Australasian Journal of Salvation Army History Volume 2 issue 1 by The Salvation Army

ISSN 2206-2572 (Online)

The Australasian Journal of Salvation Army History is published by The Salvation Army, Australia Eastern Territory Historical Society. 2016

Volume 2September Issue 1 Issue 2 2016

Edition

March 2017

The Australasian Journal of Salvation Army History, Volume 2, Issue 1, 2017. Page 1

storical Symposium

Call for Papers The Australasian Journal of Salvation Army History ISSN: 2206-2572 (Online) The Australasian Journal of Salvation Army History is a multi-national journal that fosters a dialogue on all aspects of the history and development of The Salvation Army. Articles are encouraged to be glocal, that is, both local and global in consideration. All articles in this journal have undergone editorial screening and peer review by at least two reviewers. The aim of the journal is to publish timely, useful, informative, original and honest historical research which will be of value to both a general audience and those interested in Salvation Army history. The journal is published by Cross and Crown Publications for The Salvation Army Australia Eastern Territory Historical Society and seeks to increase the knowledge and promote the interest of Salvation Army history and understanding of its development. The journal publishes research papers and historical papers in any areas relating to the history and development of The Salvation Army, including, but not limited to: Aged Care, Biographies of individual Salvationists and employees, Buildings and Architecture, The Booth family, Brass Banding, Corps history, Education of Salvationists, Education organised by Salvationists, Emergency relief and management, Fashion of uniform design and meaning, Gender and Cultural Diversity, Genealogical studies, Health work and ministry, Holiness Movement, Human Rights, Hymnology, Internationalism, Leadership styles, Methodist and Salvationist theological development, Orders and Regulations and policy development, Religion Studies, Literature Studies, Signs and Symbols meaning, Social justice and The Salvation Army, Social Work, Social Welfare, Social Impact, Urban ministry, Unemployed and Vulnerable people, Welfare State, Young Peoples’ Ministry.

Papers presented at Salvation Army heritage meetings will welcome. Where possible, primary sources should be used and presumptive statements avoided. Images and graphics will be accepted if the contributor or The Salvation Army holds the copyright and they are visually clear for reproduction. All articles contributed must be original, the contributor's own work and referenced throughout. Articles previously published in either Army or non-Army publications will be considered on a case-by-case basis. Interested contributors are highly encouraged to submit their manuscripts/papers to the executive editor via e-mail at ghentzschel@chc.edu.au. Please indicate the name of the journal (The Australasian Journal of Salvation Army History) in the cover letter or simply put ‘Australasian Journal of Salvation Army History’ in the subject box if submitting by e-mail. AJSAH is inviting papers for Vol. 2, Iss. 2. The online publication date is September, 2017. Submission deadline: 30 June, 2017. For any additional information, please contact the executive editor at ghentzschel@chc.edu.au

Blessings, Garth R. Hentzschel Executive Editor - The Australasian Journal of Salvation Army History

© The Australasian Journal of Salvation Army History 2017 Cross & Crown Publications for The Salvation Army Australia Eastern Territory Historical Society Cross & Crown Publications PO Box 998 Mt Gravatt Qld 4122 Australia web address: http://salvos.org.au/historicalsociety/ ISSN: 2206-2572 (Online) Cover: The Salvation Army tricolour ribbon on a black background. A white crest of The Salvation Army. The picture is a line drawing from The Thistle, “Do I love my bonnet?” The Young Soldier, (Melbourne, Australia: 25 December, 1890), 310. See “A history of The Salvation Army uniform”, on page 88 of this journal Executive Editor Mr Garth R. Hentzschel Peer Review and Editorial Team Dr. David Malcolm Bennett Mr Lindsay Cox Major Kingsley Sampson Major David Woodbury

The Australasian Journal of Salvation Army History was formed in 2016 and is prepared by a group of volunteers made up from members of Salvation Army historical groups in Australia and New Zealand as well as others who are interested in researching, writing and displaying Salvation Army history. It is produced by The Salvation Army Australia Eastern Territory, Historical Society in conjunction with Australia Southern and New Zealand, Fiji and Tonga Salvation Army territories.

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THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY VOLUME 2 ISSUE 1 2017 Editorial Note Welcome to the second volume, first issue of The Australasian Journal of Salvation Army History (AJSAH). This issue is published on the first anniversary of AJSAH which has seen over 370 pages of original publications developed from research. The authorship has included Salvationists and nonSalvationists with most coming from Australia and New Zealand. As the readership has expanded around the world, so too have the contributions with representatives from the United Kingdom and Canada included in this issue. Please pass the information of this issue on to people you know would be interested, or contact the editor and we will inform them of the AJSAH. The first paper, by Major Kingsley Sampson, continues the study of the New Zealand Salvation Army work in World War One. This paper investigates the practical and spiritual work of the Home League for military soldiers and their families. It shines a light on the Army’s ability to organise people to support its humanitarian work during times of human need. From international military conflict, the second paper takes the reader to local and spiritual turmoil. Howard C. Jones investigates local persecution received by Salvationists in Albury, a border town on the New South Wales and Victorian frontier. The article outlines, in a chronological order persecution early Salvationist faced and contributes greatly to an emerging discussion of early persecution faced by Salvationists. Continuing from the investigation into songs of The Salvation Army, from the previous issue of the AJSAH, Garth R. Hentzschel worked with Major Howard Davies to bring to light the development and history of the song, The wonder of His grace. The paper includes a section on how the song has impacted Salvationists and here the research reached as far as Canada. The final of the first four papers is an introduction to The Salvation Army’s International Heritage Centre, London. Here Major Stephen W. Grinsted, the long-term director walks the reader through the displays, pointing out important artefacts relevant to the development and growth of the movement.

As with the structure of the previous issues, the middle section contains articles to assist readers and researchers of Salvation Army history. Garth R. Hentzschel continues the bibliographical list of Army publications or books which have included the Army or its work in some manner. Following this is a book review on a nineteenth-century Queensland government farming initiative in which a number of Salvationists participated. The final paper in this section introduces author and researcher Dr David Malcolm Bennett whose contribution to the understanding of William and Catherine Booth has been invaluable. Two papers by Bennett appear later in this journal. The next two papers cover distinctive Salvation Army signs and symbols. Laura Macleod’s paper was presented at a public meeting of the Australia Eastern Territory Historical Society, Brisbane Chapter and gives the development, history and changes to the uniform of The Salvation Army. It includes a discussion on the uniform in different territories. Next, Dr Glenn Horridge outlines the orders and medals presented by The Salvation Army to Salvationists and non-Salvationists. The history and description of each are given. The paper includes the well-known Order of the Founder as well as lesser known medals such as awards for bravery. In the final papers, Dr David Malcolm Bennett again investigates the life, ministry and writing of William and Catherine Booth. The first continues on from his paper published in the first issue of AJSAH. Using the letters between the Booths from 1855-1861, he outlines topics of interest to the Booths and their ministry. The second paper views the Booths through the eyes of the public and uses newspapers to investigate the ministry of both William and Catherine between the years of 1855-1861. At the end of this issue, there are calls from researchers requesting assistance for information. Please contact the researchers if you know anything about the topics under review. We hope you enjoy this issue and we are happy to receive feedback or ideas for research. Blessings Garth R. Hentzschel

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The Australasian Journal of Salvation Army History CONTENTS Title/Author Editorial note Garth R. Hentzschel

Vol. 2 Iss. 1 Page 3

An abridged article from the Christian Mission Magazine – Soho, London. Stephen W. Grinsted 4

Title/Author

Page

A bibliography of Salvation Army literature in English, 1988 – present, surnames of book authors H to L. Garth R. Hentzschel 55 Book review – Salvationists on government sponsored communal farming in the 1890s Reviewed by Garth R. Hentzschel

Meet the author David Malcolm Bennett

A history of the Salvation Army uniform Laura Macleod

Salvation Army orders and medals Glenn Horridge

104

“The wonder of His grace”, The development, motivation and impact of a modern Salvation Army song. Garth R. Hentzschel, with the assistance of Howard Davies 28

A look at the Booth letters 1855-1861 David Malcolm Bennett

120

The Booths and the secular press 1855-1861 David Malcolm Bennett

132

What you may not know about The Salvation Army’s International Heritage Centre, London. Stephen W. Grinsted 48

Request for information to assist with research 144

Contributors

Home League support for military soldiers and their families Kingsley Sampson 6 Blood and fire, rotten eggs and jail – Persecution of The Salvation Army in Albury, 1884-1894 Howard C. Jones 13

Feedback on Volume 1, Issues 2

145

AN ABRIDGED ARTICLE FROM THE CHRISTIAN MISSION MAGAZINE SOHO Stephen W. Grinsted Recently I was turning the pages of the Christian Mission Magazine and came across a report of the Mission’s work in Soho, an area of central London, that at that time was known for its debauchery and crime. The reporter, George Mace described the amazing things that were taking place at the Mission Station. The report intrigued me when I read the following, “Our open-air services are wonderful times. Tears can be seen in the eyes of those who passed by and the power of God is very manifest even amidst the open vice and wretchedness which abound in the streets of Soho.”1 The reporter continued that on Tuesday, 13 July, 1875 at the weekly believers meeting, a young woman sat laughing at the missioners until the testimonies commenced. The testimonies impacted the young woman and she “was down on her knees seeking the Lord” and “rose, praising God.” This fascinating article had a “P.S.” which stated; “Since writing the above I have learnt that the dear young sister spoken of, with another who was brought to Jesus at that same meeting, is at home with her friends, and is going on well. Praise the Lord for these brands plucked!” Reports from other Mission Stations - Croydon, Stoke Newington, Plaistow, Shoreditch, Portsmouth and Cardiff carried similar reports. 1

George Mace, “Soho”, The Christian Mission Magazine, (London, UK: The Christian Mission, September, 1875), 244-245.

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Contributors - Vol. 2 Iss. 1 Dr. David Malcolm Bennett is a Christian researcher and writer based in Brisbane who has the gift of doing quality historical research and presenting it in a readable form. He has written two biographies of William Booth: William Booth and his Salvation Army (Even Before Publishing) and The General: William Booth (2 vols. Xulon Press). He is also the editor of The Letters of William and Catherine Booth and of The Diary and Reminiscences of Catherine Booth. His books include The Altar Call: Its Origins and Present Usage (his MTh thesis, awarded with merit) in 2000 and The Origins of Left Behind Eschatology (his PhD thesis) in 2010. One of his latest books is John Wesley: The man, his mission and his message (Rhiza Press). Major Stephen Grinsted entered the William Booth Memorial College in 1974 from Bromley Temple. He has been Director of the International Heritage Centre, London for more than ten years and has contributed to the Army’s Schools and Colleges Unit, written about Salvation Army history in blogs, The Warcry (London), and the Salvationist magazine (London). He also wrote; A short history of The Salvation Army (2012), and Saved to serve – Testimonies of firstgeneration Salvationists (2012). He has represented the Salvation Army International Heritage Centre throughout the UK, and in Australia and New Zealand. Garth R. Hentzschel is lecturer and course coordinator in the School of Social Sciences, Christian Heritage College, Brisbane. He has degrees in education, leadership and counselling (BEd, BAdminLead, MEd [SGC]). Hentzschel is the director of Cross & Crown Publications and president of The Salvation Army Historical Society, Brisbane Chapter. He has published works and presented papers on school chaplaincy, education and Salvation Army history. Publications include; Our First Officer (2004), The Devil’s Army (2006), With A Smile and A Cuppa (2007), The Bag Hut Tabernacle (2012), contributions to the history magazine, Hallelujah! and the Bulletin of The Methodist Historical Society of Ireland. Dr Glenn K Horridge is a teacher in Westminster, London with degrees in education and history (BA [Hons], PGCE, NPQH.) He was awarded his PhD by London University in 1990 for pioneering research, subsequently published as The Salvation Army, Origins and Early Days (1993). Keen to encourage the study and dissemination of Salvation Army history, Glenn co-established both the SA Historical and Philatelic Association of which he is Chairman and

also Abernant Publishing. He has written a number of books on different subjects, the latest of which, The Toll of War, Christ College Brecon 1914-1918, is due out in early 2017. Glenn divides his time between London and his home in Wales where he is currently converting a barn into a museum and study centre for Salvation Army history. Howard C. Jones was a newspaper journalist for 51 years until he retired from The Border Mail in Albury, New South Wales, in 2014. Jones and his family left Cardiff for Albury in 1982. Since 1974 he has had published more than 30 books in Wales and Australia. Subjects covered have included histories of businesses, The Border Mail: a century together (2003), clubs and families, Colquhoun of Albury: a 400-year family story (2009), Albury’s Catholic Church, St Patrick’s Church, 1872-1997 (1997), a girls’ orphanage near Albury, Orphanage survivors: a true story of St John’s, Thurgoona (2010) and, two commissioned histories of the cities of Albury, Albury heritage (1991), and Wodonga, Wodonga across three centuries (2015). He is a life member of the Media Alliance (journalists’ union) and a Justice of the Peace for 30 years. Laura Macleod first attended The Salvation Army in 2013 and has loved being involved in this wonderful mission ever since. In December, 2014, she was sworn in as a senior soldier at her corps. Her involvement in the Army has included playing cornet in the corps band; volunteering in the Red Shield Appeal and Christmas Kettling; and being on the committee of the Salvation Army Historical Society, Brisbane Chapter. Macleod also has a love for working with children which has led her to complete a Certificate III in Education Support and studying a Bachelor of Education at Christian Heritage College. She currently works as a teacher aide in a primary school and works occasionally in Outside School Hours Care. Major Kingsley Sampson is a retired Salvation Army officer living in Christchurch, New Zealand. As well as Salvation Army history, his retirement interests include travel, gardening, reading, cycling and researching the history of his forebears. He has qualifications in history, theology and education (MA, BD, DipEd, DipTeaching). Apart from two corps appointments in New Zealand in the 1980s, most of his officer service was in education and education administration roles in New Zealand and Zambia. This included sixteen years on the staff of Booth College of Mission, Upper Hutt. Kingsley was also a contributor and sub-editor of the Hallelujah Magazine.

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A newspaper article on World War One activities of a New Zealand Home League group.1

Feilding Star, (Feilding, NZ: Vol XII, Iss 3012, 5 August, 1916).

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HOME LEAGUE SUPPORT FOR MILITARY SOLDIERS AND THEIR FAMILIES IN WORLD WAR ONE Kingsley Sampson The Home League was a Salvation Army women’s organisation, begun in London in 1907 by Florence Booth, the wife of Bramwell Booth, Chief of Staff.2 Its main objects were to give practical help to women in the running of their homes, to encourage spiritual life and Bible reading and to provide a way for women to serve others. The Home League was introduced into New Zealand in 1911 but the initial groups did not last long and it was not until 1916 that an attempt was made to re-establish them.3 Groups were established in places such as Auckland, Wellington City, Eltham, New Plymouth, Palmerston North, Linwood and Invercargill over the next three to four years. As the re-establishment of home leagues in New Zealand coincided with the First World War, a main focus of these groups during this time was the preparation of comforts for military soldiers overseas, the visiting of wounded soldiers in New Zealand and the support for families left behind. The New Zealand War Cry featured this war-related work and the following has been drawn from these articles.

Chaplains Alfred Greene and Charles Walls are representative of the chaplains who distributed comforts supplied for the troops by the home leagues in New Zealand (Photographs supplied by the Author). Reference citation of this paper Kingsley Sampson, “Home League support for military soldiers and their families in World War One”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 6-12. 2 Cyril R. Bradwell, Fight the good fight – The Story of The Salvation Army in New Zealand 1883-1983, (Wellington, NZ: Reed, 1982), 127. 3 Bradwell, Fight the good fight, 128.

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Many of what later became well-established home leagues began as sewing circles and this was their major focus during the war years. The War Cry printed regular reports of what they had produced and what had been sent to ‘the boys at the front’, usually via Salvation Army chaplains. It was all part of a wider national patriotic effort to let the soldiers of the New Zealand Expeditionary Force know they were not forgotten. The initial impetus for this patriotic effort came from Lady Liverpool, the wife of New Zealand’s governor-general. One day after the outbreak of war, Lady Liverpool “urged women to provide useful items for soldiers: shirts, underclothing, socks and darning kits (known as housewives)” and in response to this request “women across the country immediately took up her call.”4 The Salvation Army home leagues became part of this response and were revitalised in the process. In November, 1916, the Wellington City Home League of 15 to 18 women5 reported that its major work was the knitting of comforts for the troops. They had prepared a case of comforts for Chaplain-Captain Bladin to use on the troopship he was soon to travel on. The War Cry then listed the contents of the case. As well as 36 pairs of socks, 7 balaclavas and 6 mittens, the consignment included 3 biscuits tins, 14 coffee and milk tins, 2 cocoa and milk tins, 14 condensed milk tins, 4 preserved fruit tins, 3 fish tins, 2 jam tins, 10 cocoa tins, 14 sardines tins, 2 cheese tins, 14 meat extract tins, 7 packets dates, 13 packets figs, lemons, 1 gross spearmint gum, 1 pound liquorice, 1 bottle coffee essence, 7 packets soap, 1 tin Seidlitz powders, 6 1 bottle fruit salts, 13 pots meat paste, 1 tin toffee, 12 packets jelly crystals, sweets, Epsom salts, safety pins, a parcel of books plus a good quantity of clean white rags, torn into convenient size for use as handkerchiefs, smaller pieces for sore fingers and some strong cotton.7 While it may seem odd to enumerate the contents of the package so specifically, perhaps it was published to give other home leagues suggestions of what could go in the packages they were preparing. The article also noted that friends of the home league had assisted with gifts for the package which may help explain the strange assortment and quantity of some items. Another home league which functioned as a sewing guild was based at Eltham and led by Mrs Envoy E. Jenkins. Under the heading “Eltham Home League Sewing Guild”, the War Cry in October, 1916 published this list of comforts prepared for; Sick and wounded soldiers – 51 flannel shirts, 20 suits pyjamas, 20 handkerchiefs, 1 nightingale,8 6 day shirts, 2 cholera belts,9 4 pairs hand-knitted bed [sox], 12 pair hand-knitted

New Zealand History, “Women fundraising for Belgium, First World War”, New Zealand Government, http://www.nzhistory.net.nz/media/photo/womens-fundraising accessed on 11 January, 2016. See also New Zealand History, “Knitting for Empire”, New Zealand Government, http://www.nzhistory.net.nz/media/photo/knitting-forempire accessed on 10 December, 2014. 5 War Cry, (NZ, 23 October, 1915), 5. 6 Seidlitz powders was the name under which a commonly known regulator of digestion and laxative was distributed. “Seidlitz powder” wikipedia, 25 August, 2015, http://en.wikipedia.org/wiki/Seidlitz_powder accessed on 17 October, 2014. 7 War Cry, (NZ, 18 November, 1916), 5. 8 A nightingale was a bed jacket designed by Florence Nightingale made from a straight strip of flannel, joined together at the cuff for few inches with a slit left at the centre for the head to fit through. R. Taylor-Davies, “Looking after Tommy or What to do with 9,650 nightingales.” Context, Iss. 28, Winter, 2014, 7-29. 9 A cholera belt was a strip of cloth worn around the waist like a cummerbund and thought to prevent cholera. It originated with British soldiers in India but eventually proved to be ineffective against the disease. The Long, Long Trail – The British Army in the Great War of 1914-1918, “Great War Forum”, http://19141918.invisionzone.com/forums/index.php?showtopic=17348 accessed on 17 October, 2014. 4

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sox, 2 pairs mittens plus 20 pocket writing pads, diet and medicine cloths, old linen and dusters, soap and face cloths.10

Home leagues sometimes combined their comforts. In May, 1917 New Plymouth Home League sent “forty well-made under flannels and a few other items” to be included in an Eltham consignment. H. Smith, the New Plymouth Home League Treasurer noted at the same time that flannel worth £1 could make 5 garments and asked friends to support them with monetary donations. The New Plymouth work was also supplemented from time to time by gifts from the Ngaere Women’s Christian Temperance Union.11

“Visiting the world’s wounded in hospital”12

War Cry, (NZ, 28 October, 1916), 6. War Cry, (NZ, 3 November, 1917), 6. 12 War Cry, (NZ, 8 February, 1919), 7. 11

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As well as Wellington City and Eltham, other New Zealand home leagues which sent in such reports during the war were Newton (Auckland), Pukekohe, Stratford, Feilding, Hastings, Petone, Wellington South and Linwood (Christchurch). In one report Newton Home League said they were short of sewing machines and asked for the loan of any un-utilised machine.13 Wellington City’s home league effort was not confined to women who could meet each Tuesday from 2.30pm to 4:00pm. Young women who may have been otherwise occupied during the day were asked to give one night a week through the winter to make what they could and it was reported that the youngest member of this group was only eight years old.14 Home league members supplied comforts to Salvation Army chaplains in military camps in New Zealand and made regular visits to wounded soldiers recuperating in public hospitals,15 convalescent homes16 and military hospitals such as in Wellington and at Trentham Military Camp.17 In November, 1916 scones were made at a Wellington City Home League meeting and then taken to the military hospital,18 while in March, 1917 the same home league collected fresh eggs for the soldiers’ hospital.19 Other activities undertaken included; darning for the Victoria Military Hospital (Wellington),20 writing letters,21 running errands and typing notes for inclusion in parcels.22 Parcels of food and clothing were even sent via the Salvation Army’s headquarters in Switzerland to prisoners of war incarcerated in Germany.23 While the support of the home leagues for soldiers had primarily a physical focus, the spiritual side of the work was not forgotten. Printed material such as Leaves for Plucking was often included in parcels.24 The appreciation for such material was illustrated by a returned soldier who had been invalided home and who showed E. Colledge of Wellington City Home League his Leaves for Plucking book at the end of a holiness meeting. The book had been sent as a Christmas reminder in a small parcel of knitted goods and had then travelled with him throughout his service in France.25 This work of preparing, providing and distributing comforts for use both at home and overseas continued throughout the war and was greatly appreciated as shown in the letters of appreciation from soldiers, chaplains and others. Matron Wilson, New Zealand Hospital, Hornchurch, Great Britain wrote to Eltham Home League: “You need never doubt the appreciation [of the soldiers]. The undershirts, pyjamas and socks were particularly acceptable as many have lost all in France.”26 One soldier was very grateful for the balaclava he had received. He said: “I cannot tell you what a comfort [the balaclava was]. All through the bitter cold of last winter I wore it, and always slept with it on.”27

War Cry, (NZ, 18 August, 1917), 3. War Cry, (NZ, 1 December, 1917), 8. 15 War Cry, (NZ, 9 March, 1918), 8.; War Cry, (NZ, 12 April, 1919), 2. 16 War Cry, (NZ, 23 February, 1918), 3. 17 War Cry, (NZ, 23 February, 1918), 3. 18 War Cry, (NZ, 18 November, 1916), 5. 19 War Cry, (NZ, 10 March, 1917), 8. 20 War Cry, (NZ, 8 February, 1919), 7. 21 War Cry, (NZ, 23 February, 1918), 3. 22 War Cry, (NZ, 10 March, 1917), 8. 23 War Cry, (NZ, 6 October, 1917), 6. 24 Leaves for Plucking was a selection of daily bible readings published by The Salvation Army. 25 War Cry, (NZ, 1 December, 1917), 8. 26 War Cry, (NZ, 30 December, 1916), 5. 27 War Cry, (NZ, 1 December, 1917), 8. 14

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A Captain Shearer wrote to Wellington City Home League about their military hospital visits and said that the men “speak very highly of the work done and the way you looked after them.”28 Later in August, 1917 Chaplain-Major Alfred Greene wrote to Mrs Major Hamilton of Wellington South Home League to say: These little kindnesses take away the serious thoughts of the position around the men, and fills their minds with thoughts of the loved ones at home, who by these comforts show they remember the boys who are away. The gifts are greatly looked forward to and appreciated by all.29

Home leagues were also aware of the needs of family members in New Zealand. Late in 1917 Wellington South Home League arranged a tea and a program for relatives of soldiers. 30 The next year, Wellington City Home League began a soldiers’ and relatives’ hour at the Vivian Street Citadel every Thursday evening. Over one hundred people attended one of these social-type meetings in early August, 1918.31 On a more personal level, Newton Home League followed up a request from a married soldier for the home league to take an interest in his wife and children as he had not heard from her for eighteen months and feared she might be drifting away from him,32 while on another occasion an officer spent two days making a journey of sixty miles to visit the wife of a soldier overseas.33 After the war had ended, the War Cry printed a summary what the home leagues had provided:34 Items provided by home leagues to soldiers Socks Flannel Shirts Scarves Mittens Balaclavas Pyjamas Bed-socks Handkerchiefs Cholera Belts Slings Hospital Table covers Face Cloths Hot-water bottle Face Towels Boxes Toilet Soap Ward Bags Slippers Day Shirts

Quantity of items provided from 1914-1919 3,082 1,105 397 427 648 521 54 572 71 106 15 1,106 6 1,037 79 141 1 186

War Cry, (NZ, 30 June, 1917), 6. War Cry, (NZ, 4 August, 1917), 8. 30 War Cry, (NZ, 29 December, 1917), 4. 31 War Cry, (NZ, 10 August, 1918), 4. 32 War Cry, (NZ, 23 February, 1918), 3 33 War Cry, (NZ, 14 September, 1918), 5. 34 War Cry, (NZ, 12 April, 1919), 2. 29

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Added to this were braces, eye-swabs, eye-bandages, dried fruit, housewives,35 tinned meat, confectionery of all kinds, butter, cheese, milk, coffee, cocoa, chewing gum, biscuits, puddings, cakes, literature, seasonable fruits, perfume, stamps and many other articles.36 This vast range of comforts and other services provided by the home leagues of The Salvation Army in New Zealand during the First World War showed soldiers and chaplains that people cared about them and that they were not forgotten. It was greatly appreciated, for it demonstrated once again the value The Salvation Army placed on the whole person, body, soul and spirit.

A New Zealand Home League badge worn later by members.37

A housewife (pronounced ‘hussif’) was a small portable kit of sewing items, suitable for mending things while travelling. 36 War Cry, (NZ, 12 April, 1919), 2. 37 From Garth R. Hentzschel’s private collection. 35

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BLOOD AND FIRE, ROTTEN EGGS AND JAIL PERSECUTION OF THE SALVATION ARMY IN ALBURY, 1884-18941 Howard C. Jones Introduction Albury Corps of The Salvation Army has been part of the city’s religious and social life for more than 130 years. It was the sixth Christian denomination established there after the Anglicans, Catholics, Presbyterians, Wesleyan Methodists and Congregationalists. None of those had such a tumultuous start. The Army’s drum-beating, marching, hymn-singing, uniformed soldiers, men and women, risked physical injury, disadvantage in their workplaces and prosecutions in the courts. Some even went to jail briefly. Albury was not alone in making life difficult for these early Salvationists. Similar experiences were recorded in many Australian and international cities and country towns.2 An official Salvation Army website commented on these early attacks: Between the publicans, the State and the churches, there was a number of confused approaches towards the Army. The confusion, and the fact the larrikins saw Salvationists as fair game for roughhouse fare, spilled over into the ‘barracks’, or buildings, of Salvationists…3

Publicans paid “men large sums of money to persecute Salvationists” while “civic and church leaders condemned Salvationists for what they saw as unscriptural doctrine, unhealthy excitement, and dangerous practices…”4 The Army website stated that these attacks resulted from; a much more staid social environment than the one people experience today. The separation of the sexes (and the enforced non-participation of female believers by many denominations), the Army’s denunciation of existing social conditions, loss of publicans’ business, the desire to enforce existing social classes… In summary, it is fair to say that the exuberance and vigour of the pioneering Salvationists took the community by surprise.5

Though there is some understanding of and research into these early attacks upon Salvationists, in Albury the story of the Army’s triumph over adversity has been overlooked in its history books. It is presented here so that the trials and tribulations of these “Christian soldiers marching as to war” is not forgotten.6

Reference citation of this paper Howard C. Jones, “Blood and fire, rotten eggs and jail – Persecution of The Salvation Army in Albury, 18841894”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 13-27. 1 The basis of this article was originally published as Howard C. Jones, Blood and fire, rotten eggs and gaol: persecution of the Salvation Army in Albury 1884-1894, Albury & District Historical Society papers, No. 26, 18355455, (Albury, Australia: Albury & District Historical Society, 2016). The Society has given permission for it to be printed in this Journal. 2 See for example Nigel Bovey’s research on the Skeleton Army’s attack upon Salvationists in the UK. Nigel Bovey, Blood on the flag, (London, UK: Shield Books, The Salvation Army United Kingdom Territory, 2015). 3 “Opposition and acceptance of The Salvation Army”, The Salvation Army Australia Southern Territory, (2016), ¶ 5, http://www.salvationarmy.org.au/en/Who-We-Are/History-and-heritage/Opposition-and-acceptance-of-The-SalvationArmy/ accessed on 25 October, 2016. 4 “Opposition and acceptance of The Salvation Army”, ¶ 7. 5 “Opposition and acceptance of The Salvation Army”, ¶ 9. 6 Part of the first line of the song, Sabine Baring-Gould, “Onward Christian Soldiers”, The Song Book of The Salvation Army, (London, UK: International Headquarters of The Salvation Army, 2015), No. 971, 332-333.

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AUSTRALIA New South Wales

Victoria

Map showing the location of Albury on the border of the Australian states of New South Wales and Victoria.7

The map was developed from Google Maps.

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In the beginning... William Booth had started a Christian mission to the poor and underprivileged in East London in 1865. It developed into a ministry offering soup kitchens, basic schooling, reading rooms, penny banks and relief aid to the destitute. Its evangelical purpose was to preach the gospel of Jesus Christ ceaselessly and “save” souls, while insisting that no one could be saved unless he or she repented and continued in obedient faith to Jesus. What set the Army apart was its quasi-military nature, its strong emphasis on social justice and charitable works and taking its message to the streets. The mission spread beyond London, driven by Booth and his wife, Catherine, who established equality for women to be ordained ministers of the gospel. In 1878 Booth was perusing a printer’s proof which referred to his mission as a “volunteer army”. Booth swept his pen through the word “volunteer” and changed it to read “Salvation Army”. He became the Army’s general and inaugurated military ranks. It was Elijah Cadman who advocated a uniform “that would let everybody know I meant war to the teeth and salvation to the world”.8 The Salvation Army first conducted a service in Albury in 1883. It was held at the Botanic Gardens on Sunday, 8 July.9 This one-off service held by visitors occurred only three weeks after the railway line from Melbourne was connected to Albury and Sydney due to the new bridge over the Murray. But the Army established its first permanent base in the region at nearby Beechworth, just under 50 kilometers south of Albury. Beechworth was the region’s largest centre at that time and the Army’s “Flying Brigade” from Melbourne held their first meetings there in March, 1884.10

An early advertisement of The Salvation Army’s “Flying Brigade” in Beechworth, Victoria11

The group also visited the Beechworth Jail but were told they would not be allowed to conduct meetings inside the walls.12 The Ovens & Murray Advertiser, also published an editorial on 10 June, “Our Symbols”, The Salvation Army Australian Eastern Territory, (Australia, 2016), https://salvos.org.au/aboutus/our-story/salvos-101/our-symbols/ accessed 23 April, 2016, ¶ 14. 9 “New South Wales”, Ovens & Murray Advertiser, (Beechworth, Victoria, Thursday, 5 July, 1883), 2. 10 Ovens & Murray Advertiser, (Beechworth, Victoria, Thursday, 13 May, 1884), 3. 11 Ovens & Murray Advertiser, (Beechworth, Victoria, Saturday, 5 April, 1884), 5. 12 Ovens & Murray Advertiser, (Beechworth, Victoria, Tuesday, 18 March, 1884), 2.; Ovens & Murray Advertiser, (Beechworth, Victoria, Tuesday, 25 March, 1884), 2. 8

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1884 that was highly critical of The Salvation Army in general. Its tone was to be echoed by many opponents in coming years. Describing its members as “well-meaning, but too zealous, militants,” the editorial stated: …by holding street meetings, parading in out-door processions, preaching, praying or singing in the public thoroughfares, they openly challenge, if they do not actually defy, public opinion. The general community have then a right to criticise their demeanor [sic], and their utterances, the only question being, whether hostile criticism is not the very thing they desire... To proceed to overt acts of violence against them is, however, not only an offence against the law, but a great mistake: Because it excites the sympathy of many sensible people in their favor [sic] who entirely disapprove both of their dogmas and of their mode of disseminating them. It also makes them appear in the light of martyrs, which is frequently the only ambition of — we shall not say fanatics in this particular case — over-zealous persons. We have, of course, professionally attended some of their meetings and processions... they have not been entirely unproductive of good. But to those of us who have been brought up to speak or to hear certain sacred names with humility and reverence, the familiar manner in which some of the Salvation preachers use them is shocking, if not blasphemous. The music of their so-called hymns is also of so profane a style... as to be entirely out of character with the words.13

Albury in 1884 was approaching 6,000 souls. Most were attached to one or other of the five churches, though there were some Jewish families, while Chinese residents followed their own traditional beliefs.14 A more permanent Salvation Army presence in Albury began in mid-1884 when a Sergeant James Hudson and his wife moved there. The group sold the War Cry and held cottage meetings at the Crisp Street weatherboard home of Tobias Robinson near Kiewa Street.15 These continued for about six months. On 21 July, 1884, a man named A. Peterson, described as a captain, was fined five shillings by the Police Magistrate, Harry Keightley, for using insulting language towards a housewife in Guinea Street, Mrs Margaret Tost, when he tried to sell her the War Cry. This was the first local court case involving a Salvation Army soldier.16 It was in mid-winter and between 9:00pm and 10:00pm when Peterson and another man called on Tost. She told them she didn’t want to buy their papers. Her husband came to the door and ordered Peterson away. Falling to his knees, Peterson shouted several times: “Save her, save her, she is going to Hell”. In defence, Peterson said he had “asked God Almighty to save her soul and she got excited”. Keightley said he would not allow this sort of work to start in Albury. Peterson was told to pay Tost’s costs of seven shillings and fourpence. She put the money in the poor box.17 On 19 December, Sergeant Hudson went to the Albury Jail gate to meet a discharged prisoner, Harry Neville, 18 aged 23. Hudson had been taking part in the Army’s developing “prison gate” service to prisoners. That evening, Neville went to the Hudsons’ home, found it unoccupied and stole Hudson’s uniform coat, a mouth organ and Mrs Hudson’s boots, which he put on to walk to Beechworth. Hudson came home and discovered the theft. Knowing the man was headed south, Hudson caught up with him beyond Wodonga and took back the stolen goods. The next day Hudson “Salvation Army Processions”, Ovens & Murray Advertiser, (Beechworth, Victoria, Tuesday, 10 June, 1884), 2. Vivienne McWaters, Beechworth’s Little Canton: The History of the Spring Creek Chinese Camp and its Residents, (Beechworth, Australia: Vivienne McWaters, 2002). 15 Ovens & Murray Advertiser, (Beechworth, Victoria, Saturday, 1 March, 1902), 1. 16 “A Salvationist in court”, Ovens & Murray Advertiser, (Beechworth, Victoria, Thursday, 31 July, 1884), 2. 17 “A Salvationist in court”, Ovens & Murray Advertiser, (Beechworth, Victoria, Thursday, 31 July, 1884), 2. 18 Some reports named the prisoner Harland, see “Albury”, Ovens & Murray Advertiser, (Beechworth, Victoria, Tuesday, 23 December, 1884), 1.; Evening News, (Sydney, Wednesday, 24 December, 1884), 4. 13 14

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took out a warrant for Neville’s arrest. Wodonga police arrested Neville and sent him back to Albury. He was jailed six months with hard labour at Goulburn.19 Trouble from the start The official “open fire” occurred on Saturday, 3 January, 1885. This was when Captain Charles Dennis, his wife Captain Eliza Dennis, both just arrived from Sydney, together with the Hudsons and other Salvationists formally started the work in Albury.20 Police had warned the newcomers to expect to be treated as “belligerents” by some townsfolk.21 The Evening News reported: When the men of “fire and blood” paraded the streets at about 10 p.m., they were greeted with an ample supply of rotten eggs, dead cats and similar malodorous missiles, and there was a general riot.”22

A similar attack followed five nights later: Some foul smelling liquid was thrown into the building during the progress of one of their meetings. Stones also were thrown at the Army during their march through the town and one stone struck the wife of the captain [Mrs Dennis] with great force on the hip.23

Publicans were much opposed to The Salvation Army who in January began holding nightly meetings in the Exchange Hotel theatre in Townsend Street. 24 Larrikins showed up, determined to disrupt things. This persecution enraged one Albury resident, Thomas Gray. His letter in the Border Post complained of 10 nights of “cowardly assaults on men, women and children”.25 He said the larrikins had pelted the congregation with eggs, half-bricks and road metal. Yet the police did nothing and arrested no one. Late in January, 1885, Thomas Galvin, of the Salutation Inn, turned up in court to prosecute James Hudson for using words calculated to cause a breach of the peace during a march. Galvin claimed his horse began lunging and rearing at the noise of the hymn singing and music and the captain called on Hudson to pull Galvin off his horse. Hudson simply threatened to do so. The magistrate fined Hudson 10 shillings, saying he should have stopped the march and not threatened Galvin.26 The Skeleton Army In February, 1885, the publicans encouraged young men to form a “Skeleton Army” armed with such things as tin whistles, kerosene tins and cow horns. Their aim was to make as much noise as possible and drown the singing and music of the Salvationists.27 Skeleton armies had already been formed in 19

The Age, (Melbourne, Wednesday, 24 December, 1884), 6. “Salvation Army in Albury”, Ovens & Murray Advertiser, (Beechworth, Victoria, Tuesday, 6 January, 1885), 2. Charles and Eliza Dennis had married in Sydney during August, 1884. 21 “Salvation Army in Albury”, Evening News, (Sydney, Friday, 9 January, 1885), 2. 22 “Salvation Army in Albury”, Evening News, (Sydney, Friday, 9 January, 1885), 2. 23 “Albury Items”, Evening News, (Sydney, Friday, 9 January, 1885), 2. 24 In 2016 this site was occupied by the Quest Apartments. 25 Border Post, (Albury, New South Wales, 17 January, 1885), 2. 26 “Albury”, The Argus, (Melbourne, Victoria, Saturday, 31 January, 1885), 12. 27 See for example “Salvation Army in Albury”, Ovens & Murray Advertiser, (Beechworth, Victoria, Tuesday, 17 February, 1885), 2. 20

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Victoria, South Australia, other parts of New South Wales and Tasmania. Yet in Albury, a third group, the Protection Army, was formed to protect the Salvationists.28 Trouble was inevitable. One of the Protection Army, James Brown, was summonsed for assaulting a man called Matthews, who marched with the Skeleton Army. Brown told magistrate Keightley he was only trying to protect his sister, who was walking with The Salvation Army. Keightley stated there was: …a growing evil taking place in Albury. A lot of young men had taken [it] into their heads that they were doing good by obstructing peaceable citizens. The Salvation Army were responsible for their actions as a body; but the Crown was the conserver of the peace in regard to individuals.29

Keightley fined Brown but warned if young men caused further trouble he would jail them for three months. A letter signed “Peaceful Citizen” denounced a mob who were “annoying and persecuting” The Salvation Army, cursing and swearing in the hearing of young children.30 This correspondent pointed the finger at the police superintendent, Captain Edward Montague Battye, and demanded he keep order at night. However, Battye, a 68-year-old former soldier well-known in earlier days for hunting down bushrangers, was clearly annoyed with the Salvationists. Also in February, some larrikins raised a fire alarm at the Exchange Theatre during an Army meeting “and in the rush that ensued many persons had clothing torn from their backs, but no serious casualty occurred.” 31 The prank was deplored in local newspapers as it could have endangered “hundreds” of lives. Suddenly, the Army hit back. On 23 February, a police constable attending an Army meeting arrested William Henry Bigley for disturbing proceedings. Bigley had jumped up and down and shouted “liar” while Captain Dennis was speaking from the platform. In evidence, it emerged that James Hudson and the doorman, Tobias Robertson, had seized Bigley in the theatre. He struggled and swore as they carried him to the door by holding the collar and feet. The constable then took him to the lock-up. After fighting the charge in court, Bigley was found guilty and fined just one shilling. Significantly, a key witness in the Bigley case was the Albury council inspector of nuisances, George Dulley, who suggested Bigley had done nothing wrong but was roughly treated and “dragged out”.32 It was Dulley who was to harass the Army in later years. Boycotts and by-laws The Border Post, owned by Thomas Affleck, a Presbyterian, was outspoken against attacks on the Army. On 27 February, 1885 it revealed the opponents of the cause had changed tactics from interfering with marches and services to seeking a boycott. Customers were being urged to boycott traders who employed anyone active in Salvation Army work. The paper attacked the tactics as a threat to deprive a few breadwinners of their livelihood, warning it could drive people away from Albury or leave them starving.33 By April, the street marching had become such a concern that the town council, in a 4-3 vote, 28 29 30 31 32

“Albury Police Court”, Ovens & Murray Advertiser, (Beechworth, Victoria, Saturday, 21 February, 1885), 8. “Albury Police Court”, Ovens & Murray Advertiser, (Beechworth, Victoria, Saturday, 21 February, 1885), 8. Border Post, (Albury, New South Wales, Wednesday, 18 February, 1885), 2. Sydney Mail, (Sydney, Saturday, 21 February, 1885), 391. “A Salvation Army Prosecution”, Ovens & Murray Advertiser, (Beechworth, Victoria, Thursday, 12 March, 1885),

2. 33

Border Post, (Albury, New South Wales, Friday, 27 February, 1885), 2.

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instigated by George Thorold an alderman and solicitor, approved a by-law to ban such parades. Thorold, a stalwart of St Matthew's Anglican Church, said: “Religion should be practised in a place set apart, not in the streets.”34 Alderman George Billson, a brewer, supported the ban, saying The Salvation Army was a nuisance. However, Alderman Luke Gulson, a tile-maker and sometime brewer and publican, said: “The liberty of the people should not be interfered with”. Alderman A.W. Wallder “testified to the good work the Salvation Army has done in Albury.” The ban never happened, as the New South Wales Attorney-General, William Bede Dalley, a prominent Catholic, promptly ruled the council had no power to ban processions. His ruling was duly noted in other NSW towns where the Army had a presence.35 The first barracks One problem for The Army initially was not having their own designated place of worship, which would have provided them more legal protection. After a few months at the Exchange Theatre, The Army rented a shop in Kiewa Street for a barracks.36 On Saturday, 15 August, 1885, the Australian head of The Salvation Army, Commissioner Henry Howard of Melbourne, opened the new barracks with a new captain, Richard Huxley and Captain Charles Dennis present. Soon after this, the Dennises were moved on to Broken Hill.37 The opening proceedings included a street march, a “Hallelujah Big Tea Fight” and an evening meeting.38 In another form of persecution, the authorities refused to give The Salvation Army similar rights as other churches. In June, 1886 the Albury magistrates ruled that for rating purposes, the temporary barracks was not a place of worship and could not be declared exempt from paying rates.39 Happy Billy struck by policeman The police superintendent, Captain Battye, was not sympathetic to the Army. On 17 September, he stood leaning on his walking stick in Dean Street, refusing to shift when Salvationists marched past him from Kiewa Street. One of them, “Happy Billy”, William Menmuir, a sergeant, brushed or pushed against him, causing him to stagger. He retaliated by hitting the man with his stick and demanding his name. In court, Menmuir and some of the bandsmen claimed it was an accident, but magistrate Keightley fined Menmuir for assaulting an officer in the execution of his duty.40 Menmuir said: When I came up to the captain the crowd was so great that I had to force my way through it, or break the ranks. [I] Pushed my arm towards the captain and said, “Let me pass, please”.41

We learn from the court report that one of the marching bandsmen was James Hodge, a tinsmith who was elected an alderman in 1892 and mayor in 1897. He claimed Battye obstructed the march. “Billy

34 35 36 37 38 39 40 41

Border Post, (Albury, New South Wales, Saturday, 4 April, 1885), 2. Newcastle Morning Herald, (Newcastle, New South Wales, Friday, 12 June, 1885), 4. Ovens & Murray Advertiser, (Beechworth, Victoria, Saturday, 1 March, 1902), 1. Albury Daily News, (Albury, New South Wales, 12 August, 1885), 2. “Albury Items”, Evening News, (Sydney, Tuesday, 18 August, 1885), 6. “Country News – Albury, Friday”, The Sydney Morning Herald, (New South Wales, Saturday, 5 June, 1886), 15. “Brevities”, Evening News, (Sydney, Wednesday, 30 September, 1885), 5. “Albury Police Court”, Ovens & Murray Advertiser, (Beechworth, Victoria, Thursday, 1 October, 1885), 1.

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ought to have summonsed Captain Battye for assault,” Hodge said.42 Keightley said The Salvation Army had a right to parade but not to obstruct and he suggested they simply march from one point to their hall.43 Later the same month, Keightley summoned Captain Huxley to court to ask on what authority he kept the barracks open until 4:00am and a “unearthly noise” could be heard. This was apparently after Alderman Thorold, a neighbour, had complained. Huxley replied: “By the orders of my superior” and left the court smiling when the magistrate warned The Army could be indicted as a public nuisance.44 The corps had begun to hold “all night services” after being told by a member of similar practices in Sydney. The Border Post described Keightley’s intimidatory action as “farcical and arbitrary, calling a free citizen to appear before him”.45 Keightley had achieved fame as a gold commissioner in 1863 for having shot dead a bushranger near Bathurst before he himself was captured and held to ransom. He died in 1887. The Wodonga “riot” On Friday evening, 16 October, 1885, the corps decided to march to Wodonga but according to a correspondent, “Lover of Justice”, about 200 larrikins followed them down Dean Street while police stood by: While doing so, they amused themselves by throwing rotten eggs, dust, stones and any filth they could gather, regardless of what injury they might have inflicted. Some of the soldiers were hit very hard by stones, and although this had the appearance of leading to something serious, it was permitted through our main streets. On arriving at the Murray bridge, the larrikins endeavoured to obstruct the Army and threatened to throw them over to the river. The language used through the whole time was something disgraceful. This riotous behaviour was carried on all the way to Wodonga, when the appearance of the Victorian police, who laid hands on some of them, ended such conduct.46

The same correspondent alleged some pubs gave young lads free beer to induce them to pester the Army. “I fear the devil has sown the seed broadcast in our street and by the silence of the authorities they are simply irrigating it,” he wrote.47 The Wodonga Sentinel deplored the same incident, which occurred near the Halfway Hotel. It said that Mrs Peterson, wife of an officer, was: …very roughly handled...She got a severe blow from a stone. The drum and other accoutrements of the unfortunate Army were broken into atoms. The members of the Army thought it better to beat a retreat and so they hurried on to Wodonga.48

Albury members had planned to open a branch in Wodonga and there was a “makeshift barracks” there in 1887.49 However the present Wodonga corps dates from 1921.

42 43 44 45 46 47 48

Border Post, (Albury, New South Wales, Saturday, 26 September, 1885), 2. Ovens & Murray Advertiser, (Beechworth, Victoria, Thursday, 1 October, 1885), 1. “The Salvation Army. ‘Goings on’ in Albury”, Evening News, (Sydney, Wednesday, 21 October, 1885), 6. Border Post, (Albury, New South Wales, 28 October, 1885), 2. Border Post, (Albury, New South Wales, 28 October, 1885), 2. Border Post, (Albury, New South Wales, 28 October, 1885), 2. “Disgraceful attack upon the Salvationists”, Wodonga and Towong Sentinel, (Victoria, Saturday, 24 October, 1885),

2. Silverpen, “Thistledown; or jottings from my note-book”, Ovens & Murray Advertiser, (Beechworth, 3 September, 1887), 1. 49

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This 1885 attack on the Army was recalled in an article in the War Cry in 1902 where the writer stated that “some of these roughs captured Sister Annesley and had it not been for the timely aid of Sister Crear, would have succeeded in throwing her over the bridge into the Murray River.”50 Catholic opposition So far, mainstream churches in Albury or Wodonga had said little about the Army, but on 24 October, 1885, the Wodonga and Towong Sentinel reported the following: The peculiar methods adopted by the Salvation Army were severely condemned by the Rev. Father [Charles] Van der Heyden in St. Augustine’s Church, Wodonga, on Sunday. He said that it was repulsive in the extreme to witness the antics played by these people in the sacred name of religion, and to hear how they uttered the holy name of the Redeemer with the utmost flippancy, and without the slightest effort to assume a reverential demeanour. Such behaviour in the public streets was simply demoralising, and he appealed to Catholic parents to keep a guard over their children, and on no account to allow them to follow in the wake of these mad sensationalists. Children were naturally curious, and only too liable to be attracted by fifes and drums, and to prevent their becoming familiarised with, and their young minds contaminated by, the sight of such irreligious burlesques, all possible precautions on the part of parents should be taken.51

Father Van der Heyden denounced the violence against the Army, “and trusted that none of his flock would be found to have anything to do with this arbitrary and unjustifiable misconduct”.52 Thrown out of a pub and run in with law and order The next publicity for the Salvationists came in February, 1886. Walter Layland had gone into the Salutation Hotel to sell the War Cry and was assaulted by the licensee, Thomas Galvin, and his brother, John Galvin. Captain Huxley was among witnesses who said Layland had been ejected and thrown into the Dean Street gutter. In the District Court, Judge Forbes ordered the brothers to pay £10 costs to Layland. However, the judge said the Salvationists had gone into places “where they knew their visits were obnoxious. He contended that if [the Galvins] had not taken the law into their own hands and had brought an action for trespass…, he would have punished the trespassers severely”.53 In these early days, much was demanded of the new converts, with meetings held every evening, including a march, and two meetings and marches on Sunday. This worried the local correspondent from Albury who wrote: Apropos of the Army, it may be observed that, whatever good may result from its efforts, there is per contra a considerable amount of inconvenience to householders. For a long time past it has been a difficult matter to obtain domestic servants who would be content with less than “two nights out” every week. Since the arrival of the army, however, it is quite a common thing for these young ladies, on engaging at a new place, to stipulate for four nights’ attendance at the quasi religious services of the body in question.54

In November, 1886, magistrate H.M. Keightley heard another case in which The Salvation 50 51 52 53 54

War Cry, (Melbourne, 1 March, 1902). Wodonga and Towong Sentinel, (Victoria, Saturday, 24 October, 1885), 2. Wodonga and Towong Sentinel, (Victoria, Saturday, 24 October, 1885), 2. “Salvationists and publicans”, Evening News, (Sydney, Thursday, 25 February, 1886), 6. “Albury, March 13”, The Sydney Mail and New South Wales Advertiser, (NSW, Saturday, 20 March, 1886), 616.

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Army took a man to court. Captain George Harper complained that Robert Butt had disrupted the Sunday morning service by singing out loudly, “Glory, praise the Lord!” On being asked to leave, Butt took off his coat and threatened to fight the captain. The captain then closed the meeting.55 Later Judge Forbes fined Butt £10, but Forbes’ comments were revealing: His Honor commented severely on the conduct of the accused, stating that although the proceedings of the Salvation Army might appear ridiculous and absurd, it should be remembered that there were other forms of faith practised on the continent and other places that also appeared ridiculous to those professing other faiths; yet they believed in what they were doing, and should be protected from insult and open calumny.56

Butt managed to pay the fine and avoid a month in prison.

A brief description of the case against William Butt, as reported in the Ovens and Murray Advertiser57

Early Salvationists in Albury and their ministry Few early Salvation Army converts in Albury are known, but from later reports it became known that “Granny” Mary Croucher, who died in 1927, aged 85, had been in the Army since 1885, as had George Blakeley.58 Owen Coughlan, a printer at the Albury Banner, was a member from about 1886 to his death in 1919, aged 53, and was bandmaster for many years. Another early convert was Henry Graham, 41, who died in 1885. His was the first Salvation Army funeral in Albury.59 The first Salvation Army wedding in Albury took place in January, 1888, when Captain Archie Elliott, a railway porter, married Captain Eliza Annesley. Later they moved around NSW and had several children, including a son they named Archie Bramwell Elliott after William Booth’s eldest son. Major Pollard from Sydney performed the wedding ceremony. It included the corps banners being held over the young couple, both in their mid-twenties. The Army charged a silver coin for entry to the wedding, a similar practice to Bramwell Booth's wedding in London in 1882.60 “Religious disturbance at Albury”, Wodonga and Towong Sentinel, (Victoria, Friday, 26 November, 1886), 3. “Albury quarter sessions”, Wodonga and Towong Sentinel, (Victoria, Friday, 4 March, 1887), 3. 57 “Albury quarter sessions”, Ovens and Murry Advertiser, (Beechworth, Saturday, 5 March, 1887), 10. 58 See more information later in this paper. 59 Anon, The Salvation Army Albury Centenary, 1885-1985, (Albury, Australia: The Salvation Army, 1985). 60 “Australian Town & Country Journal, (Sydney, Saturday, 14 January, 1888), 15.; NSW Births, Deaths and Marriages records, 1888 and 1895. 55 56

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Amid the life and death of Salvationists they were still experiencing persecution. On 22 January, 1889, at another quarter session before Judge Forbes, Alfred Rowleston, was fined £5 for creating a disturbance outside the Salvation Army barracks and threatening to take the life of Captain Baird.61 This did not stop the growth of The Salvation Army in Albury as early in 1889, the Army bought freehold land a few doors up from their hall and built a brick barracks. The foundation stone was laid in January by Commissioner Howard.62 Here they built a hall 66 feet by 28 feet63 plus an officer’s room behind. It was designed by W. Wain of Melbourne, and built by Edward Saunders, a Salvationist of Sydney. On the opening day in March, all the corps and guests marched the principal streets before the opening by Major Barrett, of Melbourne. More than 200 attended the tea and a public meeting continued until about 10:00pm. 64 The Army had spent £800 on the land and buildings. This barracks was their spiritual home until 1977.65 In addition to the barracks, the corps used other buildings, for example, in 1902 the Army used a hall, later known as the Federal Theatre, to hold special meetings.66

A newspaper report on the laying of the foundation stone of the Salvation Army Hall, Albury.67

“Intercolonial News”, The Age, (Melbourne, Wednesday, 16 January, 1889), 6.; “Albury quarter sessions”, Evening News, (Sydney, Wednesday, 23 January, 1889), 6. 62 “Salvation Army barracks”, The Australian Star, (Sydney, Wednesday, 9 January, 1889), 5. 63 Approximately 20 metres by 8 metres. 64 Border Post, (Albury, New South Wales, Wednesday, 15 March, 1889), 2. 65 Anon, The Salvation Albury Centenary 1885-1985, (Albury, Australia: The Salvation Army, Albury, 1985). 66 Ovens & Murray Advertiser, (Beechworth, Victoria, Saturday, 1 March, 1902), 1. This site was occupied by Sureway in 2016. 67 “Salvation Army barracks”, The Australian Star, (Sydney, Wednesday, 9 January, 1889), 5. 61

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Salvation Army Barracks, Albury, used from 1889 to 1977.68

A newspaper report on the opening of The Salvation Army Barracks in Albury.69

Among discharged prisoners The Army sought to help and convert was a prostitute named Maud Brown. In 1889 she had served three months in the Albury jail for vagrancy, then stayed at a reputed brothel between Albury and Wodonga. Chinese traders complained she had visited the Chinese camp in Townsend Street, where she was in the habit of creating disturbances. In November, she appeared at the Albury court as a person with no visible means of support. She was sentenced to six months in Wagga Wagga jail. Police said The Salvation Army had tried to “reclaim” Maud. She had attended meeting for a week before she “fell back into her old life.”70 About the same time, The Army was said to have converted an habitual Albury drunk known as “Lady Munro”.71 “Opening Fire”, https://salvos.org.au/about-us/our-story/our-history/local-history/acts/albury/opening-fire/ accessed 1 January, 2017. This photograph has been digitally enhanced from the original and supplied by the author. 69 “Albury Salvation Army Barracks”, Evening News, (Sydney, Thursday, 14 March, 1889), 6. 70 “A sweet damsel”, Ovens and Murray Advertiser, (Beechworth, Saturday, 9 November, 1889), 8. 71 Melbourne Punch, (Victoria, Thursday, 26 December, 1889), 7. 68

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General William Booth visited Albury three times when he was travelling from Melbourne to Sydney and needed to change trains due to the different rail gauges used in each colony. On 25 September, 1891, the Albury Corps met him at the railway station along with Mayor Thomas H. Griffith and a reported 1,200 people. The gathering sang the hymn God is Keeping His Soldiers Fighting and the General spoke for about 15 minutes.72 Booth again addressed similar gathering when he passed through Albury on 21 April, 189973 and 26 May, 1905.74 In December, 1891, George Blakeley, an Irish-born cab proprietor and early Albury Army convert, was charged with obstructing the thoroughfare in Townsend Street with others. His group had ignored an order, issued under a new council by-law, from George Dulley to “move on”. Captain Thomas Sims told the court he had been in charge. When Dulley said there was an obstruction, all present were asked if this was so. The unanimous answer was no. Blakeley was fined five shillings but said he would never pay.75 Blakeley remained an Albury Salvationist for 38 years until his death in 1923, aged 80. Another longtime Albury member, Charles McDonald, recalled him in 1985. He said the then brewery worker became a Christian after reading the War Cry in which his wife had wrapped his lunch. He went back to the brewery and resigned. “George would pray with tears rolling down his cheek and the young people called him ‘Crying George’. In later life, George ran a racehorse stud at Bungowannah.”76 Renewed attacks on marching In December, 1893, Captain John Thomas Ford, drummer Peter Glennie and another man called Billy were charged with obstruction and Dulley took them to court. This time they were each fined five shillings or the alternative of 24 hours jail. They refused to pay the fine.77 On 6 January, 1894, Ford and Glennie were arrested on Saturday afternoon. When the corps came out to the street for their usual parade that night, Billy was arrested and led off to join Ford and Glennie. A large crowd had gathered in Dean Street near Townsend Street. As Billy headed for the cells, his friends “prostrated themselves in prayer and called on God to forgive their enemies and frustrate the machinations of the devil.” Mrs Ford spoke emotionally to the crowd. It became clear the police were waiting for Dulley to arrive and take names.78 The Army’s standard bearer, Alderman James Hodge, clutching his cornet, marched away so they could not be accused of obstruction, with George Blakeley beating the big drum. They left a few women and children behind. Mrs Ford and others walked down to the Royal Hotel on the corner of Hume and Townsend Streets and held a meeting outside.79 Meanwhile, the main group, with the help of torch-bearers, marched and counter-marched. A few men who refused to move from the street had names taken. Some sympathisers in the crowd cheered the marchers: Hundreds of people continued to march up and down [Dean Street] and attended the women who stopped at the street corners and held meetings, while the band continued to march on. The men “’General’ Booth’s visit”, The Age, (Melbourne, Monday, 28 September, 1891), 5. “General Booth”, The Sydney Morning Herald, (New South Wales, Saturday, 22 April, 1899), 9. 74 “General Booth in Albury”, Border Morning Mail and Riverina Times, (Wednesday, 24 May, 1905), 3. 75 Illawarra Mercury, (Wollongong, Thursday, 24 December, 1891), 2. 76 “Hallelujah” (centenary feature), The Border Mail, (Albury, New South Wales, Saturday, 9 March, 1985), 25. 77 See for example, “The Salvation Army at Albury”, The Sydney Morning Herald, (New South Wales, Wednesday, 13 December, 1893), 6. 78 “The Salvation Army at Albury”, The Age, (Melbourne, Monday, 8 January, 1894), 7. 79 “The Salvation Army at Albury”, The Age, (Melbourne, Monday, 8 January, 1894), 7. 72 73

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[Ford and Glennie] were released from jail this afternoon [Sunday] and were met at the gates by the Army with much demonstration.80

They were escorted to the barracks and the Army returned later to collect Billy. On Sunday night, the Army held a meeting on a corner of Dean Street as usual. A week later, two Salvationists appeared in court, one a mother with baby in arms. She was let off with a caution but the man was told he would be jailed 48 hours if he didn’t pay the fine.81 On 16 January, the court was crowded and tense when the case against Ford, Glennie and several others came up. But it was adjourned, though Benjamin Smith was fined.82 A week later the summonses against Ford and six others were withdrawn. The reason given was that there had been a misapprehension over the terms of the compromise arrived at in talks with a council committee “and the offence had not been willfully committed.”83 Dulley was undaunted. A few days later, summonses were taken out against several members who refused to “move on” after the captain had declined the free use of a piece of vacant land for meetings. As names were taken, one member said he would rather be in jail on bread and water for five years rather than comply. The corps then struck up the hymn, We’ll fight, fight and never run away and continued proceedings before a large crowd.84 Much disquiet was felt in the town but a settlement was reached in February. Mayor George Billson ordered Dulley to simply ask the captain not to block ingress and egress to laneways. He was not to act unless the Army wanted to encroach on certain limits in Dean Street. Dulley was also told the “Army executive” was agreeable to this compromise. The cases against Ford and the others were dropped.85

“The Salvation Army at Albury”, The Age, (Melbourne, Monday, 8 January, 1894), 7. “The Salvation Army at Albury”, Ovens and Murry Advertiser, (Beechworth, Saturday, 13 January, 1894), 6. 82 “The Salvation Army in court”, The Age, (Melbourne, Wednesday, 17 January, 1894), 6. 83 “The Salvation Army at Albury”, Evening News, (Sydney, Wednesday, 24 January, 1894), 4. 84 “The Salvation Army at Albury”, The Age, (Melbourne, Monday, 29 January, 1894), 6. 85 “The Salvation Army and the Albury Municipal Council”, Wodonga and Towong Sentinel, (Friday, 9 February, 1894), 2. 80 81

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A drawing from The War Cry showing the location of the incident in Dean Street, Albury. The caption stated: THE ALBURY PROSECUTIONS – VIEW SHOWING THE OPEN-AIR STAND USED BY THE ARMY FOR THE PAST NINE YEARS Note – The Captain is standing in the roadway, well within the limit of the ground occupied by our comrades when the open-air-meetings are in full swing, so that the extent of the alleged “obstruction” is visible at a glance. The street from kerbstone to kerbstone measures some sixty feet across, and the Captain writes that, at the most, our “open-airs” occupy from twelve to fourteen feet.86

This effectively ended the official persecution of the Salvation Army in Albury. Dulley, who was then aged 68, got his marching orders later that year in a council reorganisation. An echo of the turbulent years occurred in 1920 when 35th anniversary celebrations were held in Albury, several original members being present. One man recalled, before he was converted, throwing stones at the barracks’ roof to interrupt services. “But that was a long time ago,” he said.87

“Early opposition”, Australia Eastern Territory, (2016), https://salvos.org.au/about-us/our-story/our-history/localhistory/acts/albury/early-opposition/ accessed 1 January, 2017. An 1894 report in The Salvation Army newspaper, The War Cry carried an article titled “The Albury Difficulty” in which it detailed a case being brought against local Salvationists for allegedly obstructing a local street. 87 Anon, The Salvation Army Albury Centenary, 1885-1985. 86

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Cover and original transcript of The wonder of His grace by Major Howard Davies1

Document in Howard Daviesâ&#x20AC;&#x2122; private collection, photograph courtesy of Garth R. Hentzschel.

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“THE WONDER OF HIS GRACE” THE DEVELOPMENT, MOTIVATION AND IMPACT OF A MODERN SALVATION ARMY SONG Garth R. Hentzschel, with the assistance of Howard Davies Peter Bale, in his review of the CD, Favourite Hymn Settings of The Salvation Army, stated that Major Howard Davies is, “Noted as one of the most accessible of composers [and] he is equally at home when arranging other people’s music”.2 Davies’ works are internationally known and respected. Eva Burrows stated that his “musical excellence is equalled, and even surpassed, by [his] ardour for evangelism” and his “international reputations are already well established.”3 Noted Salvationists brass band composer Ray Steadman-Allen also gave praise to Davies’ ability: Howard’s music makes an immediate appeal and – which is not true of every composer – retains its freshness on successive hearings. I would go further, his songs, particularly, reach the heart with an increasing richness.4

One of these songs, The wonder of His grace will be the focus of this paper. A very brief introduction of the composer will lead to the history, development and analysis of the song that will include the change of lyrics from the original concept to those which appear in the current Song Book of The Salvation Army.5 The history of the publications and recordings of the song and its tune will also be outlined. Next, the paper will describe the motivation of the song, as told by Davies himself. Finally, the paper will investigate the impact the song has had on Salvationists over the years, as is shown by its longevity. Introduction to Major Howard Davies Davies grew up in a Salvationist family, and through them, as well as his participation at The Salvation Army Camberwell Corps, music became a key part of his life.6 He first ventured into the study of music at the age of seven when he commenced playing the violin. It was in this instrument, at the age of 18, he received his A.Mus.A (violin-performing).7 At the age of 21, Davies was appointed Bandmaster of the Camberwell Corps and two years later, 1964, he entered the Melbourne

Reference citation of this paper Garth R. Hentzschel, with the assistance of Howard Davies, “‘The wonder of His grace’ The development, motivation and impact of a modern Salvation Army song”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 28-47. 2 Peter Bale, Favourite Hymn Settings of The Salvation Army, Review, (USA: 4barsrest.com, 6 June, 2004), ¶ 10, from http://www.4barsrest.com/reviews/cds/cd146.asp#.WEATb4VOJjo accessed 1 December, 2016. 3 Eva Burrows, The joy of service – Music of Howard Davies and Territorial Music Director Noel Jones, Camberwell Corps Band and Songster Brigade, Record 6647, (Melbourne, Australia: The Salvation Army Australia Southern Territory, 1985), back cover. 4 Ray Steadman-Allen, Joy and devotion – the music of Howard Davies presented by Camberwell Citadel Band, Record SF344, (Melbourne, Australia: Klarion Enterprise, c1977), back cover. 5 General of The Salvation Army, The Song Book of The Salvation Army, (London, UK: International Headquarters of The Salvation Army, 2015), No. 876, 297. 6 Steadman-Allen, Joy and devotion, back cover. 7 Steadman-Allen, Joy and devotion, back cover.; Email, Howard Davies to Garth Hentzschel, (7 December, 2016).

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Salvation Army Training College.8 Davies served for forty years as an officer of The Salvation Army. As well as a number of corps appointments, he served at the International Headquarters, London, in the Music Editorial Department and as a member of the International Staff Band, from 1973 to 1976.9 Other non-corps appointments included leadership and training at The Salvation Army Melbourne Training College, followed by headquarters appointments in both the Australia Southern and New Zealand, Fiji and Tonga territories.10 While divisional commander for the Eastern Victoria Division, during 2002, his wife Muriel was promoted to Glory, yet he continued in his appointment.11 Throughout his career Davies has also travelled to national and international destinations to assist with the training of Salvation Army musicians and impart to them a spiritual blessing. During 2003 he married Major Sheina Henderson and they took up ministry in the Camberwell Corps. In September, 2006, Davies joined the baritone section of the Melbourne Veterans’ Band.12 He and Sheina now live in retirement at Drouin, Victoria where they attend The Salvation Army Warragul Corps. Davies has three daughters, one son and 11 grandchildren.13 The history and development of The wonder of His grace The wonder of His grace was written when Davies was appointed as a young, newly-commissioned officer to the Broadford Corps, Victoria. Davies explained; The song was written in the small country town of Broadford in Northern Victoria in April, 1968.14 Broadford is 50 miles [just over 80 km] north of Melbourne and was the first corps appointment for my wife Muriel and myself.15

On a hot evening in early 1967, Davies stood in Powlett Street outside The Salvation Army Broadford hall and looked into the night sky. The stars then caused his mind to think of eternity and God.16 Davies went back into the hall and on the corps’ piano began to develop the tune and wrote the words, “Many are the things I cannot understand.” In this way, The wonder of His grace was born.17 While interviewing Davies for this paper, he recalled other events linked with his time at the corps and in particular one event which would cause a déjà vu moment many years later. At a conference, a Captain Gail Roberts introduced herself to Davies, as at the time he did not know who 8

Melbourne Red Shield Band, Profiles, Howard Davies, (Melbourne, Australia: The Salvation Army Australia Southern Territory, 2016), https://www.salvationarmy.org.au/en/Who-We-Are/music/Veterans-Band/Profiles/HowardDavies/ accessed 2 December, 2016. 9 Melbourne Red Shield Band, Profiles, Howard Davies. 10 Melbourne Red Shield Band, Profiles, Howard Davies. 11 Steef Klepke, David Miller and Glenn Horridge (eds.), The Golden Pen – past and present brass composers and arrangers of The Salvation Army, (Suffolk, UK: SA Historical & Philatelic Association, 2012), 188. 12 Melbourne Red Shield Band, Profiles, Howard Davies. Melbourne Veterans’ Band became the Melbourne Red Shield Band on 21 June, 2014. Melbourne Red Shield Band, (Melbourne, Australia: The Salvation Army Australia Southern Territory, 2016), https://www.salvationarmy.org.au/en/Who-We-Are/music/Veterans-Band/ accessed 2 December, 2016. 13 Melbourne Red Shield Band, Profiles, Howard Davies. 14 The date on the original manuscript stated 11 April, 1967. It is not known if the date on the manuscript was written at the time the song was written or added later. The quoted section was certainly written at a much later date. There is however another item with evidence for the 1967 date; on the back of the photograph which appears in this paper, there is a comment which stated that the song was written in April, 1967. 15 Howard Davies, Stories behind the songs! (Drouin, Australia: unpublished document, Garth R. Hentzschel’s private collection, 15 March, 2016), n.p.. 16 Howard Davies, Stories behind the songs! 17 Howard Davies, Stories behind the songs!

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she was. Roberts said that she was, before marriage, Gail Boulton and that Davies had enrolled her as a junior soldier at Broadford Corps in 1968. Davies recalled the special interest he and his first wife had in the young person as she did not come from an Army family. He remembered them praying for her as he left the appointment. The prayer was that she would remain true to God and The Salvation Army. Here standing in front of him was a prayer answered. The young junior soldier was now Captain Roberts, a follower of Jesus and an officer of The Salvation Army. On 25 November, 2009, the Melbourne Veteran’s Band visited Broadford Corps and the opportunity arose for Davies and Roberts to stand at the piano where The wonder of His grace was written over 40 years earlier.

Major Howard Davies, composer and songwriter of The wonder of His grace and Captain Gail Roberts, corps officer of Broadford Corps, standing by the piano where Davies wrote the song in April, 1967.18

It is not always possible to trace the development of the lyrics of a song from conception to publication. Yet The wonder of His grace is different as there remains three primary sources which can be used to track the changes in the song; the original manuscript,19 the editorial sheet used to edit the lyrics20 and Davies’ own recollection. After Davies wrote the lyrics and tune of the song on 11 April, 1967, he sent it to The Salvation Army’s International Headquarters (IHQ), London. Here it went through a review and editorial process with ‘The Vocals Music Board’.21 The original lyrics Davies submitted with the song were: Photograph taken on the visit of the Melbourne Veterans’ Band to Broadford Corps on Sunday, 25 November, 2009, supplied by Howard Davies. 19 See the photographs earlier in the paper of the original manuscript written in Davies’ own hand and sent to London. 20 See the later photograph in the paper of the original editorial sheet, edited by the editorial board at IHQ, London. 21 Davies wrote; 18

The Vocals Music Board at IHQ had a membership with various representative people on it. It consisted of the Chair, usually by an senior IHQ officer, a songster leader, a YP singing company leader, a corps officer, someone from the IHQ Literary Department, someone from the British Territory Bands & Songsters Department, and also the Head of the International Music Department (then Major Ray Steadman-Allen). In my last year in London (1976) I was appointed to serve as a member of the Vocals Board. Commissioner Harry Williams was then chairman. It was all rather interesting!

Email, Howard Davies to Garth Hentzschel, (7 December, 2016).

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The wonder of His grace Original lyrics by Howard Davies submitted to the International Vocals Music Board Many are the things I cannot understand, In this world of timeless mystery; But the gift most wonderful from God’s own hand Surely is His gift of grace to me! Higher than the stars that reach eternity, Broader than the boundaries of endless space, Is the boundless love of God that pardoned me; Oh the wonder of His grace! When I came to Jesus with my sin and shame, When to Him confessed my deepest need; When by faith I trusted fully in His Name Then God’s grace was granted me indeed! Far beyond all understanding is His love, More than I can ever comprehend; For in mercy Jesus left His throne above, To become my Saviour and my Friend!

From its conception, Davies revealed that he “conceived the song as a vocal solo and actually had the Billy Graham Crusade soloist, George Beverly Shea in mind.”22 This meant that the first idea was for the song to be a male voice solo. Yet Davies believed the primary sources showed that The Salvation Army in London first thought the song best suited Songs for Home League Singers or The Home League Song Book, as the capital letters “H/L” appeared on both the original manuscript and the document used to edit the lyrics. Home League is a group for women, organised by The Salvation Army “with a four-fold aim of worship, fellowship, education, and service.”23 There are two points which gave more weight to this argument. Firstly, the initials “M.R.” appeared on the editorial sheet. Lieutenant-Colonel Miriam Richards was the editor of the Home League Exchange at IHQ during this time and therefore could have been the first to edit the lyrics.24 Secondly, the published work would later suggest the women’s voices sang the verses, especially verse one and two. “M.R.” (as seen by the red font below), made minor changes to the lyrics in verse two, line four and verse three, line three. But if the song had been published in one of the Home League publications, it may not have had the audience it eventually received and the history of the song could have been very different. The second and unnamed editor (see below in blue font) made the most changes. This unidentified editor could have been Major Ray Steadman-Allen, then responsible for “Musical Editorial” at Salvationist Publishing and Supplies and also editor of The Musical Salvationist both based in London.25 This was confirmed by Davies when he worked with Steadman-Allen. Davies later revealed: 22

Email, Howard Davies to Garth Hentzschel, (7 December, 2016). “Women’s Ministries – Home League”, (USA: The Salvation Army, 2000-2016), ¶ 3, https://www.usc.salvationarmy.org/usc/www_usc_waukesha.nsf/vw-dynamicindex/DF43ED74AD5C9CE786257999006C8A5F?OpenDocument accessed 4 December, 2016. 24 The Salvation Army Year Book 1969, (London, UK: Salvationist Publishing and Supplies, 1968), 59. 25 The Salvation Army Year Book 1969, 59.; The Musical Salvationist, (London, UK: Salvationist Publishing and Supplies, Vol. LXXXIII, Part 1, January, 1969), ii. 23

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In London, Steadman-Allen realized it had wider potential as a song for SATB [Soprano, Alto, Tenor and Bass] voices rather than Songs for the Home League (where it would most likely never have gone much further). He did include the comment “may also be used as a solo” on the published SATB version. He also raised it a tone to G major, better suited to SATB than the original idea I had as bass/baritone solo.26

The editors did not make too many changes to the lyrics and in discussion with Davies he showed his humility when he stated that he believed many of the changes made for a better song. A comparison of the lyrics on the original manuscript with the editorial sheet showed the following changes:

The original lyrics to The wonder of His grace submitted by Howard Davies to the International Vocals Music Board

The edited lyrics to The wonder of His grace by The Salvation Army International Vocals Music Board editorial team Red font by M.R. (most likely Miriam Richards) Blue font by an unidentified person (most likely Ray Steadman-Allen)

Many are the things I cannot understand, In this world of timeless mystery; But the gift most wonderful from God’s own hand Surely is His gift of grace to me!

Many are the things I cannot understand, In this world of timeless mystery;All about me mystery I see; But the gift most wonderful from God’s own hand Surely is His gift of grace to me!

Higher than the stars that reach eternity, Broader than the boundaries of endless space, Is the boundless love of God that pardoned me; Oh the wonder of His grace! When I came to Jesus with my sin and shame, When to Him confessed my deepest need; When by faith I trusted fully in His Name Then God’s grace was granted me indeed!

Far beyond all understanding is His love, More than I can ever comprehend; For in mercy Jesus left His throne above, To become my Saviour and my Friend!

Higher than the stars that reach point eternity, Broader than the boundaries vast expanse of endless space,

Is the boundless love of God that pardoned me; Oh the wonder of His grace! When I came to Jesus with my sin and shame, When And to Him confessed my deepest need; When by faith I trusted fully in His Name Then God’s rich grace was granted me indeed! Far beyond all Passing

understanding is His boundless love,

More than I can ever comprehend; For Jesus, in His mercy Jesus left His throne above, All to be To become my Saviour and my Friend!

No information has been found of the process from the editorial changes listed above to the lyrics that were eventually published but the eventual changes from editing to publication were minimal. In verse one the only change was in line two, “about” was changed to “above” which better aligned to the motivation of the song. Surprisingly the chorus returned to the original lyrics penned by Davies. The only other change that occurred to the lyrics through its history was the decapitalisation of the personal pronouns used for God and Jesus, in line with grammatic changes in society.27

Email, Howard Davies to Garth Hentzschel, (7 December, 2016). See the discussion in Randy Alcon, “Why don’t you capitalize the pronouns referring to God in your books?” (USA, eternal perspective ministries, 6 April, 2012), http://www.epm.org/resources/2012/Apr/6/why-dont-you-capitalize-hewhen-referring-god/ accessed 2 January 2017. 27

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Editorial sheet used to edit the lyrics of The wonder of His grace. Editors could be “M.R.” – Lieutenant-Colonel Miriam Richards and the unnamed – Major Ray Steadman-Allen.28 The edited lyrics to The wonder of His grace by The Salvation Army International Vocals Music Board editorial team

The wonder of His grace Words which appear in publication By Howard Davies Red font denotes changes from editorial comments to the published work.

Many are the things I cannot understand, All about me mystery I see; But the gift most wonderful from God’s own hand Surely is His gift of grace to me!

Many are the things I cannot understand, All above me mystery I see; But the gift most wonderful from God’s own hand Surely is his gift of grace to me!29

Document in Howard Davies’ private collection, photograph courtesy of Garth R. Hentzschel. Note that in some publications the personal pronouns for God are capitalised, see for example: Howard Davies, “The wonder of His grace”, The Musical Salvationist, (London, UK: Salvationist Publishing and Supplies, Vol. LXXXIII, Part 1, January, 1969), 10-11.; Howard Davies, “The wonder of His grace”, Keep Singing! For Congregational Use, (London, UK: Salvationist Publishing and Supplies, 1976), No. 52, 38. 28 29

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Higher than the stars that point eternity, Broader than the vast expanse of endless space, Is the boundless love of God that pardoned me; Oh the wonder of His grace!

Higher than the stars that reach eternity, Broader than the boundaries of endless space, Is the boundless love of God that pardoned me; Oh the wonder of His grace!

When I came to Jesus with my sin and shame, And to Him confessed my deepest need; When by faith I trusted fully in His Name God’s rich grace was granted me indeed!

When I came to Jesus with my sin and shame, And to Him confessed my deepest need, When by faith I trusted fully in his name God’s rich grace was granted me indeed.

Passing understanding is His boundless love, More than I can ever comprehend; Jesus, in His mercy left His throne above, All to be my Saviour and my Friend!

Passing understanding is his boundless love, More than I can ever comprehend; Jesus, in his mercy, left his throne above, All to be my Saviour and my friend!30

Analysis of the lyrics The lyrics and ideas used in the song resonated with the human mind and asked questions of humanity, not just of one man. The lyrics, “All above me mysteries I see” clearly tapped into humanity’s need to know about the cosmos. In their study of archaeoastronomy (the history of human understanding of astronomy), David Kelley and Eugene Milone stated that “People around the world have been deeply interested in the sun, moon, and stars for millennia.”31 The Bible too has shown this interest in the stars, as seen in Psalm 8, the scripture that inspired the lyrics and thought behind the song. Yet humanity has never been content to just look to the stars. Kelly and Milone went on to explain the link between knowledge of the stars and its impact on humanity: People behave in ways that reflect cultural patterns, including belief systems. These may include naïve or sophisticated ideas of the real or imagined influences of astronomical events on human affairs. The regulation of daily and seasonal activities by the relative positions of earth and sun is an obvious reality, conditioning a great deal of human behaviour. Likewise, the movements of the moon affect the tides, which are a major factor in the lives of coastal dwellers throughout the world, and the changing phases that produce dark nights or moonlit nights have affected most of humankind until very recently. In many cultures, people postulate a tremendous range of astrological effects and partially pattern their behaviour to conform to or to modify the postulated influences.32

They also showed how not only behaviour and belief systems have been influenced by the movement of stars but also caused humanity to build structures, “tombs, monuments, buildings, or cities”33 in response to what they had seen and believed. The stars were also used to point to important events, the birth of Christ being one example.34 In the song, Davies too, did not remain with the wonderment of space. It would have been easy to leave the singer sitting mystified under the expansive cosmic umbrella, yet like the archaeoastronomists, Davies also investigated the impact eternity had on the individual’s behaviour and belief. 30

General of The Salvation Army, The Song Book of The Salvation Army, (St Albans, UK: International Headquarters, 1986), No. 52, 42.; General of The Salvation Army, The Song Book of The Salvation Army, 2015. 31 David H. Kelley and Eudene F. Milone, Exploring ancient skies: A survey of ancient and cultural astronomy, (New York, USA: Springer Science and Business Media, 2011), 1. 32 Kelley and Milone, Exploring ancient skies, 2. 33 Kelley and Milone, Exploring ancient skies, 2. 34 See Matthew 2:1-12.

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In the first verse, Davies moved from the unknown, “mystery”, to the known, “Surely”. The lyrics clearly and seamlessly moved between these two points through the word “But”, inferring that the singer may not know everything, but can know God’s grace. It may be true that “Many are the things I cannot understand”, “But” the person can know “the gift most wonderful from God’s own hand.” This is followed by the deeper awareness, “Surely is his gift of grace to me!”. In the chorus, Davies used the “stars that reach eternity” and the “boundaries of endless space” as a metaphor for “the boundless love of God that pardoned me” and the “wonder of His grace”. Then as Kelley and Milone described, the desire of knowledge of the cosmos led humanity to believe, to act, and to build, so Davies too, in the second verse moved the song to this action response. Kelley and Milone showed that humanity’s study of the sky led to action and subsequently reward. If people planted in seasons directed by the stars, they would receive a harvest. If they fished at the right tide, moved by the phases of the moon, they would receive a harvest. Davies penned three phrases which allude to action: “When I came to Jesus”, “And to Him confessed”, and “When by faith I trusted.” These three actions in the second verse then led to the reward in the final line of a far richer harvest than wheat or fish, but that of “God’s rich grace was granted me indeed”. The final verse helped ground the “gift of grace.” While for some, knowledge can lead to arrogance and pride, yet the Lord requires his followers “to do justly, and to love mercy, and to walk humbly with thy God.”35 At first glance the song appeared to come in a full circle from the “mystery” to the knowledge “granted me indeed” and back to the unknown, “Passing understanding”. But upon deeper analysis, it is more the case that the song moved from mystery through knowledge to the reality of a finite mind attempting to know and experience an infinite concept of God’s grace. To link this with archaeoastronomy, people can move from the mystery to the knowledge; studying the planets, stars, and galaxies; they may even be one of the fortunate “to boldly go where no one has gone before”,36 but no one person could ever know all there is to know about space nor could one person experience every area of it. Humanity can know of and experience “his boundless love” but truly it is “More than I can ever comprehend,” thus keeping the believer humble and amazed. These are some of the reasons for the popularity of the song and its impact on the singer. History of the publication of The wonder of His grace Publications for vocal music The published vocal version of The wonder of His grace first appeared in the January, 1969 issue of The Musical Salvationist.37 In comparison with the original submission, there were a number of musical alterations and some changes to the lyrics. Firstly the key signature was raised a tone from F Major to G Major. As has been shown, Davies originally thought the song would make as a solo for baritone or bass and stated: For that reason I pitched it in a reasonably low key. When published for Songster Brigade use the slightly higher key made sense… I believe R[ay] S[teadman]-A[llen] proposed the song initially King James Bible – Micah 6:8. Apologies to Star Trek fans or a pamphlet from the White House, Introduction to Outer Space. See the discussion by Daven Hiskey, “‘To boldly go where no one has gone before’ is thought to have been inspired by a line from a White House pamphlet on space”, (USA: Today I found out – feed your brain, 25 February, 2012), http://www.todayifoundout.com/index.php/2012/02/to-boldly-go-where-no-one-has-gone-before-is-thought-to-havebeen-inspired-by-a-line-from-a-white-house-pamphlet-on-space/ accessed 2 January, 2017. 37 Howard Davies, “The wonder of His grace”, The Musical Salvationist, 10-11. 35 36

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as suitable for SATB in the Musical Salvationist, knowing it would need to be re-set for SATB voices and probably raised a tone.38

Secondly Davies had the end note of the second and fourth line of each verse hold for a full bar (four beats or a semibreve), yet the publication was reduced to half a bar (two beats or a minim) and a third of a bar (three beats or dotted minim) respectively. This change allowed the piano to be heard without voices as an echo of the melody and then led into the chorus. These helped give the tune a feeling of space and breadth. Third, this first publication gave some additional suggestions for presenting the song. At the top of the page it was stated “Can be used as a Solo,”39 and Davies believed this was in acknowledgment of the original idea of the song being a male voice solo.40 Fourth, an asterisk appeared before the words “Women’s Voices” and led to the comment at the bottom of the page, “It is suggested that V.2 might be sung by men’s voices in unison.”41 All voices joined in on the chorus as stated “Chorus All Voice”.42 The use of a solo or of male and female voices separately and then moving to mixed voices added texture and emotion to the song. To introduce the song, Steadman-Allen wrote a very brief introduction: The wonder of His grace. Captain Howard Davies is the Commanding Officer at Broadford, Victoria, Australia. He too is a newcomer to the pages of The Musical Salvationist. The song will also make an excellent solo.43

Had it been known how popular the song would have become, it would be interesting to know if the introduction would have been longer. The song quickly became popular and was soon printed as a congregational song and reprinted in a compilation of favourite songster pieces. The congregational version appeared in the 1976 yellow covered song book, Keep Singing! For Congregational Use.44 Then the original songster piece was republished without any changes for Gems for Songsters No. 8 in 1979.45 The July, 1986 issue of New Songs for Male Voices had a slightly changed version of The wonder of His grace for male voices.46 Although the lyrics did not change, the music was slightly reworked to fit with the male voice range, limited to just one octave rather than the two octaves as allowed by the SATB arrangements. The song was approved by Eva Burrows and the Australia Southern Territory Music Board on 6 March, 1986. The solo melody line remained unchanged from the SATB arrangement while additional parts were arranged for tenor and bass singers.

Email, Howard Davies to Garth Hentzschel, (7 December, 2016). Davies, The Musical Salvationist, 10. 40 Email, Howard Davies to Garth Hentzschel, (7 December, 2016). 41 Davies, The Musical Salvationist, 10. 42 Davies, The Musical Salvationist, 10. 43 Ray Steadman-Allen, The Musical Salvationist, (London, UK: Salvationist Publishing and Supplies, Vol. LXXXIII, Part 1, January, 1969), ii. 44 Howard Davies, “The wonder of His grace”, Keep Singing!, No. 52, 38. 45 Howard Davies, “The wonder of His grace”, Gems for Songsters No. 8, (London, UK: Salvationist Publishing and Supplies, 1979), 40-41. 46 Howard Davies, “The wonders of His grace”, New songs for male voices, (July, 1986). 39

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A male voice setting of Howard Davies’ The wonder of His grace. Note the signature of Eva Burrows on the bottom right of the picture.47

After the trial in Keep Singing,48 the song appeared in other song books published by The Salvation Army. It appeared in the 1986 edition of The Song Book of The Salvation Army, under the title of Many are the things I cannot understand. The tune book still carried the original name of the tune.49 The next year the American edition of The Song Book of The Salvation Army also carried the song.50 Next, the song appeared in 2003 in the Chapel Song & Scripture Book, for the Bridge Program, Australia Eastern Territory, a Salvation Army program to assist people with addictions.51 Continuing popularity meant the song next appeared in Sing to the Lord, Volume 19, 2012,52 but this time with a new music arrangement by Lee Fisher.53 Andrew Blyth, Assistant Territorial Music Director for the UK Territory explained the new arrangement: As with the first song in this issue [Someone Cares], the composer has chosen a much-loved and revered song for a new musical setting. The original song took its inspiration from Psalm 8 … Songster Leader Lee Fisher from Droitwich Corps, making his debut in the Sing to the Lord journal, has provided an uncomplicated musical line and accompaniment and thus creating an avenue for the verses to be explored and understood.54 47

From, Music Resources, The Salvation Army Creative Arts Department, Australia Southern Territory. Davies had some insights into the motivation of Keep Singing. “I was working in the Music Department and recall it was issued as something of a lead-up/trial booklet of possibles (sic) to later include in the 1986 S[alvation] A[rmy] Song Book.” Email, Howard Davies to Garth Hentzschel, (7 December, 2016).; Howard Davies, “The wonder of His grace”, Keep Singing! 49 General of The Salvation Army, The Song Book of The Salvation Army, 1986. 50 General of The Salvation Army, The Song Book of The Salvation Army, American Edition, (Verona, USA: The Salvation Army: National Headquarters, 1987), No. 52, 15. 51 The Bridge Program, Chapel song & scripture book, (Sydney, Australia: The Salvation Army William Booth House, August, 2003), No. 83, 73. 52 Sing to the Lord replaced The Musical Salvationist as The Salvation Army’s journal for choral music in 1994. 53 Howard Davies and Lee Fisher, “The wonder of His grace”, Sing to the Lord, (London, UK: Salvationist Publishing and Supplies, Vol. 19, Part 2, 2012), 10-13. 54 Andrew Blyth, Sing to the Lord, (London, UK: Salvationist Publishing and Supplies, Vol. 19, Part 2, 2012), ii. 48

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Not only was the vocal part simplified, but in line with the pattern of the move in contemporary worship music, the tempo of the work was slowed down from = 84 to = 74. There was also a change of key from G major to D major and a smaller range needed from the singers. Bringing the history of the printed vocal music of the song up to the present, the most recent edition of The Song Book of The Salvation Army, 2015, also included the song with the original tune. As with other songs, the scripture references to Psalm 8 was included, the scripture which was in part its inspiration.55 Publications for non-vocal instruments As stated above, the first publication of The wonder of His grace appeared in the January, 1969 issue of The Musical Salvationist, and as was the practice, the piano arrangement for the song was included.56 From this Davies wrote a hymn tune arrangement for brass instruments which appeared in The Salvation Army’s brass band General Series in April, 1974.57 With the song included in the 1976 Keep Singing! both a piano and a brass band arrangement were scored. The piano arrangement was in the same key and tempo as The Musical Salvationist’s arrangement, however it lost the introduction and was slightly simplified.58 The score for brass bands was published a year later59 and the tune was lowered a semitone as it was one of the tunes which was described as, “Where, in some cases, the band key would otherwise be remote, the pitch has been lowered a semitone – indicated by a bracketed key above the vocal stave”.60 The Keep Singing! band scoring followed: …the same basic four-part pattern as that of the Tune Book Supplements: SOPRANO Solo and 1st Cornet Bb ALTO 2nd Cornet Bb, 1st Horn Eb TENOR 2nd Horn Eb, 1st Baritone Bb BASS Bass Eb, Bass Bb Other parts are employed in doubling, decoration or colouring.61

The original piano accompaniment from The Musical Salvationist was republished without change for Gems of Songsters No. 8 in 1979.62 In a similar way the piano and band scoring was kept from Keep Singing! for The Tune Book of The Salvation Army, 1987 publication and 1988 republication,63 and The Band Tune Book of The Salvation Army, 1987 publication. Note that as with Keep Singing! the tune books were published one year after the song book.64

General of The Salvation Army, The Song Book of The Salvation Army, 2015. Howard Davies, “The wonder of His grace”, The Musical Salvationist, 10-11. 57 Howard Davies, “The wonder of His grace”, hymn tune arrangement, Brass Band General Series, (London, UK: Salvationist Publishing and Supplies, April 1974), No. 1653(2). 58 Howard Davies, “The wonder of His grace”, Keep Singing! – For congregational use, (London, UK: Salvationist Publishing and Supplies, 1976), No. 52, n.p.. 59 Howard Davies, “The wonder of His grace”, Keep Singing!, (London, UK: Salvationist Publishing and Supplies, 1977), No. 52, 15. 60 Davies, Keep Singing!, (London, UK: Salvationist Publishing and Supplies, 1977), ii. 61 Davies, Keep Singing!, ii. 62 Davies, “The wonder of His grace”, Gems for Songsters No. 8, 40-41. 63 Howard Davies, “The wonder of His grace”, The Tune Book of The Salvation Army, (London, UK: Salvationist Publishing & Supplies, 1987, 1988), No. 826, n.p.. 64 Howard Davies, “The wonder of His grace”, The Band Tune Book of The Salvation Army, (London, UK: Salvationist Publishing & Supplies, 1987), No. 826, n.p.. 56

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Other types of brass band scoring were published. Ivor Bosanko arranged the tune as a solo for B cornet and brass band; this was published in the American Band Journal, December, 1989.65 In 1994 Davies’ hymn tune arrangement of the song for brass bands was republished in Marches and Hymn Setting General Series which contained “30 Marches and 65 Half-Page Hymn Settings/Arrangements.”66 b

Cover of Marches and Hymn Settings.67

In 2012 another solo arrangement of the song was published, this time for piano in Encore – Progressive Collection of Solos for Piano from The Salvation Army.68 During the same year Lee Fisher composed a new piano accompaniment for his arrangement of the song. It was eventually published in Sing to the Lord in 2012.69 The Judd Street Collection of March, 2013 included a brass band compilation of Davies’ songs, which included The wonder of His grace. The piece was called Tunesmith Overture which was described as a set of band arrangements focused on melodies or songs of particular songwriters and was arranged by Stephen Bulla. The explanation for the piece stated: A tunesmith is, by definition, one who composes melodies or songs. Howard Davies is such an individual, having written dozens of songs (melody and lyrics) for The Salvation Army over the years. This overture takes a handful of his most popular melodies and turns them into a Broadwaystyle feature, providing fresh settings of these Howard Davies classics: Not if I owned the world, Tell all the people, God’s still the one, The good Lord brought him through, The wonder of his grace and On the way to Heaven.70

Another arrangement of The wonder of His grace appeared in 2014 with the same lyrics but different tune. Louise Mathieson composed the tune which was described as a “contemporary

Howard Davies, arranged by Ivor Bosanko, “The wonder of His grace”, Solo for Bb Cornet, American Band Journal, (New York, USA: The Salvation Army, USA Eastern Territory, December, 1989), No. 142. 66 Howard Davies, “The Wonder of His grace,” Hymn tune arrangement, Marches and Hymn Setting General Series, (London, UK: Salvationist Publishing and Supplies, 1994), No. 61-1, http://shop.salvationarmy.org/ecom/productpage/9841cbc8-36ca-4ac2-9345-a3c61f4eba7f accessed 2 January, 2017. 67 Marches and Hymn Settings General Series, (London, UK: Salvationist Publishing and Supplies, 1994). 68 Howard Davies, “The wonder of His grace”, Encore – Progressive Collection of Solos for Piano from The Salvation Army (USA: The Salvation Army USA Western Territory, 2012), No. 20, http://store.salvationarmy.ca/index.php?main_page=product_info&products_id=14086 accessed 8 December, 2016. 69 Davies and Fisher, “The wonder of His grace”, Sing to the Lord, 10-13. 2012. 70 Derick Kane, Newsletter for music Ministries Unit, (UK: The Salvation Army UK Territory, Issue 39 – December, 2012), 2, https://issuu.com/salvationarmyuk/docs/december_2012 accessed 2 January, 2017.; SP&S online Store, “Judd: Tunesmith Overture, (UK: SP&S), http://www.sps-shop.com/judd-tunesmith-overture-6499-p.asp accessed 2 January, 2017. 65

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arrangement” and placed on mySalvos website on 6 May, 2014.71 This was a one page sheet of music with the original lyrics, but different melody and chord progressions, seemingly written for a guitar or ‘contemporary’ music group. It is interesting to note that like other new arrangements the key signature changed, this time to E major, yet unlike the version published in Sing to the Lord this new arrangement used the original tempo = 84 and syncopation, therefore making it more complex and influenced by popular secular music. Davies’ original tune was again included in The Song Book of The Salvation Army, 2015. Both The Band Tune Book of The Salvation Army72 and The Salvation Army Tune Book73 were printed in the same year as the Song Book, 2015 and took the tune from earlier congregational accompaniment for piano and brass bands. The only addition was that chord progressions were included in the piano tune book. History of the recording of The wonder of His grace In addition to the publications, there have also been many commercially produced recordings of the song as vocal recordings, and the tune as brass band arrangements, piano arrangements and solos. By copying the weblinks in the footnotes into a browser, many of these recordings can be heard. The Goulburn Singing Company (Australia), under the leadership of Errol Duck-Chong were the first to record The wonder of His grace. The title of this first record was I love to sing and was released in 1972.74 A series of other vocal recordings of the song were soon to follow: Palmerston North Songsters’ (New Zealand) 1974, North Island Tour, conducted by Noel Mann;75 Birmingham Citadel Songsters’ (United Kingdom) 1975, Sing to God, conducted by Alfred J. Crowhurst;76 Camberwell Citadel Songster Brigade (Australia), Joy and Devotion – the music of Howard Davies, conducted Songster Leader Arthur Currie;77 and Mrs Lieutenant David Atkins (United States of America), recorded the song as a solo in 1980, Lift up the banner.78 The song was translated by N. Claeijs-van Lith to Het wonder van Gods liefde and recorded by Nationaal Zangerscongress (The Netherlands) 1977, De naam van Jezus is muziek… Leger des Heils, conducted by Majoor Maurice Cooper.79

Howard Davies, contemporary arrangement Louise Mathieson “The wonder of His grace”, (Australia: MySalvos, 6 May, 2014), http://my.salvos.org.au/resources/worship-leaders/the-wonder-of-his-grace-contemporary-arrangement/ accessed 2 January, 2017. 72 Howard Davies, “The wonder of His grace”, The Band Tune Book of The Salvation Army, (London, UK: International Headquarters of The Salvation Army, 2015), No. 873, n.p.. 73 Howard Davies, “The wonder of His grace”, The Salvation Army Tune Book, Volume 2, Nos. 531-958, (London, UK: International Headquarters of The Salvation Army, 2015), No. 873, n.p.. 74 Goulburn Singing Company, I love to sing, Record YPRX1025, (Sydney, Australia: The Salvation Army, 1972). 75 Palmerston North Songsters, North Island Tour, Record CSLP1009, (Palmerston North, NZ: The Salvation Army, 1974), http://www.regalzonophone.com/Player%20New%20Zealand%20-%20CSLP1009%20%20North%20Island%20Tour.htm accessed 4 December, 2016. 76 Birmingham Citadel Songsters, Sing to God, Record HTLPS1474, (Birmingham, UK: Hollick & Taylor, 1975), http://www.regalzonophone.com/Player%20United%20Kingdom%20-%20HTLPS1474%20%20Sing%20to%20God.htm accessed 4 December, 2016. 77 Camberwell Citadel Songsters, Joy and devotion.; This recording was also produced as a cassette tape. 78 Various artists, Lift up the banner – Celebrating a century – 100 years of service to America, The Salvation Army, 1880-1980, Record KM4992, (USA: The Salvation Army, 1980), http://www.regalzonophone.com/Player%20USA%20-%20KM4992%20-%20Lift%20Up%20The%20Banner.htm accessed 4 December, 2016. 79 Nationaal Zangerscongress, De naam van Jezus is muziek… Leger des Heils, Record 6410137 (The Netherlands: Leger des Heils, 1977), http://www.regalzonophone.com/Player%20European%20-%206410137%20%20De%20Naam%20van%20Jezus%20is%20Muziek.htm accessed 4 December, 2016. 71

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There have been several recordings of brass band arrangements of The Wonders of His Grace, solos for brass instruments and band, solos for brass instruments and piano, and piano solos. In 1977 two different brass bands recorded the tune arrangement: Leeds Central Band’s (United Kingdom), 100 Leeds Central Band, conducted by Bandmaster Les Thompson;80 and Zürich Central Band’s (Switzerland), Zürich Central Hall Band – Musikkorps Zürich-Zentral, conducted by Daniel Steck.81 The 1980s also saw several recordings of the tune. In 1983 the hymn tune arrangement was recorded by London Citadel Band (Canada), Salute to a century, conducted by Bramwell Gregson.82 In 1984 Bb cornet soloist, Stig Uhnér recorded the tune as a solo for cornet and brass band, on Jubilate with the Tranås Salvation Army Band (Sweden), conducted by Torbjörn Cratz.83 During 1985 Bb cornet soloist, Deryck Diffey also recorded the tune as a solo with the Canadian Staff Band Tour of New Zealand and Australia (Canada), conducted by Major Robert Redhead.84 In 1987 Derick Kane (United Kingdom) recorded the tune as a Bb euphonium solo with piano accompaniment by Brian Willetts.85 Recordings of The wonder of His grace continued into the 1990s. Mark Ridenour (United States of America) recorded a Bb cornet solo with piano accompaniment, By the river, in 1991.86 Gordon Ward (United States of America) performed a Bb cornet solo, with the New York Staff Band, Star Lake Premieres in 1997.87 This was later rerecorded in their Forward CD, 2008.88 The latest identified commercial recording of the tune was a hymn tune arrangement by The Salvation Army’s South London Fellowship Band (United Kingdom) in 2013, Unfathomed Depths, Musical Director Darrel Scholes.89 In addition to brass band arrangements, piano solos of the tune have also been commercially recorded. Len Ballantine (Canada) recorded the song in 1989, My song of songs.90 A later piano solo on a synthesiser was arranged and played in 1992 by Stephen Bulla, The Music of Howard Davies – Tell all the people.91

Leeds Central Band, 100 Leeds Central Band, Record LK6026, (Leeds, UK: lOOK records,1977), http://www.regalzonophone.com/Player%20Selected%20Playlists%20-%20Howard%20Davies.htm accessed 4 December, 2016. 81 Zürich Central Band, Zürich Central Hall Band – Musikkorps Zürich-Zentral, Record FSRS1299, (Zürich, Switzerland: die Heilsarmee), http://www.regalzonophone.com/images/FSRS1299%20%20Zurich%20Central%20Hall%20Band%20Record%20Label%202.gif accessed 4 December, 2016. 82 London (Ontario) Citadel Band, Salute to a century, Record SALCB7, (Ontario, Canada, The Salvation Army, 1983). 83 Tranås Salvation Army Band, Jubilate, Soloist Stig Uhnér, Record FKK126131, (Tranås, Sweden: The Salvation Army, 1984), http://salvoaudio.com/bands/tranas.htm accessed 3 January, 2017. 84 Canadian Staff Band, Tour of New Zealand and Australia, Record CSB28513, (Canada: Canadian Staff Band, 1985). 85 Derick Kane, Derick, accompanied by The Salvation Army International Staff band and Brian Willetts (piano), Cassette Tape MPC024, (London, UK: SP&S, 1987), http://www.regalzonophone.com/Player%20United%20Kingdom%20-%20MPC024%20-%20Derick.htm accessed 3 January, 2017. 86 Mark Ridenour, By the river, Casette tape MM100, (Tampa, USA: The Salvation Army), http://www.regalzonophone.com/Player%20USA%20-%20MM100%20-%20By%20the%20River.htm accessed 4 January, 2017. 87 New York Staff Band, Star Lake Premieres, CD TRCD1057, (Canada: The Salvation Army USA Eastern Territory, 6 & 7 May, 1997). 88 New York Staff Band, Forward, CD B0013Y1GFU, (USA: The Salvation Army, 2008). 89 The Salvation Army’s South London Fellowship Band, Unfathomed Depths, CD, (UK: The Salvation Army, 2013), http://slfb.co.uk/recordings/ accessed 5 January, 2017. 90 Len Ballantine, My song of songs - Solo piano, Cassette tape WRC46315, (Canada: The Salvation Army, 1989), http://www.regalzonophone.com/Player%20Canadian%20-%20WRC46315%20%20My%20Song%20of%20Songs.htm accessed 4 January, 2017. 91 Howard Davies, arranged and performed by Stephen Bulla, The Music of Howard Davies – Tell all the people, CD, (Oslo, Norway: The Salvation Army, 15 November, 1992).

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There have also been several recordings, both vocal and instrumental which bore no date. Birmingham Citadel Songsters (United Kingdom), rerecorded the song on CD, Golden Years to commemorate the service of Songster Leader Fred Crowhurst.92 A number of solos were also recorded without a date: Bb cornet soloist Lambert Bittinger was accompanied by the Hollywood Tabernacle Band (United States of America), Daystar, Bandmaster William Gordon;93 Bb trumpet solo with a piano accompaniment was recorded by Peggy Paton-Thomas on trumpet and Mrs Captain Booth (Katie) Wood on piano (United States of America);94 Peggy Paton-Thomas recorded another Bb trumpet solo version of the tune, this time accompanied by Chicago Staff Band, Aspects of praise, (United States of America), Bandmaster William Himes;95 and an unidentified Bb cornet soloist played the solo accompanied by Gisborne Citadel Band (New Zealand), Bandmaster Robert Stewart.96 Further evidence of the popularity of the song and its original tune is seen by the way different brass bands have included The Wonder of His grace as a part of their repertoire and with the advent of the internet, the song or its tune have been uploaded on YouTubeTM. Melbourne Staff Band (Australia) had the tune in their 2010 repertoire and played in at Warragul in September of that year. This performance was noteworthy as Davies sat in the congregation.97 Boscombe Corps Band (United Kingdom) had it in their 2011 repertoire98 and in November, 2015 Boston Songsters used the song in a special weekend at Canterbury (United Kingdom).99 YouTubeTM too has seen The wonder of His grace shared with different audiences. In 2008, Stephanie Parker uploaded herself playing the tune on piano100 and the Kowloon Central Corps (Hong Kong) had their band message of it uploaded.101 A unique guitar solo by Nathanael Doria, accompanied by Kathy Wood on piano was uploaded by nd6706 in 2013.102 Three years later Doria joined with Sally Broughton to upload a very upbeat and syncopated arrangement.103 The Clearwater Corps (United States of America) uploaded two officers in training who outlined and then led the congregational version of the song: Candidate Mike 92

Birmingham Citadel Songster Brigade, Golden Years, CD GJD111, (Birmingham, UK & Canada: The Salvation Army, n.d.), https://www.regalzonophone.com/Player%20United%20Kingdom%20-%20GJD111%20%20Golden%20Years.htm accessed 5 January, 2017. 93 Hollywood Tabernacle Band, Daystar, Record KM6566, (California, USA: The Salvation Army, n.d.), http://www.regalzonophone.com/Player%20USA%20-%20KM6566%20-%20Daystar.htm accessed 4 January, 2017. 94 Peggy Paton-Thomas, Song in the heart, Record JCTR0004, (USA: The Salvation Army, n.d.), http://www.regalzonophone.com/Player%20USA%20-%20JCTR0004%20-%20Songs%20in%20the%20Heart.htm accessed 4 January, 2017. 95 Chicago Staff Band, Aspects of praise, Record JCTR005, (Chicago, USA: The Salvation Army, n.d.), http://www.regalzonophone.com/Player%20USA%20-%20JCTR005%20-%20Aspects%20of%20Praise.htm accessed 4 January, 2017. 96 Gisborne Citadel Band, Marching onward, contemporary & trad. Brass, Cassette tape GIS101, (NZ: The Salvation Army, n.d.), http://www.regalzonophone.com/Player%20New%20Zealand%20-%20GIS101%20%20Marching%20Onwards.htm accessed 5 January, 2017. 97 Schramm, Robert D. “Sunday in Warragul”, The brass crest, News and information focusing on The Salvation Army brass band tradition, (USA, Robert D. Schramm), http://brasscrest.com/news/570 accessed 6 January, 2017). 98 “Band Repertoire, 2011”, (UK, The Salvation Army Boscombe Band, 2011), http://boscombebandsa.org.uk/programmes/repertoire11.shtml accessed, 6 January, 2017. 99 “Visit of Boston Salvation Army Songsters”, (Canterbury, UK: The Salvation Army Canterbury, 6th November, 2015), http://www.canterburysa.co.uk/blog/ accessed 3 December, 2016. 100 Stephen Parker, “The wonder of His grace”, (27 July, 2008), https://www.youtube.com/watch?v=LIiki3K2JHA accessed 6 January, 2017. 101 Kowloon Corps Band, “Wonder of His grace”, (vincenthkyau, 30 November, 2008), https://www.youtube.com/watch?v=vrayvdo5zLY accessed 6 January, 2017. 102 nd6706 “The Wonder of His grace”, (26 December, 2013), https://www.youtube.com/watch?v=2UdZb0gr-aw accessed 6 January, 2017. 103 Sally Broughton, “The wonder of His grace”, (10 June, 2016), https://www.youtube.com/watch?v=x0NQAtjSC8g accessed 6 January, 2017.

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Chamberlain in the Salvation Meeting, 16 March, 2014, and Cadet Camilo Rojas in the Salvation Meeting, 29 June, 2014.104 Another corps, The Spiritual Café uploaded an unnamed lieutenant who outlined and led the song in 2015.105 The Rowville Corps106 and Phonofile107 used Stephen Bulla’s synthesised version of the song and gave the lyrics and images to enhance the upload. The motivation behind The wonder of His grace It is not often that the entire story behind a song or hymn is recorded or understood. However The wonder of His grace is blessed with a history which not only reveals the nature of Davies, but also the depth and wonderment of its writer’s spiritual faith. Davies described the motivation of the song: In a strange way, I often think the seed of inspiration for this song was planted in my mind when I was just 5 years of age. In 1945 our family had moved into a new location in the Melbourne suburb of Canterbury, the 1945/6 Australian summer was so hot that houses (most had galvanized iron roofs!) became impossible to sleep in! The popular solution was to take a light blanket out to the front lawn, lay it down on the grass and try to get some sleep as the night slowly cooled. Laying on the blanket I looked up at the incredibly clear skies. Stars were everywhere! Some were bright, others were smaller and twinkling in the far distance. I had never really considered them before. But my young mind started asking some questions. I wondered – Where do the stars end? Was there an end? Perhaps the stars are all inside some gigantic box that God has made for them? Another question arose in my inquisitive young mind! If these stars are all inside a great big box, what is outside the box? Here was a five-year-old lad grappling (for the first time!) with the concept and reality of eternity and never-ending space! Fast forward 21 years! I was now a 26 year-old Salvation Army officer, recently married, and with my wife Muriel, in our first corps appointment in the small country town of Broadford. Broadford was a one hour drive north from Melbourne on the Hume Highway to Sydney. Once again, I faced the same summer heat, the same clear night skies, and the same unanswerable questions I first confronted as a five-year-old in 1946… What if the stars are in some gigantic box? If so, what is outside the box? How far can endless space and time possibly extend?108

This observation of the stars and the reconnection to his childhood made Davies’ mind turn to things of God. He continued: The song was inspired by incredibly clear views of the night skies. To seriously consider the stars in the heavens is to consider eternity and face questions beyond our ability to comprehend…. How gracious is God that He loves and cares for us! My reaction this time was to slowly walk into the Hall, a small yellow brick building alongside the officers’ tin-roofed Quarters. Taking some manuscript paper from my office I turned on a small light and sat at the corps’ Welmar piano. Words seemed to tumble out, line after line with melody and harmony following, or sometimes leading… Then came the chorus – my feeble, human attempt to explain the inexplicable!...

Clearwater Citadel, “Opening Song – “The Wonder of His Grace””, (USA, The Salvation Army Clearwater Corp, 2014), https://www.youtube.com/watch?v=UZiOcPpBL54 accessed 6 January, 2017. 105 TheLICSC, “Prayer Ministry, O the Wonder of His Grace”, (Canada, The Spiritual Café, 8 July, 2015), https://www.youtube.com/watch?v=JNgvgggkPY4 accessed 6 January, 2017. 106 The Rowville Corps, “The wonder of His grace (instrumental reflection)”, (The Salvation Army Rowville Corps, 18 July, 2015), https://www.youtube.com/watch?v=yjvSXfFGm7M accessed 6 January, 2017. 107 Phonofile, “The wonder of His grace”, (Phonofile, 22 December, 2014), https://www.youtube.com/watch?v=6EUWZoE3b-E accessed 6 January, 2017. 108 Davies, Stories behind the songs! 104

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The second and third verses soon followed. It is humbling to seriously ponder eternal time and space. Three thousand years ago King David also looked up at these same stars. His response was: ‘What is man that You are mindful of him, the son of man that You should visit him?[’] (Psalm 8). That God should love you and me, and that Jesus came to be our Saviour is surely the inexplicable wonder of His grace.109

The impact of The wonder of His grace As the song and its associated tune has been recorded so many times and in different ways, there must have been some reason for its popularity. To investigate why people have been drawn to the song a short investigation of reviews and discussions in publications and online revealed people’s reflection on how The wonder of His grace impacted their life. Although only writing a short, non-descript introduction to the song when it first appeared, Steadman-Allen later wrote that the song “was a ‘winner’ from the moment it went into general distribution in 1969 in the Army’s choral magazine THE MUSICAL SALVATIONIST.” 110 Its longevity is proven as in September, 2015, the Chief of the Staff, Commissioner William Roberts joined more than 700 Salvationists of the Eastern Pennsylvania and Delaware Division of the USA Eastern Territory to celebrate the Boundless experience. The event commemorated 150 years of the international Salvation Army. The Bible studies, led by Roberts explored the theme ‘Boundaries or Boundless?’ with the reminder that there are no limits to God’s love and redemptive grace. To emphasize this, “Worship focused on God’s boundless grace and its transformation of lives. Howard Davies’s song ‘The Wonder of his Grace’… summed up the devotional nature of the camp meetings.”111 As recently as last year, The wonder of His grace still impacted people’s lives. On 4 January, 2016, The Salvation Army’s Women’s Ministries team at International Headquarters, London published Joyfully His, a collection of 12 Bible Studies.112 In Bible Study 11, written by Commissioner Denise Swansbury, under the title of “Joyfully His in Thankfulness” the chorus of the song was used to emphasise reasons to give thanks to God. Swansbury wrote, “I recall the chorus of a song from the Salvation Army Song Book which reminds us of the boundless love that pardons us and the wonder of his Grace.” The study then went on to quote the chorus.113 Then, at the conclusion of 2016, this song was used as an example of songs in the new Song Book of The Salvation Army where both words and music are written by the songwriter. Lauren Martin wrote, “Davies… falls into that category; able to write beautiful music and moving lyrics…”114 Comments on Mirfield Salvation Army Facebook® too showed the continuing impact of The wonder of His grace. On 15 March, 2016, the unnamed author wrote: Today I have a wonderful S[alvation] A[rmy] song stuck in my head. Especially the last verse of this song. It talks about how God’s amazing grace is beyond our comprehension. 109

Davies, Stories behind the songs! Steadman-Allen, Joy and devotion, back cover. 111 Sandra J. Jackson, “The Chief of the Staff visits USA Eastern Territory for Divisional Family Camp”, (USA: Eastern Pennsylvania and Delaware Division, 24 September, 2015), http://www.salvationarmy.org/ihq/news/inr240915 accessed 3 December, 2016. 112 Joyfully His, Women’s Ministries 2016 - 12 Bible Studies for 2016, (London, UK: The Salvation Army’s Women’s Ministries team at International Headquarters, 4 January, 2016), https://issuu.com/salvationarmyihq/docs/joyfully_his_no_print_marks_final/24 accessed 3 December, 2016. 113 Joyfully His, 24. 114 Lauren Martin, “Stories of inspiration behind the songs”, Pipeline, (Sydney, Australia, Vol 20, Iss. 12, December, 2016), 26. 110

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It’s comforting to know that I don’t need to understand this love. I don’t need to understand the exact reasons why he gives me his grace. I can just be thankful and enjoy what I am given from my God. May we all feel in awe and wonder at the beautiful grace of our God!115

The posting then referenced the third verse and chorus of the song. To this, Audrey Newsome commented, “Lovely can’t beat the old songs. We don’t sing them enough.”116 For a song such as The wonder of His grace, this is a simple but high praise. During the online search, one of the personal profiles on the Canadian Staff Band, Julie Chaytor,117 a former 1st Bb cornet player in the Canadian Staff Band listed the song, along with All that I am by William Himes, as her two favourite brass band pieces.118 From communication with Chaytor she reflected upon not only how the song has impacted her but also generations of her family. She wrote:

Dr Julie Chaytor playing 1st Bb cornet in the Canadian Staff Band, 2013-2014.119 I grew up in Newfoundland, Canada, where I attended The Salvation Army, St. John’s Temple. I played in the senior band there for ten years, before moving to Ontario. During this time I would have played The wonder of His grace on multiple occasions, both the Hymn Tune and the General Series arrangements. However this song resonated with me from an even earlier age, as this piece was also one of my grandmother’s favourite hymns. She recently celebrated her 94th birthday. My father would also frequently play it on the piano at home when I was a child. One year at music camp when I was 13 or 14 years old, our theory assignment for the week was to write a hymn tune arrangement, a first-time experience for me, and I chose this piece. I even had the opportunity to conduct our senior band playing my arrangement when I returned home from camp

115

Mirfield Salvation Army Corps Facebook® page, (Mirfield, UK: The Salvation Army, n.d.), https://www.facebook.com/MirfieldSalvationArmyCorps accessed 3 December, 2016. 116 Mirfield Salvation Army Corps Facebook® page. 117 Dr Julie Chaytor has degrees in music, education and medicine (MD, BMus, BMusEd). She was a member of the Canadian Staff Band from January, 2013 – January, 2014 and currently lives in Guelph, Ontario, with her husband, Tim Zekveld. They attend the Guelph Citadel Corps where she plays in the brass band. 118 Canadian Staff Band, “Personnel, Julie Chaytor”, (Canada: Canadian Staff Band, 2014), https://www.canadianstaffband.ca/personnel/julie-chaytor accessed on 3 December, 2016. 119 Photograph courtesy of Julie Chaytor.

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with my grandparents sitting in the congregation. That was quite a special moment for me from a musical, familial, and spiritual perspective. The themes of the first and the final verses of this song have always captivated me: “Many are the things I cannot understand, All above me mystery I see; But the gift most wonderful from God’s own hand surely is his gift of grace to me!” and “Passing understanding is his boundless love, More than I can ever comprehend, Jesus, in His mercy, left his throne above, All to be my Saviour and my friend”.

While these lyrics have always resonated with me, the depth and way in which they have touched me has evolved over the years. I think I have always been fairly acutely aware of my finite capacity to understand or wrap my mind around the vastness of God’s love and grace. I think that in my younger years, I held a belief that when I grew up, and when I had completed enough schooling, enough studying, and enough life experience, I would finally be able to understand and see things more clearly, which I felt would give me more control in my life and more wisdom in my faith. However, I have come to learn that neither education nor age will ever provide me with enough wisdom to comprehend the depth of God’s sacrificial love, not even 10 years of post-secondary study or becoming a physician. As my husband and I prepare to welcome our first child in just two months, I have become even more awe-struck at how God’s love for me could move him to send his one and only son to atone for my sins. The more I think about parenthood and how fiercely I love our unborn child already, the more I marvel at God’s love and grace. This stage in life has certainly given me a new perspective. I have also learned that my childhood idea of control coming with wisdom and experience is completely contradictory to the truth. It is through surrender and acknowledging my shortcomings and limitations that I grow closer to God, not through trying to control or make sense of life on my own. As I reflect on the lyrics of this piece, I can’t help but note the striking dichotomy of my faith as a young teen compared to my faith now as an adult, a doctor, and a new mother-to-be. And as I progress through subsequent stages in life, I am sure that the meaning of these words will continue to evolve as my faith continues to mature.120

The song which had its foundation in the inquisitive mind of a young boy and penned in a small town in rural Australia has gone on to bless generations of Salvationists throughout the world. As different musicians change the music to align with their style, people keep coming back to the lyrics and original tune. They feel safe knowing that although they do not comprehend it, there is the assurance in the truth that “Jesus, in his mercy, left his throne above, All to be my Saviour and my friend!” Indeed, it is “The wonder of His grace!”

120

Email, Julie Chaytor to Garth R. Hentzschel, (13 December, 2016).

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The front page of the International Heritage Centreâ&#x20AC;&#x2122;s website http://www.salvationarmy.org.uk/international-heritage-centre

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WHAT YOU MAY NOT KNOW ABOUT THE SALVATION ARMY’S INTERNATIONAL HERITAGE CENTRE, LONDON Stephen W. Grinsted I think that most Salvationists would be surprised by the priceless gems from the beginnings of our movement housed in our museum.

A bust of General William Booth welcomes visitors as they arrive at the floor of the International Heritage Centre.1

The first gallery focuses on the years when the movement was still called the Christian Mission. The centre piece of the main cabinet is the pewter jug from which communion wine would have been poured into the goblets that were placed on the pewter serving plate. These items were originally used at the Wellingborough Christian Mission Station, one of the very early Mission openings outside London. Another significant item in this case is the hand written Christian Mission register. Not only is the register significant in its own right but its preservation too is an amazing story in the chronology of The Salvation Army as the book was rescued by Cyril Barnes and other Salvation Army officers from debris that followed the bombing of The Salvation Army’s International Headquarters at 101 Queen Victoria Street in 1941.

Reference citation of this paper Stephen W. Grinsted, “What you may not know about The Salvation Army’s International Heritage Centre, London”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 48-54. 1 Photograph courtesy of Garth R. Hentzschel.

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Photographs of items mentioned above. Taken on previous occasion when items were in the same cabinet. (Left back) Christian Mission pewter items used for communion; (Left front) Soldiers’ pass; (Right back) Christian Mission Magazine; (Right front) Christian Mission register.2

The next cabinet covers the duration of the change of name into The Salvation Army. There are two items in this cabinet that could be quite easily dismissed - Salvation Army Soldiers’ Passes. The passes listed belief statements as well as practical applications for soldiers. After the Mission became known as The Salvation Army members were issued with a pass that allowed them into meetings. The pass that is open belonged to John Kington who attended corps number 276, the Camberwell Corps (United Kingdom). His pass was signed by Captain J. Harkness, the Camberwell Corps officer of that time. Central to this cabinet are the two copies of the Army’s Articles of War. One of these certificates is from the very early days of the movement while the other is from the present day. After a course of Bible study and an induction into what is expected of a Salvation Army convert, the person could become a soldier. The new converts publicly sign the Articles of War and were officially ‘sworn in’ as a Salvation Army Soldier. You will notice how the documents have changed over the years. In this area there are also other items that should not be missed: Elijah Cadman’s bugle and song book; Catherine Hine’s flag, which she used to evangelise Chinese people living in the Pennyfields area of Limehouse, London;3 and a tribute to Kate Lee who worked in the West End of London.4 2

Photograph courtesy of Garth R. Hentzschel. For a biography of Catherine Hine see Matilda Hatcher, Catherine Hine, ‘Teacher’ of Chinatown, (London, UK: Salvationist Publishing and Supplies, 1943). 4 For information on the work of Kate Lee see Harold Begbie, Broken earthenware, (London, UK: Hodder & Stoughton, 1909). For a biography of Kate Lee see Minnie L. Carpenter, The Angel Adjutant of ‘Broken earthenware, (London, UK: Hodder & Stoughton, c1921). 3

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(Left) The current Soldier’s Covenant, (Right) An earlier Articles of War.5

An interactive database of early Salvationists allows the visitor to access the amazing testimonies of early Salvation Army converts. On a lighter side, the area is peppered with examples of the way the national papers of the United Kingdom poked fun at this ‘Salvation Army’. One of the museum’s smallest artefacts is a pin worn by members of The Skeleton Army: this thumb-sized pin is illuminated and is the only artefact in its tall rectangular cabinet.6 It is surrounded by full-size facsimiles of posters of the time which demonstrate the disdain and hatred that many nonreligious groups of that time had for the message of hope and love that Salvationists believed and preached. In another cabinet, there are other items from those times which are worthy of mention. In the nineteenth century, it was customary for prisoners who were being discharged to be given a small loaf of bread. In the cabinet, you will see two small loaves given to Salvationists from the Whitchurch Corps in Hampshire. They were arrested and imprisoned for holding open-air meetings. The bread on display is more than one hundred years old and it would not be suitable for eating today. The descendants of those heroic Salvationists are today members of the Basingstoke Corps.

Items linked to Salvationists imprisoned for their faith. Included are posters, banners and artwork developed in prison and two small loaves of bread referred to in this paper.7

Photograph courtesy of Garth R. Hentzschel. For information on The Skeleton Army read Nigel Bovey, Blood on the flag, (London, UK: Shield Books, The Salvation Army United Kingdom Territory, 2015). 7 Photograph courtesy of Garth R. Hentzschel. 6

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In this gallery some original posters from this period provide a commentary on social attitudes of the time. They are well worth taking time to read. The gallery also focuses on other times in the movement’s history, when Salvationists suffered imprisonment. Among the people who have been imprisoned during World War Two were Mary Booth in Germany and Stanley Cotterill who was imprisoned in Singapore’s Changi Camp.8 Joyful singing was an early expression of the Salvation Army’s worship both in the open-air and in-doors. The timbrels and brass instruments were employed in outdoor and indoor meetings. When used outdoors these attracted a crowd and in-doors they gave the worship a free and easy feel. This resonated with the un-churched people who frequented the music halls and other entertainment venues of the day. The interactive booth allows visitors to watch a film that depicts different types of Salvation Army music genres, from the movement’s early years to the present day. Throughout the gallery, the graphic panels tell much of the Army’s music making story through our extensive photographic collection. The visitor will be fascinated to see images of brass bands, singing and guitar groups and several instruments that are of historic interest. Richard Slater’s violin is in the largest cabinet. Slater is sometimes described as the father of Salvation Army music and his violin is a central part of the instrument display.9 There are three cornets in this cabinet, one having belonged to Trumpeter Sheard, an early member of The Salvation Army who frequently accompanied William Booth on his campaigns. Another belonged to Lieutenant-Colonel William Stewart, who was at one time an officer serving at the Army’s Hadleigh Farm, where he was the farm’s bandmaster as well as his administrative duties. Stewart was for a short time also the bandmaster of The International Staff Band. Significantly his cornet is in perfect working condition.

Some of the instruments on display in the Heritage Centre.10 8

For information on Stanley Cotterill and other Salvationists who were incarcerated as prisoners of war see Arch R. Wiggins, Campaigning in Captivity, Salvationist ‘Ambassadors in bonds’ during the Second World War, (London, UK: Salvationist Publishing & Supplies, 1947). 9 For information on and biographical information see, Arch R. Wiggins, Father of Salvation Army music, Richard Slater, (London, UK: Salvationist Publishing & Supplies, 1945).; Gordon Cox, The musical Salvationist – The world of Richard Slater (1854-1939), (Woodbridge, UK: The Boydell Press, 2011). 10 Photograph courtesy of Garth R. Hentzschel.

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The third cornet belonged to the Fry family from Salisbury who first encountered the Army in their home town of Salisbury. The Fry family offered their musical gifts to the local corps, which enabled Salvation Army corps to evangelise effectively outdoors and indoors. This family went on to help other corps use brass instruments and thus Salvation Army brass bands were started in other towns and cities in the United Kingdom. As you move out of the music gallery, you cannot fail to be aware of the images on the graphic panels that depict the wide range of social work established by William Booth and his son, Bramwell Booth, and his daughter-in-law, Florence. You are encouraged to spend time reading the helpful text and then to turn the pages of the social work flip books. In the cabinet you will notice a red bound copy of the book that W. T. Stead helped William Booth write, In darkest England and the way out.11 In this, William Booth set out a bold plan for the regeneration of the poor and needy. From the sales of In darkest England and the way out, William Booth was able to buy five farms in Hadleigh, Essex. On these working farms young men learnt skills that would enable them to consider emigrating to other parts of the world, including Australia, the USA and Canada. In the cabinet, you will see several items relating to the farm colony â&#x20AC;&#x201C; a brick, a milk bottle and coins, all of which were produced on the site.

Items relating to Salvation Army social work, (LtoR) Social work coins, a brick made at Hadleigh, a milk bottle and official records book from Hadleigh, a booklet Land and Industrial Colonies, Salvation Army tea, a collection box for â&#x20AC;&#x2DC;Social and Goodwill Work; and the red covered, In darkest England and the way out.12

When General Shaw Clifton spoke to me about creating the International Heritage Centre, he emphasized that it should have a strong global content. That is why the final gallery has graphic panels and artefacts that tell the story of places where the Army has recently opened and other international work.

William Booth, In Darkest England and The Way Out, (London, UK: International Headquarters of The Salvation Army), 1890. 12 Photograph courtesy of Garth R. Hentzschel.

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The cap worn by early Salvation Army officers in China.13

SAVE THE DATE

Salvation Army History Symposium

27th â&#x20AC;&#x201C; 29th July 2018

Queensland Australia

Photograph courtesy of Garth R. Hentzschel.

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A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH 1988 – PRESENT SURNAMES OF BOOK AUTHORS H TO L Garth R. Hentzschel Following on from R.G. Moyles, A Bibliography of Salvation Army literature in English 18651987,1 each edition of the Australasian Journal of Salvation Army History will have information of literature by Salvationists or containing information on The Salvation Army to assist researchers and those interested in more information on The Salvation Army. Both bibliographical information and a brief outline of the work will be included. Where possible, information will also be provided on where the work can be accessed or purchased. Please note that categories and referencing style will be that used by Moyles to continue the style of the work. SECTION I – HISTORY, DESCRIPTION, AND PUBLIC REACTION A. GENERAL HISTORIES Hill, Harold. SAVED TO SAVE: SAVED TO SERVE – NOTES ON SALVATION ARMY HISTORY, Sydney, Australia: The Salvation Army Booth College, 2010, 2014, 326 pp. The lecture notes from Booth College unit H7264 History of The Salvation Army were printed and covered the history of The Salvation Army’s ecclesiology, theological development, worship, social work, and internationalism. The final chapter outlined the developing knowledge of the history of The Salvation Army in Australia. Himmerlfarb, Gertrude. POVERTY AND COMPASSION – THE MORAL IMAGINATION OF THE LATE VICTORIANS. New York, USA: Vintage Books, A Division of Random House, 1991, 475 pp. The research unpacked the poor conditions of the late Victorian period with the use of newspaper articles, reports and research of the time, including the work of Charles Booth. One chapter was given to the work of The Salvation Army amid the work of others and the growing need to assist the poor. Horridge, Glenn K. THE SALVATION ARMY – ORIGINS AND EARLY DAYS: 1865-1900. Surrey, UK: Ammonite Books, 1993, 300 pp. The research for the book was from the author’s doctoral dissertation and analysed the origins, growth and organisation of the Christian Mission and The Salvation Army. It identified the factors and conditions which allowed the Army to prosper as well as its leadership and the organised resistance against the movement.2

Reference citation of this paper Garth R. Hentzschel, “A bibliography of Salvation Army literature in English, 1988-present, Surnames of book authors H to L”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 55-80. 1 R.G. Moyles, A Bibliography of Salvation Army literature in English (1865-1987), (Lewiston, USA: The Edwin Mellen Press, 1988). 2 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-thesalvation-army-origins-and-early-days-1865-1900-11345-p.asp

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Cover of Glenn Horridge’s The Salvation Army – Origins and early days.3

Glenn Horridge’s The Salvation Army – Origins and early days: 1865-1900, (Surrey, UK: Ammonite Books, 1993). 3

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B. DESCRIPTIVE ACCOUNTS OF ARMY METHODS AND ACTIVITIES Johnson, Dale A.. WOMEN AND RELIGION IN BRITAIN AND IRELAND – AN ANNOTATED BIBLIOGRAPHY FROM THE REFORMATION TO 1993. ATLA Bibliography Series, No. 39, Maryland, USA: The Scarecrow Press, 1995, 288 pp. The book was a bibliographic list of works published between the reformation and 1993 which focused on women and religion. The list included some works by Salvationists and about female ministry of The Salvation Army. C. ANNUAL REPORTS Kiely, Kate, Eldridge, David, and Newman, Tony. Authorised by Gowans, Johan and Clinch, John. GENERATIONS OF CARING – AUSTRALIAN FAMILIES AND THE SALVATION ARMY. Australia: The Salvation Army, 1994, 60 pp. The report investigated external factors impacting The Salvation Army in the 1990s. It outlined issues such as unemployment, youth matters, poverty, church life, family violence, old age, addiction and homelessness. It concluded with several recommendations. Kistan, Adrian. THE SALVATION ARMY, MORE THAN GOLD, 2000 GAMES REPORT. Meadowbank, Australia: More Than Gold, 2000, 36 pp. The report outlined the activities, people and finances behind the sport ministry conducted throughout the Sydney Olympic Games. D. HISTORIES OF SPECIFIC ENDEAVOURS AND EVENTS Hagen, Susan and Carouba, Mary. WOMEN AT GROUND ZERO, STORIES OF COURAGE AND COMPASSION. USA: ALPHA, A Pearson Education Company, 2002, 316 pp. One of the people covered was Salvationist Molly Shotzberger who worked with the people at Ground Zero. A portrait of Shotzberger was also included.4 Hull, Walter, and Cox, Lindsay C. THAT PECULIAR BODY – THE SALVATION ARMY’S SOCIAL WORK BEGINNINGS IN AUSTRALIA, 1883-1887. Melbourne, Australia: The Salvation Army Australia Southern Territory Archives & Museum, 2004, pp. 137. The book covered the endeavours and institutions of The Salvation Army’s social work in Australia. It included a number of pictures of the work. Information included; prison work, work with fallenwomen, work among the Chinese population and hospitals.5

At the time of publication of AJSAH the book could be purchased at Susan Hagen’s website http://susanhagen.com/women-at-ground-zero/ 5 At the time of publication of AJSAH the book could be purchased at The Trade, Sydney http://thetrade.salvos.org.au/catalogue/product/that-peculiar-body-walter-hull/ 4

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Kirkham, John C. and Cox, Lindsay C. (Ed). SOUTHERN SOUP – SOAP – SALVATION, A COMPENDIUM OF SALVATION ARMY SOCIAL SERVICES IN THE AUSTRALIA SOUTHERN TERRITORY. Melbourne, Australia: The Salvation Army Australia Southern Territory Archives & Museum, 2003, 152 pp. The compendium listed, in alphabetical order, the names and brief history of the social service properties and activities of The Salvation Army in the Australia Southern Territory. Pictures of the institutions were also included. 2. The Bramwell Booth Affair Kirkham, John C.. DEPOSED BUT NOT DESPISED – A 1999 REFLECTION ON THE 1929 DEPOSITION OF BRAMWELL BOOTH AS GENERAL OF THE SALVATION ARMY. Box Hill, Australia: John C Kirkham, 1999, 205 pp. Research from previously published materials and newspapers of the day were used to outline the events leading up to the first High Council and the Council itself. Appendixes included The First Blast of a Trumpet, Evangeline Booth’s 15 points to General Bramwell Booth, letters to and from Bramwell, Evangeline and other Commissioners, and the speech to the High Council by Commissioner Catherine Booth (later Bramwell-Booth). Larsson, John. 1929 – A CRISIS THAT SHAPED THE SALVATION ARMY’S FUTURE. London, UK: Salvation Books (Salvation Army International Headquarters), 2009, 375 pp. Larsson, John. INSIDE A HIGH COUNCIL – HOW SALVATION ARMY GENERALS ARE ELECTED. London, UK: Salvation Books (Salvation Army International Headquarters), 2013, 154 pp. The two books outlined the history of the first High Council and how this body had operated to elect generals of The Salvation Army. The turbulent first High Council was researched and the gathering storm clouds, the battle of the removal of Bramwell Booth and reforms from these events were all outlined. The first book also contained the 1878 constitution and a list containing the members of the 1929 High Council as appendixes. Photographs were also used throughout. The second book outlined the history of the High Council and it proceedings. This later volume included names of nominees to the office of general and the office bearers of each council. Together the two books describe the development of the constitution of The Salvation Army and how it works today.6

5. Limelight Department and Film Making in The Salvation Army Luck, Peter. A TIME TO REMEMBER – BICENTENNIAL MINUTES. Richmond, Australia: William Heinemann, 1988, 345 pp.

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/1929-a-crisisthat-shaped-the-armys-future-2293-p.asp and http://www.sps-shop.com/book-inside-a-high-council-6934-p.asp

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The book was a compilation of shortened scripts used by Peter Luck in the television snapshots of Australian history. One covered The Salvation Army’s Limelight Department. E. PUBLIC REACTION TO AND COMMENTARY ON ARMY METHODS AND ACTIVITIES Hill, Harold. LEADERSHIP IN THE SALVATION ARMY – A CASE STUDY IN CLERICALISATION. Studies in Christian history and thought. Milton Keynes, UK: Paternoster, 2006, 341 pp. The research came from a doctoral dissertation outlining the historical understanding of leadership and clerical roles. Part one outlined the history of the church’s understanding of leadership while part two focused the discussion on the history of The Salvation Army. Parts three and four moved the discussion into the second century of the movement and investigated areas of officership and soldiership. The final section gave observations about current issues in Salvation Army leadership.7

Isaacs, Mark. THE UNDESIRABLES – INSIDE NAURU. Richmond, Australia: Hardie Grant Books, 2014, 331 pp. The manuscript commented on the Australian Government’s response to the ‘boat people’. Working under the program run by The Salvation Army, the author was critical of all elements and organisations working with the people in the detention centre in Nauru, including that of The Salvation Army’s operation, organisation and motives. F. THE SALVATION ARMY THROUGHOUT THE WORLD Australia Hentzschel, Garth R. and Hentzschel, Glenda. THE BAG HUT TABERNACLE – THE HISTORY OF THE SALVATION ARMY GUMDALE OUTPOST. Wynnum, Australia: The Salvation Army Wynnum Corps, 2010, pp. 42. Reprinted and expanded, Brisbane, Australia: Cross & Crown Publications, 2012, pp. 44. The book was written and published to commemorate the closure of the Gumdale Outpost of the Wynnum Corps. The outpost commenced in a bag hut and served the community for over 60 years.8 Hentzschel, Garth R. WITH A SMILE AND A CUPPA – A BRIEF HISTORY OF THE SALVATION ARMY EMERGENCY SERVICES IN THE AUSTRALIA EASTERN TERRITORY. Brisbane, Australia: Cross & Crown Publications, 2007, pp. 51. The history was written for training purposes for people wishing to become members of The Salvation Army Emergency Service (SAES). It covered both major and minor incidents where Salvationists had 7

At the time of publication of AJSAH the book could be purchased at The Trade, Sydney http://thetrade.salvos.org.au/catalogue/product/leadership-in-the-salvation-army-harold-hill/ 8 At the time of publication of AJSAH the book could be purchased from the author – ghentzschel@chc.edu.au

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been involved in assisting people in distress. These included: road accidents, cyclones, floods, fires and war.9 Hull, Walter, Kirkham, John, and Cox, Lindsay (Ed). THE SALVATION ARMY OFFICER CADETS 19401999. Melbourne, Australia: Australia Southern Territory Archives & Museum, 2006, 68 pp. The photographic book was a record of cadet training sessions in the Melbourne Training College from 1940-1999. It had a list of all sessional names, names of the training principals, photographs of the different training college buildings, and sessional photographs with the names of every cadet.10

Estonia Nilsson, Sven and Berqvist, Leena. THE SALVATION ARMY IN ESTONIA, 1927-1940 AND 1995-2005. Tartu, Estonia: The Salvation Army, Finland and Estonia Territory, 2005, 91 pp. The book was presented in two parts. The first part was written earlier in 2003, by Sven Nilsson who covered the work of The Salvation Army in Estonia prior to World War Two. Part two covered the years of the country under communist rule and the reestablishment of the movement. The latter part was researched and written by Leena Berqvist from interviews and Salvation Army publications. New Zealand Hill, Harold (Ed). TE OPE WHAKAORA – THE ARMY THAT BRINGS LIFE, A COLLECTION OF DOCUMENTS ON THE SALVATION ARMY & MAORI 1884-2007. Wellington, NZ: Flag Publications (The Salvation Army, New Zealand, Fiji & Tonga Territory), 2007, 444 pp. The work was a collection of documents relating to the work of The Salvation Army with the Maori people. The works included: chapter 9 of Fight the good fight, by Cyril Bradwell; Canoe on the River, by Ivy Cresswell; War Cry reports; stories from All the World; Staff Council notes; correspondence and interview notes; reports and other sources.11

At the time of publication of AJSAH the book could be purchased from the author – ghentzschel@chc.edu.au At the time of publication of AJSAH the book could be purchased at the Supplies Shop, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=1054&cID= 11 At the time of publication of AJSAH the book could be purchased at the Supplies Shop, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=1288&cID=1 9

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Hutson, Joan. AS FOR ME AND MY HOUSE – A SALUTE TO EARLY GISBORNE SALVATION ARMY FAMILIES, 1886 TO 1952. Wellington, NZ: Flag Publications (New Zealand, Fiji and Tonga Territory), 2004, 297 pp. The book was a much expanded edition of the earlier Me and My House. The history of The Salvation Army in the Gisborne area was told through the history of the families who made the Army their spiritual home. In addition to this major events such as the two world wars, the depression years, and the Napier earthquake are covered. Hutson, Joan M. ME AND MY HOUSE, Wellington, New Zealand: NZ Archives Department, 2002, pp. 20. The booklet outlined the history of The Salvation Army Corps in Gisborne from 1886 to 1952 and was developed as a part of The New Zealand Salvation Army Archives Millennium Project. The booklet outlined the history through stories of Salvationists from the corps. SECTION II – SOCIAL SERVICE 7. WAR SERVICES Hull, Walter. SALVOS WITH THE FORCES – RED SHIELD SERVICES DURING WORLD WAR 2, Melbourne, Australia: The Salvation Army, Australia Southern Territory, 1995, 300 pp. Across four sections, the history book outlined the work of The Salvation Army with the Australian military forces. The first three sections outlined the areas of service; North Africa, Greece, Crete, Tobruk, Syria, Middle East, Malaya, and Kokoda Trail (PNG). Section four highlighted the administration, finances, spiritual work and chaplains. The work concluded with a list of Red Shield Defence Services Representatives. King, Jonathan. GALLIPOLI DIARIES – THE ANZACS’ OWN STORY DAY BY DAY. Pymble, Australia: Kangaroo Press, 2003, 306 pp. The book used daily entries from the diaries of military soldiers to describe the Gallipoli Campaign. The Salvation Army chaplain, William McKenzie was listed a number of times. Linder, Robert D. THE LONG TRAGEDY, AUSTRALIAN EVANGELICAL CHRISTIANS AND THE GREAT WAR, 1914-1918. Adelaide, Australia: Openbook Publishers and Centre for the study of Australian Christianity, 2000, 196 pp. The historical research outlined how the evangelical churches worked throughout World War One and ministered to the troops. Although the welfare work of Wieb Palstra and Jeannie Hay were listed, the book focused more on the spiritual work and therefore William McKenzie (Fighting Mac) was given more space. 10. MISCELLANEOUS SOCIAL SERVICES Hentzschel, Belinda. ERNEST THE LITTLE EMERGENCY TRAILER. Sydney, Australia: Belinda Hentzschel, n.d., pp. 39. The book was written for children to learn about the work and ministry of The Salvation Army Emergency Services. The little trailer goes to a fire and helps the firefighters and people who have lost their home. The story is linked to a verse of scripture. Knowles, Gordon (ed). RAYS OF HOPE, REFLECTIONS ON COMMUNITY DEVELOPMENT EXPERIENCES – CASE STUDIES IN POVERTY ALLEVIATION AND COMMUNITY

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DEVELOPMENT. Manuka, Australia: The Salvation Army, Australia Eastern Territory, 1998, 201 pp. The book was a compilation of papers about community development. The authors included Ethne M. Flintoff, Doug Hammond, Li Jianan, Victoria Kwok, Pamela Le Leu, Seth Le Leu, Oswald Malunda, Ty Morrissey, Nancy Nxumalo, Godfrey Payne, Sandra Potgleter, Allison Pratt, Daphetone C Siame, Jeff Simpson, Ian Swan, and Anne Waring. SECTION III – PROMOTING THE WAR N – INSTRUCTIONAL AND DEVOTIONAL LITERATURE Harris, Ray. CONVICTIONS MATTER – THE FUNCTION OF SALVATION ARMY DOCTRINES. Ontario, Canada: The Salvation Army Canada and Bermuda Territory, 2014, 216 pp. The study unpacked each of the doctrines of The Salvation Army in such a way to help the reader understand the ongoing and personal relevance. Each chapter concluded with questions to challenge and help the read think about the elements discussed. Harris, Wesley. BATTLE LINES – PERSONAL PERSPECTIVES ON SALVATIONISM. Oakville, Ontario, Canada: The Salvation Army Canada & Bermuda Territory, 1992, pp. 147. The book was a collection of personal thoughts on elements related to The Salvation Army. Topics included: Salvationism, symbols of The Salvation Army, soldiership, officership, holiness, the sacraments, the focus of the mission of The Salvation Army, and more. Harris, Wesley. LIFE IS A TIGHTROPE. Elsternwick, Australia: Wrightbooks Pty Ltd, 1999, pp. 128. The book was a collection of personal thoughts on keeping positive, balanced and successful.12 Harris, Wesley. NICE GUYS CAN WIN! Elsternwick, Australia: Wrightbooks Pty Ltd, 1995, pp. 113. The book was a collection of personal thoughts on being successful while acting in a moral and selfless manner.13 Harris, Wesley and Court, Stephen. PROVERBIAL LEADERSHIP – ANCIENT WISDOM FOR TOMORROW’S ENDEAVOURS. Canada: Credo Press, 2004, 170 pp. The book used scripture and modern day examples to show the elements of Christian leadership. Harris, Wesley. SUCCESS IS IN GIVING. Elsternwick, Australia: Wrightbooks Pty Ltd, 1998, pp. 131. The book was a collection of personal thoughts on being successful through giving.14 Harris, Wesley. TRUTH STRANGER THAN FICTION. Elsternwick, Australia: Wrightbooks Pty Ltd, 1998, pp. 105.

At the time of publication of AJSAH the book could be purchased at the Supplies Shop, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=778&cID=1 13 At the time of publication of AJSAH the book could be purchased at the Supplies Shop, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=653&cID=1 14 At the time of publication of AJSAH the book could be purchased at the Supplies Shop, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=654&cID=1

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The book was a collection of personal experiences or stories related to the author on real life success stories. Harris, Wesley. WRITING THE VISION – COLLECTED WRITINGS. Melbourne, Australia: Salvo Publishing (The Salvation Army Australia Southern Territory), 2011, 151 pp. The book was a collection of writings from Commissioner Wesley Harris. It commenced with a short biography and took work from; the Journal of Aggressive Christianity, Truth – Stranger than fiction, Dear Paul, You’ve got what it takes, Nice guys can win, Success is in giving, Life is a tightrope, Proverbial leadership, Battle lines, as well as a number of poems published throughout his officership.15

Harris, Wesley. YOU’VE GOT WHAT IT TAKES. Elsternwick, Australia: Wrightbooks Pty Ltd, 1997, pp. 141. The book was a collection of personal thoughts on how people can ‘dance’ with life. Haworth, Kim (Ed). FAMOUS LAST WORDS – INSPIRATIONAL MESSAGES OF FAITH AND MINISTRY. Melbourne, Australia: Salvo Publishing (The Salvation Army Australia Southern Territory), 2008, 214 pp. The book was a collection of devotional writing on many topics and came from a plan that retired officers could speak into the lives of cadets (Salvation Army officers in training). The book draws from many, including: Rusty Adams, David Brunt, Eva Burrows, Joy Coleman, Beverley & Douglas Davis, David Eldridge, Claire Emerton, Rosemary Haines, Ian Hamilton, Edwin Hayes, Avis Lamotte, Alan R. Laurens, Verity Ling, Kevin Lumb, Stuart McGifford, Winsome Merrett, Debbie Messenger, K. Brian Morgan, Genevieve Peterson, Victor Poke, Ian Southwell, Pam Trigg, Lucille Turfrey. Hay, Sue. ON THE ROAD OF RECOVERY – 12 STEP MEDITATIONS FOR AOTEAROA. Wellington, NZ: Flag Publication (The Salvation Army, New Zealand, Fiji & Tonga Territory), 2006, 44 pp. The devotional booklet used the 12 steps for recovering addicts as a basis for discussion and used scripture verses to commence each devotional discussion. Herron, Ray. CREATING A CLIMATE FOR CORPS-BASED YOUTH MINISTRY IN THE SALVATION ARMY IN AUSTRALIA. Sydney, Australia: Ray Herron, n.d., 22 pp. The booklet was a postmodernist view of youth ministry within The Salvation Army. From the author’s own experience youth issues such as technology, Christlikeness, the supernatural, Bible teaching and formal versus informal corps worship styles were discussed.

At the time of publication of AJSAH the book could be purchased at the Supplies Shop, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=2234&cID=

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Hill, Harold. SUPERVISION: WHAT IS IT? WHAT USE IS IT? HOW DO YOU GET THE BEST OUT OF IT? Wellington, NZ: The Salvation Army, 2000. Hill, Fred. HELPING FAMILIES WORK – A STUDY IN RELATIONSHIPS. London: UK, The Salvation Army United Kingdom Territory, 1993, pp. 48. The study was a collection of 14 studies linked with the family. Each study gave a brief discussion on the topic and discussion points to help the reader think about the topic. This was followed by further consideration which included a Biblical perspective. Topics included: family myths, teenage trauma, changes in the power game, dealing with stress, self-worth, unemployment, retirement and aging and others. Hill, Fred. BASIC COUNSELLING. How to … series. London, UK: International Headquarters of The Salvation Army, 1990, 29 pp. The booklet outlined a rationale and definition of counselling followed by small chapters on knowledge and skills. Skills that were covered included; listening, reflection, asking questions and self-awareness. Honsberger, Normajean and Rader, Lois (Ed). WILL YOU CHOOSE JOY? REFLECTIONS ON PHILIPPIANS. New York, USA: Others Press (The Salvation Army USA Eastern Territory), 2009, 143 pp. The study on Philippians was developed from a series of sermons delivered at Hempstead Corps, Long Island, USA. The ten chapters focused on the Christian’s joy found in areas outlined in the New Testament book; praying with thanks, partnering with Him, purpose, putting others first, perceiving His deity, putting faith into action, relationship, spiritual thinking, and the provision of God.16

Holbrook, Olive. LEARNING TO USE THE BIBLE. Challenge Books. London, UK: International Headquarters of The Salvation Army, 1964, 4th edition 1983, reprinted 1996, pp. 74. The book gave an overview of the Bible, how best to use it and how to understand the New and Old Testaments. Huguenin, Miriam. THE LORD WELCOMES MY PRAYER (PSALM 6:10). Challenge Books, London, UK: The Salvation Army International Headquarters, 1995, pp. 48. The book was a training booklet of prayer and was divided into four sections. The definition of prayer, types of prayer, instruction on prayer and information about the Lord’s prayer. The book used poetry, quotation, scripture, and songs to inform the readers about the habit of prayer. Hull, Walter. PAPER PLATFORM – A SELECTION FROM ARTICLES WHICH HAVE APPEARED IN SALVATION ARMY PUBLICATIONS. Melbourne, Australia: The Salvation Army, Australia Southern Territory, 1993, pp. 197. 16

At the time of publication of AJSAH the book could be purchased at the Salvation Army Store, Canada http://store.salvationarmy.ca/index.php?main_page=product_info&products_id=8166

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The book was a compilation of articles by the author and others, which had appeared in The War Cry. Topics included articles on officers and local officers, Salvation Army themes and endeavours as well as seasonal themes. Hunter, Denis. AFTERSIGHT & FORESIGHT – THE GIFTS RESERVED FOR AGE. London, UK: Denis Hunter in cooperation with The Salvation Army UK Territory Literary Unit, 2006, pp. 144. The book was set up as an interview between two people, Sally and Peter. The discussions were held at Salvation Army locations around London; IHQ, THQ, Sunbury Court, Whitechapel, and William Booth College. There are also photographs of Salvationists and Salvation Army locations. Hunter, Denis, and Hunter, Pauline. CENTURIES OF FAITH – A BOOK FOR THE MILLENNIUM. London, UK: Denis and Pauline Hunter, 2000, 383 pp. The book was a compilation of thoughts on the history of the church from Exodus to the present day. Each topic had links with historical elements, scripture and often songs from The Salvation Army Songbook. Hunter, Denis, and Hunter, Pauline. CHRISTUS VICTOR – REFLECTIONS IN A BELIEVER’S YEAR. London, UK: Denis and Pauline Hunter, 1997, 576 pp. The book was a compilation of reflective sermons redeveloped as devotional material. Topics covered were wide ranging from Salvation Army focused (Founders’ Day, Corps Anniversary, Red Shield Doorknock, Home League Sunday, Bandsmen’s & Songsters’ Councils); Christian celebration focused (Harvest Festival, Advent, Lent, All Saints); and National celebration focused (Queen’s Birthday, Remembrance Day). Irvine, Ferrell, Co-written with Hill, Harold. THE TWELVE STEPS WORKSHOP MANUAL. Wellington, NZ: Flag Publications, 2001, 2005, 2011, 167 pp. Ivany, Beverly. KID TALK – A DAILY FAMILY DEVOTIONAL BOOK. Ontario, Canada: The Salvation Army Canada and Bermuda, 1991, 365 pp. The devotional work gave a topic to read each day of the year and down the side of each was a verse of scripture and a question for the family to work through with their child. Ivany, Beverly. TEEN TALK – FACING LIFE AS IT IS. Ontario, Canada: The Salvation Army Canada and Bermuda, 1994, 365 pp. The devotional work gave a topic to read each day of the year and at the bottom of each page was a verse of scripture and a question for the youth to reflect upon. Jones, Melvyn. THAT CONTENTIOUS DOCTRINE – STUDIES IN THE HISTORY OF HOLINESS TEACHING. London, UK: Salvation Books (The Salvation Army International Headquarters, 2015, 280 pp. The research was an in-depth survey of the holiness movement and its relationship to The Salvation Army. The work drew on many early Army publications and individual Salvationists. Appendixes outlined The Salvation Army and links with the ‘High Life Movement’ and the ‘Pentecostal Movement’.17

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-thatcontentious-doctrine-11080-p.asp

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Kew, Clifford W.. KINDRED MINDS, LEADING BIBLE FELLOWSHIP GROUPS. How to… series. London, UK: International Headquarters of The Salvation Army, 1988, 22 pp. The booklet gave instructions on how to organise and operate a Bible study. In four small chapters; it gave a rational to hold a group Bible study, where and when it would be best to hold a group study, how to run the group, and what kind for series could be used to guide the study. Kew, Clifford and Kew, Maureen. QUESTION TIME – STUDIES FOR LENT FROM MATTHEW’S GOSPEL: THE NATURE OF THE KINGDOM. London, UK: The Salvation Army, United Kingdom Territory, 1997, 106 pp. The devotional material was a study on Matthew with the focus on the Kingdom of God. Questions found throughout the gospel were unpacked in daily studies with each concluding with a thematic prayer. Kew, Clifford, W. THE GOOD LIFE. London, UK: The Salvation Army, United Kingdom Territory, 1991, 92 pp. The devotional material took for its theme Ephesians 2:10, “We are God’s work of art, created in Christ Jesus to live the good life as from the beginning he had meant us to live it.” Twenty-eight reflections were given on contemporary topics to bring holiness into the understanding of everyday life. Kew, Clifford. TO TELL THE TRUTH – KEYS TO UNLOCKING JOHN’S GOSPEL. London, UK: United Kingdom Territory, 1996, 85 pp. The study, on the book of John outlined seven keys themes throughout the gospel. The keys included: the names of Christ, the time and place, the discourses, a list of 17 truths, the purpose of truth and watching the clock. Knaggs, Carolyn (ed). CANDID CONVERSATIONS ON HOLY LIVING – IN HER OWN WORDS. Melbourne, Australia: Salvo Publishing (Australia Southern Territory), 2010, 117 pp. The book was a collection of papers on holiness, written by female officer Salvationists. Authors were; Linda Bond, Donna Evans, Christine Faragher, Miriam Gluyas, Winsome Merrett, Robbin Moulds, Jenny Rowe, and Kalie Webb. Knaggs, Jim. ONE DAY… A DREAM WORTH LIVING FOR THE AUSTRALIA SOUTHERN TERRITORY. Melbourne, Australia: Salvo Publishing (Australia Southern Territory), 2007 & 2008, 214 pp. The book was written from the vision Commissioner Jim Knaggs had for his territory. It outlined the development of the territory in 35 visions.

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Knaggs, Jim and Court, Stephen. ONE THING – WIN THE WORLD FOR JESUS. Melbourne, Australia: Salvo Publishing (Australia Southern Territory), 2008, 116 pp. The book was written with Commissioner Jim Knaggs’ vision for his territory as the major theme. The theme of the vision was outlined in Knaggs’ earlier book One Day. It used both historical and biblical principles to encourage people to win the world for Jesus in a new type of evangelism. Koolhof, Mary and Richardson, Aunty Eva. Illustrated by Janet Fenton. WHEN DADDY TABLE. Melbourne, Australia: Australian Southern Territory, 2013, 28 pp.

HITS

THE

Koolhof, Mary and Richardson, Aunty Eva. Illustrated by Janet Fenton. WHEN Melbourne, Australia: Australian Southern Territory, 2013, 22 pp.

MUMMY

SHOUTS.

The children’s book was written for the ‘Safe from the Start Resource Kit’ and funded by the Tasmanian Community Fund and Jessica Lord Foundation. Its aim was to help children feel safe and stay with their family. Laeger, David. SHADOW AND SUBSTANCE – THE TABERNACLE OF THE HUMAN HEART. Virginia, USA: Crest Books (Salvation Army National Publications), 2004, 138 pp. The devotional work gave the history and meaning of the elements of the Jewish Tabernacle and Jesus Christ’s fulfilment of the meaning of the scriptural connection of the symbolism. The elements of the tabernacle included; the Holy of Holies, the Mercy Seat, the Gold Lampstand, the Altar of Incense, and Jesus Christ and the Holy Spirit. Larsson, John. HOW YOUR CORPS CAN GROW – THE SALVATION ARMY AND CHURCH GROWTH. London, UK: International Headquarters of The Salvation Army, 1988, 138 pp. This study applied church growth principles in a Salvation Army setting. Introduction to and the development of growth thinking, analysing and planning are used to introduce the concepts, followed by processes to enact growth. Each section included questions and activities to assist the reader develop the principles in their corps. Larsson, John. THE MAN PERFECTLY FILLED WITH THE SPIRIT. London, UK: International Headquarters of The Salvation Army, 1986, 1988, 87 pp. The study gave 26 images of Jesus Christ as a way for people to learn the potential and power of Christian living. This edition included a study guide with questions to challenge the reader.

At the time of publication of AJSAH the book could be purchased at Supplies Shop, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=3139&cID=

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Lawson, Ken. MERCY SEAT COUNSELLING AND AFTER-CARE. How to … series. London, UK: International Headquarters of The Salvation Army, 1981, 1990, 27 pp. Later published as Lawson, Kenneth. ONE TO ONE: THE COUNSELLING AND AFTERCARE OF SEEKERS. London, UK: United Kingdom Territorial Headquarters, 1999, 28 pp. The booklet used 8 short chapters to outline the process and procedures to counsel a seeker at the Mercy Seat. Areas outlined were: Christian Counsellor’s qualifications and responsibilities, what the counsellor should do with the seeker at the Mercy Seat, how to use the Bible in such discussions, initial after-care and ongoing training. Layton, Phil. THE RAPTURE. London, UK: Salvation Books, Salvation Army International Headquarters, 2009, 176 pp. The book outlined biblical eschatology and gave a reasoned Christian understanding of the rapture.19

Layton, Phil. THE SACRAMENTS AND THE BIBLE. London, UK: The Salvation Army, Shield Books, UK Territory Literary Unit, 2007, 55 pp. The book was a study on The Salvation Army’s position on the sacraments from a biblical perspective. Limpus, Fred. THE PILGRIMAGE OF PETER. Australia: Fred Limpus, 2012, 188 pp. The study explored the life and ministry of the apostle Peter through the culture, religious and political environment of the time.20 Lindsey, Carla. THE LONG WEEKEND – REFLECTIONS ON THE CRUCIFIXION OF CHRIST. India: Replika Press, 2011, 80 pp. The devotional material gave thoughts, questions and statements reflecting on the crucifixion of Christ. The book commenced with a timeline of the events of the day and ended with supporting references to scripture.21 Luhn, Herbert. HOLY LIVING – THE MINDSET OF JESUS. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2013, 137 pp. The study investigated holy living through the life and ministry of Jesus Christ.22

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-therapture-2288-p.asp 20 At the time of publication of AJSAH the book could be purchased at The Trade, Sydney http://thetrade.salvos.org.au/catalogue/product/the-pilgrimage-peter-fred-limpus/ 21 At the time of publication of AJSAH the book could be purchased at The Trade, Sydney http://thetrade.salvos.org.au/catalogue/product/the-long-weekend/ 22 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-holyliving-7309-p.asp

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SECTION IV – MUSIC AND MUSICAL GROUPS Holz, Ronald W. (ed). BRASS BANDS OF THE SALVATION ARMY – THEIR MISSION AND MUSIC, VOLUME ONE. Herts, England: Streets Publishers, 2006, 488 pp. The book was a study on the history of Salvation Army brass bands. The first three chapters covered the organisational structure and history of bands from 1878 to 1939. Chapters four to nine covered regions: UK, by Ronald W. Holz; Canada and Bermuda, by W.L.Court; Sweden, by Torgny Hanson; Australia, by John Cleary; New Zealand, by Warren Baas; and USA, by Ronald W. Holz. The final chapter discussed the function, mission and music of the future of Salvation Army bands. Holz, Ronald W. (ed). BRASS BANDS OF THE SALVATION ARMY – THEIR MISSION AND MUSIC, VOLUME TWO. Herts, England: Streets Publishers, 2007, 223 pp. The book was a study on the technique and musical scoring of Salvation Army brass band music. After a chapter on instrumentation and scoring, the rest of the book unpacked elements of musical study including: march and festival arrangements, worship and reflection, concert works, and large scale works.23

Holz, Ronald W. NEW YORK STAFF BAND – CELEBRATING 125 YEARS 1887-2012. New York, USA: The Salvation Army USA Eastern Territory Literary Department, 2012, 141 pp. The book was a mixture of past and recent history supported by many pictures. The period of 20082012 is covered before the 125th celebrations, followed by a chronology of recordings and film, instruments and uniforms. Interviews were listed as well as official group photographs of the band throughout the years. Holz, Ronald W. THE PROCLAIMERS – A HISTORY OF THE NEW YORK STAFF BAND, 1887-2007. New York, USA: The Salvation Army USA Eastern Territory, 2007, 389 pp. The book was a revised edition of Heralds of Victory, 1986 in two parts and an additional photograph section. The first part of the book outlined each period of the band’s history using the parameters of the years of service of each bandmaster. Part two gave information on the instruments, the band chorus, the music and festivals, soloists and personal information of band members. Inglis, Ron. THE SALVATION ARMY CAMPSIE CITADEL BAND 1913-2013. Campsie, Australia: Campsie Salvation Army, 2014, 40 pp. The book outlined the history of the Campsie Corps band and included photographs and cartoons of the bandsmen and the citadel. Band programs and lists of engagements are included as well as an analysis of the decline of the band and banding in general. A list of bandmasters gave a brief biography on each. 23

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-brassbands-of-the-sa-volume-2-1942-p.asp

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Jones, Noel. LET US PRAISE YOUR NAME. Melbourne, Australia: The Salvation Army, Australia Southern Territory, 1994, 47 pp. The book was a collection of songs which included: He comes with peace; no other name for me; mothers of Salem; our God reigns; let us praise Your name; and others. Klepke, Steef, and Miller, David, Horridge, Glenn (eds). THE GOLDEN PEN – PAST AND PRESENT BRASS COMPOSERS AND ARRANGERS OF THE SALVATION ARMY. Builth Wells, UK: SA Historical & Philatelic Association, 2012, 528 pp. Klepke, Steef, and Miller, David, (ed). THE GOLDEN PEN, VOLUME TWO – PAST AND PRESENT BRASS COMPOSERS AND ARRANGERS OF THE SALVATION ARMY. Builth Wells, UK: SA Historical & Philatelic Association, 2015, 322 pp. The two volumes were an in-depth study on Salvation Army composers and their compositions. The study on the composers included biographical detail and analyses of their origin, popularity and work. Photographs and signatures were also included.24

SECTION V – SALVATIONIST BIOGRAPHY Catherine Baird Izzard, John C. with Gariepy, Henry. THE LIFE AND POETRY OF CATHERINE BAIRD. Virginia, USA: Crest Books (The Salvation Army National Publications), 2002, 150 pp. Using Catherine’s own words from her poetry and other publications (including, The Soldier, Evidence Of The Unseen, The Officers’ Review, etc) the biography recounted her life in Australia, South Africa, USA, and UK. Appointments, including the editorship of The Young Soldier are all covered and two appendices gave lists of her published songs in the Song Book of The Salvation Army, Musical Salvationist and other musical publications. John Wreford Blake Linnett, Merle. J.W.B. AND HIS CONCERTINA – THE BIOGRAPHY OF LIEUT-COMMISSIONER JOHN WREFORD BLAKE. South Melbourne, Australia: The Salvation Army, Australia Southern Territory, 1991, 61 pp. The biography introduced the life and ministry of John Blake. It covered his early life in South Australia and his conversion. After he completed training he was appointed to corps such as Healesville, Bairnsdale, Oakleigh, South Yarra, Brunswick, and Hawthorn. When war broke out Blake was appointed with the Red Shield War Services; here he served in the Middle East and southern 24

At the time of publication of AJSAH both books could be purchased at SP&S - http://www.sps-shop.com/book-thegolden-pen-6073-p.asp and http://www.sps-shop.com/book-the-golden-pen-volume-2-11076-p.asp

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Europe where he was evacuated with the Australian Forces from Greece to Crete then to Alexandria. Upon his return to Australia he received corps and headquarters appointments in Victoria, South Australia, Western Australia, Pakistan, Malaya, and India. Blake retired to Inala Village, The Salvation Army’s former retirement village. Booth family (William, Catherine, Bramwell, Ballington, Kate, Emma, Herbert, Marian, Eva and Lucy) Larsson, John. THOSE INCREDIBLE BOOTHS – WILLIAM AND CATHERINE BOOTH AS PARENTS AND THE LIFE STORIES OF THEIR EIGHT CHILDREN. London, UK: Salvation Books (Salvation Army International Headquarters), 2015, 352 pp. The book covered the lives and ministries of the Booth family with photographs of each member.25

Catherine Booth (The Army Mother) Hattersley, Roy. BLOOD & FIRE – WILLIAM AND CATHERINE BOOTH AND THEIR SALVATION ARMY. London, UK: Little, Brown and Company, 1999, pp. 471 reprinted, London, UK: Abacus, 2000, pp. 471. The biography was an in-depth account of the lives of William and Catherine Booth. A chapter is devoted to the Maiden Tribute as well as a number of chapters given to In Darkest England and The Way Out. Hosier, Helen K.. WILLIAM AND CATHERINE BOOTH – FOUNDERS OF THE SALVATION ARMY. Heroes of the Faith series. Uhrichsville, USA: Barbour Publishing, 1999, 208 pp. The biography used both primary and secondary sources to tell the story of William and Catherine Booth and the commencement of The Salvation Army. Howat, Irene. TEN GIRLS WHO CHANGED THE WORLD. Ross-shire, Scotland, UK: Christian Focus Publications, 2001, 160 pp. The book was republished in 2002 and twice in 2003. The book was a collection of female Christian biographies, including; Gladys Aylward, Corrie ten Boom, Evelyn Brand, Catherine Booth, Amy Carmichael, Joni Eareckson, Elizabeth Fry, Isobel Kuhn, Jackie Pullinger and Mary Slessor. The book was written to appeal to younger readers and contained questions and quizzes to assist the learning and memory of the reader. Jackson, Dave and Jackson, Neta. KIDNAPPED BY RIVER RATS – WILLIAM & CATHERINE BOOTH. Trailblazer Books. Minnesota, USA: Bethany House Publishers, 1991, 111 pp. 25

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The children’s novel was set in London during the 1880s and focussed on Jack and Amy, two children who tried to live on the streets. Fearing for their own safety the two children ran into the early Salvation Army and, while at first they run from the organisation, throughout the novel they learn they can trust William and Catherine Booth. Kew, Clifford W. (ed). CATHERINE BOOTH, HER CONTINUING RELEVANCE. London, UK: The Salvation Army International Headquarters, 1990, 170 pp. The collection of essays covered topics such as: women’s place in ministry; Catherine’s Christology, faith, relationship to The Salvation Army, social justice, eternity and holiness teaching; and her family life. Authors included; Barbara Bolton, Raymond Caddy, David Guy, Jean James, Kenneth Lawson, Christine Parkin, Maxwell Ryan and Chick Yuill. Le Feuvre, Cathy. WILLIAM AND CATHERINE – THE LOVE STORY OF THE FOUNDERS OF THE SALVATION ARMY, TOLD THROUH THEIR LETTERS. Oxford, UK: Lion Hudson, 2013, 335 pp. The text outlined the relationship between William and Catherine Booth. It uncovered their spiritual yearnings and faith, as well as their love for each other. The work was developed from the correspondence between the couple. Ludwig, Charles. MOTHER OF AN ARMY – A LIVELY RETELLING OF THE STORY OF CATHERINE BOOTH CO-FOUNDER OF THE SALVATION ARMY. Minneapolis, USA: Bethany House, 1987, 248 pp. First British edition, London, UK: Kingsway Publication and Salvationist Publishing & Supplies, 1988, 248 pp. The biography of Catherine’s life was placed in a narrative and novel format with a chronology of important dates at the end of the book. William Booth Harris, Wesley. MY DEAR GENERAL – LETTERS TO WILLIAM BOOTH FROM THE 21ST CENTURY. Melbourne, Australia: Salvo Publishing (The Salvation Army Australia Southern Territory), 2012, 167 pp. The book was a mixture of biography, historical discussion, devotional thought around the life of William Booth and The Salvation Army. Each section concluded with a list of questions for discussion or reflection and the book concluded with the family tree of the Booth family.26

At the time of publication of AJSAH the book could be purchased at Supplies Store, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=2620&cID= The work was also published as an ebook, a CD set and digital audio.

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Hattersley, Roy. BLOOD & FIRE – WILLIAM AND CATHERINE BOOTH AND THEIR SALVATION ARMY. London, UK: Little, Brown and Company, 1999, 471 pp. reprinted, London, UK: Abacus, 2000, 471 pp. See entry under Catherine Booth. Hosier, Helen K. WILLIAM AND CATHERINE BOOTH – FOUNDERS OF THE SALVATION ARMY. Heroes of the Faith series. Uhrichsville, USA: Barbour Publishing, 1999, 208 pp. See entry under Catherine Booth. Jackson, Dave and Jackson, Neta. KIDNAPPED BY RIVER RATS – WILLIAM & CATHERINE BOOTH. Trailblazer Books. Minnesota, USA: Bethany House Publishers, 1991, 111 pp. See entry under Catherine Booth. Lawson, James G. DEEPER EXPERIENCES OF FAMOUS CHRISTIANS. New Kensington, USA: Whitaker House, 1998, 268 pp. Chapter on William Booth, Chapter 18, 224-252 pp. The book was a collection of biographies on people of faith who achieved fame. The biographies focused on the work of the Holy Spirit in the lives of the following people; people from Old and New Testaments, General William Booth, Billy Bray, John Bunyan, Christmas Evans, Fénelon, Charles Finney, George Fox, Madame Guyon, A.J. Gordon, Frances Ridley Havergal, D.L. Moody, George Müller, Girolamo Savonarola, John Wesley, and George Whitefield. Le Feuvre, Cathy. WILLIAM AND CATHERINE – THE LOVE STORY OF THE FOUNDERS OF THE SALVATION ARMY, TOLD THROUH THEIR LETTERS. Oxford, UK: Lion Hudson, 2013, 335 pp. See entry under Catherine Booth. Eva Burrows Hampton, Keith. THE EVA BURROWS LEADS THE WAY – EMERGENCY RESPONSE TUG BOAT. Canberra, Australia: The Salvation Army, 1992, 16 pp. The booklet gave a brief outline of the role of Eva Burrows as General of The Salvation Army and also outlined the role and mechanical elements of the emergency response tug boat named in her honour. Josephine Butler Jordan, Jane. JOSEPHINE BUTLER. London, UK: John Murray, 2001, 368 pp. Although not a Salvationist, the biography gave a great deal of information on Josephine’s relationship to The Salvation Army and the Booth family. Of special interest would be the coverage of the Maiden Tribute Affair. Stella Bywaters Jenks, Jessie. STAR IN A DARK SKY – A BIOGRAPHY OF BRIGADIER STELLA BYWATERS, OF (R). Hawthorn, Australia: The Salvation Army, Australia Southern Territory, 1988, 54 pp.

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Born in Victoria, Stella became a mother to her motherless siblings and led them all to become Salvation Army officers. The biography focussed on the trials of her years in Uganda and for this her being awarded the Order of the Founder. Sundar Egbert Jesudasan, Usha. BROKENNESS AS A WAY OF BLESSING. Chennai, India: ICSA Books, 2008, 85 pp. The biography told the story of Sundar a leprosy patient in The Salvation Army’s Catherine Booth Hospital and his work with others recovering from leprosy. He went on to travel the world bringing understanding to others about the disease, worked as manager of the Catherine Booth Hospital Vocational Training Centre and Vice-President of The Leprosy Mission which led him to win the Rene Sand Award. Gisèle Gowans Le Feuvre, Cathy. ‘A GIRL WITH A MIND OF HER OWN’ – THE STORY OF GISÈLE GOWANS. London, UK: Shield Books, United Kingdom Territorial Headquarters, 2014, 208 pp. The thoughtful narrative came from interviews with Gisèle Gowans. It covered her childhood in wartorn France and her move to London to enter the Salvation Army Training College. Her romance and marriage to John Gowans, also their appointments in France, the UK, USA and Australia are all discussed. The work of the couples’ rise to international leadership and later John’s diagnosis with dementia showed Gisèle’s fortitude and faith.27

Joyce Harmer Henderson, Anne. AN ANGEL IN THE COURT – THE LIFE OF MAJOR JOYCE HARMER. Sydney, Australia: HarperCollins Publishers, 2005, 290 pp. The biography covered Joyce’s early life as an abused child and personal battles with postnatal depression. As a Salvation Army officer she served as a chaplain in courts and prisons ministering to criminals such as ‘child killer’ Kathleen Folbigg. A percentage of the sales from the book were donated to The Salvation Army. Edith Hentzschel Hentzschel, Kevin. EDITH MARY HENTZSCHEL. Sydney, Australia: Kevin Hentzschel, 2006, 32 pp.

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-a-girlwith-a-mind-of-her-own-7844-p.asp

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The biography was developed from interviews with Edith Hentzschel and told of her life in Orange and the introduction to The Salvation Army. The book covered the loss of her father in the sinking of HMAS Sydney in World War Two, her assistance with the Life Saving Guards and love of travel within Australia. Bramwell Daniel Hoepper Hentzschel, Glenda. A SERVANT LEADER, ENVOY BRAM HOEPPER, They took up their cross, Series Booklet No.1 Series Editor Garth R. Hentzschel. Brisbane, Australia: Cross & Crown Publications, 2013, 24 pp. The biography coved the life and ministry of Envoy Bramwell Daniel Hoepper. A son of officer parents he was born in Victoria and lived in New South Wales and Queensland. It focussed on his Salvation Army life, especially young people’s work. Later Bram managed The Salvation Army’s Collaroy Conference Centre, Sydney.28

William Thomas Hoskin Hoskin, Gordon. FROM SERGEANT TO COLONEL – THE STORY OF COLONEL WILLIAM THOMAS HOSKIN, AUSTRALASIA’S FIRST NATIVE BORN CHIEF SECRETARY OF THE SALVATION ARMY. Ringwood, Australia: Gordon Hoskin, 2001, revised 2001. 44 pp. From War Cry reports and other sources, the biography of William Hoskin traced his conversion and career as an officer of The Salvation Army. Peter Norman Johnstone, Damian and Norman, Matt. A RACE TO REMEMBER – THE PETER NORMAN STORY. Docklands, Australia: JoJo Publishing, 2008, 322 pp. The biography followed the film Salute and told the life of the Olympian, Peter Norman who was a Salvationist. It was these beliefs which made him stand for equal rights at the Olympic games. Paul A. and Kay F. Rader Hunt, Carroll Ferguson. IF TWO SHALL AGREE – THE STORY OF PAUL A. RADER AND KAY F. RADER OF THE SALVATION ARMY. Kansas City, USA: Beacon Hill Press, 2001, pp. 191. The biography outlined the early life of Paul and Kay Rader, including how they met at Asbury College. For Paul the story covered his early life with The Salvation Army in Times Square, New At the time of publication of AJSAH the book could be purchased by contacting the publisher – ghentzschel@chc.edu.au 28

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York through his parent’s appointment as Salvation Army officers. It also covered the Raders’ time in Korea, research into church growth, women’s issues, and Paul’s election as General of the movement. Eliza Shirley Lawton, Wendy. THE HALLELUJAH LASS – A STORY BASED ON THE LIFE OF SALVATION ARMY PIONEER ELIZA SHIRLEY. Daughters of the faith series. Chicago, USA: Moody Publishers, 2004, 154 pp. Although a novel for younger readers, the book researched the life of Eliza Shirley, mainly from Sallie Chesham’s Preaching Ladies. Most of the novel covered the life of Eliza before going to the USA; only the final three chapters covered the time in America. Rodney (Gypsy) Smith Lazell, David. GYPSY FROM THE FOREST – A NEW BIOGRAPHY OF THE INTERNATIONAL EVANGELIST GIPSY SMITH (1860-1947). Bridgend, UK: Gwasg Bryntirion Press, 1997, 256 pp. The biography told of the life and ministry of Rodney Smith, better known as the international evangelist Gypsy Smith. Chapter 4 of the book told of his time in and then separation from The Salvation Army. Miscellaneous Biographies Joyce, Paul. A GUIDE TO ABNEY PARK CEMETERY. Stoke Newington, UK: Abney Park Cemetery Trust, 1983, 1994, 132 pp. Divided into three sections, the book outlined the history of the cemetery, the people who are laid to rest in its boundaries and the nature of the woodlands. The second section gave a selected list of graves, tombs and monuments with short biographies of Salvationists who included: William Booth, William Bramwell Booth, Theodore Hopkins Kitching, and George Scott Railton. SECTION VI – AUTOBIOGRAPHIES AND MEMOIRS Hill, Fred. PRISONER OF WAR – THE GOSPEL ACCORDING TO FRED. Northampton, UK: Avon Books, 1994, 169 pp. The memoirs were written about the author’s time as welfare officer representing The Salvation Army with the Eighth Army. In June, 1942, he was captured by the German Africa Corps and became a prisoner of war. A large part of the memoirs covered this period. Hodder, Jolene Kay. WALKING IN WHITE. USA: Frontier Press (The Salvation Army, USA Western Territory), 2013, 184 pp. The book was a collection of letters from Jolene Hodder, serving as an officer in Africa to friends and family back in the USA. Each letter was commenced with a verse of scripture and outlined events of the lived experience as well as reflections on the event or growth from the event.29 Hunter, Denis. WHILE THE LIGHT LINGERS – A LIFETIME IN SALVATION ARMY MISSION – SCRAPS OF NOTEPAPER – (VARIOUS). London, UK: Denis Hunter, 2005, 335 pp.

At the time of publication of AJSAH the book could be purchased at Supplies Store, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=3017&cID=

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The book was a collection of thoughts, quotations, memories and stories collected throughout the years as a Salvation Army officer. Knightley, Brian J.. MISSION LIBERIA – THE WAR COULD NOT STOP US. Leicester, UK: Mator, 2010, 202 pp. The book was a personal account of a Salvation Army officer in the formative years of the movement in Liberia, West Africa. Working in the field of health and education, the author remained in the country throughout the civil war and at one stage he and his wife had to be flown out of the country in an American helicopter for their safety. The book included photographs of Salvationists and Army work in Liberia.30

Larsson, John. SAYING YES TO LIFE – AN AUTOBIOGRAPHY. London, UK: Salvation Books (Salvation Army International Headquarters), 2007, 256 pp. The book commenced with a discussion on the history of the Larsson and Benwell family as well as the author’s childhood in Sweden, Denmark and South American countries. The work then dealt with Larsson’s training to became an officer of The Salvation Army and his early appointments in corps and training work. Each of Larsson’s musicals and appointments were discussed, including Chile, Denmark Hill, Sweden, Latvia and his election to and time as general of The Salvation Army.31 SECTION VII – CREATIVE PROSE, NOVELS AND POETRY BY SALVATIONISTS Harris, Wesley (Compiler). FROM A REAL MAJOR BARBARA – A SELECTION FROM THE WRITINGS OF MAJOR BARBARA BOLTON. Melbourne, Australia: Australia Southern Territory, n.d., 140 pp. The book was a compilation of writings from Barbara Bolton which appeared in Salvation Army publications including; The War Cry, The Officer, Booth’s Drum, The Sydney Morning Herald, and The Salvationist. Writings included short stories and poetry on many and varied topics. Kelly, Stephen M., Illustrated by Hulteen, Dave. SYMBALA’S RIVER. West Nyack, USA: Others Press (The Salvation Army, USA Eastern Territory), 2006, 235 pp. The novel was written for teen readers and told the tale of Symbala, a 12-year-old girl who went through life’s trials. The book intended to teach the importance about faith in action.

At the time of publication of AJSAH the book could be purchased SP&S - http://www.sps-shop.com/book-missionliberia-12471-p.asp 31 At the time of publication of AJSAH the book could be purchased SP&S - http://www.sps-shop.com/book-sayingyes-to-life-general-john-larsson-2262-p.asp

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Larsson, Flora. JUST A MOMENT, LORD – REVISED AND EXPANDED EDITION. Classic Salvationist Text. London, UK: Salvation Books (The Salvation Army International Headquarters), 1973, reissued 1984, revised and expanded 2012, 121 pp. The book was a collection of poems from the earlier publication of Just a moment, Lord, as well as the author’s other works that included: Between you and me, Lord, Towards you, Lord, God in my Everyday, and My God and I. The poems were divided into eight themes: good and bad days; motley crowd within; others; too small a saint; clearer sight; discussions with the Lord, learning in God’s school; and unknown tomorrows.32 Larsson, Flora and Dalziel, David (Ed). JUST A YEAR, LORD – DAILY READINGS FOM THE WRITINGS OF FLORA LARSON. London, UK: United Kingdom Territory of The Salvation Army, 2001, 244 pp. Flora Larsson’s poetry and short devotional writings were compiled into a book of daily readings covering an entire year. There was a table at the end of the book which showed where each work had originally been published. Larsson, Flora. MY GOD AND I. London, UK: The Salvation Army United Kingdom Territory, 1993, first published by The Salvation Army, Norway, 1988, 128 pp. The poems in the book were divided into eight themes. The themes were: my God and I; relationships; the path of prayer; good to be alive; scattered spirits; prayers for healing; helps for the spiritually handicapped; and walking together. Le Feuvre, Cathy and Duncan, Deborah. LIFE LINES – TWO FRIENDS SHARING LAUGHTER, CHALLENGES AND CUPCAKES. Milton Keynes, UK: Authentic Media Limited, 2014, 230 pp. Set as a conversation between two Christian women. The book covered issues relating to church life, relocating, relationships, family life, domestic duties, gossip and more.33

Linnett, Merle (ed). HORIZONS – AUSTRALIAN SALVATIONIST POETRY. Hawthorn, Australia: The Salvation Army, n.d., 93 pp. This was a collection of poems from Australian Salvationist poets, including: Ernest Allen, Susie Barker, Marge Bevan, Jean Brown, Louis Clark, Joy Coleman, Matthew Cross, Esther Devlin, Bert Dobson, Sharon Edwards, Margaret Garratt, Mavis Gilbert, Barry Gittins, Jeni Godwin, Nell Hodgson, Dorothy Hosking, Elizabeth Johnson, Merle Linnett, Arthur McIlveen, Milford McPherson, Constance Nelsen, Daphne Parkinson, Leslie Rusher, Lily Sampson, and David Watson. 32

At the time of publication of AJSAH the book could be purchased SP&S - http://www.sps-shop.com/book-just-amoment-lord-6560-p.asp 33 At the time of publication of AJSAH the book could be purchased SP&S - http://www.sps-shop.com/life-lines-7305p.asp

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SECTION VIII – PLAYS, POEMS, NOVELS AND SHORT STORIES ABOUT THE SALVATION ARMY Harkness, Margaret. IN DARKEST LONDON. Victorian Series. Milton Keynes, UK: Black Apollo Press, 2003, 2009, 203 pp. Originally written under the pseudonym of John Law. CAPTAIN TOBE: A STORY OF THE SALVATION ARMY. London, UK: Hodder and Stoughton, 1889. The novel told the story of a Salvation Army captain engaged in social work of The Salvation Army. It was described as a social documentary and written as a history of philosophical ideas. In the East End of London there were ideas from agnostics, industrialists, the poor, capitalists, socialists, criminals, and Salvationists. Lawson, Henry & Cronin, Leonard (ed.). A CAMP-FIRE YARN – COMPLETE WORKS 1885-1900. Willoughby, Australia: Lansdowne Press, 1984, 1986, 1988, 906 pp. Lawson, Henry & Cronin, Leonard (ed.). A FANTASY OF MAN – COMPLETE WORKS 1901-1922. Willoughby, Australia: Lansdowne Press, 1984, 1986, 1988, 906 pp. The complete works of Henry Lawson, a notable Australian poet and author included a number of poems about The Salvation Army and Salvationists. These poems included: Booth’s Drum, Booth’s Drum [II], Black Bonnets, that pretty girl in the Army, and when the “Army” prays for Watty. SECTION IX – PORTRAITS, PHOTOGRAPHS AND CARTOONS Harley, Jay. ARMY ART. Westgate, Australia: Harley-Milne Productions P/L, 1989, pp. 22. The book was a collection of clipart to be used in newsletters and other Salvation Army publications. Hopkins, David and Kentish Association of Tourism (K.A.T.) Committee Members. TASMANIA’S OUTDOOR ART GALLERY – THE MURALS IN AND AROUND SHEFFIELD. Devonport, Australia: K.A.T., 1992, 1994, 1996, 1999, 56 pp. The collection of photographs of murals and their descriptions included one of a bonneted female Salvationist. It depicted the time when Then Salvation Army was in the town of Sheffield, Tasmania. Horridge, Charlotte. THE SALVATION ARMY – A PICTORIAL RECORD. Surrey, UK: Ammonite Books, 1989, 96 pp. The book was a collection of photographs and images of Salvationists and Salvation Army sections or groups. The Booth family, early halls and buildings, brass bands, social services, singing groups, LifeSaving Guards are examples of themes which were included. Keneally, Tom. FACE OF AUSTRALIA. Melbourne, Australia: Australia Post Philatelic Group, 2000, 192 pp. The collection of photographs were from a selection submitted to Australia Post for a series of stamps. One portrait was of John Lodge from Gunnedah Corps in full Salvation Army uniform. The photographer was Peter Lorimer and the portrait was turned into a 45-cent stamp.

Books discovered since the previous edition of AJSAH Brookshaw, Jo. PSALM 112 – BLESSINGS OF THE RIGHTEOUS. Maryborough, Victoria, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2016, 24 pp.

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The colouring-in book had both drawings to colour, and short devotions on sections of Psalm 112.34

Coles, Dudley. LEAP OF FAITH – A REFLECTION ON CHOICES THAT SHAPED AN EXTRAORDINARY LIFE. Canada: Dudley Coles, 2008, 182 pp. The book was a personal memoir of the author. The book covered the post war years, his work in corps throughout Canada and other Salvation Army work in India and the UK at International Headquarters. Each chapter concluded with a reflective section which outlined how the author experienced God in each phase of life. There were also photographs at the end of the book that represented the phases of the author’s life.35 Cook, H. Bramwell with Hay, Laurence. IMMIGRANT FAMILIES UNITED - HAY, BAKER, LEE AND CULLEN FAMILIES, Christchurch, NZ: H. Bramwell Cook, 2016, 180 pp. This book tells the stories of four intertwined families who migrated to New Zealand in the nineteenth century. Among their descendants are several salvationists including Lieut. Colonel Frank Hay, Major Ivan Hay and Retired Corps Treasurer Joe Hay and their respective families. Eliza Shirley Elliott, Ken. THE GIRL WHO INVADED AMERICA – THE ODYSSEY OF ELIZA SHIRLEY. Virginia, USA: Crest Books (USA National Headquarters), 2008, 143 pp. The book was a biography of Eliza Shirley, the young female officer, who with her parents commenced The Salvation Army in the United States of America. The work covered Eliza’s life both in and out of the movement.

At the time of publication of AJSAH the book could be purchased at Supplies Shop, Melbourne http://commerce.salvationarmy.org.au/product.asp?pID=3595&cID= 35 At the time of publication of AJSAH the book could be purchased SP&S - http://www.sps-shop.com/leap-of-faith2285-p.asp

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BOOK REVIEW SALVATIONISTS ON GOVERNMENT SPONSORED COMMUNAL FARMING IN THE 1890S Reviewed by Garth R. Hentzschel Veronica Dawson, Chinchilla’s communal settlers, (Queensland, Australia: Veronica Dawson, 2014), 382 pp. ISBN: 9780646929767. Available at Boolarong Press online store for A$34.99.1

Cover of the book

Readers of Salvation Army history will know of William Booth’s plan for Salvation Army farm colonies. These were a part of Booth’s plan for social redemption as described in In darkest England and the way out.2 Some of the original properties are still in Army hands and one, Hadleigh is still in operation as a farm.3 Growing up in Australian Salvationist circles such farm colonies as Riverview, Queensland were discussed. During a heritage gathering in Sydney, an officer said, “Someone needs to write a book on Mizpah.” From then on Mizpah came in and out of discussions revealing both insights and myths and now the full story has been rediscovered in Veronica Dawson’s Chinchilla’s communal settlers. Dawson’s book was a thoroughly researched work on the Queensland government sponsored communal farming settlements of Mizpah, Monmouth and Industrial established near the town of Chinchilla. Dawson came to the knowledge of these groups through a family connection and relationship to the land. Her passion for the people and the place are clearly evident as no detail is Reference citation of this paper Garth R. Hentzschel, “Book review, Salvationists on government sponsored communal farming in Chinchilla of the 1890’s”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 81-82. 1 Boolarong Press online store http://www.boolarongpress.com.au/content/bookstore/bookDetails.asp?bookid=889 Please note that this was accurate at the time of publication of this journal. 2 William Booth, In Darkest England and The Way Out, (London, UK: International Headquarters of The Salvation Army, 1890). 3 For a historical account on Salvation Army farm colonies in the United States of America see Clark C. Spence, The Salvation Army farm colonies, (Tucson, USA: The University of Arizona Press, 1985).

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missed with the unpacking of the narrative and the biographies of the people connected with the enterprise. It should be noted that while these settlements were not Salvation Army owned and operated, the Army did take an interest in the work both because of their own schemes and because a large group of Salvationists volunteered for the Mizpah group.4 The book commenced with the historical context of 1890s Queensland. Dawson described each of these events with evidence from the time: the colony was suffering through a crippling economic downturn, and a record flood of 1893. Dawson also explored the social history of both Brisbane, where most of the families started their journey, and Chinchilla, the closest town to the land chosen for the three settlements. The chronology of the Queensland government legislation that formed the settlements was also outlined. A unique approach was given to each of the groups, Mizpah, Monmouth and Industrial (Mulga). Each settlement was investigated individually and in the same format. Firstly, the history and development of the settlement was presented with a section which outlined firsthand accounts of what it was like to live in the settlement. Secondly, biographies of each member of the settlement was given, how the person came to be at the settlement, their role in community and their life after the experiment. The men, who were the ones counted as colony members came mostly from Brisbane and Ipswich. The wives and children joined them and played lesser roles in the settlements. The book showed that most of the men were town folk; labourers and tradesmen and many were long-term unemployed. Few had the experience to till and farm the land. Over the groups’ brief, two-year history, 121 men enrolled as members and with wives and children their numbers exceeded 440. To place this in perspective, this was at a time Chinchilla’s adult population was 100, therefore the potential impact on the district would have been substantial. Dawson discovered that many names had either been lost or misspelt so she had brought these names together for the first time since the settlements were in existence. The book would appeal to Salvationist and non-Salvationist readers interested in social, family, agricultural, colonial or welfare history.

Mizpah’s Salvationist members5

For Dawson’s paper focused on Mizpah and The Salvation Army connection see Veronica Dawson, “Queensland’s Mizpah commune and The Salvation Army influence”, The Australasian Journal of Salvation Army History, Vol. 1, Iss. 2, 2016, 137-149. 5 Full Salvationist, (Melbourne, Australia, 1 March, 1894). 4

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David Malcolm Bennett next to the subject of many of his publications, General William Booth. (Photograph courtesy of Garth R. Hentzschel).

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MEET THE AUTHOR ~ DAVID MALCOLM BENNETT Publications about The Salvation Army and by Salvationists are often referenced, cited, criticised and evaluated without the reviewer knowing anything about the author. In an attempt to introduce the authors of Salvation Army works to their readership The Australasian Journal of Salvation Army History will, from time to time, ask authors to contribute to this section of the journal, “Meet the Author”. This issue introduces readers to an Australian author and researcher, who has written several books on William Booth, transcribed important Salvation Army documents and contributed to the peer review and editorial process of this journal. David Malcolm Bennett David Malcolm Bennett is an evangelical theologian and church historian who has the gift of doing thorough and painstaking research and presenting the results in a readable form. Some of his books are academic but still very readable; others are in a more dramatic style. Bennett is not a soldier in The Salvation Army but has long been an admirer and supporter of it. He was born into a Methodist family in north London near the Chalk Farm Salvation Army corps. His first major encounter with Salvation Army history was when he read St. John Ervine’s God’s Soldier,1 with all its wonderful array of Salvation Army characters, not least William Booth himself. (And, yes, Bennett did read it all. And, yes, it did blow his mind.) His spiritual journey has taken him into the Baptist Church and, in more recent years, into the Presbyterian Church in which he still serves. He leads a Bible study group at his church, and his approach is to go slowly and dig deeply.

Booth looks upon one of his biographers, Bennett.2 Reference citation of this paper David Malcolm Bennett, “Meet the author”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 8387. 1 St. John Ervine, God’s Soldier: General William Booth (2 vols), (London, UK: William Heinemann, 1934). 2 Photograph courtesy of Garth R. Hentzschel.

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Bennett said he hated school and failed all his final exams. He then drifted into the book trade in 1958 and has been in it ever since as a bookseller, publisher and writer. His first job was on what was to become a highly famous site in fiction and film. He began his book career working on the W.H. Smith bookstall on platform 10 of King’s Cross railway station, London. And he is only too happy to tell you that J. K. Rowling got the layout of the platforms wrong. Bennett married Claire Wilkie, an Australian whom he met in 1965 while both were working for the Epworth Press (the Methodist Publishing House) in London. They were married in London in 1967 and their two children were born there. The family moved to Australia in 1973. In Brisbane, he worked for the Queensland Book Depot for 12 years and later in the Bible Society Bookshop for another 12. This was mainly part-time while he developed his writing career. He has been writing seriously since 1985 and has now written over 20 books. He has also engaged in theological study and has the degrees of Bachelor of Theology and Master of Theology (with merit) through the Australian College of Theology and a PhD through the University of Queensland.

Bennett is one of the world’s leading authorities on William and Catherine Booth. Bennett looks upon a bust of William Booth.3

Bennett is one of the world’s leading authorities on William and Catherine Booth of The Salvation Army, having transcribed, edited and published their letters,4 plus Catherine’s diary and reminiscences5 (now available in three PDF files on one CD). 6 He has also penned two biographies of William Booth: The General: William Booth (two volumes)7 and William Booth and his Salvation Army.8

Photograph courtesy of Garth R. Hentzschel. David Malcolm Bennett, The Letters of William and Catherine Booth (Brisbane: Camp Hill Publications, 2003). 5 David Malcolm Bennett, The Diary and The Reminiscences of Catherine Booth (Brisbane: Camp Hill Publications, 2005). 6 David Malcolm Bennett, The Booth Letters, CD (Brisbane: Camp Hill Publications, 2011). 7 David Malcolm Bennett, The General: William Booth, Volume 1 – The Evangelist, (USA: Xulon Press, 2003), Volume 2 – The Soldier, (USA: Xulon Press, 2003). 8 First published as David Bennett, William Booth and His Salvation Army – Up and Down the City Road, Heroes of the Cross series, (Hants, UK: Marshall Pickering, 1987).; 2nd edition, David Bennett, William Booth, Men of Faith series, 4

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Bennett with one of his publications, William Booth and his Salvation Army.9

Two of Bennettâ&#x20AC;&#x2122;s latest books are Edward Irving Reconsidered: The Man, his Controversies and the Pentecostal Movement, published by Wipf & Stock;10 and John Wesley: The man, his mission and his message published by Rhiza Press.11 The first, while academic, is a dramatic retelling of Edward Irvingâ&#x20AC;&#x2122;s story, which examines his life, his controversial theology and his relationship to the modern Pentecostal Movement. The Wesley biography is in a more popular style.

Bennett with one of his publications, The letters of William and Catherine Booth.12

He has also written The Altar Call: Its Origins and Present Usage,13 his Master of Theology thesis (awarded with merit), which examines the practice of inviting people forward after a

(Minnesota, USA: Bethany House, 1996).; then undated and republished as David Malcolm Bennett, William Booth and His Salvation Army, (Capalaba, Australia: Even Before Publishing, n.d.). 9 Photograph courtesy of Garth R. Hentzschel. 10 David Malcolm Bennett, Edward Irving Reconsidered: The Man, his Controversies and the Pentecostal Movement, (Eugene, OR: Wipf & Stock, 2014). 11 David Malcolm Bennett, John Wesley: The man, his mission and his message, Capalaba, Qld: Rhiza Press, 2015). 12 Photograph courtesy of Garth R. Hentzschel. 13 David Malcolm Bennett, The Altar Call: Its Origins and Present Usage, (Lanham, MD: University Press of America, 2000).

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presentation of the Gospel, and its companion volume The Sinner’s Prayer: Its Origins and Dangers.14 Amongst his other books is The Origins of Left Behind Eschatology,15 his PhD dissertation which examines the origins of the ideas behind the Left Behind books.

A number of Bennett’s books on Salvation Army themes, William Booth and his Salvation Army, William Booth, and Catherine Booth on women’s place and ministry.16

Bennett is consequently a recognised authority on changes in evangelistic methods during the last 250 years, the theological changes behind these changes, and on the development of Left Behind (Dispensational) End Times views. He receives correspondence from around the world on each of his three areas of expertise. He loves classical music, cricket, rugby league and athletics. However, as his own sporting days are long over, he concentrates on watching the heroes in these sports on television plus cricket at the Gabba. He now uses his full name to avoid confusion as there are just too many other David Bennetts writing books.

Bennett in a section of his library.17 David Malcolm Bennett, The Sinner’s Prayer: Its Origins and Dangers, (Capalaba, Qld: Even Before Publishing, 2011). 15 David Malcolm Bennett, The Origins of Left Behind Eschatology, (Maitland, FL: Xulon Press, 2010). 16 Photograph courtesy of Garth R. Hentzschel. 17 Photograph courtesy of Garth R. Hentzschel. 14

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A junior soldier in Salvation Army uniform, 1894.1

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A HISTORY OF THE SALVATION ARMY UNIFORM Laura Macleod The East London Christian Mission, formerly the Christian Revival Association commenced on 2 July, 1865.2 William and Catherine Booth had a mutual desire to share the salvation message on the streets and to assist the homeless, the hungry and the destitute.3 To promote availability and identification, a uniform was adopted with an expectation that it would be worn by all evangelists. To this day, a uniform is still worn by people who have chosen to continue the Booths’ mission, later renamed The Salvation Army.4 By the end of World War 2, the Army’s uniform had become a recognisable symbol of The Salvation Army.5 During The Salvation Army’s eventful 150-year history, the uniform has gone through a number of changes since its introduction and to this day is worn differently around the world. It serves a special purpose and many stories have been shared by Salvationists on how the wearing of the uniform significantly impacted both them and those being assisted. The uniform of the East London Christian Mission The East London Christian Mission was established during the Victorian era. Its first male evangelists wore suits of clerical cut made from velvet material6 with a black tie, a frock coat, a tall hat and long trousers.7 The female evangelists wore long dark plain silk dresses and a black Quakertype bonnet with dark violet strings.8 Another version of the bonnet was made of black straw, white lace trimmings inside the bonnet and white ribbon wrapped around the outside of the bonnet, with white laced string ties.9 This simplicity of dress that William Booth wanted his evangelists to wear was influenced by the holiness and Quaker movements and eliminated all forms of worldliness.10 For women to repudiate the fashion of the 1860s required significant sacrifice as women could no longer wear colourful dresses with lace or use hair ornaments such as floral wreaths, flowers, feathers and butterflies that usually accompanied the low chignon hair style required to wear the

Reference citation of this paper Laura Macleod, “A history of The Salvation Army uniform”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 88-103. 1 “Marie’s Christmas Present”, The Young Soldier, (Melbourne, Australia, Saturday, 29 December, 1894). 2 “Origins of The Salvation Army”, The Salvation Army Australian Southern Territory, (Australia, 2015), http://www.salvationarmy.org.au/en/Who-We-Are/History-and-heritage/Origins-of-The-Salvation-Army/ accessed 17 April, 2016, ¶ 1. 3 Andrzej Diniejko, “The Origin and Early Development of The Salvation Army in Victorian England”, The Victorian Web – literature, history & culture in the age Victoria, (USA, 11 April, 2013), http://www.victorianweb.org/religion/sa1.html accessed 17 April 2016, ¶ 5. 4 “Origins of the Salvation Army”, ¶ 4. 5 Robert Watson and Ben Brown, Leadership Secrets of the Salvation Army, (USA: Crown Business, 2012), 99-100. 6 Edward Bishop, Blood and Fire, (London, UK: Edward Bishop, 1964), 50. 7 “Our Symbols”, The Salvation Army Australian Eastern Territory, (Australia, 2016), https://salvos.org.au/aboutus/our-story/salvos-101/our-symbols/ accessed 23 April, 2016, ¶ 14. 8 Bishop, Blood and Fire, 50. 9 Virginia Talmadge, “Object Record: Bonnet”, The Salvation Army Historical Center, (USA: USA Southern Territory, Atlanta, 1975), http://salvationarmy.pastperfectonline.com/webobject/0E188683-F0C7-418C-918C-414504608306 accessed 17 April, 2016, ¶ 1. 10 Diane Winston, “Uniforms and Fundraising: Material Practices in the Salvation Army”, Material History of American Religion Project, (USA, 1999), http://www.materialreligion.org/journal/army.html#uniform accessed 17 April, 2016, ¶ 2.

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bonnet.11 The following advertisement was published in the Christian Mission Magazine prior to the 1878 Conference, following the sighting of worldly fashion exhibits in evangelists’ homes: GREAT EXHIBITION OF TROPHIES: Over the mantelpieces in the homes of some of our evangelists and others we have noticed the commencement of a most interesting collection of FEATHERS, FLOWERS, JET ORNAMENTS, LOCKETS, BROOCHES, PIPES, TOBACCO POUCHES, &c., Given up FOR CHRISTS SAKE We should like these local museums to be multiplied and augmented, and then we might have an exhibition of the whole in connection with the Conference in 1878.12

At a conference held in June, 1877, Booth addressed evangelists and outlined the “Questions of Dress”. Booth outlined that it had been stated by a chaplain that there had been a significant increase in female prisoners at a London prison due to drink, trashy literature and flashy dress. Women committing crimes were seen walking in with tawdry feathers, flounces and flowers. Therefore young male evangelists were informed by Booth that if they: …meet with young women wearing showy dress don’t look at them, and if you are engaged to somebody you met by moonlight alone long ago, before you saw the Christian Mission, make a bargain before you marry them that they shall dress neatly and scripturally, as becometh godliness, and so appear as fit helpmates for men who preach the gospel of Christ.13

Such observations serve to underscore the importance of appropriate dress standards for evangelists in the eyes of The Christian Mission’s founders. Birth of The Salvation Army The Booths were fiery, passionate preachers.14 Their style of preaching leaned towards militant, aggressive Christianity that led those seeking to a message of repentance and hope. In 1870, William Booth assumed the position of General-Superintendent of The Christian Mission as he believed that autocratic leadership would be the most effective method of evangelism for the poorly educated masses.15 In May, 1878, Booth asked one of his most trusted confidants, George Railton and his son, Bramwell Booth to review the Christian Missions’ annual report. Since Bramwell Booth objected to the wording “THE CHRISTIAN MISSION is A VOLUNTEER ARMY”, William Booth changed the wording to “THE CHRISTIAN MISSION is A SALVATION ARMY”. Soon afterwards The Christian Mission changed its name to The Salvation Army.16 The introduction of a Salvation Army uniform

“History of Fashion 1840-1900”, Victoria and Albert Museum, (London, UK, 2016), http://www.vam.ac.uk/content/articles/h/history-of-fashion-1840-1900/ accessed 17 April, 2016, ¶ 5-6. 12 “Great Exhibition of Trophies”, Christian Mission Magazine, (London, UK, June, 1877), 164. 13 William Booth, Christian Mission Magazine, (London, UK, June, 1877), 180. 14 “Messengers of the Word: William Booth co-founder of the Salvation Army”, The UK Bible Students Website, (UK, 2016), http://www.ukbiblestudents.co.uk/servants/Booth.htm accessed 19 April, 2016, ¶ 5. 15 Diniejko, “The Origin and Early Development of the Salvation Army in Victorian England”, ¶ 7. 16 “History”, The Salvation Army International Headquarters, (UK, 2015), http://www.salvationarmy.org/ihq/history accessed 23 April, 2016, ¶ 3. 11

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As part of the opening of The Salvation Army War Congress in August, 1878,17 Elijah Cadman, the first captain18 of The Salvation Army pronounced; God bless the Captains of the Salvation Army. I should like to wear a suit of clothes that would let everyone know I meant war to the teeth and Salvation for the world.19

Initially, Railton was opposed to the idea of a uniform as he strongly believed it could create a barrier between Salvationists and other people. However, he eventually became a strong advocate for the uniform due to his belief that ministers and members should share common dress.20 In November, 1878, Catherine Booth officially announced that The Salvation Army would introduce a uniform.21 Dianne Winston noted in a 1999 paper22 that the Army was the first religious group to utilise a uniform that metaphorically represented an army of God.23 The uniform was to reflect military principles and its design would be based on Victorian military garb.24 As with The Christian Mission dress standards, it was intended that the Army uniform would eliminate all forms of worldliness from its appearance. For the public, the Salvation Army uniform definitively established identity along with the wearer’s availability for service and membership of the evangelical movement.25 Many years later, Brigadier Susy Swift observed “the uniform not only separates one from the world but from the old self”.26 As Army members came from various socioeconomic backgrounds, the uniform removed the stigma of ragged dress of the poor whilst taking the focus of wealthier members away from worldly insights and fashion trends.27 William Booth emphasised that “if The Salvation Army was to be taken seriously, it should be a uniformed army”.28 The uniform also served as testimony for what Christ had done in members’ lives as well as a witness for God.29 As Salvationists were being harassed and verbally abused by the public, Booth wanted his soldiers and officers to present an appropriate Christ-like image to the public.30 Catherine Booth and her daughters were instrumental contributors to the design of The Salvation Army uniform.31 The ideal design was for the dress to be plain, distinctive, attractive and represent separation from the world.32 The dark colour of the uniform signified sobriety as Salvationists are to abstain from all alcoholic beverages, tobacco and gambling.33 Consequently, the 17

“Elijah Cadman”, Wikipedia (USA, 2014), https://en.wikipedia.org/wiki/Elijah_Cadman accessed 23 April, 2016, ¶

6. 18

The highest Salvation Army Rank at the time. “Our Symbols”, ¶ 15. 20 Robert Sandall, The History of the Salvation Army, Volume II, 1878-1886, (Toronto, Canada: Thomas Nelson and Sons Ltd., Canada. 1950), 43. 21 Roy Hattersley, Blood & Fire William and Catherine Booth and their Salvation Army, (UK: Little, Brown and Company, 1999), 237. 22 Winston, “Uniforms and Fundraising”. 23 Philippa Harrison, “Marginal or Mainstream?”, (NZ: New Zealand Heritage Conference, 2013), 3. 24 “Our Symbols”, ¶ 14. 25 “Our Symbols”, ¶ 13. 26 Winston, “Uniforms and Fundraising”, ¶ 15. 27 Watson & Brown, Leadership Secrets of the Salvation Army, 99. 28 “Just a Uniform”, Youtube Video, (USA: Salvation Army Media, 2012), https://www.youtube.com/watch?v=hPtKdAlFW8E accessed 5 November, 2016. 29 Catherine Bramwell-Booth, Letters, (PL, England: Lions Publishing, 1921), 98. 30 Winston, “Uniforms and Fundraising”, ¶ 4. 31 Steve Bussey, “Elijah Cadman”, YouTube Video, (USA: Salvation Army Factory, 2013), https://www.youtube.com/watch?v=pJ4H2WZ1m-o, 2013. 32 Bishop, Blood and Fire, 71. 33 Harrison, “Marginal or Mainstream?”, 3. 19

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first uniform consisted of men wearing a high neck tunic with a stiff collar over a scarlet jersey. Women wore long navy gored skirts or princess robes with seamless waists and high neck tunics with white lace-edge collars.34 Both male and female uniforms included a stitched brass ‘S’ on either lapel.35 Field officers wore The Salvation Army Crest next to the brass “S”. Some Salvationists also pinned a Salvation Army shield at the front of the neck. Although brooches were initially eliminated due to their relationship to worldly adornment, they were eventually deemed appropriate for a Salvationist to wear on their uniform if they were designed specifically for Salvation Army special events,36 namely an International Congress. Salvationists were also seen with blue and red armlets inscribed ‘Salvation Army’.37 The first Australian officers, Captain Thomas and Mrs Ann Sutherland, who arrived in Adelaide, South Australia in 1881, wore a similar type of uniform. Thomas Sutherland wore a scarlet jacket, red tunic, navy blue trousers and spiketopped white helmet strapped under his chin. Ann Sutherland wore a princess-robe style dress with a small bonnet.38 According to Colonel Percival Dale, the uniforms the Sutherlands wore included a Salvation Army crest on their left breast and delete a wide braid displayed around the centre of the uniform to signify rank.39

Major and Mrs. Major Barker in early Salvation Army uniform.40

Male and Female Headgear Headgear for men and women were introduced in 1880-1881. Men were instructed to wear staff caps whilst women wore bonnets. Until staff caps were first introduced, men wore a variety of headgear including pith helmets, derby hats, berets and sailor caps. 41 However standardisation of “Our History”, London Territorial Headquarters (UK, n.d.), http://www.salvationarmy.org.uk/history-symbols accessed 23 April, 2016, ¶ 7. 35 Richard Collier, The General Next to God: The Story of William Booth and the Salvation Army, (London, UK: Collins Clear-Type Press, 1965), 74. 36 C. Fässler, “Pins and Brooches”, (Switzerland: Heilsarmee Museum, n.d.), http://www.heilsarmeemuseumbasel.ch/E/salvationarmy_brooch.php accessed 30 April, 2016, ¶ 3. 37 Collier, The General Next to God, 74. 38 “1880-1900: Gaining a Foothold in Australia”, The Salvation Army Australian Southern Territory, (Australia, 2015), http://www.salvationarmy.org.au/en/Who-We-Are/History-and-heritage/1880---1900/ accessed 30 April, 2016, ¶ 5. 39 Percival Dale, Salvation Chariot- a review of the first seventy-one years of the Salvation Army in Australia (18801951), (Melbourne, Australia: The Salvation Army Press, 1952), 5. 40 Power for witness, (Melbourne, Australia, September, 1883). 41 Winston, “Uniforms and Fundraising”, ¶ 2. 34

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male headwear had occurred by 1886 where congress photos showed a smaller crest and included a hat band under the chin.42 Eventually the 1900s saw the chin strap removed or become a decorative element of the cap. Eventually this saw the introduction of the black staff cap with a red ribbon around the cap with ‘Salvation Army’ written in gold writing (for soldiers), white writing (for officers) and other features that signified rank including different Salvation Army crests.

Some examples of Salvation Army headgear for men. (LtoR) Captain George Pollard pioneer in New Zealand, a white cap for tropical climates, navy cap worn in many Salvation Army territories.43

The ladies’ bonnet was introduced in 1880 by Catherine Booth and her daughter Emma. They searched for cheap, strong bonnets to supply the first women cadets training in Hackney, London. Catherine Booth, assisted by her daughter Emma, designed a bonnet to be added to the Salvation Army female uniform. Once the shape of the bonnet was chosen, an ex-milliner cadet named Annie Lockwood was advised to trim the black straw bonnet with black silk and insert long black ribbons inside the brim to tie under the chin.44 This was the official birth of what was to become known as the ‘Hallelujah bonnet’. To make it more appealing, Lockwood decided to add a touch of white ruching inside her bonnet brim.45 The first bonnets were worn by 25 young women who marched from Hackney to the People’s Hall in Whitechapel on 16 June, 1880, for the silver anniversary of William and Catherine Booth’s wedding.46 In 1884, the introduction of the red ribbon with

An advertisement from 1894 for a red ribbon hat or bonnet band for junior soldiers.47

‘Salvation Army’ in gold added colour to the bonnet. The ribbon was wrapped around the bonnet and tucked into its pleated trimmings.48 Marianne Railton was the first female to wear the bonnet C. Fässler, “Early Uniform (Major)”, (Switzerland, Heilsarmee Museum, n.d.), http://www.heilsarmeemuseumbasel.ch/E/uniform_major.php accessed 30 April, 2016, ¶ 2. 43 John C. Waite, Dear Mr. Booth, (Wellington, New Zealand: The Salvation Army Territorial Headquarters, c1964).; Garth R. Hentzschel’s personal collection, photograph courtesy of Garth R. Hentzschel. 44 Sandall, The History of the Salvation Army, Volume II, 46-47. 45 Collier, The General Next to God, 75. 46 Sandall, The History of the Salvation Army, Volume II,47. 47 “Hat or bonnet bands”, The young soldier, (Melbourne, Australia, 6 October, 1894), 4. Photograph courtesy of Garth R. Hentzschel. 42

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with the red ribbon pinned to it.49 The bonnet had to be large enough to protect the wearer from the weather. Later the bonnet became larger with missile resistant brims, as female Salvationists had their bonnets spat on, smothered with bad eggs and dented with stones thrown by opponents.50

Commissioner Mildred Duff in a bonnet from the late 19th and early 20th Century.51

Initially however, the bonnet wasn’t a popular choice for many women who saw it as a bit of an embarrassment. Some women referred the bonnet as a “coal-scuttle, because it was large and weighty”. However, wearing it in the early days was compulsory for all female Salvationists. Over the years, the bonnet went through a number of alterations. These changes include replacing black silk with navy blue silk, replacing the ruching inside the front with plain silk and long wide ribbons that flapped in the wind changing to a neat bow and chin-strap.

A Salvation Army bonnet design from the 1950s to present.52

Epaulettes In 1883, General William Booth introduced insignias to uniforms that displayed rankings. These came in the form of shoulder straps, epaulettes and braided shoulder straps that included stars to denote ranks.53 In November, 1888, silver stars were introduced on staff officers’ shoulder straps. One star indicated adjutant, two stars a staff captain, three stars a major, four stars a colonel and

Flora Larsson, My best men are women, (London, UK: Hodder and Stoughton, 1974), 33. Sandall, The History of the Salvation Army, Volume II, 47. 50 Larsson, My best men, 32. 51 Noel Hope, “Our first editor – Noel Hope’s appreciation of Commissioner Mildred Duff”, The life-saving scout and guard, (London, UK, January-March, 1933), 4. Photograph courtesy of Garth R. Hentzschel. 52 Garth R. Hentzschel’s private collection. Photograph courtesy of Garth R. Hentzschel. 53 Fässler, “Early Uniform (Major)”, ¶ 5. 49

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five stars a commissioner. When the rank of ensign was introduced in 1888, they wore shoulder straps with no stars. Furthermore, officers of lower rank weren’t allowed to display stars on their shoulder-straps.54 At times ranks and corps identification also appeared on the sleeve and collars of the uniform. For example, on their sleeves the colour-sergeant would wear crossed flags and sergeant stripes, the corps sergeant-major would wear the letters C.S.M. and sergeant-major stripes; probationary-lieutenants would wear one yellow stripe on the collar and a lieutenant would wear two.55

Commissioner Booth-Tucker wearing shoulder strap with five stars (one star is not visible).

Throughout the years, there were a number of changes with the Salvation Army rankings as some were introduced and some were phased out. According to a blogger, as a young fellow he recalled seeing different coloured trimmings on the uniform. Lieutenants wore yellow, captains wore red, majors wore blue and brigadiers wore purple. When his wife and he became officers, in 1954 Salvation Army ranks included probationary-lieutenant; second-lieutenant; first-lieutenant; captain; major; senior-major; brigadier; lieutenant-colonel; colonel; lieutenant-commissioner; commissioner and general.56 Soon after senior-captain; senior-major; brigadier and lieutenantcommissioner were phased out of Salvation Army rankings.57 Today Salvation Army rankings include: soldier, sergeant, sergeant-major, envoy, cadet, lieutenant, captain, major, lieutenant-colonel, colonel, commissioner and general.58 There were challenges Many Salvationists at first found it extremely challenging to wear the uniform. People at times continued to conform with the fashions of the world and wore outfits that were deemed unsuitable or ridiculous.59 Women in particular found it difficult to discard their lace and velvet clothes. A woman confessed that she had been a practising Christian for years but was a slave to fashion, especially before she joined the Army.60

Arch R. Wiggins, The History of the Salvation Army, Vol IV, 1886-1904, (London, UK: Thomas Nelson & Sons Ltd, 1964), 195. 55 Garth Hentzschel, “Salvation Army Uniform insignia”, observed at Garth Hentzschel’s private Collection (3 May, 2016). 56 Note that the Chief of the Staff is a position and not a rank. The Chief of the Staff hold the rank of Commissioner. 57 Aapclim, “Salvation Army ranks and uniform”, Burning in the Bones, online article, (Australia, 2009), http://burninginthebones.blogspot.com.au/2009/10/salvation-army-ranks-and-uniform.html accessed 30 April, 2016, ¶ 3-6. 58 See fn. 56. This is similar for positions such as National Commander. 59 Bishop, Blood and Fire, 66. 60 Winston, “Uniforms and Fundraising”, ¶ 7.

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In many areas, the Salvation Army uniform was not strictly enforced. Salvationists were rather adventurous, inventing their own uniform.61 Some rough and tumble salvationists or those who were unable to afford the prescribed uniform wore red or navy jerseys or sweaters that included writing such as “No Cross No Crown”, “Blood and Fire”, “Salvation Army” or an enlarged Salvation Army crest emblazoned across their shirt.62 Despite the aforementioned deviations, the 1880s and 1890s saw a concerted effort to standardise the uniform. Articles were published regularly in The War Cry magazines outlining the dress code for all Salvationists. These articles reminded Salvationists that the uniform was a spiritual test that declared one’s relationship in a very public way to God, self and society and repudiated the fashions of the world which had developed such a stronghold on women in particular. Articles also included opinions from editors outside the Army who praised the garb because it promoted availability and service.63 Another contentious issue at this time was the cost of the uniforms. Uniforms were on average around three weeks’ salary during the 1890s and Salvationists were expected to fund the purchase of their uniforms.64 Today in certain territories, first time soldiers may receive financial assistance to purchase the uniform such as what is available in The Salvation Army Australia Eastern Territory.65 Uniform costs in 188066 Outfit

Cost

Men’s Captain’s suit: comprising Patrol Jacket and Trousers (in dark blue serge), collar trimmed with cardinal and letter S on each side of the neck. Price ……………………………………………….. As above in fine all-wool diagonal cloth …………………………………………………………… Price of Helmet Hats, with badge …………………………………………………………………... Lieutenant’s (same quality) Collar trimmed with yellow braid, S in Cardinal. Price ……………… Superior quality diagonal …………………………………………………………………………… Sergeant’s, one row of braid ………………………………………………………………………... Superior quality diagonal …………………………………………………………………………… Corporal’s, yellow S, no braid ……………………………………………………………………… As above, best quality ………………………………………………………………………………. Private’s, Cardinal S ………………………………………………………………………………... As above, best quality ……………………………………………………………………………….

21/667 36/6 5/21/6 36/6 21/36/21/36/21/36/-

Dress Standards Orders and Regulations for Soldiers and Field Officers outlined uniform expectations and rules for soldiers and field officers.68 They were not permitted to vary the uniform in any way and were forbidden to wear worldly ornaments. Wrist watches were not to be made of showy gold casings

Peter Farthing, “We must settle the purpose for uniform”, Pipeline, (Sydney, Australia: The Salvation Army Australian Eastern Territory, Vol 15, Iss 6, June, 2011), 26. 62 C. Fässler, “Uniforms: The Development of the Salvation Army”, (Switzerland: Heilsarmee Museum, n.d.), http://www.heilsarmeemuseum-basel.ch/E/uniform.php accessed 23 April, 2016, ¶ 3. 63 Winston, “Uniforms and Fundraising”, ¶ 9. 64 London Territorial Headquarters, “Our History”, ¶ 7. 65 Peter Farthing, “We must settle the purpose for uniform”, 26. 66 “Uniforms”, The War Cry, (London, 27 March, 1880). 67 In the old English currency, there were twelve pence to the shilling and twenty shillings to the pound. The price 21/6 was twenty-one shillings and sixpence or one pound, one shilling and sixpence. 68 See for example, Orders and Regulations for Soldiers of the Salvation Army, (London, UK: International Headquarters, 1950). 61

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and could only be visible when the arm was resting or checking the time.69 Female hairstyle could not interfere with the positioning of the bonnet. Hence a low hairstyle was required so that the bonnet could be positioned correctly. This gained national prominence when a 1923 newspaper article noted General Bramwell Booth’s disapproval of the appearance of Captain Mildred Olsen. The General was disappointed that Olsen’s bobbed blonde hair was softening the brim and created a buck in the bonnet. Although there was no formal ban to bobbed hair, any hairstyle or ornament that interfered with the Army bonnet did “not harmonise with the recognised simplicity of the Salvation Army Dress”.70 At times when Salvationists were not in uniform, they were encouraged to wear an Army badge at work or at home as “a constant sign to allegiance to Jesus Christ and to wearing of the uniform”.71 Although this was written in more recent years, Catherine Bramwell-Booth had much earlier indicated in her letters that Salvationists should wear a badge, brooch or ribbon so as not to hide their identity. Bramwell- Booth emphasised, “When in uniform or not, we should be careful as there should be perfect harmony between the outward appearance and inward possession.”72 The changes of Salvation Army uniform The twentieth century saw several changes to the original Salvation Army uniform. By 1914, most uniforms had changed their colour to navy blue.73 Design changes were implemented as dress designs changed, but the uniform still promoted separation from the world. Women were generally supportive of these changes as they represented some small concession to their overall fashion sense. In 1929, a newspaper article reported the introduction of a new slim fit uniform.74 The article described the uniform as made from a high neck slim silhouette that included a straight up and down line in the jacket and the belt worn fairly low. Although the height regulation of the skirt was 10 inches from the ground, it didn’t matter if it was a little shorter. Silk stockings and black shoes were to be worn with the uniform by soldiers but not by officers. According to Commandant A. Spenser, matron of Barton Vale Girls Reformatory, women had a choice of blue or grey uniforms and the uniform was made of different types of materials for seasonal reasons, such as using gabardine and serge material for the winter and fuji silk material for the summer. At that time, rumour began to circulate that the bonnet may be abolished. Traditionalists were visibly upset by this suggestion, with Captain C. Scott stating, “That would never happen… I could never imagine the Army without the bonnet”. Later Scott heard that a scarlet ribbon may be added to the bonnet.75 The 1930s saw a proposal from General Evangeline Booth for the adoption of the field grey uniform as the official uniform colour of The Salvation Army rather than having the two options of grey and navy blue.76 It is not known if the grey uniform was utilised by all Salvationists at the time but notably the new style of dress had its hem lifted further to just below the knees. An article written in late 1935 stated that Salvation Army officers were much smarter since the adoption of a newly designed uniform. Males were dressed in better tailored tunics and their caps also looked 69

Bishop, Blood and Fire, 71. ‘Bobbed Hair Not for Army Lasses’, The Armidale Express and New England General Advertiser, (NSW, 11 September, 1923), 3. 71 Bramwell-Booth, Letters, 102. 72 Bramwell-Booth, Letters, 98-99. 73 Fässler, “Early Uniform (Major)”, ¶ 3. 74 I. Ann, “Salvation Uniform Modern Enough”, Adelaide Observer, (South Australia, 12 October, 1929), 59. 75 Ann, “Salvation Uniform Modern Enough”, 59. 76 “New Salvation Army Uniform”, Wagga Wagga Daily Advertiser, (NSW, 25 May, 1936), 1. 70

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better. Women’s uniforms had replaced the old princess robes with a skirt and tunic although women still had the option of wearing the one-piece frock coat which was best described as “simple, cheap and more comfortable”. A flapper style bonnet covered just above the forehead and tilted on both sides was also worn in the 1930s in parallel with the style of the time. Women also had the option of wearing hats with a Salvation Army band around it.77 The 1950s saw further development in the summer uniform for Australian Salvationists. Men were seen wearing a light weight grey single breasted tunic with open neck, worn with a white shirt, semi stiff collar, plain navy blue tie, grey trousers and a grey cloth cap. Evidently these types of enhancements had been in place in the United States of America for some time. When grey caps were not available, male Salvationists were still allowed to wear their navy caps. Women’s summer dress was a one-piece dress made from washing linen including a turned down shirt collar.78 Women could choose between navy blue, grey or cream. The bonnet was still the main head dress. However, some corps allowed the option of a felt hat similar to the AWAS (Australian Women Army Service) hats that are worn by female militia. Women were still expected to wear lisle or silk stockings (a change from woollen ones) but not nylons. The summer uniform was only allowed to be worn from 1 November to 1 March each year.79 Variations to the official standards were common worldwide. During this period, the Salvation Army band from Renmark wore the grey uniform with the addition of black and red trimmings for the bandsmen. This specific uniform was designed by Mr Charlie Burrows and tailored by H.G Newton in Sydney. The uniform cost £12/3/-, paid fully by the bandsman.80 The uniform’s transition from its 1950s appearance to its current state commenced in the late 1960s. Firstly, high military style collars were dropped for both men and women.81 A Canberra Times article published in December 1968, outlined the introduction of a new white summer uniform which was described as “clean, cool and comfortable”.82 While most corps moved to the white summer uniform for women, corps such as the Sydney Congress Hall wore a cream coloured uniform (Sydney Congress Timbrels photograph c.1981). The dress length sat just above the knees and included shoulder straps to insert epaulettes along with a white three side folded small hat with a small red shield inserted centre front of the hat.

Sydney Congress Hall timbrels on the Gold Coast in their dark cream uniforms.83 “Salvation Army Uniform”, Wagga Wagga Express, (NSW, 2 March, 1935), 7. “Army’s New Uniform”, The Mail, (Adelaide, 28 October, 1950), 2. 79 “Changed Salvation Uniform”, Adelaide News, (South Australia, 20 September, 1950), 25. 80 “New Salvation Army Band Uniform”, Murray Pioneer, (Renmark, 11 May, 1950), 8. 81 “Our Symbols”, ¶ 14. 82 “New White Salvation Army Uniform”, The Canberra Times, (ACT, 21 December, 1968), 15. 83 Photograph from Garth R. Hentzschel’s private collection. Photograph courtesy of Glenda Hentzschel. 77 78

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Although the summer uniform was beginning to phase out the bonnet, the winter uniform at that time retained an even smaller bonnet strapped under the chin. A black bow was pleated on the right-hand side of the bonnet and the red Salvation Army ribbon was more prominent on its top. The late 1980s saw the bonnet phased out of all versions of the uniform in many corps. The movement towards open-necked tunics commenced in 1971 and had further reduced the bonnetâ&#x20AC;&#x2122;s perceived value as a uniform accessory.84

Advertisement and costing of the new style of Salvation Army uniform, 1971.85

By the late 1990s, many Salvationists wore different variations of the uniform that were phased in and out over the years. Many corps replaced the bonnet worn with the winter uniform with a navy-blue hat. However, some corps, like Shellharbour, NSW continued to use the bonnet as part of their winter uniform (from 1988) well into the 2000s.86 The female uniform itself had become even more open necked with the adoption of a white blouse, a navy-blue skirt that sat above the knees, black stockings and high heeled shoes. Males were dressed in long navy trousers, a white Salvation Army shirt, a navy tie and black shoes. In winter time or at gatherings such as weddings, funerals and special Salvation Army events, women and men both had the option of wearing a navy-blue coat in addition to the standard uniform. Today, this uniform is still worn by Salvationists except it is no longer compulsory for men to wear the cap or women the hat. In addition, more casual adaptations have been designed for working Army personnel or for casual wear. These casual additions include polo shirts, short and long sleeved blouses of various colours, long white buttoned shirts. All the new casual shirts have 84

The Musical Salvationist, (UK, January, 1971, Vol 85). The Musical Salvationist, (UK, January, 1971, Vol 85). 86 Garth Hentzschel, Shellharbour Corps, photograph, (Garth Hentzschelâ&#x20AC;&#x2122;s Private Collection, 1981). 85

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‘Salvation Army’ imprinted to the left of the shirt. The style of the words “Salvation Army” with the yellow “T” in the shape of a cross was introduced onto the uniform by the New Zealand, Fiji and Tonga Territory. Women have the option of wearing long navy blue/black pants or a skirt with stockings. High heeled shoes are not enforced anymore with the uniform, especially as many women Salvationists now wear navy blue pants. Women now can choose comfortable shoes as long as they’re black. This year (2016) has seen the white blouse with ‘Salvation Army’ imprinted varied to include blouses with a small Salvation Army red shield situated on the left of the shirt. This was introduced to the uniform from the Canadian Territory. International Uniform Some countries have a variation to The Salvation Army uniform, while others today adopt the same style of uniform. The primary reason for this variation is the need for a uniform to suit different climatic conditions, social conventions and cultural dress.87 All uniforms include epaulettes and shoulder straps stitched or inserted on the shoulders. In fact in some European countries such as Norway and Germany where English is not the native language, they include a stitched “F” (Norwegian) or a stitched “H” (Germany), which is instead of the “S” seen on most uniforms in English speaking countries to represent Salvation. In relation to colour, the notable differences are seen in the African, Indian and Pakistan Territories. African Salvationists have the option of wearing white, grey, fawn or beige for their dress uniforms88 that include an open neck blouse and long skirt situated below the knees with a long jacket often worn on formal occasions. The female uniform is finished with the wearing of a grey or white hat that suited the preferred colour of uniform dress. Men have the same style caps except they have a white top with a black rim and include a crest above the red ribbon enlisting Salvation Army.89

“Our Symbols”, ¶ 16. It must be noted that there are variations across the continent and with casual uniform styles. For example in Zambia, women often wear a chitengi as part of their uniform. This is a multicoloured cloth wrapped around the lower body, tucked in at the waist and falling to the ankle. This is a traditional garment of varying patterns but in recent years chitengi with SA motifs have been produced. See photographs on the following page with both general Salvation Army use and one with specific home league motifs. The chitengi can be wrapped over the skirt of a western style uniform (jacket, hat and skirt) or it can be the skirt of a uniform consisting of white blouse, chitengi and head covering. Also note that not all women wear the white western style hat although these are available. It is common to see Salvationist women wearing a white cloth head covering with ‘The Salvation Army’ written in a band across the front edge. This is called a chitambala or chiduku. Communication from Jim Weymouth and Kingsley Sampson. 89 International News, “Delegates from across Africa meet for public relations conference”, (USA: The Salvation Army, 14 October, 2002), https://www.salvationist.org/intnews.nsf/vw_web_articles/31BC7B71B885520D80256C4D00332EBB?opendocument accessed 27 August, 2016. 87 88

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(L) Women at an Easter Meeting at Nyimba Corps, Zambia wearing the chitengis (skirt) and chitambala or chiduku (head covering); (R) Two Salvationists in Zambia – Left, wearing the chitambala/chiduku (head covering) and chitengi (skirt) and Right, wearing the fawn dress uniform with the white western style hat.90

(L) Zambian women Salvationists wearing women’s ministries patterned chitengi in dress form. They had a dress making competition at a women's rally. (R) Zambian male Salvationists draped in chitengi showing patterns and Salvation Army symbols; Home League, Fellowship of the Silver Star and the Salvation Army crest.91

The Indian and Pakistan territories are notably conformed to cultural dress. Female Salvationists in India wear a long white dress to their feet such as a dhoti and a sari with red edging. In 1882, when Frederick Booth-Tucker served his time as an officer in India, he blended in with the culture by wearing a white turban that included the red ‘Salvation Army’ ribbon wrapped around it. 90 91

Photographs courtesy of Jim Weymouth. Photographs courtesy of Jim Weymouth.

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However the turban isn’t commonly worn by Salvation Army men in the Indian territories today. The Indian male white uniform is very similar to that worn in Africa. On the other hand, female Salvationists in Pakistan wear a white cloth around their head due to the national requirement for all females to have some form of headgear. A lighter grey uniform is also worn in Pakistan. The female dress includes long flared light grey pants with grey long sleeved dress with shoulder straps worn over the pants. Men on the other hand wear long grey trousers with long or short sleeved shirt with the Salvation Army tie that is worn in western lands.92 In the South Pacific, culturally relevant uniforms based on indigenous garments are worn in Fiji (sulu) and Tonga (tupenu and kiekie/ta’ovala) by both men and women.93

Example of early Indian Salvation Army uniforms worn by Lieutenant and Mrs Tom Edwards.94

John G. Merrit (ed.), The A to Z of the Salvation Army, (UK: Scarecrow Press, 2009), 252. In Fiji the traditional garment is called a sulu. It is worn as uniform by both men and women. The women wear a longer (ankle length) sulu under a smock, while the men have a sulu to just below the knee. In Tonga, the equivalent of the sulu is called a tupenu. It is worn similar to those in Fiji but the men’s tupenu is usually worn a little longer - calf length. In most circumstances, the women wear a kiekie around the waist and draping in strands down over the tupenu. On more formal occasions women may wear a ta’ovala (woven mat) instead of the kiekie. Respectful/formal dress, for men includes the ta’ovala (woven mat) over the top of the tupenu: it is analogous to wearing a tie in western culture. Under normal circumstances the ta’ovala does not cover the whole tupenu but would come down to about the knee. In periods of mourning much larger ta’ovala can almost cover the wearer, men and women, from head to foot. The ta’ovala (woven mat) is not generally worn in Fiji but the wikipedia article does say, “The ta’ovala is also commonly seen among the Fijian Lau Islands, a region once heavily influenced by Tongan hegemony and cultural diffusion.” Email, Garth Stevenson to Kingsley Sampson, (18 January, 2017). 94 Used by permission, housed in Garth R. Hentzschel’s private collection. 93

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A red tunic worn in Sri Lanka.95

Historically, there were even more differences between countries. When The Salvation Army entered China traditional costumes were worn with the Salvation Army insignia and a Salvation Army cap. The first officers attempted to wear traditional dress but did so with little investigation. Salvationists first appeared on the street in clothing that was similar to pyjamas so they appeared on the street in their nightwear. However the mistake was soon fixed.96 The East London Christian Mission through to The Salvation Army has undergone a number of changes with the design and colour of the uniform to ensure the uniform is up-to-date. No matter how many changes the uniform has undertaken, it still serves as a testimony for what Christ has done for us and an identity for the movement and availability to serve the public. The uniform will continue to be a visible symbol of The Salvation Army and all that it stands for in our community. It will be worn with pride by all Salvationists who share the Armyâ&#x20AC;&#x2122;s vision.

Garth R. Hentzschelâ&#x20AC;&#x2122;s private collection. Photograph courtesy of Garth R. Hentzschel. C. Hung Yee, Good Morning China- The Chronical of Salvation Army in China 1916-2000, (USA: Crestbooks, 2005), 26. 95 96

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Medal from the 1914 International Congress, London. The bar indicated the wearer would have come from the Scottish Territory.1

Garth R. Hentzschelâ&#x20AC;&#x2122;s private collection. Photograph courtesy of Garth R. Hentzschel. The Australasian Journal of Salvation Army History, Volume 2, Issue 1, 2017. Page 104

SALVATION ARMY ORDERS AND MEDALS2 Glenn Horridge There are five Orders of The Salvation Army and twelve medals produced by The Salvation Army, of which seven are commemorative medals of specific events. There is a further general medal with a Salvation Army bar. The Orders and Medals noted here very often have an international award criteria or are of historic importance. There were also numerous other metal based awards, badges or pins, often with a ribbon attached which might be loosely interpreted as medals. This sub-section contained two groups. First, those ‘medals’ produced mainly in the United States of America and Australasia for specific, often divisional or territorial events. Second, there were a range of scout, guard, guide or associated groups ‘medal’ awards. Each of these sections would merit an independent study and are therefore not included in this paper. Orders The definition of the word Order in the context of this paper is the company “to which distinguished persons are admitted by way of honour or reward”. 3 The five Orders of the Salvation Army are: Order of The Founder The Order of The Founder was the highest Order within The Salvation Army and granted only to those people whose service was seen as being above and beyond the call of duty and “...would have specially commended itself to The Army’s Founder.”4 It was instituted by General Bramwell Booth on 20 August, 1917, exactly five years to the day after the death of his father and the Army’s Founder, General William Booth.5 The first presentation was not made until 1920. The recipient was a Salvationist British military soldier, Private Herbert Bourne whose Christian witness in France during the First World War was so extensive and practical that he was often called the “unofficial chaplain of his battalion”.6 In 1917, the Order of The Founder was issued in two classes, namely First Class for soldiers and local officers and Second Class for officers.7 The First Class was silver and the Second Class was gold-filled. An enamelled picture of William Booth was the centre piece with “Service” over the top and “Memorable” underneath. The medal was shield shaped and 38mm at its widest point

Reference citation of this paper Glenn Horridge, “Salvation Army Orders and Medals”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 104-119. 2 This paper has been expanded from a previously published paper, Glenn K Horridge, “An introduction to Salvation Army Orders and Medals”, (UK: SA Historical & Philatelic Association, 19 June, 2011), http://sahpa.blogspot.com.au/2011/06/introduction-to-salvation-army-orders.html accessed 1 January, 2017. 3 J.L.M. Elders, “Rudolf von Jhering (1818-92) and the economics of justice”, Chapter 43, 568-576, in Jürgen G. Backhaus (ed), The Elgar Companion to law and economics (2 nd Ed), (Glos, UK: Edward Elgar Publishing, 2005), 573. 4 The Salvation Army Year Book 1921, (London, UK: Salvation Publishing and Supplies, 1921), 25. 5 The War Cry, (London, UK, 25 August, 1917), 2. 6 The Salvation Army Year Book 1921, 25. 7 The War Cry, (London, UK, 25 August, 1917), 2. The Australasian Journal of Salvation Army History, Volume 2, Issue 1, 2017. Page 105

across, the bar was 43mm wide. The ribbon was red with five equal vertical thin blue stripes and was 70mm in length and 30mm wide. The words “ORDER OF THE FOUNDER” were inscribed on a bar over the top. The reverse was blank and left for the recipient’s name to be inscribed. During World War Two several changes were made to the medal, in particular the picture of William Booth being impressed on the bronze casting-metal of the medal itself and not of coloured enamel. In 1975 the First and Second Class were both abolished and the medal simply called The Order of The Founder. In its one-hundred-year history, there have been 270 recipients to this international order (169 officers and 101 soldiers).8

Order of the Founder medals; (L) The medal with the enamel picture of William Booth. (R) Post- 1940s issue with the casting of Booth.9

Order of Long Service The Order of Long Service was founded, probably in 1912, to reward twenty-five years of service as an officer.10 It first formally appeared in the 1917 printing of the Orders and Regulations for Field Officers of The Salvation Army, the same year as The Order of The Founder.11 In 1933, by order of General Edward Higgins, a silver star was attached to the centre of the ribbon for thirty-five years’ service. 12 The medal is rather beautifully designed and was made in Birmingham either by Vaughton and Sons or by Bent and Parker. It was in a cross patonce shape, made in the 8

Deslea Maxwell (ed), The Salvation Army Year Book 2017, (London, UK: Salvation Books, 2016), 40. Melbourne Heritage Centre. Photograph courtesy of Garth R. Hentzschel. 10 No references have been found to the Order of Long Service prior to 1912. A letter from Commissioner Edward Higgins, held in the International Heritage Centre, London, and addressed to Brigadier Cowham, discussed the issue that wives who received the Order to which their husbands are not yet entitled would not receive the additional 2/6 (2 shillings and 6 pence) per week although when their husband was eligible, he would receive the extra money. A further letter dated 7 March, 1913 to Brigadier Cowham stated that the wife would, in fact, receive the payment, but only until the husband was eligible (International Heritage Centre Ref: TC/3/3). Further evidence for 1912 comes from The War Cry (London, 28 June, 1913), 4; where a picture of Adjutant Isabella McCurragh is captioned, “One of the first officers appointed to the recently constituted Long Service Order”. 11 Orders and Regulations for Field Officers of the Salvation Army, (London, UK: The Salvation Army Book Department, 1917), 331. 12 The Officer, (London, UK: Campfield Press, November, 1933), 410. 9

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United Kingdom from solid silver, with the appropriate hallmarks and the words “Long and Faithful Service” in blue enamel. In the middle was a miniature Salvation Army crest. The reverse was left blank for inscribing. There was a thin line etched around the border of the medal on the obverse and reverse. The ribbon was attached by a silver ring interlinked with a double ring made as an integral part of the medal.

Order of Long Service showing The Salvation Army Crest and the words “Long and Faithful Service”.13

The medal was found in two sizes. The original size measures 43mm x 43mm and was manufactured by Vaughton & Sons. However by the early 1920s the medal size was reduced to 35mm x 35mm. It weighed 16 grams. The ribbon was red background with two blue stripes, each 5mm across, and a thin centre strip of yellow. It was 45mm long and 33mm wide. Some of the later medals have the words “Made In England” also stamped on the reverse. The last known silver hallmark was 1954.

The two sizes of the Long Service Order medal. (L) Pre-1920s, (R) Post-1920s.14

The medal gradually ceased to be awarded during the mid to late 1950s; in the United Kingdom the last known award was 1954, U.S.A. 1957, Australia 1958 to Brigadier Jackson, and on mainland Europe the last known award was made in 1962. 13 14

Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. The Australasian Journal of Salvation Army History, Volume 2, Issue 1, 2017. Page 107

Subsequently the Order was signified by a ribbon bar and from the 1960s, by the ribbon bar in the form of an enamel badge. A silver star in the centre of the ribbon again denoted service of thirty-five years with further stars being granted for each subsequent five years of service. Around 2004 the star was awarded for every five years above 25 years’ service.

A selection of ribbon bars both enamel and cloth with and without stars.15

At some point in the early 1940s, probably because of the difficulty of getting the medal from England due to World War Two, the Australian territories decided to turn to the renowned Australian medal maker Stokes who struck the medal in sterling silver. The etching on these medals was rather less defined than those manufactured of silver in England. There was no line etched in the reverse, although the words “Stokes STG. SIL” were stamped at the bottom. The medal was thinner than its English counterpart and the ribbon suspension was a single, not double ring. The earliest known example of a “Stokes” medal was to Mrs Brigadier Mary Ray in 1943.16 By the early 1950s The Salvation Army in England had itself turned to another Birmingham medal maker, although the result was a much inferior product. These still carried a silver hallmark and retained the same dimensions; however the medal actually contained less silver than its predecessors and was lighter by around 3 grams. At the same time in Europe, the medal was being produced in different languages and with no silver hallmarks, thus making it impossible to tell the year or place of manufacture. In about 2010, the Australian Chief Commissioner of Red Shield Services, Major Barry Nancarrow, borrowed one of the “Stokes” restrikes and unofficially had a number of medals made for Red Shield Officers. These were presented in a case which also contained a miniature LSO and a ribbon. Again, they were not made from silver.17

Garth R. Hentzschel’s private collection. Photograph courtesy of Garth R. Hentzschel. Information from Lindsay Cox, Territorial Archivist, Salvation Army Heritage Centre, Melbourne, Australia. 17 Information from Lindsay Cox. 15 16

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Copy of LSO medals ordered by Major Barry Nancarrow in 2010.18

The inscriptions on the reverse of the Order of Long Service vary considerably. The initial standard inscription was rank, name and date of service. A married women officer generally had their husband’s name preceded by their own rank for example: Major Harold McArdle on one medal and Mrs Major Harold McArdle on another. Standards in the USA seemed to have varied as frequently only a name, without rank or dates, appear engraved. Medals awarded during the leadership of General Albert Orsborn (1946 – 1954) and General Wilfred Kitching (1954 – 1963) also state that they awarded that medal, for example; To Major Jeffrey Bean From General Wilfred Kitching 11.5.195619

An example of the reverse of the OLS medal with “Made in England”, “Mrs Brigadier Hoepper” date and hallmark.20 Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. Please note that the latter two lines of this inscription were in a smaller type size. 20 Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. 18 19

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Inscription variations Type 1 - Rank, name, year of commissioning and year of presentation (early medals often showing more than 25 years’ service). Type 2 - Rank, name, exact dates (dd/mm/yyyy) of commissioning and of presentation. Type 3 - Rank, name, year of commissioning. Type 4 - Rank, name, from General Orsborn or Kitching, exact date (dd/mm/yyyy) of presentation. Type 5 - Name and year of commissioning and year of presentation. Type 6 - Name and year of presentation. Type 7 - Name only

The medals were awarded in an imitation leather box 110 x 58 x 25 mm. Inside the top of the box is either white silk with the words “Made in England” in gold lettering or simple blue silk. The bottom is lined in dark blue velvet. Finally, in certain cases, dates are at odds with the award criteria; for example, the author has a medal where the date reads 1882 – 1916, thirty-four years’ service, rather than twenty-five. This may well be explained by officers/territories being slow to take up the award and also having to claim the medal and order them from the United Kingdom. In addition to this, with the start of World War One in 1914, correspondence was invariably slow. Fifty Year Long Service Order This Long Service Order was awarded to Salvation Army officers who had achieved 50 years of Service. The first entry in to the Order was Commissioner James Hay in 1931. 21 It was abolished in the 1980s. The medal was a round circle with blue background and the words “Salvation Army Fifty Years’ Service” in silver which surrounded a small version of the Order of Long Service cross minus the wording found on that Order. The centre shield was of the same design as the earlier Order but the wording “Blood and Fire” was larger. The reverse was blank for engraving.

Fifty Years Long Service Order. 22 21 22

Information from Lindsay Cox. Melbourne Heritage Centre. Photograph courtesy of Garth R. Hentzschel. The Australasian Journal of Salvation Army History, Volume 2, Issue 1, 2017. Page 110

Order of the Silver Star This was instituted in America in 1930 by Commander Evangeline Booth to honour the mothers or step-mothers of men and women who become Salvation Army officers.23 It became an international Order in 1936. It was a sterling silver shield with a blue enamel outline that offsets the five-pointed star. There was another variety with gold in place of the blue. This was given when an officer died on active service and the mother was still alive. The badge was 20mm wide and 23mm high with a pin on the reverse. From the early 21st century, the star was awarded to both parents. In 2001 the Order of the Silver Star became “The Fellowship of the Silver Star” and is listed with other ‘fellowship groups’ such as The Salvation Army Medical Fellowship, Women’s Ministry or Home League and Community Care Ministries.24

Order of the Silver Star (now Fellowship of the Silver Star).25

Order of Distinguished Auxiliary Service The Order of Distinguished Auxiliary Service was another idea which originated from the United States of America. It was suggested by Mr Walter Hoving of New York who had represented The Salvation Army during the forming of the United Services Organisation. The aim was “to mark the Army’s appreciation of distinguished service rendered by non-Salvationists who have helped to further its work in a variety of ways”.26 The medal, instituted by General George Carpenter on 24 February, 1941,27 was a Maltese Cross with the letters O.D.A.S. (Order of Distinguished Auxiliary Service) on each arm. The Salvation Army crest in yellow was in the centre. The reverse was blank ready for inscription. The medal size was 35mm by 35mm. The ribbon was red on the left, yellow in the centre and blue on the right, each of equal size.

The Staff Review, (London, UK: January, 1931), 81-82. Ed Forster (ed), The Salvation Army Year Book 2002, (London, UK: The Salvation Army, International Headquarters, 2002), 27. 25 Garth R. Hentzschel’s private collection. Photograph courtesy of Garth R. Hentzschel. 26 Forster, The Salvation Army Year Book 2002, 19. 27 The Salvation Army Year Book 1945, (London, UK: Salvationist Publishing and Supplies, 1945), 10. 24

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Order of Distinguished Auxiliary Service medal.28

Medals issued by The Salvation Army Life Saving movement bravery award In the 1910s and 1920s, the Life Saving Guards and Life Saving Scouts had a bravery award. There were three levels: a silver medal and certificate, bronze medal and certificate, and a certificate. Some Salvation Army Year Books and issues of The Life-Saving Scout and Guard29 carried a short section on who had been awarded the medal. By analysing these, it appears that no more than thirty of each were ever awarded. The medal had two variations. Both showed the top three spikes of a three-pointed star in which was contained a lifebelt and the intertwined initials S.A. (Salvation Army). Underneath was the word, “AWARDED”. One variation had a Maltese cross with the words “For Saving Life” within a laurel wreath in the centre. Each arm of the cross had a “word with ‘Accident’” on the top arm, then moving clockwise, “Drowned, Sickness, Fire”. The medal arms were not connected leaving a gap between them. The second variation had a triangle with the words, “FOR BRAVERY TO.........” all surrounded by laurel leaves. The ribbon was a thick white stripe in the centre and two thinner dark blue stripes either side.

Melbourne Heritage Centre. Photograph courtesy of Garth R. Hentzschel. Sees for example “Our honours list – Deeds of pluck and promptitude by life-savers.” The Life-Saving Scout and Guard, (London, UK, July, 1922), 5. 29

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Examples of the two bravery medals awarded to members of the Life-Saving Scouts and Guards. 30

(Left) A template of the “Certificate of Merit” to be awarded with the medals. 31 (Right) An actual “Certificate of Bravery” presented with one of the medals. 32

Glenn Horridge’s private collection. Photographs courtesy of Glenn Horridge. The Life-Saving Scout and Guard, (London, UK, July, 1922), 5. 32 Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. 30 31

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Bramwell Booth World War One medal General Bramwell Booth ordered an international award to be issued to officers and volunteers personally involved in World War One. The medal was rather striking. The obverse had a white enamelled circle with the words, “Service in the Great War 1914 – 1919”. The centre crest was also white and placed on a red enamel shield which had the words, “Mercy, Grace, Peace” on it. The reverse had “From General Booth to...”. The ribbon was red with two thin yellow strips. Just under 1,000 medals were struck by renowned Birmingham silversmith Fattorini and Sons in 1919. Most were then named to a Salvation Army officer who served members of the Allied Forces, usually in one of the canteen huts found on military bases in the Americas and Europe.

Bramwell Booth World War One medal, (L) obverse, (R) reverse.33

American World War One medal The Salvation Army in the United States of America produced their own medal, most famously issued to the Doughnut girls who did such sterling work giving food and drink to the troops. The medal showed two figures on the obverse plus an Army hut and shield. The reverse says, “World War. For Heroic and Faithful Service To.........1914 – 1919, The Salvation Army”. There was a blank space on the reverse for naming but by far the vast majority seen are unnamed. Each of the 109 American Salvation Army women sent to France received one as of course did their male counterparts. They were also apparently awarded to all American Salvation Army officers who served the Allied troops abroad, so in this case it was different from the Bramwell Booth medal which included home service for troops. American officers were eligible for both medals. The medal was made by Whitehead & Hoag, Newark, N.J. It was to be worn with a solid red ribbon.

Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. The Australasian Journal of Salvation Army History, Volume 2, Issue 1, 2017. Page 114

American World War One medal, (L) obverse, (R) reverse. 34

Salvation Army Chaplain’s Medal This Chaplain’s Medal was perhaps one of the rarest of all Salvation Army medals with only 28 known to be awarded after it was instituted in 1947.35 The obverse had the words “US Army Chaplain” written in gold against a blue triangle, in an inverted V shape. At the bottom, in a scroll design were the words, “The Salvation Army”. In the centre were the figures of a soldier and a Salvation Army officer with the top of a solid cross at their feet, the bottom half of the cross then going behind and coming out underneath the word “Salvation” in the scroll. The reverse of this goldfilled medal is blank for an inscription.

United States of America Salvation Army Chaplain’s Medal.36

Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. Snow, R. usmilitariaforum.com 36 Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. 34 35

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General Eva Burrows Medal Allen Dewhirst, C.E.O. of Salvos Stores, Australian Southern Territory stated that this award commenced in 2013 and was still being awarded in 2015.37 It was to be awarded annually for Extraordinary Customer Service after The Salvation Army approved the name of the award to be “The General Eva Burrows Medal”. The medal has the Salvation Army red shield at the centre with a gold, heart shaped surround. Around the top part of the shield, picked out in gold lettering on a blue background, are the words “General Eva Burrows Medal”. Underneath the shield are the words “Salvos Stores”. Salvation Army Commemorative Medals Eagle Tavern Medal The obverse side of the small Eagle Tavern medal shows the facade of the Eagle Tavern with the words “The Salvation Army” over the top and “Hallelujah” underneath. The reverse had the legend “Eagle Tavern and Grecian Theatre, occupied by The Salvation Army Sept. 21 1882 Captured August 10. 1882”. A small eagle was attached to the top of the medal. William Booth’s Jubilee Medal The year 1894 saw the jubilee of William Booth’s conversion and it was marked by a ‘medal’ made up of three red rope strands surmounted by a red ribbon and the words “Salvation” and “Jubilee” at the top and bottom of the ribbon. Under the ribbon was attached an eight-pointed star with a circle stating “General Booth’s Jubilee 1844 – 1894” in yellow enamel on a background of blue enamel. The centre piece was red enamel with a raised relief of the General in yellow. It was a very attractive piece and often found as a brooch. William Booth’s 70th Birthday 1899 Medal The William Booth’s 1899 medal had the bust of William Booth on the obverse. On the reverse the words in the centre stated, “Alone Mile End Waste 1865 – Officers Now At Work 12913” in bold. The wording surrounded these around the edge stated, “To Commemorate the General’s 70th Birthday 1899”. The ribbon had a thin yellow strip in the centre, large red strips either side and a thin light blue strip on either edge (See image on next page). The 1904 International Congress Medal The medal struck for the 1904 International Congress had the year and occasion depicted in yellow on white enamel as a large top piece and beneath it, a picture of William Booth.

Allen Dewhirst, “Passing of Retired General Eva Burrows” http://www.salvosstores.com.au/downloads/Passing%20of%20Retired%20General%20Eva%20Burrows%20of%20The %20Salvation%20Army.pdf accessed 1January, 2017. 37

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William Booth’s 70th Birthday 1899 Medal in the original case; (L) obverse, (R) reverse.38

The 1914 International Congress Medal The 1914 International Congress Medal had a similar style top to that of the 1904 medal with the addition of the word “Hallelujah”.39 The ribbon, which was only available to officers, was in the Army colours and there was a beautifully coloured six pointed star at the bottom. The centre piece of the star was a red enamelled cross with the “S” for Salvation and crossed swords upon it. The whole centre piece was on a light blue background surrounded in yellow and white enamel by the words “The Salvation Army.” Each officer delegate had the territory to which they were attached (or in rare cases staff appointment such as I.H.Q.) named in enamel on the ribbon. Enamel bars below the territory told what languages the officer spoke such as Svenska, Italiano, Korean and Guzerati. Men were to wear the medal on the left breast and women on the right. The medal for soldiers was the same as officers but without the ribbon. Soldiers could buy the language bars separately and wear them below the medal. 40 The 2015 International Congress Medals For the 2015 International Congress two different medals are known to have been struck. The first was designed by the American, Envoy Steve Bussey of the Salvation Factory for the USA Eastern Territory. They were inspired by the 1914 Congress Medal. These were entirely made from a copper alloy. The front had the busts of Catherine and William Booth with the dates 1865 – 2015 over their heads and the words, “The Whole World Redeeming” under them. The reverse had the Boundless logo with “Boundless 2015” over the top and “USA Eastern Territory” underneath. The ribbon had a thin yellow vertical strip in the centre, flanked by red and then blue on either side. At the top of the ribbon was a white bar with the words, “International Congress 2015 Hallelujah”. Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. See photograph at the beginning of the paper. 40 “The Congress Badge”, The Congress of Nations 1914 Souvenir and Guide, (London, UK: The Salvation Army, 1914), 49. 38 39

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2015 International Congress medal, Salvation Factory, the USA Eastern Territory designed by Envoy Steve Bussey.41

The second medal for 2015 International Congress was given to volunteers who gave their time to help the smooth running of the congress. This included packing delegate bags but mainly for being in and around the O2 venue during the congress. The medal had the yellow, red and blue congress logo over a gold base. The ribbon had a thin yellow strip in the centre, large red strips either side and a thin light blue strip on either edge. They were presented in a black oblong box which had, stamped in gold lettering the congress logo and the words “BOUNDLESS the whole world redeeming The Salvation Army International Congress 150 th Anniversary 1-5 July, 2015, London, UK. With Boundless Gratitude”. The reverse was blank.

2015 International Congress medal for volunteers.42 41 42

Cover of the presentation box of the 2015 International Congress medal for volunteers. 43

Other Medals: In 2014 former military soldier, police officer and Christian, Ken Fowler decided to produce a medal as a memento for those who served humanity. Fowler ordered 300 medals to be struck in Birmingham and up to ten of each had a bar denoting an organisation. Thus, a small number had the bar “Salvation Army”.44 The medal itself is cupro nickel and silver plated. The obverse stated, “Home Services Medal”. Two hands are interlinked over a compass showing N.S.E.W. (North, South, East and West). The reverse had, “For Services to Humanity” edged with laurel leaves and surmounted with a crown. The ribbon was black which denotes despair with a central yellow strip.

The Salvation Army version of the “Home Services Medal” by Ken Fowler, (L) obverse, (R) reverse.45 Garth R. Hentzschel’s private collection. Photograph courtesy of Garth R. Hentzschel. Information provided with the purchase of the medal. 45 Glenn Horridge’s private collection. Photograph courtesy of Glenn Horridge. 43 44

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A drawing of Catherine Mumford and William Booth.1

From the cover from Betty McCaughey, William and Catherine, with Love â&#x20AC;&#x201C; A Yearâ&#x20AC;&#x2122;s Daily Readings, (Ontario: The Salvation Army Canada and Bermuda, 1989). 1

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A LOOK AT THE BOOTH LETTERS 1855-1861 David Malcolm Bennett Introduction In the first issue of The Australasian Journal of Salvation Army History, we looked at the early Booth letters, that is, the letters that William Booth and Catherine Mumford wrote to each other from 1852 until their marriage in 1855.2 Most of the letters that still exist come from that period, the time of their engagement. After they were married, letters between them inevitably became less frequent. Also, for whatever reasons, many of their later letters have been lost though portions of some of the missing missives can be found in some Booth biographies.3 This paper will examine letters from the first period of their married life; that is the years 18551861 when they served in the Methodist New Connexion.4 A later paper will look at the two final periods: the Booths’ years as travelling evangelists (1861-1865), and the Christian Mission and Salvation Army years (1865-c1889).5 William Booth: Evangelist After the wedding, Catherine was at last able to accompany William on his evangelistic travels, at least on some occasions. Separation had always been harder for her than for him. The only matters that stopped her being with him during their early married life were poor health including conditions associated with pregnancy, her frequent confinements and the responsibilities of a growing family. But even with these difficulties she still preferred to be with him than left at home and so accompanied him whenever she could. This of course meant that the flow of letters was erratic and at times non-existent. In the later part of this period William spent time as a circuit minister which meant he travelled little. The letters that do exist from the circuit minister phase were written when William was away from home convalescing after illness.

Reference citation of this paper David Malcolm Bennett, “A look at the Booth letters 1855-1861”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 120-131. 2 David Malcolm Bennett, “A look the early Booth letters”, The Australasian Journal of Salvation Army History, Vol. 1, Iss. 1, 2016, 6-17. 3 I will not speculate on what happened to the missing letters, except to say that some seem to have been lost during the lifetime of William Booth but many more appear to have disappeared much later. The letters from 1862 onwards are only to be found in certain biographies about William and Catherine Booth, such as The Life of Catherine Booth: The Mother of the Salvation Army by F. de L. Booth-Tucker (2 vols. London: Salvation Army, 1892); Life of William Booth: The Founder of the Salvation Army by Harold Begbie (2 vols. London: Macmillan, 1920), and Catherine Booth: The Story of her Loves by Catherine Bramwell-Booth (London: Hodder, 1970). 4 The New Connexion was a denomination formed from a group that broke away from Wesleyan Methodism in 1797. It was never a large denomination. E. Alan Rose, “Methodist New Connexion” in John A. Vickers, A Dictionary of Methodism in Britain and Ireland (Peterborough: Epworth, 2000), 233. 5 All the letters in The Booth Papers, housed in the British Library and in the biographies mentioned above have now been published in print and e-form. The details are David Malcolm Bennett (ed.), The Letters of William and Catherine Booth (Brisbane: Camp Hill Publications, 2003, 2011) and David Malcolm Bennett (ed.), The Booth Letters, CD (Brisbane: Camp Hill Publications, 2011).

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William Booth and Catherine Mumford were married on Saturday 16 June, 1855. For about two years the Methodist New Connexion used Booth as a travelling evangelist. At the beginning of August, 1885, Booth travelled to York in the north of England on what turned out to be a three-week mission while Catherine was left at home unwell. She was in fact already pregnant. In these letters she made frequent mention of her ailments, both those related to her pregnancy and those that were normal for her. It appears that her health changed from day to day. Sometimes she could do little but lie down or sit, but she was “better every other day”.6 She also referred to her cravings for certain foods including onions. Her desire for onions, though seems to have soon disappeared7 which probably pleased both of them. In his first letter after his arrival in York, William began “My precious Wife,” and continued, The first time I have written you that endearing appellation! Bless you a thousand times! How often during my journey have I taken my eyes from off the book I was reading to think about you – yes, to think tenderly about you, about our future and our home. Shall we not again commence a life of devotion, and by renewed consecration begin afresh the Christian race? … Oh, Kate, be happy. You will rejoice my soul if you send me word that your heart is gladsome, and your spirits are light. It will help you to battle with your illness, and make the short period of our separation fly away. Bless you! I feel as though a part of my very self were wanting – as though I had left some very important adjunct to my happiness behind me. And so I have. My precious self. I do indeed return that warm affection I know you bear towards me. Your faithful and affectionate husband, William.8

A couple of days later Catherine responded to this loving letter with one of equal warmth, though as usual with her it was longer and more complex. Part of it runs, My precious Husband, A thousand thanks for your sweet, kind letter this morn’g. I have read it over many, many times and it is still fresh & precious to my heart. I cannot answer it, but be assured not a word is forgotten or overlooked. I will tell you all about myself in as few words as possible. On Saturday I was not sick once. As soon as you were out of sight, the horrid stupor of which you heard me complain so much seemed to leave me, and I felt as tho’ I could have performed the journey with far less suffering than it cost me to stay behind. It was a supremely wretched day & long before night I had made up my mind to come to you sick or well on Wednesday or Thursday, & my dear Mother, seeing the state of my mind, did not oppose it. You say, “But Kate, how foolish! Why didst thou not think & reason?” I did my darling. I philosophized as soundly as you could desire. I argued with myself on the injustice of coming here & making my dear Mother miserable, on the folly of making myself ill, on the selfishness of wishing to burden thee with the anxiety & care my presence would entail, etc. But in the very midst of such soliloquies the fact of you being gon[e] beyond my reach, the possibility of something happening before we could meet again, the possible shortness of the time we may have to spend together, and such like thoughts would start up, making rebel[l]ious nature rise & swell, & scorn all restraints of reason, philosophy or religion... Take every care of thyself. I should indeed be a poor, forlorn, dessolate (sic) being without thee; truly, “my destiny hangs on thy heart”. I do pray for thee... How strange it is, & how fearful

Letter CB 141, 22 Aug. 1855, Booth Letters, CD, 312. Letter CB 135, 14 Aug. 1855, Booth Letters, CD, 308. 8 Letter (WB 111), 4 Aug. 1855, Booth Letters, CD, 305. 7

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also, that one’s life & happiness can be so bound up in one frail mortal... I feel very bad to day [sic], so excuse all & remember me ever as thy own faithful & affectionate wife, Cate.9

It is clear from this that she was a great worrier. Perhaps at this time in her life it was because she had time on her hands, but that tendency never left her. William was often stressed, but seemed much less inclined to worry about what might happen. This was partly due to his temperament and partly because, heavily engaged in ministry, he had less time to think about potential problems. Most of William’s letters in the early part of this period have been lost, but there are a good number of missives from Catherine and they give an idea of his concerns as well as her own. On 8 August, she told him: I have been pressing a fond kiss on each of your letters, but alas they are but cold, lifeless paper, tho’ very precious for all that. I have been thinking about thee in thy lonely chamber, picturing thee going comfortably off to sleep without being disturbed by a little wife pottering about the room half an hour before she gets in. I can see thee sleeping nice & cool without anybody slipping into the middle of the bed and taking up all the room, and I can hear thee say when thou wakes up in the morning, “My poor little wife, I wish she was here”.10

Booth’s time in the north of England appears to have been successful. Two days later Catherine said; Bless you, it is trying for you as well as me, this seperation (sic), but bless the Lord you have already some fruits of it, & when life & all its tender associations are done with, I trust this fruit will remain to be a source of untold joy in a brighter world.11

A week later Catherine told her husband “Mrs. Cook[e] came to see me last even’g. She talked very kindly about you. She said they had heard from Mr. Wilson that you were doing as well at York as could be expected.” It appears that Mrs. Cooke then added “but Mr. Booth was not satisfied. ‘No!’ said Mr. Cook[e] on reading it, ‘I should be surprised if he were.’” Rev. William Cooke,12 who was in theory supervising the studies that Booth was not doing, was obviously well aware of William Booth’s dissatisfaction with moderate results. Later Catherine told William “I bless God for his goodness to you on Sunday. I hope that for once thou wast satisfied.”13 No matter how many souls were saved through his ministry, Booth always wanted more. That never changed. But this caused a heavy work load, and Catherine worried about him killing himself through overwork. She told him: I wish, my love, thou couldst take it easier. Do what thou canst & leave the rest. Thou canst not surmount impassable barriers any more than others, and they should not send thee in the face of such difficulties.14

Letter CB 131, 6 Aug. 1855, Booth Letters, CD, 305-306. Catherine’s Christian name appears in a number of variations in the letters, with Catherine, Kate and Katie being the most common. William is nearly always William. 10 Letter CB 133, 8 Aug. 1855, Booth Letters, CD, 307. 11 Letter CB 134, 10 Aug. 1855, Booth Letters, CD, 308. 12 Letter CB 138, 17 Aug. 1855, Booth Letters, CD, 310. William Cooke was responsible for training ministers for the Methodist New Connexion but most of Booth’s “training” appears to have been evangelising around the churches, not studying in the classroom. 13 Letter CB 143, 11 Sept. 1855, Booth Letters, CD, 313. 14 Letter CB 138, 17 Aug. 1855, Booth Letters, CD, 310. 9

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During this campaign its promoters dubbed Booth “The English Gough”. John Gough was an American temperance speaker who had toured England in the mid-1850s, speaking at many meetings in different towns. Catherine had heard Gough speak at the Exeter Hall and because she shared his strong stance against alcohol, greatly admired him. She described him as “that inimitable orator Gough.”15 But Booth was not happy about being named after another man. Rather, he was the English William Booth. Catherine gave her husband a mild telling-off because of his attitude to this. Why did you care about being advertised ‘The English Gough’? It was a lawful expedient to get the people, & therefore in keeping with your principles, and you should not have reasoned about what the people would expect, but thought only about what the Lord sent you to do. Look away from man more, my darling, & make the battle the Lord’s.16

She was clearly pleased that her husband was being compared with an “inimitable orator”. The promoters of the mission in York had, presumably, linked Booth’s name with Gough because Gough was well known, while Booth at this stage was not. William moved on to other towns in the north and Catherine felt well enough to join him in Hull, Yorkshire. However, she did not like that city and was unwell again, so she went for a rest to Caistor, one of the towns in which Booth had ministered in his days with the Lincolnshire Wesleyan Reformers. From there she told him: My own sweet Husband, Here I sit under a hedge in that beautiful lane you pointed out to me. It is one of the lov[e]liest days old earth ever basked in. No human being is within sight or sound, all nature, vegetable & animal seems to be extulting (sic) in existence, and your ruralizing little wife is much better in health & in a mood to enjoy all these beauties & advantages to the utmost. I have had a vegetarian breakfast, one of the most sweet & refreshing dabbles in cold water I ever had in my life, & now after a brisk walk & reading your kind letter I feel more pleasure in writing to you than anything else under heaven (except a personal interview) could give me.17

Peace and War At that time she was also reading the life of George Müller of the Plymouth Brethren, who was the founder of a number of homes for orphans in Bristol in the south-west. She confessed that Müller’s remarkable story had given her “a shaking!” and caused her to desire “to be able like [him] to receive the kingdom of heaven as a little child,” with a “simple faith & trust in God’s Word.” This shaking also made her think “Oh, what dwarfs & cowards the generality of christians are. The Lord help us to trust in him & him only.”18 However Catherine Booth was not generally an admirer of the Brethren and was later critical of some Brethren teachings and practices.19 One thing William and Catherine seem to have agreed about is their hatred of war. Catherine came to that conclusion early. In September, 1855, she said, 15

Letter CM 71, 23 Nov. 1853, Booth Letters, CD, 182. Letter CB 138, 17 Aug. 1855, Booth Letters, CD, 310. 17 Letter CB 143, 11 Sept. 1855, Booth Letters, CD, 313; David Malcolm Bennett, The General William Booth (2 vols. FL: Xulon, 2003), 1:133-34. 18 Letter CB 143, 11 Sept. 1855, Booth Letters, CD, 313. 19 See, for example, Frederick de L. Booth-Tucker, The Life of Catherine Booth (2 vols. London: Salvation Army, 1892), 1:432-38; Bennett, General, 1:342. 16

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The bells are ringing & guns firing on account of news that Seabastopol (sic) is taken, but I should think it is a delusion, & whether or not, I don’t enter into the spirit of the victory. I picture the gorey (sic) slain & the desolated homes & broken hearts attending it, & feel saddened. What a happy day it will be for the world when all christians shall protest against war, when each mistaken Peter shall have heard Jesus say, “Put up thy sword into its scabbard, for he that useth the sword shall perish by the sword.” What a fearful prediction!20

Booth may have been indifferent to war early on, with his all-consuming passion being for evangelism, but he was certainly strongly against it in later life. As the General of The Salvation Army he was especially disturbed by the prospect of Salvationists killing each other on the battlefields, but his thoughts went well beyond that. About the Boer War (1899-1902) he warned his soldiers: I caution you about being carried away by those passions that are, I am sorry to say, being inspired by the war... Whatever views you may entertain on the matter you must never forget that war is, by the consent of all good people who have any knowledge of it, a horrible calamity... Remember that the success of British arms, however desirable it may appear to you, must and will involve great suffering, wounds and death on the side of the Boers, because it is “the loser that pays”.21

There is a brief fragment of a letter from William in the Booth Letters, which was probably written in 1855 or thereabouts, but it says nothing of significance.22 His next extant letter to Catherine appears to have been written in mid-October, 1856 when he was in London, apparently staying with his sister Ann Brown and her family. Booth was in London to sit for a portrait which was to be a gift to him from the Methodists in Sheffield who were well pleased with his evangelistic efforts in their city.23 Booth by this time had conducted numerous campaigns, mainly in different northern cities which had seen many come to Christ.24 Catherine appears to have remained in Sheffield when her husband went to London; hence the letter. In this letter Booth gives his wife some instructions about her travelling south to Birmingham. They are of interest for several reasons. Booth said, Go to the midland station, ride first class yourself, Sarah 2nd. Let Sarah ride a compartment as near your carriage as possible. Ask Mr. Lynn to go with you to Masboro [Masbrough] and see to your changing carriages and luggage, & then you will have no anxiety, and from Masboro I think the train goes through. Ask if the carriage in which you get at Masboro goes through to Birmingham. Write me just a line from Birmingham with your address. I will write to Mr. Turnock and ask him to meet you at the Station. I am supposing that you have got a letter from Mr. Turnock stating where you are to stay at Birmingham.25

First, who was Sarah? William Bramwell Booth, the Booths’ first child, had been born on 8 March that year, so now he was seven months old. Sarah was his wet-nurse.26 It is striking that while

Letter CB 143, 11 Sept. 1855, Booth Letters, CD, 314. War Cry, (London, 31 Mar. 1900), 8. 22 Letter WB 112, query date, Booth Letters, CD, 314. 23 Letter WB 113, mid-Oct. 1856, Booth Letters, CD, 315; Bennett, General, 1:230-31. 24 Bennett, General, 1:222-30. 25 Letter WB 113, ? mid-October, 1856 (This is a difficult letter to date precisely, but it was written in October, 1856), Booth Letters, CD, 315. 26 Bennett, General, 1:230-31, 21

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Sarah was not to ride first class, she was not to be consigned to third class, though some trains at that time did have only first and second class carriages. There were certainly three classes of railway accommodation in that era. One historian of the British railways says; First class passengers always had the best accommodation, their compartments containing soft furnishings and window glazing. Initially, second class carriages had roofs and padded seats, but were usually still open to the elements on either side. However, this latter feature did become less common up to the 1860s. Lastly, third class passengers travelled in little more than open trucks with wooden seats... Nevertheless, by the 1860s most third class carriages had been covered.27

If Sarah was consigned to second class, did baby William go with her? It would seem unlikely that if the second class compartments on the Midland Railway were “still open to the elements”, which they may have been, that Catherine would have allowed her son to be subjected to that. That would have been okay for Sarah, but not for the baby. It seems probable that the two stages of the journey would have each been fitted in between feeds, so that Catherine would have presumably had her son with her. More Evangelism Soon after that Booth travelled to Birmingham to meet his wife and conduct an evangelistic campaign in that city at the end of October and well into November. Rev. B. Turnock was the superintendent of the local New Connexion circuit. Turnock was well pleased with Booth’s efforts in his city. He said, “There seems to be new life and energy all around us. The people are anxious for the salvation of souls.” On the final night Booth’s preaching was “earnest, terrible, melting, full of pathos”.28 Catherine, however, viewed the campaign more negatively. She told her parents “the work drags on heavily” and “William is ... struggling on with the work through many difficulties.”29 Booth moved on to Chester late in January, 1857. Here our information comes from a sequence of extracts from letters written by William, but none by Catherine, recorded in Booth-Tucker’s biography of his mother-in-law. These extracts have all been given different numbers in the Booth Letters, though some of them are probably different parts of one letter. Dating many of these extracts has also proved difficult. In Chester, he encountered some problems in the prayer meetings. After service prayer meetings in early and mid-nineteenth century Methodism were usually meetings to deal with prospective converts. They were counselling sessions, in other words, backed by prayer. It appears that this aspect of the work did not run smoothly in Chester. Booth complained to his wife, “We are damaged in the prayer-meetings by lookers-on. I fight them as closely as I can. But some of them are very impudent. May the Lord undertake for us!”30

David Turner, “Turnip Rail: Well Chuffed with Itself”, <turniprail.blogspot.com.au/2011/11/rise-and-fall-of-secondclass-passenger.html> accessed 28 Jan. 2016. 28 Booth-Tucker, Catherine, 1:185. 29 Letters Catherine Booth to her parents, late Oct. or Nov. and 12 Oct. 1856, “The Booth Papers”, 64803, folios 158r and 161r. 30 Letter (WB 114), late January, 1857, Booth Letters, CD, 316. 27

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In fact, Booth’s fight continued and the battle seems to have intensified. He told Catherine, “We had one of the most painful disappointments yesterday I ever had to encounter. The night congregation was overwhelming, hundreds going away unable to get admission. There was some influence in the prayer-meeting, but we only took fifteen names.” It appears that there had been an “abominable and lying article in the newspaper” about Booth and the meetings he conducted, and this caused “swarms of people to come out of sheer curiosity, and”, Booth continued, “they stand and gaze about, some of them actually laughing during the services! However, we must fight it out.”31 A search in the newspapers of the times shows that early articles in the Cheshire Observer were favourable32 but the article that Booth called “abominable and lying” seems to have been one in the Chester Chronicle in mid-February. This made a number of criticisms about Booth and the meetings, and likened Booth to “a lecturer on electro-biology” who sets “his patients fixedly to gaze on the disc which is to render their physical faculties subservient to his will.” It also accused Booth of confronting “an exemplary minister of the gospel” and ordering him “Down on your knees, man.”33 Matters did not get easier, yet there was plenty of good with the bad. William told Catherine; We had a tremendous struggle at the chapel. I never saw anything like it in my life.” We were crowded above and below, and having been out all day, I was poorly prepared in mind and much fatigued in body, yet I was pressed in spirit and the Lord helped me to preach as I very, very seldom do! Oh, the words seemed like jagged daggers running into the hearts of the people! And yet, though the great mass of them stayed to the prayer-meeting, we had only twenty-one souls. We ought to have had fifty or more. That abominable paper has helped to raise all this opposition. It has encouraged a lot of ignoramuses to come and mock. They have no shame. You cannot make them feel.34

Once more William Booth was not satisfied. In fact, on one day at about this time the black dog of depression seems to have taken over. I have not been in very good spirits today. I have been looking at the dark side of myself. In fact I can find no other side. I seem to be all dark, mentally, physically and spiritually. The Lord have mercy on me! I feel I am indeed so thoroughly unworthy the notice of either God or man. My preaching is more than ever, or even as much as ever, at a discount in my estimation. And yet I cannot be blind to the fact that it answers the great end of preaching better than the efforts of many. Still this yields me but little comfort. I must try again. My sermons arouse and attract attention and create conviction and alarm, but they don’t push men sufficiently into the fountain. God help me!35

He met two people in Chester, each of whom in different ways seems to have influenced his future direction. Which of these encounters occurred first is unclear, but they will be given in the likely order. First, probably early in February, Booth told Catherine that one of the Methodist New Connexion’s leaders;

Letter (WB 115), mid-February, 1857, Booth Letters, CD, 317. (This letter I had previously dated “late January”, but the article that Booth complained about seems to have appeared on 14 February, see fn. 33, so it must have been written after that.) 32 “The Rev. William Booth, of London”, Cheshire Observer, 24 Jan. 1857, 7; “Revival on Religion”, Cheshire Observer, 31 Jan. 1857, 6. 33 “Pepper-Street Chapel”, Chester Chronicle, (Chester, UK, 14 February, 1857), 8. 34 Letter (WB 117), 18 Feb. 1857, Booth Letters, CD, 317. 35 Letter (WB 124), probably February, 1857, Booth Letters, CD, 319. 31

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…was through here this morning. He did not please me. I can’t understand it. A certain knot of the ministers are an enigma to me. They seem to have very little sympathy, and appear to only use me to get up revivals to push their machines, and to help them when all other means fail. The great, high and holy view I have of the movement does not seem to enter into their calculations. Well, I gave him a broadside or two, and then left him.36

Booth was clearly fighting battles on more than one front. The Methodist New Connexion was always likely to be too conservative for him.37 In Chester, Booth also met Reginald Radcliffe, an independent, lay evangelist.38 Radcliffe clearly impressed Booth. William told Catherine, Mr. Radcliffe, a solicitor from Liverpool, was here last night. He is a rather singular, and at the same time a very devoted man. He consecrates his life and efforts and fortune to the great work of saving men. I am informed that he goes up and down the country preaching the gospel anywhere he can obtain an opening. He especially attends races, executions and such like gatherings of people. For instance, the other day a man was hanged at Chester. Mr. Radcliffe came over two or three days before the day fixed, drew up a plan of the different routes by which people would approach the gallows, and when night came he placed a man with a supply of tracts at each road, and thus put some papers on Salvation into the hands of every person who came. In addition to this he had four or five preachers at work besides himself. It appears that he had heard about me at Macclesfield and Nottingham, and last Sunday he sent one of his preachers to see me with an invitation to Liverpool. He proposes taking for me a large theatre, capable of holding between two and three thousand people, the effort to be unsectarian and no collections, he undertaking to meet all expenses, and allowing the New Connexion to take the converts. He is a nice fellow, a brave man, and a true Christian. I like him much. But of course I cannot at present entertain anything of this character.39

There can be no doubt that Booth filed this encounter away in his memory for future reference. What he could not “at present entertain”, would become a reality a few years later when he and Catherine followed Radcliffe’s example and launched out as independent evangelists. Catherine Booth Prescribes Catherine Booth despised orthodox medicine, perhaps because of childhood experiences and rarely submitted to it. She used instead, what today would be called alternative medicine, including treatments such as homeopathy, hydropathy and galvanism (a form of electrical therapy). It is a strange fact that Mr. Franks, her galvanist is mentioned more times in her letters than any other person, apart from a few family members. William generally followed her in medical matters (it was almost as if he was too busy to consider such things himself), but not it appears, without some doubt. While in Chester he was suffering from an unnamed facial condition and told Catherine,

Letter (WB 119) late January or February, 1857, Booth Letters, CD, 318. The Booths belonged to three different Methodist groups at different times, the Wesleyan Methodists, the Wesleyan Reformers and the Methodist New Connexion. The last named, their current denomination, was probably the most conservative of the three. 38 For more on Radcliffe, see Jane Radcliffe, Recollections of Reginald Radcliffe (London: Morgan & Scott, c.1896). 39 Letter (WB 116), 13 Feb. 1857, Booth Letters, CD, 317. 37

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If it does not get better, I shall go to the Homeopathic doctor. Chester is either blessed or cursed with three of them. But as you deem it a blessing, I am fain in this, as in many other respects, to pin my faith to your sleeve, and with me there the controversy ends! So I throw up my cap and shout, “Hurrah for Homeopathy”, with its infinite quantity of infinitesimal doses, in whatever society I may be where the question is mooted. All because I have such a blessed little wife, in whose judgment I can confide on matters physical.40

Circuit Work and Illness Later that year the New Connexion Conference decided that William Booth had to take up circuit work; that is ministry in a specific area to a handful of local churches. This was not generally to the liking of either of the Booths. However Catherine preferred it from the family perspective, for it meant that she and her husband were together and they had a fairly settled home. But they both regarded the change as a serious and mistaken restriction on William Booth’s evangelistic mission. Circuit work also meant fewer letters. It was probably during that Conference that William told Catherine, “I wonder whether I could not get something to do in London of some kind, some secretaryship or something respectable that would keep us going. I know how difficult such things are to obtain without friends or influence, as I am fixed. But we must hope against hope, I suppose.”41 It is hard to imagine Booth doing, far less being satisfied with “some secretaryship” or even “something respectable”, but the comment does express his deep disappointment at being withdrawn from the specific work of evangelism. Their first circuit was at Brighouse near Halifax in the north. They only stayed there a year and their ministry in that town does not seem to have been particularly successful. In 1858 they moved to Gateshead in the far north-east of England and began a much more successful ministry. It was there, in the summer of 1860 that Catherine preached her first sermon. Later that year Booth became sick, went to Smedley’s Hydropathic Clinic for about two weeks to recover and then, for a few more weeks did some travelling. During this time Catherine took over his preaching and other church duties.42 This meant once more that they took up the pen though only Catherine’s letters of this period still exist. Not surprisingly, while William was away Catherine found running a home and a church very difficult. She, not unreasonably, complained to her husband, “I cannot get rid of the care and management of things down stairs, and this constantly takes of my thoughts, but I must try to possess my soul in patience & do all in the kitchen as well as in the Pulpit to the glory of God – the Lord help me.”43 This was made more difficult because she had to take her turn (or her husband’s turn) in preaching at other chapels in the circuit. Added to all this Willie and Ballington at that time were “poorly and very fretful”. She told her husband “if you don’t send me some help, I shall faint.”44 But she laboured on despite all the difficulties, and she was just beginning to see the possibilities that lay before her. She told William, “Miss Newbery”, a friend, “says that if I can prepare a discourse like that last night in the time & under the circumstances I prepared that, & go & deliver it in that way I

Letter (WB 123), late January or February, 1857, Booth Letters, CD, 319. Letter (WB 127), undated, Booth Letters, CD, 320. This may have been written in the Spring of 1857, but more likely during the New Connexion Conference held in June that year. If this letter was written before the Conference, it would indicate that he saw the move coming. 42 Booth-Tucker, Catherine, 1:258-60, 263-67; Bennett, General, 1:238, 245-46, 250-55, 274-76. 43 Letter CB 145, 28 Aug. 1860, Booth Letters, CD, 321-22. 44 Letter CB 146, 31 Aug. 1860, Booth Letters, CD, 322. 41

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need not fear to go anywhere”.45 Indeed, “anywhere” and everywhere were waiting and beginning to beckon. When visiting another church she met another woman preacher, a Miss Dickson of the Primitive Methodists, whom it would seem was a preacher as different from Catherine Booth as it was possible to be. Catherine said; She puts off bonnet & shawl & goes at it like a ranter.46 Says some good things, but without order or arrangement, & shouts till the people jump again... She is a very big woman, and, I doubt not, a very good woman, but I was sadly afraid from hearing her shout & talk while a few friends were praying after tea that she would quite upset me.47

On the evening of 16 September, Catherine preached at Bethesda, the main church in the circuit. In a letter written the next day she said, “The chapel” was “well filled below, & nearly full above.” But Catherine had not been well and “Felt afraid” that she would not be able to “make the people hear”. So, she said; [I] threw myself on the Lord with some confidence, that he would help me, and spoke an hour all but five minutes with liberty & strength of voice, exceeding any time before. We had a good prayer meeting, a rich influence & good praying, & many strangers, but only one case, that a good one – a middle-aged man, a backslider. There were several under conviction; one gentleman ... whom Mr. McAllam said he was very much surprised to see there. Mr. Firbank talked to him, but he would not come to the rail.

Catherine then made the crucial statement: “We lack a general.” She then told her husband “If you had been there, we should have had several cases, I have no doubt. I gave one invitation with influence & power, but I cannot do like a man, & there is no one suitable to take the lead.”48 From Smedley’s Clinic, Booth went to Nottingham to see his mother and then to London. Catherine was concerned that London was not a good place for someone who was recuperating so she advised him, in fact gave him permission to go to the “sea side, somewhere as far south as you can get”, providing his lungs were “sound and active”.49 Towards the end of September, Booth, obedient or disobedient went to Guernsey in the Channel Islands, which one suspects was hardly what Catherine had in mind.50 Booth had conducted a successful campaign there just after their wedding so this was a return visit.51 Why he was in Guernsey and not Gateshead is far from clear. It is almost as if the idea of returning to work was too daunting for him. But while he travelled, Catherine did his job. This was probably not William Booth’s best moment. At about the time Booth was preparing to leave Guernsey, Catherine was preaching at Bethesda. Here is her account of the service. 45

Letter CB 149, 10 Sept. 1860, Booth Letters, CD, 326. The Ranters were a group of seventeenth century, antinomian schismatics. The term was later frequently used of the Primitive Methodists, another Methodist denomination. 47 Letter CB 147, 3 Sept. 1860, Booth Letters, CD, 323-24. The editorial team has suggested that Miss Dickson could be the same person as Mrs Dixon, see ‘The Booths and the Secular Press 1855-1861’, p.139 of this Journal. Bearing in mind that Catherine Booth may not have seen the name written, and was often inaccurate in the spelling of names, it is quite likely the same person, and “Mrs Dixon” the more likely name. 48 Letter CB 152, 17 Sept. 1860, Booth Letters, CD, 329. 49 Letter CB 150, 13 Sept. 1860, Booth Letters, CD, 327. 50 Letters CB 155, 24 Sept. 1860 and CB 157, 1 Oct. 1860, Booth Letters, CD, 331, 332. 51 Bennett, General, 1:215. 46

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You will be anxious to hear how I got on last night. Well, we had a splendid congregation. The chapel was very full up stairs & down, & forms round the communion [rail]. I never saw it fuller on any occasion, except once or twice in the revival. Miss Scott came late & met several coming down stairs again, unable to get seats & she saw some go away, but that need not have been the case if it had been better packed. However, it was a wonderful congâ&#x20AC;&#x2122;tn, especially that no bills had been printed. The Lord helped & I spoke for an hour with great confidence, liberty, & I think some power. They listened as for eternity & a deep solemnity seemed to rest on every countenance. I am conscious that mentally & for delivery it was by far my best effort. Oh, how I yearned for more devine (sic) influence to make the most of that precious opportunity. Great numbers stayed [to] the prayer meeting. The bottom of the chapel was nearly full. Many were under concern, but we had only three cases, I think all good ones.52

Catherine Booth had now become a preacher of considerable ability and her reputation was spreading. The Booths were then reunited and worked together in the Gateshead circuit until the crucial New Connexion Conference at the end of May, 1861. After that they became independent evangelists. But that is another story.

Letter CB 160, 15 Oct. 1860, Booth Letters, CD, 336.

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A report on William and Catherine Booth in an Australian newspaper, 1860.1

â&#x20AC;&#x2DC;A lady in the pulpitâ&#x20AC;&#x2122;, The Mercury, (Hobart, Tasmania, Thursday, 18 October, 1860), 3.

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THE BOOTHS AND THE SECULAR PRESS 1855-1861 David Malcolm Bennett Introduction William Booth was hard to ignore. He was tall, commanding and dynamic with an outgoing personality. His preaching style was simple, confrontational and unashamedly evangelistic while his methods were modern and controversial. Samuel Dunn, the minister of the Wesleyan Methodist Church he attended in his youth, was unsure how to handle him and if he was the first clergyman to encounter that problem, he was not to be the last. Catherine Booth was, perhaps easier to miss. She was considerably shorter than her husband, though she was not tiny, and she was slender. It seems to have been only when she spoke or wrote, formally or informally that the force of her personality burst forth. This paper will look at how the secular Press treated the Booths from 1855 to mid-1861, the period in which they served with the Methodist New Connexion. It will not include the response of specifically Christian publications. However many of the editors and journalists in the Victorian era were at least nominally Christian, though William Booth’s methods of reaching “the Masses”, particularly after he had left the Methodists were controversial and open to criticism and the secular papers of this period did at times offer that criticism. A woman preaching was in itself controversial, though initially the secular papers do not appear to have been critical of Catherine doing that. At first, references are few and far between and all focus on William. But when Catherine began to preach, a few newspapers started to pay attention to her. William Booth’s first experience as a fulltime preacher was in a Wesleyan Reformer2 chapel in London. It was not successful. On one occasion, perhaps more, he had “a little skirmishing” with a fellow minister and his congregation generally does not seem to have responded to his leadership.3 His following 14-month ministry with the Reformers in the county of Lincolnshire was happier and much more successful though not without its difficulties.4 William Booth: New Connexion Evangelist Early in 1854 William Booth left the Reformers and began a period studying for the ministry in the Methodist New Connexion.5 However Booth was a better evangelist than he was a student. Before Reference citation of this paper David Malcolm Bennett, “The Booths and the secular press 1855-1861”, The Australasian Journal of Salvation Army History, 2, 1, 2017, 132-143. 2 The Wesleyan (or Methodist) Reformers were a large breakaway group from the Wesleyan Methodist Church. 3 David Malcolm Bennett (ed.), Letter WB 5, second half of May, 1852, The Booth Letters, CD, 14. 4 David Malcolm Bennett, The General: William Booth (2 vols. FL: Xulon, 2003), 1:114-34. 5 Care must be taken when examining the newspapers of this period. There was also a Wesleyan minister named William Oliver Booth, who at this time appears in these papers more often than William Booth, the future General of The Salvation Army. In 1863 William Oliver Booth became the Superintendent of the London Hinde Street circuit, Alan Brooks, West End Methodism (London: Northway, 2010), 88, 379. Nearly ten years earlier the future General William Booth had received a call from Hinde Street, which he declined, Letters (WB 52), ? 11 Jan. 1854, and CM 82,

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the end of that year he was sent north to the pottery district in Staffordshire, a Methodist stronghold, to conduct evangelistic services in several towns in that region. On this visit he preached at Longton, Shelton, Burslem (each of which is now part of Stoke-on-Trent)6 and Newcastle-underLyme. According to the Staffordshire Sentinel, he “produced ... much excitement” in the area.7 From 3 to 10 January, 1855, Booth preached in Zion Chapel, Longton to large crowds. The Staffordshire Sentinel printed a brief, favourable report “From a Correspondent”, which said, “The effect of the rev. gentleman’s preaching is truly astonishing; his views of the Christian religion were clear; his delivery very powerful, melting his auditory to tears.” The writer likened Booth to J. B. Gough, the eloquent American temperance speaker whom Catherine Mumford (Booth) so admired. The report also stated that it was expected that Booth’s “labours” would result in an increase of “150 members to the church.”8 Soon after that Booth went on to Bethesda Chapel, Shelton. The Sentinel reported that the chapel was “crowded to excess” at the Sunday evening service on 21 January and “The congregation appeared deeply affected while listening to the eloquent and thrilling appeals made by this extraordinary man of God.” Booth preached again on each of the next three evenings. These services “were attended with profound interest” and produced “glorious results”. During Booth’s time in Shelton 450 people “professed to obtain peace”.9 On 3 February, the Sentinel gave a lengthy, favourable summary on Booth’s campaign followed by an outline of one of Booth’s sermons. The writer of this report, who does not sound like a Methodist heard Booth preach only a “few times” but was clearly deeply impressed by his appearance as well as his preaching. The journalist noted that Booth’s “profile was Jewish”, not “classically Caucasian”. Bearing in mind that Booth was only 25, this may have been the first report to describe him that way but it certainly was not to be the last. As to Booth’s preaching, the journalist said, “He talked with earnestness; he evidently preached with a great object; he spoke to man as a sinner; he spoke of the great sacrifice—of penitence—of faith—of restoration to spiritual life, sanctity and peace.” Booth used “analogies that every body could understand” and related “facts which almost every body must have felt.” Then at the end of each service “a multitude stopped for the prayer meetings.” The “anxious persons” were assembled for these by calling people out to what the writer thought was called “the penitent form” which was situated in an area near the pulpit. That area was usually soon crowded.10 The sermon outline was on Ezekiel 33:11: “Why will ye die?”11 That sounds a typical text for Booth’s ministry. Booth began his sermon with a reference to the recent death of Joseph Beaumont, a Methodist preacher and doctor,12 and then applied the text.

? 12 Jan. 1854, Booth Letters, CD, 209-10. It is possible that on this earlier occasion that Hinde Street had called the wrong William Booth. 6 Many of the towns mentioned in this paper have now been absorbed into larger cities, such as Stoke and Manchester. 7 “Methodist New Connexion – Bethesda Chapel, Shelton”, The Staffordshire Sentinel and Commercial & General Advertiser, 27 Jan. 1855, 4. 8 “Zion Chapel, Longton”, Staffordshire Sentinel, (Stoke, UK, 13 January, 1855), 4. 9 “Methodist New Connexion – Bethesda”, Staffordshire Sentinel, (Stoke, UK, 27 January, 1855), 4. 10 “Rev. Wm. Booth’s Visit to the Potteries”, Staffordshire Sentinel, (Stoke, UK, 3 February, 1855), 7. 11 “Brief Outline of One of Mr. Booth’s Sermons”, Staffordshire Sentinel, (Stoke, UK, 3 February, 1855), 7. 12 Eric W. Dykes, “Joseph Beaumont, MD”, in John A. Vickers, Dictionary of Methodism in Britain and Ireland (Peterborough: Epworth, 2000), 24.

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The report summarised Booth’s campaign in Shelton by saying, “Few men have of late years visited this neighbourhood who would seem to have commanded larger audiences or to have been instrumental in doing so much good in so short a time, as Mr Booth.”13 Booth then did a tour of a number of northern towns and two in the Midlands, conducting campaigns in each. He seems to have kept a frenetic pace but he was in his element. Preaching the Gospel and “saving souls” was his call and ambition, even his life. The New Connexion used him as an evangelist for two years before consigning him to ministry in a circuit. No detailed reports of Booth’s activities have been discovered in the period from 4 February, 1855, until when the Methodist New Connexion Conference was held early that June. Then on 12 June, the Liverpool Mercury gave a brief report on that conference. It said, “The whole increase of numbers in England during the year was reported as 864, exclusive of a very large number who have been added during several recent revivals, but who have been returned on trial.”14 Bearing in mind that the New Connexion was never a large denomination, and may have had no more than 20,000 members at this time,15 that is a significant increase in one year. It also seems that most of the “very large number” awaiting full membership were a result of the campaigns that William Booth had conducted. On Saturday 16 June that year, William Booth married Catherine Mumford.16 After a week’s honeymoon on the Isle of Wight, William Booth’s itinerant ministry began again. It was first to Guernsey and Jersey in the Channel Islands with Catherine, and then north to York early in August without her. By then Catherine was pregnant and was already suffering the impact of it. William continued to campaign in the north and soon Catherine joined him. Towards the end of September, the Booths arrived in Sheffield in Yorkshire, where he proceeded to conduct an energetic and successful ministry.17 On 29 September, the Sheffield and Rotherham Independent briefly reported: On Sunday last [23 September], and every evening during the week, special services have been held in South Street Chapel, conducted by the Rev. William Booth. On each occasion, large and deeply attentive congregations have assembled. It is believed that already there has been realized considerable success.18

A later report stated that “The result of these labours ... was very gratifying, many having been gathered into the [Methodist] society, and others having united themselves to other religious bodies”.19 In fact, another newspaper later claimed that there were about 600 converts during Booth’s campaign at South Street.20

“Visit to the Potteries”, Staffordshire Sentinel, (Stoke, UK, 3 February, 1855), 7. “Methodist New Connexion Conference”, Liverpool Mercury, (Liverpool, UK, 12 June, 1855), 6. 15 At the New Connexion Conference in 1861 the membership figure was given as 22,748, “Conference of the New Connection of Methodists”, Liverpool Mercury, (Liverpool, UK, 23 May, 1861), 3. It was probably less in 1855. It seems to have reached a peak of about 40,000 at the beginning of the twentieth century, E. Alan Rose, “Methodist New Connexion” in Vickers, Dictionary, 233. 16 According to a photocopied extract of the Certificate of Marriage, courtesy of The Salvation Army International Heritage Centre, London. 17 Bennett, General, 1:219-21. 18 “Revival”, Sheffield and Rotherham Independent, (Sheffield, UK, 29 September, 1855), 6. 19 “The New Connexion Revivals”, Sheffield and Rotherham Independent, (Sheffield, UK, 11 October, 1856), 10. 20 “Farewell Revival Services and Tea Meeting”, Sheffield Daily Telegraph, (Sheffield, UK, 9 October, 1856), 2. 13 14

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After several evangelistic missions in different parts of the country, Booth returned to Sheffield in September, 1856. This time he based his activities at the Scotland Street Chapel, in a different part of the city. As was common with such campaigns, people from a variety of Methodist groups and other denominations attended. Some of the clergy from these other churches also assisted in the services. Booth preached five times each week with the other two evenings being reserved for “prayer and band meetings.” According to the Sheffield Daily Telegraph, during the six-week mission another “600 people had been brought to the penitent bench” through Booth’s preaching, 300 of whom had “identified themselves with Scotland-street chapel; the rest with other denominations”.21 Precisely what that means is far from clear but it is probable that most of the penitents were already associated with one of the participating churches. On 11 October, the Sheffield and Rotherham Independent had a lengthy report on Booth’s two campaigns in Sheffield. It is interesting to note that this report appeared directly above a briefer item about Queen Victoria, the Princess Royal and Prince Alfred visiting Scotland.22 The Independent’s report, possibly written by a Methodist, first noted that Booth’s earlier efforts in Sheffield and other places had been “signally successful”. It also claimed that the second Sheffield campaign was an “equal, if not much greater success” than the first. “As before, prayer meetings were held after each sermon and those under spiritual impressions were strongly urged to open their minds to the minister and those friends assisting him ... Many availed themselves of the opportunity”.23 A meeting of farewell to Booth was held on 8 October, at which 1,400 people, perhaps more, assembled.24 This gathering “received” Booth “with universal and reiterated cheering”. According to the Independent, Booth then addressed the crowd at the farewell telling them that; “If converts do not stand, it did not impugn the divinity of the work, but demonstrated the apathy and criminal neglect of the church.”25 Here Booth, if accurately quoted, may have been a little less than fair. The Independent’s report also stated that Booth’s “labours ... had given him a very honourable name amongst his brethren.”26 However, unknown to that reporter, in certain quarters, Booth’s name was becoming less than “honourable” as shall be seen. Yet Booth had clearly made a big impact upon Sheffield. It was so big an impact that an advertisement appeared in the Sheffield Independent on 11 October, inviting “The Friends” of Booth to attend a meeting three days later to decide the best method of thanking him for his “valuable labours”.27 Not that all approved of this move. “J. W.” (possibly a member of the Plymouth Brethren) wrote a letter to the Telegraph arguing that such a gesture was inappropriate for “The services which Mr. Booth has rendered demand no pecuniary aid from Christians. His reward will be in another and better world.”28 But despite the objection, the result was a portrait of Booth.29 From Sheffield, he went briefly to London to pose for his portrait, then it was on to Birmingham and late in November, to Nottingham, his home town. At the end of his campaign in “Farewell Revival Services”, Sheffield Daily Telegraph, (Sheffield, UK, 9 October, 1856), 2. This report claimed 600 “converts” at each of the two campaigns. 22 That is Prince Alfred, one of Queen Victoria’s sons, not Prince Albert. 23 “The New Connexion Revivals”, Sheffield and Rotherham Independent, (Sheffield, UK, 11 October, 1856), 10. 24 The Independent said 1,400 (with “nearly” 1,000 for tea) and the Telegraph “about” 1,500. 25 “The New Connexion Revivals”, Sheffield and Rotherham Independent, (Sheffield, UK, 11 October, 1856), 10. 26 “The New Connexion Revivals”, Sheffield and Rotherham Independent, (Sheffield, UK, 11 October, 1856), 10. 27 “Scotland Street Chapel”, Sheffield and Rotherham Independent, (Sheffield, UK, 11 October, 1856), 1. 28 J. W. “Testimonial to the Rev. W. Booth”, Sheffield Daily Telegraph, (Sheffield, UK, 17 October, 1856), 2-3. 29 Bennett, General, 1:230-31. 21

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Nottingham, the Nottingham Review said, “The deep interest excited by” Booth’s “fervent ministrations has been most extraordinary, gathering in intensity, as week succeeded week, until at length hundreds were unable to obtain admittance. The eagerness to be present was not confined to any one section of the Christian Church; Methodists, Baptists, Independents, Church people, and others of no denomination” attended. They all desired to listen to “the powerful and impulsive appeals [of this] eminent evangelist.” This article also claimed that during the campaign, 740 people had “entered their names in the register, professing to have received signal good.”30 Towards the end of January, 1857, Booth went to Chester in Cheshire to preach at the Pepper Street New Connexion Chapel. In Cheshire, a number of reports appeared about him in the Press. At first, the reports in Chester were positive. Some early articles in the Cheshire Observer were most favourable. On 24 January, the Observer reported that Chester was “about to be favoured for a few weeks with the services of [the] well-known minister” William Booth. It referred to the success of Booth’s recent ministry in Nottingham in support of that recommendation.31 According to the Observer, the campaign began with a bang. It reported that after the first week’s activities, Booth had preached on the previous Sunday and on weekday evenings. “The congregation on each occasion was large” and included people from “other denominations”. They “evinced an eager desire to listen to the powerful and impressive appeals of the eminent evangelist.”32 “Well-known minister!” “Eminent evangelist!” The latter term was even repeated in a later edition of the Observer.33 Clearly William Booth was already making a name for himself, at least in parts of England’s Midlands and in the north. And the crowds flocking to hear him clearly thought he was exceptional. Yet he was still only 27. The Observer continued, “Mr. Booth has a peculiar mode of preaching, which cannot fail to arrest the attention of his audience; his arguments are very forcible, and there is no question he will do incalculable good.”34 The report was brief but totally supportive. On 28 February, another favourable article appeared in the Observer. It claimed that in the five week campaign “Vast numbers have been turned from the errors of their ways. Drunkards ... gamblers ... liars, swearers, and unclean persons have relinquished their sins and sought mercy through the atoning sacrifice of Christ.” It also complimented Booth’s preaching, saying, “he has genius and fire, an amazing grasp of thought and energy of feeling.”35 Also in February, a negative article appeared in another Chester newspaper. Booth called it, or more accurately part of it “abominable and lying”. It also caused some unwanted problems. Booth told Catherine that this report encouraged “swarms of people to come [to the meetings] out of sheer curiosity, and they stand and gaze about, some of them actually laughing during the services! However, we must fight it out.”36 In later years Booth was more accepting of such curiosity seekers. If they attended the preaching, then there was always a chance they would respond to the Gospel. The Nottingham Review, quoted in “The Rev. William Booth, of London”, Cheshire Observer, (Chester, UK, 24 January, 1857), 7. I have taken the liberty of making a few alterations in the spelling and wording of the Observer’s version of this article. I have assumed that some obvious mistakes were not in the original article, which I have been unable to track down. 31 “The Rev. William Booth, of London”, Cheshire Observer, (Chester, UK, 24 January, 1857), 7. 32 “Revival on Religion”, Cheshire Observer, (Chester, UK, 31 January, 1857), 6. 33 “Revival Services”, Cheshire Observer, (Chester, UK, 7 February, 1857), 7. 34 “Revival on Religion”, Cheshire Observer, (Chester, UK, 31 January, 1857), 6. 35 “Revival Services, Pepper Street”, Cheshire Observer, (Chester, UK, 28 February, 1857), 7. 36 Letter (WB 115), mid-February, 1857, Booth Letters, CD, 317. (I had previously dated this letter “late January”, but the article that Booth complained about seems to have appeared on 14 February.) 30

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This article seems to have been one in the Chester Chronicle in mid-February. The tone of this piece is totally different from those in the Observer. It began: During the past week, the Rev. W. Booth has been delivering addresses on religious subjects each evening at [Peppers Street Chapel]. After the discourse has been concluded the congregation have been called upon to “come down into the body of the chapel if they wanted salvation.” The preacher then mounts upon a bench and gives out a hymn, which is sung to a popular song tune, the melodies of “Jim along Josy,” “Katty Darling,” “Charming May,” “Happy Land,” etc. being favourite compositions. 37

“Jim along, Josie” was a lively, traditional action song from America, probably originally intended for children.38 “Katty Darling” appears to have been Irish,39 and it [as “Katy Darling”] along with “Oh, Charming May” are to be found in Dressler’s Musical Scrapbook for Young Pupils, published in 1853.40 “Happy Land” was probably “There is a Happy Land, far, far away”, a nineteenth century hymn to a Hindustani melody.41 William Booth was probably not the first to say, “Why should the devil have all the best tunes?” but it was certainly a question he asked.42 The Chronicle’s article continued: As soon as the hymn is finished, Mr. Booth orders everyone “to turn round, down on their knees, and go to prayer.” The congregation having complied with this direction, several men stationed within the rails surrounding the pulpit commence praying, first singly and afterwards in full chorus, until the excitement becomes painful in the extreme. The preacher next calls upon all who “want salvation to come out and kneel down at the rails of the communion table,” and presently various persons nervously agitated have gone to the rail, where the “leaders” at once fold them in their arms and commence close conversation. After a few minutes have elapsed, the “penitents” are conducted to the vestry where their names are registered as “converts!” In this expeditious manner from 30 to 40 souls have been “saved” in one evening, and seemingly with very little trouble to the minister, who throughout the process merely walked about the chapel, dropping a word here and there, just as we may see a lecturer on electro-biology perambulate the room after having set his patients fixedly to gaze on the disc which is to render their physical faculties subservient to his will.43

While this article clearly disapproves of Booth’s conduct of the service, there seem to be no good reason why we should doubt the description given, though the interpretation of events is much more open to question. It seems unlikely that the writer would have made up such things as singing hymns to popular tunes and inviting people to move forward to the communion rail if they had not occurred. And it is known that Booth did both. However, that Booth was using popular, secular tunes for hymns as far back as 1857 might surprise, though Roy Hattersley has previously mentioned this in Blood and

“Pepper-Street Chapel”, Chester Chronicle, (Chester, UK, 14 February, 1857), 8. Emphasis in the original. “Jim Along, Josie”, <http://musicnotes.net/SONGS/03-JIMALO.html> accessed 11 February, 2016. Various renditions of this song can be located on YouTube. And it’s fun! 39 “Katty, Darling”, <www.traditionalmusic.co.uk/hibernian-songster/hibernian-songster – 0255.htm> accessed 11 February, 2016. 40 “Oh, charming May”, <www.loc.gov/item/sm1853.210370/> accessed 11 February, 2016. 41 “There is a Happy Land”, <www.hymntime.com/tch/htm/t/i/s/tishappy.htm> accessed 11 February, 2016. 42 That or similar sayings have been attributed to Martin Luther, Isaac Watts, Charles Wesley, George Whitefield and Rowland Hill. Whether any of them said it or not is another matter. Also see discussion on the quotation in Garth R. Hentzschel, “Why should the devil have all the good music? The Christian use of contrafactum and parody”, The Australasian Journal of Salvation Army History, (Vol. 1, Iss. 2, 2016), 155-181. 43 “Pepper-Street Chapel”, Chester Chronicle, (Chester, UK, 14 February, 1857), 8. Emphasis in the original. 37 38

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Fire (with incorrect spellings).44 The article is, in fact a helpful description of Booth’s methods in his days with the Methodist New Connexion and suggests reasons why some of his fellow clergy opposed him. While Booth may not have liked some of the things stated in the above article, it was almost certainly the closing comments that he called “abominable and lying”. The report finished by accusing Booth of confronting “an exemplary minister of the gospel” (who was unnamed) and telling him “Down on your knees, man; and do not stand there as if you were in a playhouse.”45 Did William Booth do that? Did he say that? It is true to say that Booth could speak inappropriately, especially, it would seem in the heat of an evangelistic meeting. Yet Booth denied that this incident was true. In addition, Booth wrote a letter to the Chronicle, published a week later in which he strongly denied the charge. He also added a letter he had received from Rev. David Hunter which said, that “on neither” of the two occasions that Hunter had been at the meetings “did [Booth] ever address a word to me individually.”46 But it did not end there. A week later the Observer suggested that though Booth may not have been rude to Hunter specifically, it did not mean that he was not rude generally. According to the paper, numerous sources complained about Booth’s conduct of the services, which is likely, and it was also claimed that he prayed, “O Lord, I see men who will not kneel to thee!”47 However, even if he did, this is rather different from the original complaint. Yet Booth, in his own words, “presumed” that Hunter was the man originally referred to in the original claimed insult.48 But one must ask why did he presume that? There were probably numerous ministers there, so why did he presume that the one referred to was Hunter? That question would seem to be unanswerable. However, it is clear that by February, 1857, William Booth had become a popular figure and was beginning to become controversial. Circuit Work But Booth was also unpopular, unpopular that is with some of the leaders in the Methodist New Connexion. Booth undertook further evangelistic work in the spring of 1857, this time in the southwest of England but that June, the New Connexion Conference decided to appoint Booth to a circuit which restricted him to one area. He was sent to the Halifax circuit in the north of England and it proved an unhappy choice. Booth was ordained at the 1858 conference and transferred to Gateshead, further to the northeast which proved to be a much happier appointment. Bethesda, the main chapel in the circuit, became known as “the converting shop” and it was in Gateshead that Catherine Booth preached for the first time.49 But in a circuit, William Booth had duties other than evangelism though even these responsibilities helped prepare him for his work ahead. When he arrived in Gateshead, the circuit 44

Roy Hattersley, Blood and Fire, (NY: Doubleday, 1999), 90. “Pepper-Street Chapel”, Chester Chronicle, (Chester, UK, 14 February, 1857), 8. 46 “Pepper-Street Chapel”, Chester Chronicle, (Chester, UK, 21 February, 1857), 8. 47 “The Pepper Street Chapel”, Chester Chronicle, (Chester, UK, 28 February, 1857), 8. 48 “Pepper-Street Chapel”, Chester Chronicle, (Chester, UK, 21 February, 1857), 8. 49 F. de L. Booth-Tucker, The Life of Catherine Booth: The Mother of the Salvation Army (2 vols. London: Salvation Army, 1892), 1:253-69; Bennett, General, 1: 234-39, 245-51, 274-75. 45

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was in debt. That September, the problem was discussed at a meeting held in conjunction with the Anniversary of the Salem Chapel (another church in the circuit). Joseph Love, a leading Methodist benefactor was in the chair and “the Rev. Mr. Booth” opened the meeting in prayer.50 The debt was eventually repaid. In June, 1859, the New Connexion Conference met in Manchester. At this conference Booth moved a resolution relating to those engaged in the distribution of alcoholic drink. It read; That this conference ... sincerely deplores the prevalence of intemperance, and the formidable barriers it interposes to the gospel of our Lord Jesus Christ; and while this conference does not wish to interfere in the free action of our churches, it would affectionately exhort all our members to lend their influence and example against admitting persons into our communion while engaged in the traffic.51

According to Booth, the motion met with “the most vigorous opposition” and it was “defeated by an overwhelming majority.”52 Eventually Rev. Henry Crofts moved an amendment, which significantly altered the original resolution. It read “(the conference) would affectionately exhort all our members to lend their influence and example to suppress the ravages of intemperance and to spread the blessings of sobriety throughout the land.” Several spoke to the amendment including Booth and the amended motion was carried.53 In April, 1860, Booth was one of several speakers who gave a brief address at a New Connexion “tea party” in “the Central Hall, Blyth”,54 which is to the east of Gateshead. This was a circuit duty, it seems. Early in 1860 there was a disastrous explosion at the Burradon Colliery in Northumberland which killed 76 men.55 A fund was set up for the widows and orphans. A collection was held at the Bethesda Chapel for this fund which raised £6:15:3.56 Who commissioned this collection at Bethesda is unclear but it must have been approved by William Booth. Catherine Booth In the summer of 1860, several newspapers published reports which would have shocked many. The first was in the Newcastle Chronicle. It reported that Catherine Booth had preached at Bethesda Chapel. That was on Whit Sunday, the occasion of her first sermon.57 Another item appeared a few weeks later in the Newcastle Chronicle and was repeated in the Leeds Mercury. In the Mercury it was buried amidst a host of other “Miscellaneous” items, immediately between two headed “Natural Gas” and “The Fortification Mania.” The startling

50 51

“Methodist New Connexion”, Newcastle Courant, (Newcastle, UK: 24 September, 1858), 8. “Methodist New Connexion Conference”, Newcastle Guardian and Tyne Mercury, (Newcastle, UK: 25 June, 1859),

6. 52

The quoted words are William Booth’s, probably written years later, as in Booth-Tucker, Catherine Booth, 1:241. Note that Booth-Tucker had a habit of paraphrasing what he quoted, so he may have modified this wording. 53 “Methodist New Connexion Conference”, Newcastle Guardian and Tyne Mercury, (Newcastle, UK: 25 June, 1859), 6. 54 “Local and District News”, Newcastle Guardian and Tyne Mercury, (Newcastle, UK: 14 April, 1860), 5. 55 “Northumberland Past”, <northumberlanpast.blogspot.com.au> accessed 24 February, 2016. 56 “Burradon Colliery Explosion Fund”, Newcastle Journal, (Newcastle, UK: 5 May, 1860), 4. 57 According to Catherine Booth in Booth-Tucker, Catherine Booth, 1:254-55, 265. I have been unable to find the original report.

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intervening headline read: “A Minister’s Wife Preaching for Him.” Yet in spite of its potential to shock, the report was rather matter of fact. It read; The Rev. W. Booth, having been laid aside by indisposition for the last week or two, Mrs Booth officiated for him on Sunday evening last, in Bethesda Chapel. The lady grounded her discourse on ‘Strive to enter in at the straight gate’, and the large audience that had congregated to hear sat with evident interest for upwards of an hour.58

Catherine told her parents that that report or similar had appeared in “the Court Journal and several other papers”. In addition, according to her, other reports appeared in “a Sunderland paper ... the Morning Star” and “the Scotsman.”59 One can only imagine what Scottish Presbyterians would have thought when they read about a woman preaching. On 2 September, the Felling Shore New Connexion Chapel had the unusual experience of having two women preachers at its services, “Mrs. Booth” and “Mrs. Dixon”. As they were given in that order, Catherine Booth presumably preached in the morning and Mrs. Dixon in the evening. The brief newspaper report gave no hint of disapproval and only the heading “Lady Preachers” suggested anything unusual.60 However the people who filed these reports little knew how important these events were. Catherine Booth became a significant preacher in her own right and her views on women’s ministry were to have a major impact upon The Salvation Army. She also became an encouragement to women’s ministry in some other denominations. The Booths In his early days William Booth was not a great advocate for overseas missions. As far as he was concerned there were too many “heathen” in England who needed the Gospel to bother about going to other countries to find them.61 However, one Sunday early in March, 1861, he preached at the New Connexion Chapel in Blyth for that denomination’s anniversary for missions. Admittedly, these missions were mainly at home, though some were overseas. The anniversary continued the following evening at which Booth and some other ministers spoke in “elegant terms” on behalf of these missions.62 William Booth preached that Sunday in the morning and evening and Catherine preached in the afternoon. This is one of the early instances of them working in tandem. In its comments on “A Minister’s Wife Preaching for Him!” Leeds Mercury, (Leeds, UK, 25 August, 1860), 8.; quoting from the Newcastle Chronicle. I have been unable to find the Chronicle’s original or any other record of this report. 59 Catherine Booth, a letter to her parents, in Booth-Tucker, Catherine Booth, 1:265. According to Booth-Tucker, Catherine Booth said one report was titled “A Minister’s Wife Supplying his Place”. This may have been the same as that mentioned in fn. 58. I have been unable to find any of these other reports. 60 “Lady Preachers”, Newcastle Guardian and Tyne Mercury, (Newcastle, UK, 8 September, 1860), 5. Attempts to identify “Mrs Dixon” have so far proved unsuccessful. She was not Mary Dixon, the highly-accomplished wife of James Dixon, a Wesleyan minister, for she died in 1856, see R. W. Dixon, The Life of James Dixon D.D. (London: Wesleyan: 1874), 169-70, 353.; J. Munsey Turner, “Dr James Dixon” and David J. Carter, “Richard Watson” in Vickers, Dictionary, 97, 374. The editorial team has suggested that Mrs Dixon could be the same person as Miss Dickson, see ‘A look at the Booth Letters: 1855-1861’, p.128 of this Journal. Bearing in mind that Catherine Booth may not have seen the name written, and was often inaccurate in the spelling of names, it is quite likely the same person, and “Mrs Dixon” the more likely name. 61 See, for example, Letter (WB 128), early June, 1859, Booth Letters, CD, 321; Bennett, General, 1:355. 62 “Methodist New Connexion Missions”, Newcastle Courant, (Newcastle, UK, 15 March, 1861), 8. 58

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these events, the Newcastle Guardian said that “At the latter service the chapel was crowded to the door.”63 In context, “the latter service” appears to have been the one at which Catherine preached. According to the Newcastle Guardian, Catherine preached at the Hood Street Chapel in Newcastle-upon-Tyne that May. The brief report said, “The lady’s sermon was most impressive, and was heard by a numerous congregation.”64 Again these newspaper reports contain no hint of shock or disapproval about a woman preaching. The crucial 1861 New Connexion Conference that would decide the Booths’ future was held in Liverpool and opened on Sunday 19 May. There were several advertisements for and references to the conference that May, especially in the Liverpool papers. However most had nothing directly to do with the Booths. For the Booths, the main issue was would William Booth be appointed to another circuit or would he be commissioned to take up the specifically evangelistic work again? If he was consigned to another circuit, would they stay in the New Connexion or resign to become itinerant evangelists? William Booth was one of several ministers who preached in the different local churches that Sunday65 but there was nothing especially significant about that. A “tea party and soiree” was held on the following Friday. The Liverpool Daily Post gave a list of twenty names, mainly of clergymen, of those who were on “the platform” at that meeting. William Booth was not on the list though the article makes it clear that there were others on the platform who were not named, so he may still have been amongst the honoured few. However this may give some indication about how he was regarded by the New Connexion leaders as the extensive list of names was presumably given by someone who knew these men.66 It is striking that, according to the Daily Post, at the end of the conference “The Rev. W. Cooke was appointed to read a paper before the next conference on the best manner of conducting special services, and the best means of securing and rendering permanent their fruits.”67 This was rather late. William Booth, almost certainly the man in the New Connexion most able to conduct those “special services” had just been appointed to another circuit in Newcastle-upon-Tyne, rather than specifically to the work of evangelism. Because of this, he was soon to resign and begin an independent evangelistic ministry. The wording of this suggested paper also implies that not all were convinced that Booth’s campaigns produced lasting results. On Monday 3 June, the New Connexion held a “soiree” in Gateshead to say farewell to William Booth and “his amiable lady”. A report in the Newcastle Guardian five days later said that they were both “well known as efficient workers in religious revivals.” It also noted that since the arrival of the Booths in Gateshead, the New Connexion work in that town had “largely increased in numbers” and, it would seem, that the Bethesda Church now had about “600 members”. The paper also recorded that “Reference was made during the evening to the ability and fervour with which Mrs. Booth had filled the pulpit during her husband’s continued illness.” The writer of the report assumed, as did seemingly everyone else, that William Booth would take up his new circuit appointment at Newcastle-upon-Tyne.68

“Missionary Services at Blyth”, Newcastle Guardian and Tyne Mercury, (Newcastle, UK, 16 March, 1861), 5. “Local and District News”, Newcastle Guardian and Tyne Mercury, (Newcastle, UK, 18 May, 1861), 5. 65 “Methodist New Connexion, Annual Conference”, Liverpool Mercury, (Liverpool, UK, 21 May, 1861), 3; “Methodist New Connexion, Annual Conference”, Leeds Mercury, (Leeds, UK, 23 May, 1861), 2. 66 “Wesleyan Methodist New Connection Tea Party”, Liverpool Daily Post, (Liverpool, UK, 25 May, 1861), 8. 67 “Methodist New Connection Conference”, Liverpool Daily Post, (Liverpool, UK, 30 May, 1861), 7. 68 Newcastle Guardian and Tyne Mercury, (Newcastle, UK, 8 June, 1861), 5. 63 64

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So the Booths went to their new circuit at Newcastle. However William never fully took up his role as superintendent of that circuit and in July, he left to follow his desire to become an independent evangelist.69 With Catherine also now preaching, they were to form a formidable evangelistic team. Also in July, the Booths made a quick visit to Nottingham, which resulted in a rather confused report in the Nottinghamshire Guardian, the writer of which did not recognise Booth as a local man. He was described as “Mr. Booth, a Revivalist from Newcastle.” It appears that Booth spoke at a New Connexion rally in a large marquee in his home territory, “Sneinton Elements”. William spoke and Catherine closed the meeting with a “‘Revivalist Prayer,’ amidst groaning and exclamations from her hearers.” According to the reporter, William Booth’s “address ... principally consisted of American jokes upon Bible texts” including “how the American minister cast the devil out of church in the shape of a distiller”.70 This is a possible garbled reference to “The Devil and the Grog-Seller” (also known as “The Grog-Seller’s Dream”), the poem Booth recited when he first met Catherine.71 However one suspects that Booth’s message in Newcastle consisted of far more than “American jokes” and a reference to that poem, if such it was. Summary During his New Connexion ministry, William Booth attracted some attention in the Press in the northern parts of England and the Midlands, the areas in which he mainly ministered. Most of this coverage was favourable although some was critical. Catherine also began to attract attention from the secular Press after she started preaching. These items were not critical of her although there were hints in one or two of the articles that the writer was surprised at a woman preaching. Later it would be some religious publications that led the criticism about her.

The Booths’ resignation from the New Connexion is a complicated and confusing story. For some details, see Bennett, General, 1:293-304. 70 “Revival Tea Meeting at Sneinton Elements”, Nottinghamshire Guardian, (Nottingham, UK, 25 July, 1861), 5. 71 See Garth R. Hentzschel, “A recitation to romance: A study on the poem and event which led to the romance of William Booth and Catherine Mumford” and “A new look at an old poem: The poem that changed William Booth’s life”, Australasian Journal of Salvation Army History, (Vol. 1, No. 1, March 2016), 32-71. 69

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REQUEST FOR INFORMATION TO ASSIST WITH RESEARCH The following researchers have asked for assistance from our readers. If you know of any information or articles, have photographs, stories or artefacts, please contact them via their email address as outlined below.

Dr Glenn Horridge – Orders and medals of The Salvation Army. Horridge would like to hear of any variations or additions to the list presented in his article (please see pages 102 to 117 of this issue of AJSAH). He is looking to write a book on the orders and medals given out by The Salvation Army (for any clubs or groups run by the Army, SAGALA, Scouts, Guards, young peoples’ work or services, welfare work, emergency services etc.), as well as medals received by Salvationists. Please contact him at glenn.horridge@virgin.net

Dr David Malcolm Bennett – Lost pages of Catherine Booth’s Reminiscences. Bennett is trying to discover what happened to the 600 plus lost pages of Catherine Booth’s Reminiscences. He is also trying to discover how Catherine Bramwell-Booth, in her biography of her grandmother could claim to be quoting from the pages that had long been missing. If anyone has any information on these matters, would they please contact Bennett on bndv@iprimus.com.au

Major Glenda Hentzschel – History of SAGALA (Life-Saving Guards and Scouts) with focus on Australia. As the celebration of the centennial commences, research and preparations are well underway to commemorate this occasion with a book that presents a more complete story of the LifeSaving and SAGALA movements. If you have any information pertaining to the Life-Saving or SAGALA movements or are a former SAGALA member, please contact Hentzschel at ctp.nanna@hotmail.com

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REVIEWS COMMENTS AND FEEDBACK ON THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY ~ VOLUME 1, ISSUE 2.

Requests for a printed version Editorial Note: A number of people have been requesting for the AJSAH to be available in a printed format. The editor and peer review committee are investigating how this can happen. Laurence Hay, New Zealand This is a great venture. Thank you. But once again it is, on the [website] title pageâ&#x20AC;Ś called 'The Australian Journal of Salvation Army History'; A Freudian slip?

Editorial Note: We would like to thank Laurence Hay and a number of other readers for bringing these issues to our attention. We apologies for this error; however this has been out of our control. After the editorial team develops the AJSAH, it is passed on to others and there have now been two occasions when the incorrect title has been linked to the saved file. There have been attempts to change the file names but this has not been successful. We hope that future issues will carry our correct title. Amy Emanuel, Lecturer, Christian Heritage College, Brisbane, Australia What a fantastic effort. Stories of historical accuracy, book reviews and a snapshot of the recent symposium - there is something for everyone. Although I did not attend the symposium, I have heard great things and was excited by the numbers that attended. I have since purchased a copy of 'Brilliant Biscuits' and can thoroughly recommend it to any one that is into cooking. I always find homemade biscuits to be a beautiful addition to a lovely afternoon tea. Well done contributors to this enlightening journal. Keep up the good work! I look forward to the next edition.

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SAVE THE DATE NOTICE Salvation Army History Symposium

27 â&#x20AC;&#x201C; 29 July 2018

Queensland, Australia