Choosing the Jesus Way
Publication Year: 2014
Published by: The University of North Carolina Press
Title Page, Copyright, Dedication
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Introduction: Native Pentecostals, the Indigenous Principle, and Religious Practice
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God called Sister Alta Washburn and Brother Charlie Lee. One was a dark-haired, petite midwestern woman with only a ninth-grade education; the other, a famous young Navajo artist. They came from vastly diff erent places, but during the middle decades of the twentieth century, their lives and work intersected...
1. The Indigenous Principle: Pentecostal Missionary Theology and the Birth of the Assemblies of God’s Home Missions to American Indians
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“I am still on the Lord’s side. I am located here at La Moine, [sic] Cal. I moved here to get right among the Indians. With the Lord’s help I have reached quite a few and have given out the Word of life to them. . . . There are some God has touched and I pray that they will receive the promise of the Father. I request your earnest prayer for us and the dear Indian people.”1
2. The Indigenous Principle on the Ground: American Indians, White Missionaries, and the Building of Missions
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Born with a leaky heart and not expected to live long, Luther Cayton was deemed chosen by God because “God spared his life and he now has no heart trouble. His bones were so brittle they would break with his own weight, but God also healed this condition.”1Cayton, a Cherokee whose father was a holiness Methodist minister, eventually ended up serving as a missionary to his own people within the AG...
3. The Lived Indigenous Principle: New Understandings of Pentecostal Healing, Native Culture, and Pentecostal Indian Identity
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Late one evening in 1943, John McPherson, a young Cherokee solider, went out drinking with his wife. As he stumbled from one bar to the next, he spied a Pentecostal preacher on the street corner exhorting sinners to come to Christ. Although McPherson grew up in a Salvation Army home and his wife was the daughter of a Pentecostal preacher, neither one had been saved. McPherson recounted, “[W]e heard the melodic refrain of a song, and recognizing it to be religious in nature, stopped to listen for a moment...
4. Institutionalizing the Indigenous Principle: The American Indian College and Mesa View Assembly of God
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Sister Alta Washburn had a problem. Aft er many years on the mission field in Arizona, she faced competition from an independent Christian evangelist for the souls of the Phoenix area Indians.1 The evangelist’s emotional preaching style horrified Sister Washburn; in her opinion, he exploited people.2...
5. The Fight for National Power and the Indigenous Principle: The Development of the Indian Representative Position and the Native American Fellowship
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On 2 December 1977, T. E. Gannon, the national director
of Home Missions, sent Cherokee evangelist Brother John McPherson an
important letter. It read in part:
You will recall that the General Council in session in Oklahoma City adopted a resolution authorizing the Executive Presbytery to appoint one to serve as an Indian representative. Unfortunately the resolution was so brief that little or no guidelines were given as to area of responsibility and no provision was made to fund this office...
Epilogue: American Indian Pentecostals in the Twenty-First Century
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On the aft ernoon of 10 August 2007, the members of the General Council of the Assemblies of God elected John E. Maracle to the Executive Presbytery.1 Brother Maracle, a prominent Mohawk evangelist and the national Native American representative, ascended to the ethnic fellowship seat. He joined seventeen other prominent AG leaders in the Executive Presbytery—the most powerful arm of the AG.2...
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Publication Year: 2014