Aimee Semple McPherson and the Resurrection of Christian America (review)

Sutton's book is a welcome addition to the growing body of scholarship about American Pentecostalism. His thesis—that McPherson turned Pentecostalism into the evangelical engine that would transform twentieth-century America—is debatable. But his methodology, integrating religious studies with urban and performance studies, yields new insights into both McPherson's popularity and her mixed success. Unlike previous biographers, Sutton quickly recaps McPherson's early years and focuses on her ministry at Angelus Temple. As a result, Los Angeles is central to the story; its impact on McPherson is no less significant than hers on the city. This new perspective, rooting McPherson in a particular place and time, contextualizes her strengths and weaknesses in ways that make them vivid and the details of her life seem very real.

Sutton's "Sister Aimee" is a creature of Los Angeles politics and Hollywood privilege (her clothes, jewels, and mansion were equal to those of any successful film star). She was as skilled at manipulating the city's power structure as she was in transforming herself into one of the era's most sexualized females. McPherson worked the system—seeing how far she could push others and herself (in this context, her breakdowns, mysterious disappearances, and addictions are understandable). Other authors have noted McPherson's expertise in combining popular entertainment, cutting-edge technology, and public-relations savvy. Sutton shows how these elements were central to an ambitious woman's mission both to serve God and to feed her own relentless ego.

Sutton capably renders Los Angeles in the 1920s and 1930s. He is also adept at conjuring McPherson's multiple roles as minister, media personality, and power mogul. But he is less successful explaining the gender dynamics at the heart of her ministry. Sutton does not seem clear on how and why McPherson exploited and was exploited by her sexuality, and he reads a lot into small details (such as her hairstyles). McPherson's sexuality and concomitant popularity may have scared the city fathers into persecuting her without cause, but Sutton does not mount a credible case for their harassment. Even less convincing is his contention that McPherson served as architect for the resurrection of Christian America. Despite her media savvy, positive message, and appropriation of popular culture, McPherson did not singlehandedly drag old-time religion into the American mainstream. Sutton overlooks others' contributions (from Paul Rader's to Billy Graham's) as well as McPherson's liabilities (her flamboyant style did not appeal to everyone).

Aimee Semple McPherson and the Resurrection of Christian America is a fascinating biography of one of the twentieth century's great evangelists. Its straightforward style and compelling story make it a good read, but, most important, it is an excellent case study of the intersection of urbanization, popular culture, and religion. Few researchers have delved so deeply into the City of Angels. Sutton's book is a strong beginning.