Category: Articles

Couched in borrowed lyrics from a Bob Dylan tribute to Lenny Bruce, Aldred remembers Twiss as a man who made it a goal to be simple, offering hospitality and family to all people. This goal is echoed in Twiss’ Lakota name Taoyate Obnajin—“He Stands with his People,” and is seen in how he and his wife Katherine worked to bring all people into the Kingdom of God, especially those who were often marginalized and cast out by Western and colonial Christianity. He did this by establishing Wiconi International and by pursuing restorative justice as he listened to people, told the truth, and sought a way to heal the damage.

Marking the development of Twiss’ faith and theology with the books he authored, LeBlanc describes the themes behind Christ, Culture and the Kingdom of God, 500 Years of Bad Haircuts (later published as One Church, Many Tribes), and his final opus Rescuing Theology from the Cowboys. In the first, Twiss described a theology of redemption where the cultural context of a person was honored and brought into their practice of faith. The need for contextualization in faith and mission was further developed in 500 Years noting the coming redemption of all things, including all cultures. His last book, Rescuing Theology, provides a platform for contextualization theology for the next generation, having first described the milestones and significant work in its development. Through it all Twiss remained committed to the person of Christ.

After giving biographical details on Twiss’ parents and upbringing, the authors describe how Twiss’ understanding of faith in Christ was shaped along with his interaction with and challenge to contemporary Evangelicalism. A key concept for Twiss was the need for critical contextualization of faith by pursuing justice with shalom. In his own life, critical contexualization allowed him to be fully committed as both a follower of Jesus and a Native American. It was also his call for the decolonization of contemporary theology, a shift from white supremacy to honoring Native American practices for their value and the partnership of White and Native Americans. To this end he worked with others to create The North American Institute of Indigenous Theological Studies (NAIITS), developed an intercultural studies program at George Fox University, and founded Evangelicals for Justice. His life and work was a prophetic call for the honoring of indigenous peoples and perspectives in contemporary theology and evangelical practice.

Noting how Richard Twiss was a voice for reconciliation in evangelicalism beyond a spoken apology, Smith describes how Twiss called for decolonization instead of proselytizing. Specifically, Twiss and Wiconi International facilitated the return of 40 acres of land to the Wiyot tribe in Eureka, California. And the call for decolonization extended beyond Native Peoples to include Palestinians and the LGBT community. Committed to the idea of being fully Christian and fully Lakota, Twiss was criticized for being syncretistic but continued his pursuit of justice and holistic reconciliation between majority and minority groups.

Inciting prayer for those who remain after Twiss’ passing with the work of justice and reconciliation for indigenous peoples, Metzger describes the challenges that continue. The prayer is not only to see justice for those suffering under the injustice done in colonization, but also for those in the Anglo majority who are blind to the societal structures and consumeristic practices and the evil of syncretizing them with Christianity.  He also issues a call to get dirty in the causes Twiss championed, knowing Christ holds the victory and will bring us into his reward, the same reward Twiss now enjoys in heaven.