Robyn Lebron of Mary Immaculate to the First Nations peoples at Lac- Ste-Anne, Alberta, Canada in July 1991: ǡ ǡ ǡ Ǥ ǡ ǡ ǡ ǡ Ǥ ǡ ǡ ǡ ǡ ǡ Ǥ5 Other church groups involved in operating residential schools have apologized to First Nations peoples as well and have endeavored to make amends in various ways for instances of abuse or general cultural damage and to assist with the healing process This part of the story of the relationship of the Christian churches with First Nations peoples, many of whom are devout and active Christians themselves, will continue to unfold in the coming years Certainly, much has been learned by everyone, and the approach of the Christian community in spreading its gospel has changed, as respect for and solidarity with others of differing religious beliefs have become essential cornerstones of interfaith and intercultural relations is one important place where Christianity and indigenous beliefs intersect, although some Native American Church chapters avoid Christian references and rely entirely on traditional tribal ways Tens of thousands of Native Americans now identify Christianity as their traditional religion Their families have heard Christian stories, sung Christian hymns, seen Christian iconography, and received Christian sacraments for generations In the mid 1990s, more than two-thirds of Native Americans characterized themselves at least nominally as Christians Others have combined Christian beliefs and practices with their native religions or have practiced two faiths —Christian and native—side by side but separately In many cases, ~ 312 ~