I didn't have room in my column for responses from Indigenous
Christians and scholars to the First Nations Version (FNV) of the New Testament—what did they think of it? Find a couple of responses below, Read the original column here.
Shari
Russell is the director of NAIITS, an Indigenous learning community (formerly
the North American Institute for Indigenous Theological Studies). She is treaty
status Saulteaux (Anishinaabe) from Yellow Quill First Nation in Saskatchewan
and an ordained Officer in The Salvation Army where she serves as the
Territorial Indigenous Ministries Consultant and has been actively involved in
Indigenous ministry since 2004.
One issue
is context. This version was written in the U.S. context. There isn’t very much
Canadian representation in it, or in the advisory group that helped create it.
It would have been helpful if that was noted.
It’s very
challenging to create something that addresses all First Nations, to make a
monocultural document. For example, in the triumphal entry of Jesus into
Jerusalem in the book of Mark, it talks about people throwing their buffalo
robes on the ground. That works for some Indigenous people (on the
prairies where there was bison), but not necessarily for others on the west
coast or in the eastern part of the country.
It’s
impossible to make a singular First Nations Bible. There are over 600
First Nations in Canada alone with different languages. Within the same
languages there are different dialects and images and expressions that
grow from within their contexts.
I do
appreciate the storytelling approach they take to it. It can bring new life and
vitality to the scriptures, providing new insights that can touch hearts in new
ways. It can bring new life to the scriptures, showing how the Gospel story
isn’t limited to one people group or place. It’s good news for all
people.
The way
they render John 3:16 is problematic from an Indigenous perspective. It says
that “for God so loved human beings.” That is very limiting from an Indigenous
perspective. Like in the original Greek, that uses the word “cosmos,”
Indigenous people think of God loving the whole creation, not an
anthropocentric, or human, point of view.
Should
people buy it? If it helps people on their spiritual journey, then it is
appropriate.
Christopher Hoklotubbe associate
professor of Religion at Cornell College and director of graduate studies for NAIITS.
He is a member of the Choctaw Nation.
The FNV is a Native
American paraphrase of the Bible that exemplifies Native American
interpretations of the Bible, similar to how other cultures have interpreted
the Bible.
It has been said that
the FNV is best described as a paraphrase, not as a translation. For many who
think this way, they regard translation projects to consist of trained biblical
scholars and theologians pouring over ancient fragments and manuscripts. While
the FNV isn’t this, there is something to be admired and celebrated in the
theological poetry that results from the collective wisdom of the Native
translation council working together with Terry Wildman.
One concern is the
voice Wildman selected to use. He wanted the voice to sound like an elder
speaking to a grandchild. And what greater elder for many Indigenous people of
Wildman’s generation than Black Elk. Black Elk's book Black Elk Speaks,
in which he discussed his religious views, visions, and events from his life,
inspired many Native Americans to begin a process of investigating and
reclaiming their own Indigenous spiritualities.
For some, this resonated—as
illustrated by one appreciative letter Terry received from a Native reader of
the FNV who expressed how in reading the translation they could hear their own
grandparent’s voice. For others, this
choice is problematic as it does not reflect how the vast majority of North
American Natives speak and it can easily fall into caricature, or the trope of
the Hollywood Indian.
But that is true for
all biblical interpretation and reading. Each culture reads into the verses its
own characters—for generations western Christians in Europe and North America
have seen Jesus and others in the New Testament as white people or at least
behaving and thinking like ‘white people’ in Galilean cosplay (or costume).
Why shouldn’t
Indigenous people also see it through the eyes of their culture? And what fresh
new ways of reading and finding meaning in the text might Native readers
encounter when they are encouraged to hold close the goodness of their own
Indigenous heritage, which we hold was given to us by the Creator.
If we recognize that
the cultures, economies, and ways of life of the ancient Hebrews and early
Christians were more akin to Indigenous cultures than modern Canadian and
United States societies, might such works like the FNV help us to better
appreciate both biblical and Indigenous worlds? I really think there is
something here for Indigenous and non-Indigenous readers. Non-Indigenous
ministers that I have encountered have greatly appreciated the FNV.
Doing any translation
or paraphrase of the Bible is a charged project. Doing one for Indigenous
people is even more so, considering how the Bible was used to inspire, justify,
and facilitate the physical and cultural genocide of Indigenous peoples across
Turtle Island and the placement of our parents and grandparents into
residential and boarding schools. I’m not surprised it has elicited a whole
range of responses.
Personally, as a
biblical scholar, I find it refreshing to read. It makes me stop and think in
new ways about the passages, like when it talks in the Beatitudes about the
Creator’s blessing resting on “the ones who walk a trail of tears, for he will
wipe the tears from their eyes and comfort them” (Matthew 5:4 FNV). My Choctaw
ancestors walked that literal trail of tears, and I found tears in my own eyes
when I read that. It was a poetic and spiritual moment for me.
The name for Jesus,
Creator Sets Free, helps readers think differently about Jesus. It helps us to
imagine how Jesus’ healing and teaching ministry, Jesus’ exorcism of demons and
criticism of religious teachers and priests who had lost their way, Jesus’s
communion among the poor and broken, are all manifestations of how Creator Sets
his people Free.
Reading the FNV
distinct translation helps me to connect dots in the stories and theological
themes that I hadn’t thought to connect before. Also, it’s a reminder about the
importance and meaning of names in Indigenous culture.
Some elders I have
spoken with think the FNV dropped the ball in paraphrasing John 3:16. It’s
translation of the Greek cosmos as “world of human beings” that “the Great
Spirit so loves" is too anthropocentric, too focused on humans. Indigenous
people would see cosmos as including all of creation, which includes non-human
persons like animals, plants, and even rocks.
And yet, it would be
true for the Greek culture when the New Testament was written; they had a very
human-centric mindset—a mindset that I would say doesn’t reflect the heart of
Creator nor the broader witness of Scripture.
I have deep regard for
the challenge that faces any paraphrase or translation in trying determine the
nuance of a given word or theological vision of sacred texts that were written
thousands of years ago in times and cultures that are only partially accessible
and known to us.
This can be a helpful
Bible for non-Indigenous people, to help them see the scriptures in a new way,
and for Indigenous people, to help them see themselves at the centre of the
biblical story, not at its margins.