Blonde.
Beautiful. Charismatic. Shrewd. Innovative. Saintly. Maybe occasionally tempted
by forbidden fruit. Aimee Semple McPherson revolutionized evangelism and touched the lives and faith of millions. At the height of her fame and influence she
was alleged to fake her own kidnapping and was engulfed by scandal. Yet she recovered and continued to
preach. And she just may have been the
most important woman in American
religion of the 20th Century.
Elizabeth Kennedy was born on a
farm near Salford, Ontario, Canada on October 9, 1890. Some sources say that Aimee was part of,
or was intended to be part of, her name.
Others have it that she adopted it in adolescence. If so it was the first of many self-inventions.
Her
farmer father was a devout Methodist of
the strict old school. Her mother, Mildred or Minnie, was a devoted Salvation
Army volunteer. Her household was
saturated with religious fervor. But
young Aimee showed a rebellious, independent streak. She read the worldly novels that her mother
had forbidden her. She snuck out at
night to dances—strictly forbidden temptation to her Methodist father. Exposed to Darwinian evolution theory in high school, she began to doubt and
shocked her father with a demand for an explanation of how he knew there was a God.
Whatever
her adolescent crisis of faith was, she overcame it. She shocked herself by how easily she had
been led astray. In one of her first
public acts she wrote to the Family Herald and Weekly Star, questioning why
tax supported public schools had courses on evolution, which undermined Christianity.
As
for the temptations of the flesh, well, those would always prove harder to
resist.
But
resist she bravely did, falling under the influence of the new and charismatic Pentecostal movement whose meeting she
began attending while still in high school.
It was at one of those meetings in 1907 that she met Irish born missionary Robert James Semple. After a whirlwind courtship the couple
married in a Salvation Army ceremony in August 1908, pledging not only their
troth, but their mutual devotion to God’s work.
Robert
at first supported the couple while working in a foundry and preaching on
weekends. Aimee often witnessed at those
meetings. She later claimed that her husband
taught her everything she knew about the work of the Lord. Others believe she brought more to the
marriage than she let on. And she was
ambitious, both to leave behind the drudgery of provincial life and to do God’s
work.
Within
months the couple moved to Chicago to
join William Durham’s Full Gospel
Assembly. Both fell under his
tutelage and Aimee developed a talent for vividly and articulately translating
the speaking in tongues which was
the hallmark of Pentecostal services.
In
an amazingly short period of time Robert and Aimee were embarked on a world
evangelical tour to Europe and the Orient.
While not a grand affair, the couple spoke to meetings and raised enough
money to continue traveling. In June
1910 they arrived in Hong Kong where
they both fell ill of malaria. Robert additionally suffered from dysentery. Aimee was pregnant at the time. She survived.
Her beloved husband did not. He
died on August 19 leaving a 19 year old widow who soon delivered a daughter
stranded penniless in China.
Aimee’s
mother scraped together enough money for passage home. On the long voyage Aimee conducted Bible
classes for her fellow passengers who were so impressed that they took up a
collection for her train fare home.
After recovery she joined her mother, who had left her farmer husband,
to do Salvation Army work in New York
City.
It
was at one of the meeting that she met and quickly married accountant Harold Stewart McPherson in May of
1912. The couple set up a home in Providence, Rhode Island where Aimee
gave birth to a son, Rolf, almost
exactly 9 months later.
She
tried to live the life of a dutiful Christian wife and mother. But she was driven to distraction by boredom
and went into fits of depression and rage punctuated by manic cleaning episodes. Although she doted on her children, she took
her frustrations out on her new husband claiming that he was keeping her from
her calling. Even a little side
preaching at tiny local Pentecostal congregations did not balm that itch.
In
1914 she fell desperately ill and according to her later account lay at death’s
door after a failed operation. She
claimed she heard voices in her delirium telling her to preach or die. She claimed a miracle recovery from the
episode. After a recovery at home, she
acted on the voice’s instructions.
Her
husband came home from work one spring morning to find his wife and both
children gone. A few weeks later, Aimee
sent him a note explaining her call to preach and inviting him to join her.
She
began her automobile ministry,
roaming the country with her children, setting up meetings and preaching in Pentecostal
churches, a fire with the word of the lord.
It was boom and bust. Large
collections in one town would be followed by slim pickings in others. She and the children were often hungry. She claimed she was once reduced to steeling
fish from a pelican in Florida. But slowly her reputation grew. Her children later recalled the life as a
grand adventure.
Her
husband eventually decided to track his wife down, determined to bring her
home. But when he saw her virtually
glowing in her ministry to a large crowd, nothing like the almost deranged
woman he had known at home, he agreed to stay on with her as an aid. He claimed to have had a Pentecostal
conversion experience himself and when not erecting tents and setting up
folding chairs, did a bit of preaching himself.
But
he tired of the road and returned to Rhode Island without her in 1918. They were divorced in 1921.
By
that time Aimee Semple McPherson’s traveling tent revival was doing booming
business. Her mother had joined her as
her business manager, a task for which she was well suited. Despite resistance to women preaching, and
the reluctance of local mainstream Protestant ministers to support her
emotional and charismatic services, she won over many critics. She denied that she was working for any
denominations, only for the community of Christ, and promised to send those who
accepted her conversion calls back to their own churches fired with new
faith. And when those local preachers
saw their pew ranks swell after her revival hit town, they became more
supportive.
While
retaining the emotional pitch of a Pentecostal service, she knew that the
unbridled emotional spontaneity of those services with shouting, speaking in
tongues, and fainting frightened many.
She seldom used her own gift for tongues, breaking it out sparingly for
dramatic affect. A Tarry Room or tent was set up away from the main tent or meeting
room where those overcome by tongues or fits were let to express their ecstasy
in private.
As
early as 1917, when things were still rough on the road, the ambitious
evangelist was finding new ways to spread her message. That year she founded her own religious
magazine for women, The Bridal Call,
in which she characterized the connection between Christians and Jesus as a marriage bond. She also wrote extensively about an expanded
role for women in the church and defended her preaching.
As
crowds and her reputation grew, so did opportunities. In 1918 she was invited to preach in Los Angeles where William
J. Seymour, an African American preacher had built an
integrated Pentecostal following with his Azusa
Street Revivals. Her mother, Minnie,
booked the 3,500 seat Temple Auditorium for
a series of wildly successful revival meetings with overflow crowds. Enthusiastic worshipers built a home for
McPherson and her family. She made L.A.
her home base ever after.
The
next year Minnie booked her into another large hall in Baltimore where she thrilled audiences with seemingly spontaneous
faith healing. The next day the Baltimore
Sun splashed an interview and story on the front page along with a
flattering photo of the female evangelist.
It was her first major, mainstream publicity on the east coast. It helped her—and her faith healing to become
a household name. She considered it a
turning point for her ministry and for Pentecostalism in general. And for the next few years, faith healing,
heretofore a minor component would become a centerpiece for her ministry.
For
the next three years McPherson and her revival meetings toured the major cities
of the country, usually appearing in the largest venues for four week
engagements. Sometimes temporary
tabernacles were built just to accommodate her.
He services, held two to four times daily, now included elaborate
musical numbers, original “operas” she wrote herself, dramatic sketches, other
preachers, and altar calls of the saved.
Newspapers breathlessly reported incidence after incidence of successful
healing. For her part, McPherson
demurred credit for the healing, claiming that it came through the power of
prayer and was available to anyone. She
was just a vessel for the prayer.
When
she became concerned that the healing was overwhelming other aspects of her mission,
she personally cut back, as she had earlier almost completely eliminated
personally speaking in tongues, leaving healings to be routinely performed by
other members of her traveling organization.
Still, sometimes she would be called on and would work her “miracles.”
In
1923 wearing of the road and eager to provide her children a more stable home,
McPherson and her mother decided to permanently settle in Los Angeles. She announced plans to build an elaborate
temple while holding daily meetings in rented facilities. Determined not to go into debt, she decided
to build using money as it came in donations, as well as donated labor and
materials. Starting with $5000 she had
the foundation for her Angelus Temple. Money poured in and her original plans
expanded.
She
became one of the first evangelists, and certainly the first women, to launch a
radio ministry that covered the whole western United States. Loyal listeners sent in their
contributions. When the gigantic Angelus
Temple was completed it included two powerful radio transmitters. Her own station, KFSG went on the air in February, 1924. McPherson was only the second woman granted a
license to own a radio station.
The
3,500 seat Angelus Temple was opened and dedicated on January 1, 1923. Its elaborate auditorium spread out under the
largest unsupported re-enforced dome yet built. It had numerous meeting and
class rooms, and space for the many charitable endeavors McPherson supported.
She
held three services daily, personally leading each one, plus a virtual
extravaganza on Sunday. All had
overflowing crowds eager for the spectacle she promised. Although she felt that movies and popular
culture were corrupting agents of sin and the devil, she was more than eager to
use all of the techniques of the entertainment industry herself. She felt that conventional Sunday services
were listless, grim affairs that could not inspire people to accept Jesus in
their hearts. She often dressed up and
acted out skits—on a motorcycle in a police uniform for a sermon Stopped
for Speeding to Hell or as an airplane pilot. She brought a live camel on stage to
illustrate Jesus’s claim that it was easier “for a camel to thread the Eye of
the Needle than for a rich man” to get into heaven.
Her
message mixed social conservatism in some things with progressive social ideas
in other. She steadfastly supported William Jennings Bryan in his crusade
against evolution in the Scopes “Monkey
Trial.” She supported Prohibition, attacked pornography and white slavery, and generally railed against modernism. On the other hand, she insisted on preaching
to integrated crowds, even in the face of Ku
Klux Klan threats, supported full equality for women in public life,
conducted many highly praised charities, and eventually supported the reforms
of the New Deal. She spoke so often in support of labor that progressives like Upton
Sinclair came to regard her as a “patroness”—so long as strikes remained
non-violent and unions resisted Godless
Communism. Like many Pentecostals,
she was a vocal pacifist.
Much
of this seeming contradiction grew out of the nature of Pentecostalism as she
saw it—a kind of radical egalitarianism under the saving grace of Christ. Likewise her refusal to “give up” on lost
souls, like the many unmarried pregnant women who came to her or even abandoned
their babies at her door, came from her resolute belief that no one ever ran
out of chances to be saved until their last breath. It was possible even to be saved, fall again
and again, and yet be saved again.
Her
beliefs coalesced around what she called her Foursquare Gospel Movement, with the Angelus Temple as the mother, or Salvation Navy, to a network of Lighthouses. Those Lighthouses
became congregations and despite her reluctance to slip into sectarianism or
cut her and her movement off from a wider Christianity, she eventually created
a new denomination. Rival Pentecostal
denominations like the fledgling Assemblies
of God initially supported her efforts but broke with her and the International Church of the Foursquare
Gospel
when they refused to reject mainstream Protestant and Evangelical denominations
outright.
McPherson
wanted to both keep to her Pentecostal roots and reach out to an ecumenical. She invited faith leaders from most Protestant
churches—and to the shock of conservatives—even Catholics to speak to and lead
services at Angelus Temple.
By
the late ‘20’s McPherson, who had died her red hair blonde and abandoned her
old simple attire of a white dress and blue cape for fashionable togs, was
probably the most famous woman in America and rivaled popular male celebrities
like Charles Lindbergh. The press had, on the whole been generous to
her. She had reached a pinnacle of
respectability in Lost Angeles where she regularly spoke to all of the leading service clubs and was made both an
honorary Police and Fire Chief.
But
she was not without enemies. The local
Chamber of Commerce felt that she was bringing ridicule on the city for her
strident opposition to Evolution. Many
local ministers, led by the Rev. Robert
P. Shuler felt that her doctrine was
unsound and her methods simple flashy hucksterism. They were also upset that up to 10% of the
total Los Angeles adult population identified with her church while their own
Sunday morning attendance sagged. They
were waiting for an opportunity to cut her down to size.
And
McPherson famously provided them with that opportunity.
At
the height of her popularity, on May 18, 1926, McPherson disappeared while
swimming in the Pacific Ocean near Venice
Beach. She was presumed drown. That evening her mother Minnie conducted the
evening services in her stead announcing that “Sister is with Jesus.” The
congregation erupted into wails of grief.
Media coverage of her presumed death, particularly in William Randolph Hearst’s Los Angeles Examiner and a widely
publicized poetic eulogy by Upton Sinclair kept the story alive for days as
mourners crowded the beach from which she disappeared and the Temple.
Then
reports began to circulate that McPherson had been spotted alive, sometimes in
the company of a man. Sometimes as many
as 16 of these sightings a day, many at impossibly widely spread locations,
were reported. Rev. Shuler and the
business community began to clamor for an investigation into her disappearance.
These
calls gained urgency when Minnie reported receiving ransom notes claiming to hold Aimee in exchange for sums ranging
from $500,000 down to $25,000. Some were
obviously opportunistic frauds. Notes
from mysterious Avengers were
delivered to Minnie by a lawyer who claimed to be in contact with the
kidnappers but died mysteriously in an accident within days. The notes were taken into custody by police,
but like other important documents in the case, vanished while in their
custody.
Meanwhile
there were reports that Kenneth G. Orison,
the married engineer for KFSG, who had disappeared a few days prior to
McPherson, was seen in her company driving along the coast.
Then
on June 23, McPherson stumbled out of the desert near Agua Prieta, Sonora, a Mexican
town across the border from Douglas,
Arizona and collapsed after
reporting she had been kidnapped and tortured before managing to escape and
walk three miles alone across the wasteland.
Taken first to a hospital in Douglas to recover, she was questioned by
authorities who initially believed her story.
When
McPherson arrived back in Los Angeles, she was greeted at the train station by
30,000 loyal supporters. But as she
recovered from her ordeal Rev. Shuler hammered away with more demands for an
investigation, highlighting every possible inconsistency in her story and
reports of her appearances elsewhere, particularly with Orison. For his part Orison steadfastly denied he was
with McPherson, but did acknowledge renting a “love nest” retreat with another
woman. Other claims of sexual
impropriety surfaced.
The
previously supportive district attorney, under heavy pressure from the Chamber,
turned against McPherson. He convened a Grand Jury on July 8. It adjourned 12 days later citing lack of
evidence to proceed with any charges against either alleged kidnappers or
perjury by McPherson. The DA vowed to
keep the case open and return with new charges.
Witnesses
were found that placed Orminston and McPherson together at the rented cottage
at Carmel-by-Sea. Later, all but one
witness recanted saying the woman was not McPherson. Grocery store recipes were found on the
ground of the property signed by a woman with handwriting similar to the
preacher. Other witnesses in Mexico
claimed that the shoes and clothing worn by McPherson when she emerged from the
desert showed no signs of wear or damage from the ordeal.
The
Grand Jury reconvened on August 3 and took further testimony. They were shown the receipts which a police
handwriting expert identified as McPherson’s.
Although California Grand Jury evidence and deliberations were by law
private, prosecutors leaked every possible detail to an eager press and Shuler
used them in his relentless campaign against her. For her part McPherson defended herself
vigorously from her pulpit and on the radio.
She even submitted to an interview by the very hostile H.L. Menken, a leading critic of her
work in trying to drive evolution out of schools. Menken expected a fraud. Instead he was either charmed by McPherson or
genuinely convinced that she was being railroaded. “The trial,” he wrote “…was an orgy typical
of the half-fabulous California courts. The very officers of justice denounced
her riotously in the Hearst papers while it was in progress.”
The
trial he was referring to was to be on the charges of “criminal conspiracy to
commit acts injurious to public morals, to prevent and obstruct justice, and to
prevent the due administration of the laws, and of engaging in a criminal
conspiracy to commit the crime of subordination of perjury.” Her mother was
indicted on the same charges. The trial
set to begin in January of 1927.
But
the prosecution’s case fell apart before that.
The defense produced proof that the grocery receipts, which had lain
outside exposed to the elements for months, were not in her handwriting. The only witness tying McPherson to the love
nest, Lorraine Wiseman-Sielaff had
originally claimed to be a nurse for Orminston’s lover. Then she tried to extort the Temple into
paying her bail on a bad check charge.
When they refused to do so, she changed her story and told prosecutors
that McPherson had paid her to lie. That
fell apart and so did other parts of the case.
Prosecutors dropped the charges before the trial and even acknowledged
that a “grievous wrong had been done.”
Despite
having the charges dropped, rumors continued to swill around McPherson, More wild stories of sexual escapades
emerged, one by one discredited. Her
image was permanently tarnished and she never regained the wide spread
adulation that had once been grudgingly extended by her critics. But it did not, as is now widely supposed,
kill her career.
That
idea was firmly fixed in the public mind by Sinclair Lewis’s novel Elmer Gantry about the rise and fall
of a charlatan preacher associated with a female evangelist closely resembling
McPherson. In the novel the woman is
disgraced and dies in the flames of her Tabernacle.
McPherson,
on the other hand, retained the loyal support of her many followers. She continued to preach in person and over
the airways. She maintained her wide
charities, and spoke up more and more on social issues, particularly the plight
of the poor as the Depression closed
on the country.
There
were, however, more travails. After her
adult children married and established home of their own, she was lonely and
spoke of yearning to be once more a wife.
That loneliness drove her into the arms of actor and musician David Hutton, a performer in her sacred
operas. He was ten years younger than
she when their married in a highly publicized ceremony at Angelus Temple on
September 13, 1931.
As
a result of the publicity Hutton was sued for breach of promise by an old
flame, Hazel St. Pierre. A court disbelieved Hutton denials and
awarded her $5000. When he informed
McPherson of the verdict, she reportedly fainted, fracturing he skull in the
fall.
She
went to Europe to recover her health, and likely to avoid more scandal. But when she refused to pay the judgment to
Pierre, Hutton took advantage to launch a cabaret act as “Aimee’s Man.” He also filed for divorce alleging she had
limited his role at the Temple, left him with an insufficient allowance, and “inflicted grievous mental
suffering.” The divorce was granted in
1934.
Maybe
even more troubling to her was a struggle with members of her own family for
control of the Angelus Temple. McPherson
had taken on another woman evangelist, Rheba
Crawford Splival from New York as her Associate Pastor to take over part of
the burden of both preaching and day-to-day business administration. She wanted more time to travel and explore
widening interests in social reform and in world religion
The
match did not work out well. In 1935 took note of financial difficulties with
Temple accounts and of rumors that Splival was plotting to oust her from the
pulpit. McPherson ordered a staff overhaul
that reduced Splival’s authority. The
dispute went public and McPherson’s attorney issued an ill-advised public
statement blaming Splival and McPherson’s daughter, Roberta Star Semple
for the financial mess. The irate
daughter sued the lawyer for defamation.
Meanwhile Splival sued McPherson for over one million dollars for
alleged statements that she was a “Jezebel
and a Judas” and “unfit to stand in
the Angelus Temple pulpit.” Even more
distressing, McPherson’s mother sided with her granddaughter and Splival in the
cases.
A
judge awarded a $5000 judgment to Semple.
Now fully estranged from her mother, she moved to New York and was cut
out of Temple and denominational posts.
The other case was eventually settled out of court, “for the good of
religion.” Whatever settlement she may
have gotten, Splival was out at the Temple.
McPherson
then turned to a professional administrator to straighten out the Temple’s
tangled finances and manage the staff.
Some more long time hangers-on were let go, operations streamlined,
audit procedures tightened and by 1940 the Temple was back on firm ground.
Her
world travels took her to India where
she sat for a long afternoon with Mahatma
Gandhi who gave her a sari hand
woven from yarn he personal spun. She
was impressed with his philosophy and respectful. He was surprised that she did not try to
convert him—although she did later say that he must have been touched somehow
by the teachings of Jesus. This and
visits to the battlefields of France where
she heard horror stories of the Great
War, reconfirmed her pacifism. She
said she would try to use Gandhian non-violence to prevent America’s entrance
into another war.
But
subsequent European and Asian trips alarmed her with the rise of Fascism and Nazism and Japanese
militarism. Unlike other
Pentecostals and many conservative Protestants, she did not see Fascism as a
necessary alternative to Godless Communism, but as an equally dangerous and soulless
tyranny. Increasing harassment and
ultimately persecution of Jews and
Japanese atrocities in China incensed her.
As World War loomed, her position became more nuanced. She personally said that armed opposition to
overwhelming evil might be an equally legitimate moral stance to absolute
pacifism in direct contradiction to the flatly pacifist position taken by the
Four Square Gospel Church since 1932.
Still, when she exchanged mutually supportive letters with Franklin D. Roosevelt as late as 1940, she
expressed hope that war could ultimately be avoided.
McPherson
also vigorously pursued her long cherished dream of a genuine multi-racial
revival at the Los Angeles Temple. She
invited more and more black preacher and leaders to speak. In 1936 she hosted the 30th Anniversary of
the Azusa Street Revivals over the objection of many associate who not only
feared the presence of so many Blacks would drive away Whites, but that their
raw and robust style of Pentecostal worship would alienate those who had been
carefully nurtured by McPherson’s own reduction of that style in her
services. Now she was ready to reclaim
emotionalism and to endorse a color-blind community. The Revival sessions lasted for a solid month
to packed houses and there after many more blacks felt comfortable coming and
worshiping at her regular services.
As
the Depression dragged on, she ramped up her charitable work. She operated the largest and longest standing
soup kitchen in Los Angeles as well as offering all sorts of direct aid to
distressed families. And offered without
the religious tests or requirements for worship that were still the hallmark of
the Salvation Army. She also operated
employment agencies, prison and post release ministries, child care services
for working mothers, and homes for both unwed mothers and abandoned
children. A Federal report from the late
30’s said that the Angelus Temple, operating entirely on donations raised by
McPherson, was by far the largest social service agency in Los Angeles.
Even
old enemies were impressed as she also refined her already notable speaking
skill and deepened her message. Rev.
Schuler now admitted “Aimee’s work is now the envy of the Methodists.” In turn she graciously invited him to speak
at the Temple. In 1943 when against
Pentecostal tradition she applied for membership in the National Association of Evangelical Churches on behalf of
Foursquare Gospel, Schuler endorsed her for acceptance.
After
the attack on Pearl Harbor,
McPherson re-assessed her evolving views on pacifism vs. resisting evil. She publicly opted for the latter and began
publicly calling on her followers to take arms in the battle. This was not opportunistic or the jump-on-the-war-bandwagon
of many former pacifists and religious leaders.
Early in her career she had resisted even more intense pressure during World War I when any professions of
pacifism had be denounced as treason and government prosecutors were sending
war critics to jail. “It is the Bible against Mein Kampf. It is the Cross against the Swastika. It is God against the antichrist of Japan... This is no time for pacifism,” she declared.
She
and the Angles Temple plunged into war work--hosting rubber and scrap metal
drives, urging adherents to dedicate two hours a day of labor to supporting the
war effort in any way possible, hosting and entertaining service men, conducting regular special services and visiting GIs and sailors in their camps and bases,
turning over unlimited air time on her radio station to the Office of War Information. Like many other celebrities, she sold War Bonds. But she did it better than anyone else—even the
movie stars and musicians who headlined famous rallies. Twice she set a record for the most sales
within a single hour—over $150,000.
This
dedication had a price. Some of her old
Pentecostal supporters abandoned her and her Foursquare Gospel Church when she
got them to completely revoke their pacifism clause in 1942. But whatever she lost on that side, she
gained in new, admiring adherents.
In
many years the war years were the most satisfying of her life. She was able to largely leave behind the
stigma and controversy of the 1930’s. If
she was no longer daily in the headlines, she regained the respect of many in
the wider society. Her radio ministry,
Temple, and denomination continued to thrive.
Perhaps
the nearing war’s end took some of the focused purpose from her life. Perhaps she could not quite orient herself to
the post war world. Certainly she was
lonely, estranged from her family except for loyal son Rolf. No life companion. And her always fragile health was not
good. She was experiencing malarial
relapses and suffering from arthritis.
Her schedule of regular worship, special revivals, and war work were exhausting.
On
September 24, 1944 she fell ill in her hotel room in Oakland where she was conducting a revival. She called doctors three times, somewhat
disoriented, to report that medication she was taking was making her sick. The doctors either ignored the calls or
failed to get back to her. The next
morning she was found unconscious in her bed with open containers of pills
strewn around. She never regained consciousness.
The
news struck her followers hard. And the
press returned to old sensationalism.
Suicide was widely suspected because the drugs included not only
prescribed sleeping pills but the
heavy pain killer Seconal for which
she had no prescription. Still, the coroner ruled it an accidental overdose
compounded by kidney failure.
Her
body was laid in state at Angelus Temple where 45,000 waited in line for hours
to view her. More than $50,000 of
flowers were wired to the funeral from all across the country, breaking a
record that went back to Will Rogers’ death. She was laid to rest in Forest Lawn Cemetery.
Her
estranged mother, daughter, and even Rheba Crawford Splival showed up to pay
their last respects.
For
those who assumed that McPherson must have enriched herself with the millions
of dollars in donations that flowed through her hands, her estate was a
revelation. She died with only $10,000
in personal assets of which daughter Roberta was left $2,000 and son Rolf the
rest. But both the angelus Temple and Foursquare
Gospel Church were in fine shape and worth millions each.
Rolf
inherited his mother’s ministry serving both the Temple and the Foursquare
Gospel Church a leader for 40 years.
Angles Temple remains the home church of Foursquare and is on the
national registry of historic places.
Adjacent to it on its sprawling grounds are a separate and thriving Angelus Temple Hispanic Church
conducting worship in Spanish to a
large congregation, and the Dream Center
located in a former hospital where refugees from Hurricanes Katrina and Rita were
welcomed and sheltered.
The
International Church of the Foursquare Gospel today claims 8 million adherents,
with almost 60,000 churches in 144 countries—all most certainly an exaggeration. But it is a major force for Pentecostalism in
the developing world, especially Kenya it
is now the second largest Christian denomination and the Philippines. In the United
States, where figures are more reliable the church reported 353,995 members in
1,875 churches spread across the country but concentrated on the West Coast where it is the dominant
Pentecostal voice.
After
recovering from a near financial collapse in the 1990’s due to inept and
possibly criminal investment schemes by the President at the time, the
denomination seems to be fully recovered and is launch a new missional church initiative including hoped
for creation of thousands of home
churches using common worship materials.
But,
of course, they will never have a charismatic leader like Aimee Semple
McPherson again.
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