Army is rooted in Wesleyan theology. Its mission, as outlined by General Shaw Clifton is:
… to minister to a fallen world through the preaching of salvation and sanctification according to the Word of God and also through practical compassionate outreach, bringing relief for human suffering wherever and whenever possible, doing so in the name of Jesus, without precondition and without discrimination.[24]

The Salvationist, therefore, is to practice the agape described in Wesleyan terms as the conceptualization of absolute truth.  To say it another way, the ministry of the Salvation Army ought to be the manifestation of God’s revelation of Himself and His truth to His followers.  Be it in preaching or outreach, the Salvationist is to express the truth of God that has been lovingly revealed to him or her with generosity.

In the matter of preaching and teaching, it would be prudent for an officer of The Salvation Army to be mindful of the two concepts of God’s truth portrayed in scripture: ‘emeth and alēthĕia.  God faithfully keeps His promises and God is true under all circumstances.  1 John 4:1 tells its reader to “test the spirits to see whether they are from God.” (NIV)  If a concept or ideology suggests that God does not keep his promises or it is not in agreement with the nature of God as revealed in scripture, then preaching or teaching the concept or ideology is equivalent to false teaching.  It is when leaders in the church teach falsities that the concept of absolute truth is reduced to relativism.

Finally, the church has a rich tradition that is full of theology that emphasizes God’s attribute of truth.  It would be wise for an officer to draw on this tradition in worship, teaching, and community building in order to lead his or her fellowship into deeper understanding of and relationship with God.  John 18 records Jesus’ words: “Everyone who belongs to the truth listens to my voice.” (NRSV)  The Salvation Army officer’s primary goal should be to glorify God, and then to disciple people that they may belong to the truth and listen to the voice of God – the voice of truth – rather than ask in vain, “What is truth?” as Pilot did before washing his hands of Christ’s crucifixion.

So, what is the truth?  According to scripture God is truth.  He is the original and the standard and all that He is and does is in agreement with His nature. It is not accurate to say that there is some truth in God, or that God can be true if it feels good for an individual.  God simply is truth.  His promises are fulfilled and He is true in all circumstances and this has been acknowledged in church tradition from its birth.  In fact, the truth of God has continued to influence worship and ministry for two thousand years and this is seen in the Spirit-led ministry of believers across denomination, though The Salvation Army in its Wesleyan roots plays a special role in living out the truth of God through the Spirit.

God fully defines absolute, objective truth in Himself, reveals it in the person of Jesus, and allows it to penetrate humanity through the indwelling of the Holy Spirit.  This is the answer to the demanding question, “What is the truth?”  

To see “Works Cited” and Footnotes click here.

Cadet Ruth Hickman is a part of the Proclaimers of the Resurrection session, along with her husband Peter.  They have two children, Vivian and Levi.

Ruth’s lovely smile brightens our day!

To complete the morning, breakfast at a local Smitty’s restaurant created an atmosphere to tell and re-tell stories of the morning. Opportunities to laugh at and to laugh with, friends who faced the ‘not too cold’ morning in Winnipeg.

In  Winnipeg  380 participants supported the Annual Santa Shuffle a fund-raising partnership that has been developed across Canada with The Running Room and The Salvation Army.  In Winipeg the 2011 Santa Shuffle raised $11,000 for The Salvation Army to support programmes and ministries which run throughout the year.

CFOT participants this year were – June Bobolo, Kim Chan, Kelly Fifield, Monika Gillard, Ruth Hickman, Laura Hickman, David Hickman, Bethany Howard, Jenn Ivany, Susan Smiel, Laura Van Schaick, Major Ann Braund, Major Jamie Braund, Major Margaret McLeod and Major Shona Pike.

God’s people are not immune to suffering.  This is a truth I have seen first-hand during my short time at Heritage Park Temple.  Often people feel that becoming a Christian means getting a free pass through life.  Instead, Jesus affirmed in John 16:33 that in this world we will have struggles! 

Over the past few months I have seen God’s people suffer with health concerns.  I have seen God’s people struggle with unexpected death and with suicide.  I have seen God’s people harbouring emotions of guilt and hate.  I have seen God’s beautiful children reach out for love that they are not receiving at home. I have seen low income families lose the security of having a roof over their heads and a place to call home.

 And I have seen God’s presence through it all.

When we as God’s people suffer, we need not fear.  Jesus says that we should take heart, for He has overcome the world!  When we see our neighbour suffer, we have the privilege of coming alongside them and being Christ’s hands and feet in a hurting world.  Through each of these difficult situations at Heritage Park Temple I have seen officers and congregation members, friends and family, come alongside the hurting in a beautiful expression of how having a faith and hope in Jesus Christ can help one get through a truly difficult situation. 

A young girl whose family is struggling with a housing crisis was doing crafts with me a few weeks ago.  We were making “God’s Eyes” out of string and popsicle sticks, and while the kids were working on their crafts I told them of the time when I was in Turkey a few years ago.  The Turks paint God’s Eyes on much of their pottery, jewelry, wall decorations, and pretty much anything else you can imagine.  I explained that this reminded the Turks that God was always with them, watching them.  This girl then said confidently that she was going to hang her God’s Eye on the door of her new home, when her family found a place to live, because God is always with her.  Knowing the difficult situation her family was facing, it was amazing to me that she had such a positive outlook, and that I, by God’s grace, might have had some part in that. 

While we will encounter suffering in our lives, we find hope that we do not endure it alone.  “God’s eye is on the sparrow, and I know He watches me.”

Cadet Laura Van Schaick (along with her husband Stefan) is a part of the Friends of Christ session.  Laura was a part of the Cuba Mission Trip last spring and is the Missions Committee Director (at CFOT) this year.

“The impact of the festival reaches well beyond entertainment; it has communicated a very significant message about the importance of celebrating Aboriginal culture. The name Manito Ahbee references a sacred site located in Manitoba’s Whiteshell Provincial Park, where First Nations traditionally gathered to share teachings and wisdom” (http://www.manitoahbee.com/).

 Field instructors Major Keith Pike and Captain Shari Russell shared with us that the purpose of attending Manito Abhee was to experience what Aboriginal culture in Winnipeg has to say about itself.  If we were to base our judgments of Aboriginal culture on media representations and hearsay it would be very easy to assume that there is not much hope within Aboriginal peoples.  After attending Manito Ahbee it is clear that this perception is not based on what the Aboriginal people would say.  During the introduction of the Pow-Wow the announcers shared that Manito Ahbee has traditionally been a place of healing and the dancing and singing tell stories of that.

The event started at noon with a prayer of blessing over the day and the Grand Entry. The flags representing the various nations were danced in first, followed by First Nations Veterans and their cadets. After the Grand Entry the floor was filled with 1262 dancers in all their regalia. Captain Shari taught us that in order for the regalia to be worn these individuals had to be free from substance use for at least two years. In addition to this rule, drummers endure long and intense training before gaining their positions. This speaks to the commitment of all of these individuals to their Aboriginal heritage, a heritage that is clearly alive and well.

We had the opportunity to join the dancers on the floor during an intertribal dance where everyone was welcome. Some of the youngest kid-ettes were quick to join in the fun!

After attending the event it is clear to see that the Aboriginal culture is not one of pessimism but that there is much for them to celebrate. It was inspiring to witness such a vibrant part of the Aboriginal culture and to hear the message Aboriginal peoples have to share.

Cadet Laura Hickman is a first year cadet in the Proclaimers of the Resurrection session, along with her husband David.
We appreciate Laura’s willingness to “report” on her experience at Manito Ahbee.