Wilson Cornelius, a self-taught reader of the Bible and a respected member of the Oneida Nation in upstate New York, found more than just words on a page—he discovered a calling. Teaching himself English by studying scripture, Cornelius stumbled upon the Ten Commandments and learned about the Sabbath. “He was jubilant to find out what day God wanted us to keep holy,” recalls his great-grandson, Barry Halbritter. Determined to observe the Sabbath, Cornelius embarked on a personal spiritual journey. Often walking the reservation road in a long black coat, people lightheartedly remarked, “There goes the Jew.” His devotion grew deeper with each step, guided by sermons he heard at the local Seventh-day Adventist church.
One winter, his faith was tested when he had to walk across the frozen expanse of Oneida Lake—a daunting two-mile journey. “Like Peter walking on water, Cornelius kept his eyes fixed on Jesus,” says Halbritter. It wasn’t until he reached the other side that Cornelius noticed his footprints had filled with water. “He had great faith,” says Halbritter, his voice breaking with emotion, a testament to a legacy of unwavering belief.
The Cornelius Family: A Faith That Endures
Descendants of Wilson Cornelius now make up one of the most prominent families in the Oneida Nation, many of whom continue in his faith tradition. They are members of two Native American Seventh-day Adventist churches in the Atlantic Union Conference: the Oneida Native American church and the Onondaga Nation church, both in the New York Conference. While the Oneida church has a diverse congregation, the Onondaga church is composed of 90 percent Native Americans.
“We were very blessed to have had a wonderful mother who brought to us, through her grandfather, the knowledge of Christianity, particularly the Seventh-day Adventist faith,” says Halbritter. Family members were instrumental in forming the Onondaga Nation church despite opposition from tribal chiefs who did not want another church on the reservation. The family prayed about it and found a compromise. They placed layers of newspaper on the ground where the church building would eventually rest and submitted to the chiefs that if the building rested on the newspapers, it would not technically be on Onondaga land. The chiefs had a sense of humor, and accepted their suggestion, paving the way for establishing the Adventist church, which still stands there today—despite several attempts to burn down the building.
The Haudenosaunee Confederacy: Guardians of Peace
The Haudenosaunee, also known as the Iroquois Confederacy, comprises six nations: Seneca, Cayuga, Oneida, Onondaga, Mohawk, and later, the Tuscarora. Before European settlers arrived, these nations often warred with each other until the arrival of the “Peacemaker,” who unified them under the “Great Law of Peace.” Halbritter adds, “Christ told the disciples ‘I have other sheep to go tend to,’ that’s when He came to North and South America.” The Peacemaker showed the Haudenosaunee “the holes, the wounds on His head from a crown [of thorns],” Halbritter explains. “That was Christ that came here. I know that.”
The Peacemaker’s message of unity was demonstrated with five arrows that, when bound together, could not be broken. The Peacemaker also chose a large white pine to symbolize peace, placing an eagle at its top to warn of approaching danger. The white pine, with its five-needle clusters, symbolized the unbreakable bond between the nations.
The Oneida Struggle for Land and Justice
After the Revolutionary War, the six nations lost millions of acres of land to the United States government. By 1920, the Oneida Nation was left with only 32 acres. “The wealth of this country was stolen from the Indigenous people,” says Halbritter. After years of court battles, including two Supreme Court cases, the Oneida Nation purchased roughly 20,000 acres of their land back from New York State. “We purchased it back with our own money. They still wouldn’t give it to us, but we’ve been buying our land back,” Halbritter adds.
Today, reclaimed Oneida land is the home for the annual Native American Camp Meeting held each August—a yearly tradition the Halbritter family has maintained since their mother started it 29 years ago.
Doctrine of Discovery: A Dark History
The Doctrine of Discovery, originating in the 15th century, provided a religious rationale for European powers to claim sovereignty over non-Christian lands. This doctrine was used to justify horrible acts, including the enslavement and eradication of Indigenous peoples and continues to influence legal systems today. “There is a lot of resistance to anyone coming and talking to Native people about Christianity because of what happened through the colonization of America,” explains Rick Remmers, North American Division (NAD) Native Ministries coordinator.
In October 2023, the NAD voted to officially repudiate the Doctrine of Discovery, pledging to foster healthy and equitable relationships with Indigenous people in the United States, Bermuda, and Guam Micronesia. Remmers, sees this repudiation as a step toward reconciliation. “The hope is that by going on record, saying as a church in North America, we repudiate it, it will help break down barriers and open doors for dialogue with tribal leaders,” says Remmers.
New York Conference: A Heart for Native Ministry
Native Americans have been part of the New York Conference (NYC) “almost from the beginning,” says Miguel Crespo, NYC president. “They are part of our conference and the heavenly family of God. As part of our mission, we seek to share the good news of Christ with all of those around us.”
Epher Caroro, the Native American Ministries coordinator for the New York Conference, has a deep passion for working with Indigenous communities. Originally from the Philippines, Caroro was called to the Alaska Conference, where he worked with Native Alaskan peoples. His experiences there prepared him for his current role. Caroro now pastors three* churches, including the two Native American congregations, and oversees the annual Native American Camp Meeting.
Caroro acknowledges the challenges of ministering to Native Americans, citing historical distrust toward Christianity as a significant hurdle. “We have to be very sensitive to how we approach them,” he explains. “Some still hold a grudge because of history.” Caroro has found that kindness, patience, and building relationships are crucial to breaking down barriers.
Native American Ministries: A Growing Focus
Despite the challenges, ministries reaching Native Americans are growing within the Adventist Church. The NAD’s Native Ministries focuses on distributing funds for local projects, chairing the Native Ministries Advisory Committee, and networking to share effective outreach practices. Health ministry initiatives addressing diabetes, radio stations in remote communities, and culturally adapted Bible studies are just a few ways the church is working to reach Indigenous populations.
Caroro believes that the church can connect with Native Americans. “They have been left out, and we need to give back to them,” he says. His work in the New York Conference, particularly with the five nations, reflects his commitment to this cause. “Many pastors want to pastor ‘normal churches,’ but only a few want to pastor in a native area. I want to fill that gap. … I pray we will establish a Native pastor in the region. It will be more authentic.” He adds, “I am named ‘director,’ but really, I am only facilitating. Once they have their own [Native pastor], then that’s when they will increase and I must decrease.”
In the end, Wilson Cornelius’s legacy of faith continues to thrive, not just in his descendants but also in the broader Native American Adventist community. As the church grows and continues its work among Indigenous peoples, the hope is that the seeds of faith planted decades ago will bear fruit for many generations.
For more information about Native Ministries in the North American Division and available resources, visit www.nativeministries.org.
*This is a change from the five churches incorrectly listed in the magazine version of the article.
