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Father Divine's Peace Mission Movement in Los Angeles During the Great Depression Author(S): Jill Watts Source: Pacific Historical Review, Vol

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Father Divine's Peace Mission Movement in Los Angeles During the Great Depression Author(S): Jill Watts Source: Pacific Historical Review, Vol "This Was the Way": Father Divine's Peace Mission Movement in Los Angeles during the Great Depression Author(s): Jill Watts Source: Pacific Historical Review, Vol. 60, No. 4 (Nov., 1991), pp. 475-496 Published by: University of California Press Stable URL: http://www.jstor.org/stable/3639873 . Accessed: 22/10/2014 20:40 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of California Press is collaborating with JSTOR to digitize, preserve and extend access to Pacific Historical Review. http://www.jstor.org This content downloaded from 66.31.143.47 on Wed, 22 Oct 2014 20:40:10 PM All use subject to JSTOR Terms and Conditions "THIS WAS THE WAY": Father Divine's Peace Mission Movement in Los Angeles during the Great Depression JILL WATTS The authoris a memberof the historydepartment in CaliforniaState University,San Marcos. "For more than a quarterof a centuryI have labored in vain, tryingto do certain thingsand findingno success," lamented Hugh MacBeth, one of southernCalifornia's most prominentAfrican-American attorneys, as he addressed an audience in Los Angeles's Epic Auditorium in August 1936. MacBeth was serving as the vice chairman of the California Righteous Government Convention, an auxiliary of the Peace Mission Movement founded in New York by the dynamic black minister,Father Divine. A vocal community activist,MacBeth had dedicated his life to combatingracism and experimentingwith organizations ranging fromMarcus Garvey's Universal Negro ImprovementAssociation to the Utopian Societyof America. But he had concluded that"there was no way to solve the problemby PURE INTELLECTUAL WORK,... BY ORDINARY BUSINESS METHODS," or "BY THE ORDINARY POLITICAL METHODS." Rather,Mac- Beth claimed that the solutions resided withinthe theology I would like to thank Susan Neel, Richard Newman, Margaret Washington, and Richard Weiss for their invaluable comments and criticism of an early draftof this article. PacificHistorical Review ? 1991by the PacificCoast Branch AmericanHistorical Association 475 This content downloaded from 66.31.143.47 on Wed, 22 Oct 2014 20:40:10 PM All use subject to JSTOR Terms and Conditions 476 PacificHistorical Review of the Peace Mission Movement, and in a ringing endorse- ment he announced: "when I firstlearned of the work of Father Divine I came to the conclusion that THIS WAS THE WAY."' Enigmatic and sensational, Father Divine has long in- trigued the American public. Attemptingto unravel his appeal, the scholarlycommunity has produced a significant collection of works on the ministerand his movement.The firststudies of Father Divine, which appeared between 1936 and 1953,were biographical and generally cast his ministry in a derogatorylight. These early worksportrayed the Peace Mission Movement as an aberrationalreligious cult confined predominantlyto the African-Americanghettos of the north- eastern United States and contended that Father Divine's appeal rested primarily on the free meals he provided to parishionersand the emotional impactof his sermons.2More recent scholarship has attemptedto overturnthis view, not- ing the interracialcharacter of the Peace Mission Movement, its dispersal throughoutthe United States,and the similarity of many of Father Divine's ideas to New Thought, a philoso- phy centered on the notion that salvation, prosperity,and health could be attainedthrough positive thinkingand mind power. With the exception of Charles LeWarne's work on followersin the stateof Washington,however, most examina- tions have continued to focus on the activitiesof Peace Mis- sions in and around Father Divine's Harlem headquarters and none of the inquiries has explored the relationship between Father Divine's version of New Thought and his popularity,instead continuingto attributehis appeal to the secular facets of his ministryand highlightinghis charis- matic leadership and his campaigns against racism.3 1. Spoken Word,Aug. 15, 1936, p. 15; Charles J. Lang, ed., Who's Who in Los Angeles County: 1932-1933(Los Angeles, 1933), 167; Utopian News, Feb. 5, 1934, p. 1; Feb. 11, 1935, pp. 1, 2; Emory J. Tolbert, The UNIA and Black Los Angeles (Los Angeles, 1980), 31, 39, 66-67. 2. Sara Harris, Father Divine: Holy Husband (Garden City, N.Y., 1953); John Hoshor, God in a Rolls Royce: The Rise ofFather Divine, Madman, Menace or Messiah (New York, 1936); Robert Allerton Parker, IncredibleMessiah: The Deifi- cationof Father Divine (Boston, 1937). 3. Charles Le Warne, "Vendovi Island: Father Divine's Peaceful Paradise of the Pacific," PacificNorthwest Quarterly, LXXV (1984), 2-12; Charles Samuel This content downloaded from 66.31.143.47 on Wed, 22 Oct 2014 20:40:10 PM All use subject to JSTOR Terms and Conditions FatherDivine in Los Angeles 477 The followingexamination probes the natureof the Peace Mission Movementin Los Angeles during the 1930sby assess- ing the origins of thatbranch and the contributionsmade by followers from Los Angeles to the movement as a whole. While the majorityof Father Divine's disciples were concen- trated in the urban centers of the Northeast,an active and sizable followingdeveloped in Californiaduring the 1930s.A study of the Los Angeles wing reveals not only that New Thought played a keyrole in attractingfollowers from diverse backgrounds into the fold, but also that these disciples con- tributedsignificantly to the disseminationof Father Divine's teachings,the restructuringof his ministry,and the politici- zation of the movement. The Los Angeles branch,like the parentorganizations on the East Coast,carried the indelible imprintof FatherDivine's leadership. Born George Baker in 1879,in Rockville, Mary- land, he was raised in an impoverished neighborhood of ex-slaves.As a youthhe attendedan African-AmericanMeth- odist church,but may have also been exposed to Catholicism and Quakerism passed down to him throughhis parentspre- viously enslaved to masterswho subscribedto or were influ- enced by these doctrines.4His theological experiences were broadened afterhe leftRockville. From 1899to 1912,he lived in Baltimore,but occasionally traveledaround the countryas an itinerant preacher. During these years, he worshipped and preached in African-Americanstorefront churches and participatedin the Azusa StreetRevival in Los Angeles, rec- ognized by many as the inception of Pentecostalismin the United States. It was also during this time thathe fell under the influence of New Thought philosophy and became an avid reader of proto-New Age literature. New Thought Braden, These Also Believe: A Study of Modern American Cults and MinorityReli- gious Movements(New York, 1949), 1-77; Kenneth Burnham, God Comes toAmer- ica: FatherDivine (Boston, 1979); Robert Weisbrot, FatherDivine and theStruggle for Racial Equality (Urbana, 1983); William M. Kephart, ExtraordinaryGroups: The Sociology of UnconventionalLifestyles (New York, 1976), 107-158; Joseph R. Washington, Jr.,Black Sectsand Cults: The Power Axis in an EthnicEthic (Garden City, N.Y., 1973). 4. For background on Father Divine's early years, see chapter one in Jill Watts, God, Harlem U.S.A.: The Father Divine Story (Berkeley, scheduled for publication in 1992). This content downloaded from 66.31.143.47 on Wed, 22 Oct 2014 20:40:10 PM All use subject to JSTOR Terms and Conditions 478 Pacific Historical Review ideology had been popular throughout American society during the early twentiethcentury. Derived fromthe mind power philosophy of an antebellum New England hypnotist, Phineas Quimby,New Thought had seeped into the American religious scene, producing a variety of sects, some bitterly competing for ascendency and othersjoining cooperatively in the International New Thought Alliance. New Thought emerged in highly institutionalizedforms, such as Christian Science or the Churchof Religious Science,but also appeared in loosely organized and informalassociations ranging from sects to study groups. Baker would have discovered the variations among advocates of New Thought and out of the assortmenthe would emerge withhis own interpretation.5 By 1912, spiritual revelation had transformedGeorge Baker into "The Messenger,"who had come to believe that he had achieved oneness withGod and, as a result,was God. The Messenger leftBaltimore to build a movementbased on his syncretictheology, comprised of the various religious traditionsthat had touched his life. His teachingsfocused on the notion that, as God, he had come to bring heaven on earth. He taught followersto seek and channel God's spirit withinthemselves and to striveto approximatedivine status. He refusedto recognize racial divisions and demanded that followerscease identifyingpeople according to race in order to create an integratedAmerica. He also offeredfollowers salvation, which the Messenger defined as immortality,and promised to eradicate illness and produce prosperity.He presided over massive Holy Communion Banquets with numerous courses of meats, vegetables, salads, breads, and desserts--a celebrationdesigned to exhibithis abilityto gen- erate abundance. He also insistedthat his followersadhere to strictmoral codes and refrainfrom alcohol,
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