Coupstick Chaplain

“Lord, you have made your bow quite ready, and called for many arrows. You have fashioned each by hand and sworn an oath over all.” (Hab. 3:9)

This blog is dedicated to the memory of Cheyenne war chief O-kuh-hatuh, later known as Episcopal Deacon, David Pendleton, and those among the Kiowa Koitsenko who chose to follow the Jesus Road

Commission

As a Kiowa-Apache (Na’ishan) Christian Chaplain, the militancy of my future calling was declared at the time of my “second baptism” when these words were spoken over me: “The Lord has called you from your mother’s womb and made mention of your name among her people. He has made your mouth like a sharpened sword. Like a polished shaft in his quiver he has hidden you and in the shadow of his hand he has concealed you.” (Is. 49:1,2)

Motif

The Coupstick Chaplain was envisioned as a Christian chaplaincy for American Indian and military professionals serving the cause of liberty wherever it can be found. And, as we serve a living God – “a Spirit… and the father of spirits….” (Jn. 4:24, Heb. 12:9 / KJV) we seek to bring many of these warriors to a living faith. In doing so, we are willing to cross the line to reach those who find themselves wandering in a desert of disillusionment, desperation and spiritual antagonism. In doing so, we in turn honor the “warrior ethos,” as it was exemplified by our historical American Indian warrior societies. Yet, for those who can see no connection between faith, honor and duty, it may be time to set the record straight. The “warrior ethos” of which to which I refer is the very same criteria that the Lord Hashem-Elohim looked for when he chose Gideon’s 300, selecting only those few “…who lapped the water with their bare hands” (Judges 7: 4-16). That this was and remains the standard for the warrior’s profession is without question, as even the angels in heaven evidence a similar bearing in their character and deportment when interacting with humanity. The most notable example being that of the Archangel Michael, who from the very beginning has been seen as the “angel of war.” Yet, there’s more to the story. As the Lord’s direct involvement in Israel’s preparation for war not only served as a tacit approval of war when the situation required it, but the warrior class as essential for maintaining security and peace. To put it plainly, while many may view war and the military as counterintuitive when it comes to peace, recent events have reminded us that war continues to be a recurring theme in human history. A sobering reality which no amount of religious idealism or wishful thinking has been able to alter.

While the Coupstick Chaplain remains non-denominational in perspective, believing that salvation from self and this spurious world is best served through simplicity of faith and selfless service. as chaplains we honor “freedom of religion.” as defined by “the First Amendment to The American Constitution. Although a right were willing to defend in principle, there are exceptions. One being, that when religious tolerance becomes the very vehicle through which religious extremism is allowed to flourish, intolerance will eventually become its outcome; which, by its own definition negates the very principle upon which it was constituted. That said, our flag has now been raised. We will hold fast to that standard, even as religious extremism and division increase. In response, intensifying our efforts on behalf of our Vets. as well as those veteran non-profits and American Indian warrior societies who continue to represent and support them.

Although this blog may be seen as a public chaplaincy by many, it continues to circle around the warrior community, as they are the ones who hold the line in defense of God-given principles upon which this nation was founded. And as religious advocacy, intercession and confidentiality are complementary components the chaplaincy, this blog attempts to address the deeper and often divisive issues concerning faith, honor, and duty to country. For that reason, we are somewhat alarmed by the current state of affairs in the nation’s capital and the mounting challenges facing us today. With that in mind, and in view of America’s foundational premise as a democratic society, we might pause to consider its angelic tutelary, Columbia, who even now stands watch over the eastern gate. Holding high the Torch of Freedom in her right hand, in welcome to all those seeking refuge, and in her left, The Constitution, in warning to anyone whose selfish ambitions might tend toward “the pragmatic application of mechanisms and strategies designed to keep a group in power, regardless of their ideals, morals, or even their ultimate purpose.” (Lavenda, 2009).

“Walk Softly, but Carry a Big Stick!”

While the Coupstick Chaplain is emblematic of my Indigenous ancestry and pastoral orientation, the Plains Indian tradition of “counting coup” also speaks of warfare as having a spiritual connotation. For that reason, it may of interest to note that the coupstick itself is not only similar in appearance to the traditional Indian lacrosse stick, as used in “The Creators Game,” but the Shepard’s crook, a Christian symbol of supernatural authority and spiritual guidance. Yet, the Kiowa coupstick is different from that of many others in one important aspect; it still retains the lance-head firmly attached to its business end, and necessarily so. While the coupstick is representative of mercy, it also speaks of justice and the inherent requirement of defending peace through strength. Accordingly, it is not only representative of the required balance between justice and mercy, but the necessity of defending those principles when the need arises. Although the concept is not altogether foreign to the Christian praxis, many so-called believers have lost sight of the fact. More to the point, there are those among the so-called faithful who profess a belief in God, yet fail to realize that a living faith connotes to active service. For them, the Plains Indian tradition of Counting Coop or “touching the enemy” as it were, may be particularly apropos, as they not only need to step up their game, but often need some sense knocked into their heads. That the spiritual warrior must needs play a pivotal role in the advent to come is no more open to debate than would be standing on the sidelines while letting others do the heavy spiritual lifting. And while it remains a matter of personal choice, as needs be, whether one chooses to be present and directly engaged in“restoring the world.” (Tikkum olan), or absent, speaks volumes about ones ultimate destiny.

A Refuge in Time of Trouble?

Although the Americas have been referred to as Turtle Island,a place of refuge, by its Indigenous inhabitants, it may soon become a crossroads of conflict “… a spiritual conflict over material matters” (Waters, 1963). For that reason, the historical image of the American Indian perhaps best represents the ongoing struggle between spirituality and materialism, the natural world and cultural survival. Who better then to articulate that cause than those who’ve been on the receiving end of the stick for over five-hundred years. More importantly, the fact that Native Americans have somehow managed to remain an intrinsically spiritual people, in spite of pressure to the contrary, lends credence to my assertion that they will one day rise again, as one holy nation under God, standing in direct opposition to the growing evil in this world. An evil which seeks to subordinate all of creation to an agenda of godlessness, moral depravity and abject servitude.

Things being what they are, it would come as no surprise then if Creator took an altogether different tack, raising up a people who many of the self-proclaimed “Elect” would consider least in The Kingdom of Heaven, while placing “the Indian” at the forefront of a “last days” revival. Considering the possibility, especially when viewed through the lens of a historical Indigenous America, it would leave little to the imagination. As Sitting Bull said: “He created all of us according to his own purposes and called it good. Therefore, it is not right for us as eagles, to now become crows.”

And, while Native Americans have been stigmatized as second-class citizens, or even squatters on their own land, they’ve managed to retain their dignity and spiritual orientation toward Creator. Their resilience then has not gone unnoticed, particularly among those now poised to suffer a similar fate. As there are many within the so-called herd that are neither buffaloed nor cowed and who now see resistance as the only possible alternative to a future prospect of beef rations and filthy blankets. For them, “going off the Rez.” has taken on new meaning, as reflecting upon their own situation they’ve come to realize what Indian’s have known all along. – We’re in a fight for our lives against a supernatural enemy; an adversary who not only seeks dominion over the entire earth and the heavens above, but our very souls. And, as Russell Means said: “We’re all Indians now!”

The Blog

Drawing from various disciplines, including history, geopolitics, religion and war, political theology then becomes a viable platform for addressing the dissonance between self-interest and self-sacrifice in the public sphere. And while the majority see politics as necessarily separate from religion, it remains the moral and ethical composure of religious philosophy that provides the objectivity so often lacking in political discourse. And by framing that discourse from an Indigenous perspective, an alternative vision can be offered, one which not only builds upon a biblical hermeneutics uniquely adapted to the Americas, but one which serves to address the dystopian future we can now see emerging.

Support

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Quill