Orthodox Alaska

Orthodox Alaska: A Theology of Mission
Michael Oleska
SVS Press (1992)
The author wrote this book because two centuries of Christian mission in Alaska have produced unique truths and principles that are significant, not only locally in relation to Alaskan societal issues, but also globally for the universal body of Christ. He presents a unique historical overview of issues that have many unique applications to contemporary missional contexts. Oleska says about the book, “There is much history in this volume, however its focus is not the past but the future. Its primary purpose is to remind the Church that her mission extends beyond human concerns and issues, beyond politics, economics and even beyond “religion,” as the subject is popularly understood.” (12)
Context is an important theme in this book. In the Alaskan history of mission efforts, early Orthodox mission leaders understood that the Holy Spirit was moving in the region before they arrived. They were careful to maintain the integrity of local values, traditions, and symbols in seeking a common understanding through valuable relationships with the indigenous population. In more years, the author argues, Protestant missionaries and the U.S. government have caused tremendous harm to the people in the Alaskan region through their lack of cultural sensitivity and overbearing impositions of religion and law. Many programs and missionary efforts in recent years have been well intentioned, but they have actually created a cycle of oppression for many Alaskan people. As Oleska puts it, “Indigenous peoples whose cultures have been disrupted and denigrated by technologically superior societies inevitably suffer traumatic demoralization and almost irreparable spiritual damage.” (194)
Other chapters in this book focus on the value of creation and relationships. The indigenous Alaskan population has traditionally valued these things as inseparable from their spirituality. However, the author argues that the rise of modernism and its secular fragmentation or compartmentalization have proven to be detrimental to their spirituality which places such a high value on creation and relationships. Thus, assimilation to the mainstream American modern society (and many Western religious norms) is counterintuitive to native Alaskan spirituality. The church has a crucial role to play in the world. The body of Christ “must condemn and renounce all cultural imperialism, within itself first of all, and then in society.” (214)
This book really gets to the heart of many things that are wrong in the Church today. People all over the world with good intentions are causing great harm, both in the church and in broader societies, through what Oleska describes very well in this book as cultural imperialism. Sometimes when I am in church or having discussions with other Christians, I get a check in my spirit about certain ideas or suggestions that are culturally insensitive. I operate in a world of urban/suburban partnerships. I also operate in a world of racial tension and misunderstandings related to class perspectives. A great deal of my time is spent helping well-meaning Christians navigate through these issues. On a personal level, an important aspect of this program at BGU is the focus on equipping me to understand context in engaging culture as a Christian leader.