The Incredible Disappearing Evangelist
Aimee Semple McPherson was an American phenomenon even before she went missing for five weeks in 1926.
Along the Los Angeles beach between Venice and Ocean Park, a small group of mourners wandered aimlessly, occasionally dropping to the sand to pray—unable to stop their tears. “Aimee is with Jesus; pray for her,” they chanted. A Coast Guard cutter patrolled just offshore as deep-sea divers plunged into the water. Aimee Semple McPherson, evangelist, faith-healer, founder of the Foursquare Gospel Church and builder of the Angelus Temple, was believed to have disappeared during a swim on May 18, 1926. In the hours that followed, rescuers were sparing no effort to find her.
“God wouldn’t let her die,” one of her believers told a reporter. “She was too noble. Her work was too great. Her mission was not ended. She can’t be dead.”
Already, one young church member had drowned herself in her grief. Soon after that, a diver died while trying to find McPherson’s body.
In the coming days, her followers would dynamite the waters of Santa Monica bay, hoping to raise her body from the depths. Yet the blasts surfaced only dead fish, and the passing time merely gave rise to countless rumors. She’d disappeared to have an abortion. Or plastic surgery. Or an affair. As the days turned to weeks, McPherson’s body, much to the chagrin of police and the California Fish and Game Commission, remained missing. Soon, witnesses were coming forward to contradict the report, given by McPherson’s secretary, Emma Shaeffer, that the evangelist had vanished shortly after entering the water.
There were accounts from a detective in San Francisco that McPherson was spotted at a railway station there. “I know her well by sight,” the detective said, “and I know that I am not mistaken.” A ransom note delivered to McPherson’s mother, Minnie Kennedy, demanded $50,000 for the safe return of her daughter and warned, “Mum’s the word—keep police away.” Meanwhile, some faithful church members, convinced that the evangelist was dead, clung to the belief that she would be resurrected by supernatural powers.
Newspaper headlines trumpeted alleged McPherson sightings in cities across the United States. Another ransom letter surfaced—this one promising to sell the evangelist into “white slavery” unless a half-million dollars was paid in cash. Convinced her daughter was already dead, Minnie Kennedy threw away the letter. By the summer of 1926, no woman in America commanded more headlines than the vanished “Sister Aimee.”
The woman at the center of this media storm was born Aimee Elizabeth Kennedy in 1890 to a religious family on a farm in Ontario, Canada. But unlike her Methodist parents, she questioned her faith at a young age and began to rebel against her “tambourine-thumping Salvation Army” mother by reading novels and attending movies.
Yet when Charles Darwin’s theory of evolution made its way into Canadian schools, Aimee rebelled again—this time, against evolution. (In 1925, she would support the prosecution in the famous Scopes trial.) Before her 18th birthday, she married an Irish Pentecostal missionary named Robert Semple, became pregnant, and set off for Asia on an evangelical tour. But the young couple contracted malaria, and Robert succumbed to the disease in August 1910. Aimee gave birth one month later to Roberta Star Semple and returned to the United States.
In 1912, she married an accountant, Harold Steward McPherson, but after giving birth to a son, Rolf McPherson, and trying to settle into a life as a housewife in Providence, Rhode Island, Aimee felt a sudden calling to preach the Gospel. In 1915, she ran out on her husband, taking the children, and hit the road in a Packard touring car (“Jesus is Coming Soon—Get Ready” painted on the side), preaching in tent revivals and churches across the country.
As a female preacher and something of a Pentecostal novelty, Aimee Semple McPherson learned to whip up crowds by speaking in tongues and delivering faith-healing demonstrations in which crutches were tossed aside and the blind were made to see. By 1922, she was breaking attendance records set by the biggest evangelical names at the time, such as Billy Sunday, the former baseball star. In San Diego, more than 30,000 people turned out for one of her events, and the Marines had to be called in for crowd control. There, McPherson laid hands on a supposedly paralyzed woman who rose from her chair and walked. The audience reached a frenzy.
The constant travel began to take its toll, and McPherson decided to settle down in Los Angeles, where she raised funds to build the Angelus Temple in Echo Park. She packed the 5,300-capacity building in services held seven days a week. Her style was light-hearted and whimsical at times, yet she spoke and sang with power and passion.
By the spring of 1926, McPherson had become a phenomenon—a household name across America. So it came as a surprise to the faithful on May 18, 1926, when McPherson did not arrive at the temple to preach the scheduled sermon and her mother stood in. By the next day, the entire nation was in shock at the news that Sister Aimee had disappeared and likely drowned.
But the prayers of many were soon to be answered: After a month of mourning and unending rumor, McPherson turned up in Agua Prieta, Sonora, a small Mexican town just south of Douglas, Arizona. She claimed to have walked across the “burning sands” of the desert to flee kidnappers and then collapsed. She was taken to a hospital, and in a phone call with the staff, Minnie Kennedy confirmed her daughter’s identity by telling them of the location of a scar on her finger and of her daughter’s ability to provide the name of her pet pigeon.
Once she’d recovered from her “state of collapse,” McPherson gave a bedside interview, saying she’d been lured to a car after swimming and taken across the border by three Americans, including a man named Steve and a woman named Rose. She’d been drugged and held in a Mexican shack for weeks, she said, and her captors had planned on keeping her until they’d received a ransom of half a million dollars. But she foiled the plan, she claimed, when she sawed through the ropes that were restraining her and staggered 20 miles through the desert to Agua Prieta.
Minnie Kennedy rushed to Arizona to reunite with her daughter. “My God, Sister McPherson is alive,” she told followers. “Run up the flag on the temple and send out the word broadcast. The Lord has returned his own.”
When McPherson came home, a throng of more than 50,000 showed up at the train station to welcome her. In a massive parade featuring airplanes that dropped roses from the skies, the evangelist made a grand re-entrance. But despite the attendance of Los Angeles officials and dignitaries, not everyone was thrilled. The Chamber of Commerce viewed the event as “gaudy display,” and Los Angeles District Attorney Asa Keyes called for an investigation into the evangelist’s account of a kidnapping.
Within two weeks, McPherson voluntarily appeared before a grand jury as newspapers continued to trumpet accusations of fraud, accompanied by witness “spottings” in Northern California. Gaining the most traction was a story that centered on the fact that Kenneth Ormiston, a married engineer at the Christian radio station KFSG (owned by McPherson’s church) disappeared just when McPherson did. The two worked together on McPherson’s regular broadcasts. Police were dispatched to a cottage in Carmel-by-the-Sea, where Ormiston had been seen with an unidentified woman during McPherson’s disappearance. (Ormiston admitted to having an adulterous affair at the time of McPherson’s disappearance, but denied that the stranger known as “Mrs. X” was her.) After dusting the cottage for fingerprints, however, police found none that matched the evangelist’s.
The headlines, gossip and innuendo continued throughout the fall, until a judge determined that there was enough evidence to proceed with the charges of conspiracy and obstruction of justice against McPherson. A jury trial was scheduled for January the following year. However, Keyes had begun to determine that some of his witnesses were unreliable, and he decided to drop the charges.
The kidnapping remained unsolved, and the controversy over a possible hoax went unresolved. Critics and supporters alike thought McPherson should have insisted on a trial to clear her name; instead, she gave her account of the kidnapping in her 1927 book, In the Service of the King: The Story of My Life. She would be mocked in the media for years, but the scandal did not diminish her popularity.
McPherson continued to build her church right up until her death in Oakland, California, in 1944, from what the coroner described as most likely an accidental overdose (Seconol was found in the hotel room where she died) “compounded by kidney failure.” The Foursquare Gospel Church was worth millions at the time, and today claims nearly 9 million members worldwide. But when Aimee Semple McPherson’s estate was sorted out, the evangelist had just $10,000 to her name.
Articles: “Divers Seek Body of Woman Preacher,” New York Times, May 21, 1926. “No Trace Found of Woman Pastor,” Atlanta Constitution, May 29, 1926. “Cast Doubt on Evangelist’s Death in Sea,” Chicago Tribune, May 29, 1926. “Bay Dynamited to Locate Body of Woman Pastor,” Atlanta Constitution, June 3, 1926. “Faithful Cling to Waning Hope,” Los Angeles Times, May 20, 1926. “$25,000 Reward for Evangelist’s Return,” Boston Globe, May 29, 1926. “Kidnap Hoax Exposed,” The Baltimore News, July 26, 1926. “Los Angeles Hails Aimee McPherson,” New York Times, June 27, 1926. “Evangelist Found: Tells Story of Kidnapping,” Chicago Daily Tribune, June 24, 1926. “Missing Woman Pastor Found in Douglas, Arizona,” Boston Globe, June 23, 1926. “Aimee Semple McPherson,” Wikipedia.org. http://en.wikipedia.org/wiki/Aimee_Semple_McPherson. “Aimee’s Life,” “Aimee’s Message,” “Aimee’s Religion,” by Anna Robertson, http://xroads.virginia.edu/~ug00/robertson/asm/background.html. “Sister Aimee,” The American Experience,” PBS.org, http://www.pbs.org/wgbh/amex/sister/filmmore/index.html