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[[Aimee Semple McPherson]] was an important factor in the spread of Pentecostalism in the first half of the 20th century. Although she always identified herself as Canadian, she built her temple in Los Angeles, from which she hoped to evangelize the world. Before settling down in 1923, however, she experienced unnerving success as a faith healer. Never comfortable with the role, not least of all because she was committed to saving souls, not bodies, McPherson attempted during her secluded final decade to devise a theory of faith healing. Although still celebrated by her followers as a prophet and a healer, she expressed discomfort with both these roles. Physically exhausted, she died in 1944 at the age of 54 from a drug overdose.<ref> Janice Dickin, "'Take Up Thy Bed And Walk': Aimee Semple Mcpherson and Faith-Healing." ''Canadian Bulletin of Medical History'' 2000 17(1-2): 137-153. 0823-2105 </ref>
[[Aimee Semple McPherson]] was an important factor in the spread of Pentecostalism in the first half of the 20th century. Although she always identified herself as Canadian, she built her temple in Los Angeles, from which she hoped to evangelize the world. Before settling down in 1923, however, she experienced unnerving success as a faith healer. Never comfortable with the role, not least of all because she was committed to saving souls, not bodies, McPherson attempted during her secluded final decade to devise a theory of faith healing. Although still celebrated by her followers as a prophet and a healer, she expressed discomfort with both these roles. Physically exhausted, she died in 1944 at the age of 54 from a drug overdose.<ref> Janice Dickin, "'Take Up Thy Bed And Walk': Aimee Semple Mcpherson and Faith-Healing." ''Canadian Bulletin of Medical History'' 2000 17(1-2): 137-153. 0823-2105 </ref>
===Evangelical response===
Wacker (1996) looks at the bitter fight between existing radical evangelical groups and emerging Pentecostals between 1906 and 1916. To outsiders the sides were indistinguishable in their doctrinal beliefs, but to insiders their differences were immense. Pentecostals emphasized the absolute need to exhibit gifts of the spirit, something that most radical evangelicals denied. Strife bitterly divided churches, families, and communities because the opponents had so much in common. Both sides assumed theology to be an exact science, that only one correct interpretation of the Bible was possible, and that the worst sin was a rejection of orthodoxy. A legacy of animosity persisted between the two groups for years after.<ref> Grant Wacker, "Travail of a Broken Family: Evangelical Responses to Pentecostalism in America, 1906-1916." ''Journal Of Ecclesiastical History'' 1996 47(3): 505-528. 0022-0469 </ref>
===Canada===
The Italian Canadian Pentecostal movement began in 1913 among a group of Presbyterian converts in Hamilton, Ontario. From here missionary work spread the movement to other Italian communities in Canada, including Toronto and Montreal. These Italian Pentecostals emphasized biblical fundamentalism, personal conversion, and an independent organizational structure but differed from other Pentecostals in their commitment to Italian identity and tradition. The emphasis on Italian language and community and missionary efforts directed toward other Italians combined with the sometimes unconscious incorporation of Old World traditions set the Italian Canadian Pentecostals apart from both other Italians and the Pentecostal movement in general.<ref> Cumbo, Enrico Carlson. "Your Old Men Will Dream Dreams": The Italian Pentecostal Experience in Canada, 1912-1945. Journal of American Ethnic History 2000 19(3): 35-81. 0278-5927 in JSTOR</ref>
The Italian Canadian Pentecostal movement began in 1913 among a group of Presbyterian converts in Hamilton, Ontario. From here missionary work spread the movement to other Italian communities in Canada, including Toronto and Montreal. These Italian Pentecostals emphasized biblical fundamentalism, personal conversion, and an independent organizational structure but differed from other Pentecostals in their commitment to Italian identity and tradition. The emphasis on Italian language and community and missionary efforts directed toward other Italians combined with the sometimes unconscious incorporation of Old World traditions set the Italian Canadian Pentecostals apart from both other Italians and the Pentecostal movement in general.<ref> Cumbo, Enrico Carlson. "Your Old Men Will Dream Dreams": The Italian Pentecostal Experience in Canada, 1912-1945. Journal of American Ethnic History 2000 19(3): 35-81. 0278-5927 in JSTOR</ref>