Australasian Journal of Salvation Army History Volume 2 issue 2

ISSN 2206-2572 (Online)

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

2016

Volume 2

Issue 2

September 2017

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

Volume I

Issue 2

Special Edition

September 2016

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 AJSAHistory@gmail.com. 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. 3, Iss. 1. The online publication date is March 2018.

Submission deadline: 30 January 2018.

For any additional information, please contact the executive editor at AJSAHistory@gmail.com

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 from the cover of William Booth, Salvation Music – Volume II. Being a collection of favorite [sic] songs of The Salvation Army, 1883, (London, UK: International Headquarters, 1883) 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 2 2017 Editorial Note Welcome to the second volume, second issue of The Australasian Journal of Salvation Army History (AJSAH). This issue contains over 150 pages of original research. The authorship again includes authors from Australia and New Zealand with papers of both local and international significance. While compiling and editing this issue, peer reviewers have travelled with some New Zealanders visiting Australia and the battle fields of the Western Front. I too have had the privilege of spending time in The Salvation Army Archives in Melbourne and London and also the Methodist Archives in Belfast. These visits will, it is hoped bring light to other papers for the AJSAH in the near future. Please pass the information of this issue on to people you know who would be interested, or contact the editors 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 research reveals the types of funding in which the Army engaged to support the country’s military comforts work. It shines light on the public’s financial contributions to the Army’s humanitarian work during this time of human conflict.

With the filming of SS-GB, based on the novel of the same name by Len Deighton and airing in the United Kingdom, alternative history has again become a popular mode of studying elements of history. This genre gives a highlight to how different actions could have led to a very different present. While Deighton wrote about a different end to World War Two, Dr. David Malcolm Bennett allows the reader to think about what could have been if William Booth had joined another denomination of the Wesleyan movement, the Primitive Methodists.

The next three papers focus on very local topics which help unveil the impact local Salvationists have had on their communities. The first of the three is from Major Glenda Hentzschel. Hentzschel shows the diligent work displayed by soldiers of the Maroochydore Corps to build their citadel. Robert Marshall outlines a brief history of corps in the south-western area of Queensland in the second of the three papers. Many of these corps are only memories but it indicates how the early Army could work in smaller communities. The final of the three locally

focused papers is from New Zealand. Lt. Colonel William (Bill) Allott uses a quotation from the consecration of the ChristChurch Cathedral to outline the distinctives of Salvation Army ministry in the New Zealand context.

As with the structure of the previous issues, the middle section contains articles to assist readers and researchers of Salvation Army history. Robert Marshall reviews a memoir of a retired Australian Salvation Army officer, Peter Pearson’s A blood and guts good news story. Garth R. Hentzschel reviews a historical text, St. John Ervine’s A journey to Jerusalem revealing a biographer of William Booth and the admiration Ervine had for the Founder. Major Kingsley Sampson presents a tribute to author and friend of the AJSAH, Bramwell Cook. He will be missed. Continuing previous issues of the AJSAH Garth R. Hentzschel continues with the list of books published by or about The Salvation Army.

Major David Woodbury unravels the complex and often confusing history of The Song Book of The Salvation Army and investigates some of the Army contributors throughout the number of publications.

The story of The Salvation Army and the Eagle Tavern has within it many interesting events. In his two papers Garth R. Hentzschel not only outlines the historical narrative of some of these events, but uses elements of this story to question criticism made against Salvation Army history.

In the final paper, Dr. David Malcolm Bennett investigates a mystery of the missing pages of Catherine Booth’s reminiscences. The paper not only outlines how the documents went missing but questions how Army authors claimed to have used the missing date in their work.

At the end of this issue there are a number of advertisements and pages of information. Firstly, new resources: one on the history of architecture in the East End of London, you can add your story and photographs to the website; two new books; and a study on Army statistics. Secondly, an advertisement to encourage you to tell others about the AJSAH. Thirdly, we hope you will join us for the Symposium next year; see the advertisement for dates. Fourthly, there are calls from researchers requesting assistance for information. Please contact the researchers if you know anything about the topics under review. Finally, there are comments and feedback about previous issues of the AJSAH. We hope you enjoy this issue and we are happy to receive feedback or ideas for research.

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The Australasian Journal of Salvation Army History CONTENTS

Title/Author

Vol. 2 Iss. 2

Title/Author

Page

Editorial note Garth R. Hentzschel

3

Contributors

5

Salvation Army fundraising in New Zealand during World War One Kingsley Sampson 6

Page

A bibliography of Salvation Army literature in English, 1988 – present, surnames of book authors M. Garth R. Hentzschel 71 The power of song: An overview of the development of The Song Book of The Salvation Army David Woodbury 91

17

William Booth owned a pub: An overview of the historical narrative of The Salvation Army and the Eagle Tavern Garth R. Hentzschel 108

Foundation to cornerstone: From the foundation of the Maroochydore Corps to the building of the citadel Glenda Hentzschel 27

William Booth owned a pub: An analysis of historical statements: A case study on The Salvation Army and the Eagle Tavern. Part I Garth R. Hentzschel 131

Historical snippets of The Salvation Army in the south-western region of Queensland.

Robert Marshall 40

Catherine Booth’s Reminiscences and the lost pages David Malcolm Bennett with assistance from Gordon Taylor 151

The Salvation Army; a “surprise and wonder of all” William (Bill) Allott 53

New resource and request for information

Book review – A blood and guts good news story Reviewed by Robert Marshall 60

Push The Australasian Journal of Salvation Army History 168

Historical book review – St. John Ervine’s A journey to Jerusalem and connections to William Booth Reviewed by Garth R. Hentzschel 61

Save the date

What if William Booth had been a Primitive Methodist David Malcolm Bennett

Meet the author – Herbert Bramwell Cook, A tribute Kingsley Sampson 66

164

169

Request for information to assist with research 170 Review, comments, feedback and letter to the editor on the AJSAH on Volume 2, Issue 1 171

An advertisement for a Junior Soldier’s metal shield from The Young Soldier, (Melbourne, 6 October, 1894), 3.

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Contributors - Vol. 2 Iss. 2 Lt. Colonel William (Bill) Allott is a retired Salvation Army officer living in Christchurch, New Zealand. He trained as a school teacher at Ardmore Teachers College and graduated from Victoria University, Wellington. With his wife, Heather, he has been involved in Salvation Army service in Nigeria, the United Kingdom, Australia and New Zealand in a variety of roles which have included teacher training, youth leadership, officer training and church leadership. For three years he edited the War Cry in New Zealand and was for five years Editor-in-Chief of Salvation Army publications in Australia. In retirement he has edited the Dallington Community News for the local Residents’ Association and has been a budgeter for the Army in Christchurch. He has also researched Salvation Army history and this can be accessed on https://billallott.blogspot.co.nz.

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).

Garth R. Hentzschel is lecturer and course coordinator in the School of Social Sciences, Christian Heritage College. 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.

Major Glenda Hentzschel is a retired Salvation Army officer who served for over 30 years in corps, divisional and territorial headquarters appointments.

She has developed a keen interest in Salvation Army

History. Hentzschel enjoys research and the opportunity of looking at the early developments of The Salvation Army. She is married with three children and three grandchildren. Hentzschel has written, A Servant Leader – Envoy Bram Hoepper in the series “They took up their cross” and presented a number of papers at the meetings of the Brisbane Chapter of The Salvation Army Historical Society. She assists with SAGALA in her local corps and is Secretary for the Brisbane Chapter of the Salvation Army Historical Society.

Robert Marshall is a retired paramedic after 34+ years in that profession. He is involved with the Warwick Corps and the Stanthorpe Outpost (which includes a Family Store) where he has been a Soldier for over 50 years. He has held various positions in the corps including YPSM, Corps Treasurer, Bandsman, and now Corps Historian. He is currently researching a number of corps which are no longer in existence and collating their history. Marshall is Treasurer for the Brisbane Chapter of the Salvation Army Historical Society.

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.

Major David Woodbury is a retired Salvation Army officer living in Sydney. Responding to God’s call he and his wife Jeanette entered the training college with the Disciples of Jesus Session and were commissioned in 1979. After serving in a number of corps appointments in New South Wales and Queensland, they became part of the territorial headquarters staff with Woodbury holding the positions of Secretary for Communications and Assistant Chief Secretary. While in this appointment Woodbury was the founding editor of Pipeline and established a video production department. On his retirement he was appointed to produce the history magazine, Hallelujah! The story of The Salvation Army in the Western South Pacific. He is currently the President of The Salvation Army Historical Society, Sydney Chapter.

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Flags for Salvation Army Huts – A flag-day, in aid of The Salvation Army Huts, held in London, among the sellers was Lady Garvagh pictured here selling a badge to a soldier.1

1

New Zealand Free Lance, (Wellington, NZ, Vol XVII, Iss 896, 14 September 1917), 15.

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SALVATION ARMY FUNDRAISING IN NEW ZEALAND DURING WORLD WAR ONE Kingsley Sampson Salvation Army fundraising in World War One had two main thrusts – regular appeals for funds to support The Salvation Army’s normal work in New Zealand and special appeals for funds to support the Army’s war work in New Zealand and overseas.

Early Fundraising Once war was declared on 4 August 1914 and before The Salvation Army began any formal fundraising of its own, Salvationists contributed small amounts to local patriotic appeals. The Wanganui Corps contributed £1 to a local relief fund. 2 The matron and officers of the Army’s rescue home in St. Albans, Christchurch contributed £1/15/- to the Food for Britain Fund.3 The Ellesmere Guardian at Southbridge reported Salvation Army donations of 15/- to the patriotic fund.4 “Salvation Army, Henley” contributed 5/- to the Belgian Relief Fund.5 The Salvation Army in Georgetown, North Otago gave a series of lantern lectures with the proceeds “to be devoted to relief work in Britain.”6 In Wellington civic support was gained for a Salvation Army field day on Saturday 22 August consisting of decorated motor lorries and a band. During this event Salvationists collected money for the Patriotic Fund. 7 In Ashburton £2008 raised at a Labour Day patriotic demonstration was divided equally between the Britain and Belgian Relief Fund and The Salvation Army’s annual Self-Denial Appeal. 9 Up to four thousand people 10 attended this event which included a sports program, motor and donkey rides, the sale of stock and the playing of the Christchurch Salvation Army Band.11 While the Self-Denial Appeal was not strictly a war relief appeal, Commissioner W. J. Richards acknowledged that the war would “bring in its train additional burdens, which we hope to be in a position to relieve.” This was in a letter appealing for public support while at the same time recognising the public’s generous support for the various patriotic appeals.12 Other officers followed up with similar letters such as that from C. Dawkins, commanding officer at Timaru.13

Reference citation of this paper Kingsley Sampson, “Salvation Army Fundraising in World War One”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 6-16.

2 Wanganui Chronicle, (NZ, 26 August 1914), 8.

3 The Press, (Christchurch, NZ, 29 August 1914), 13.

4 Ellesmere Guardian, (NZ, 2 September 1914), 2.

5 Otago Daily Times, (NZ, 29 October 1914), 5.

6 Oamaru Mail, (NZ, 4 November 1914), 5.

7 Evening Post, (Wellington, NZ, 18 August 1914), 2.

8 Ashburton Guardian, (NZ, 27 October 1914), 4.

9 Ashburton Guardian, (NZ, 26 October 1914), 4.

10 Ashburton Guardian, (NZ, 27 October 1914), 4.

11 Grey River Argus, (Greymouth, NZ, 28 October 1914), 2.

12 Evening Post, (Wellington, NZ, 22 September 1914), 2.

13 Timaru Herald, (NZ, 7 October 1914), 8.

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War Relief and Emergency Fund Appeal The first Salvation Army initiated war-related appeal was launched late in 1914 primarily with the aim of raising funds to provide relief for stricken families in Europe, especially those from Belgium who had become refugees in Britain following Germany’s invasion of their country. 14 This was soon extended to include raising funds for Salvation Army institutions, benevolent work in England and for “special work undertaken in connexion with the war.”15 In soliciting support for this appeal, The War Cry declared that The Salvation Army was well able to dispense relief to those in need, sorrow, sickness and any other adversity and that “its well-known economical management will ensure its distribution in those quarters where destitution and poverty are most acute.”16 The new territorial commander for New Zealand, Commissioner H. C. Hodder commended this appeal to the general public in a letter to editors in which he outlined the situation facing The Salvation Army especially in Britain and Europe due to the war. He felt sure that: …help will be forthcoming from the generous people of New Zealand, whose ready response and patriotic sentiments have already been manifested in money and kind to meet the needs of the Motherland.17

It was announced at the same time that every Salvation Army corps would hold a day of intercession and prayer on Sunday 3 January 1915 during which time “every Salvationist throughout the Dominion will be called upon to make a personal offering of some kind towards a war emergency fund.”18 Greymouth Corps decided that money raised by Christmas carolling would also go towards this New Year War Emergency Fund.19 The original target of £5,00020 was soon raised to £10,000,21 a goal reached by the end of February 1915. Subsequent donations took the final total to over £11,500.22 Donations to this appeal came from many sources and in large and small amounts. Within The Salvation Army, 9/- were donated by “two of the poorest officers” in the Dunedin Division. 23 Eltham Boys’ Home raised £50 from a program of songs, recitations, drills and tableau in the Eltham Town Hall on Wednesday 16 December 1914.24 Dunedin City young people forfeited their annual picnic and sent the proceeds from this and their annual concert (£10) for the relief of Belgian children.25 Devonport Corps added monies raised from carolling on New Year’s morning to the 10 guineas already given in offering envelopes.26 Newton Corps raised £32 15s on their Gift Sunday with more to come.27 14

War Cry, (NZ, 28 November 1914), 5.

War Cry, (NZ, 9 January 1915), 8.

16 War Cry, (NZ, 28 November 1914), 5.

17 Evening Post, (Wellington, NZ, 22 December 1914), 4.

18 Auckland Star, (NZ, 22 December 1914), 6.; Grey River Argus, (NZ, 22 December 1914), 3.; Dominion, (NZ, 30 December 1914), 3.

19 Grey River Argus, (Greymouth, NZ, 24 December 1914), 2.

20 All monies referred to in this article are given in the currency of the day, guineas, pounds, shillings and pence. See end of article for calculations as to what the monies raised would be in today’s currency mid-2017.

21 War Cry, (NZ, 9 January 1915), 8.

22 War Cry, (NZ, 13 March 1915), 5.

23 War Cry, (NZ, 2 January 1915), 2.

24 War Cry, (NZ, 9 January 1915), 2.

25 Otago Daily Times, (NZ, 9 December 1914), 2.; War Cry, (NZ, 2 January 1915), 2.; War Cry, (NZ, 9 January 1915), 5.

26 War Cry, (NZ, 9 January 1915), 4.

27 War Cry, (NZ, 9 January 1915), 4.

15

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Funds raised from the general public, businesses and other organisations included £100 from the Invercargill Railway Union, 28 one guinea from the Honourable R. Heaton Rhodes of Christchurch, 29 ten guineas from the firm of Bell, Gully, Bell and Myers of Wellington, 30 £4 collected at the Wyndham races,31 and £43/14/2 from a Wellington street collection.32 There were also donations from military camps.

The best young collectors were George Todd of Hastings (£8/3/3) and Marguerite Hopper of Wellington South (£8)33 while special collectors Staff-Captain Sharp (South Island) and Adjutant Winton (North Island)34 were among those hard at work soliciting donations from businesses and the general public. At its height, the appeal was raising £1,000 a week with all donations carefully itemised in The War Cry through to the end of April 1915. £5,000 of the money raised in this appeal was sent to London for use in the Salvation Army’s war work in Britain and Europe. In a message published in The War Cry on 13 March 1915 an appreciative General Bramwell Booth wrote: Comrades and Friends, You have not only lifted a very heavy burden from my heart by your generous gift, and given the old chariot a splendid push onward; but you have placed New Zealand in the front rank of my sturdiest helpers.

Deepest thankfulness to you, and gratitude to God for you.

Salvation is winning everywhere! Onward for our Saviour and our Flag!

God Bless the Dominion!

Your affectionate General, BRAMWELL BOOTH.35

On-going Fundraising As the war progressed further fundraising efforts were held for the Wounded Soldiers’ Fund, ongoing support of Belgian refugees and work in military camps in New Zealand. After the initial burst in 1915 the Belgian Fund continued to receive donations in the following years. £2 came from the matron of the Army’s girls’ home in Middlemarch in December 1916. 36 In January 1917 Kaiapoi Corps gave £22/9/4. 37 Gisborne Corps gave £150 from a total of £208 raised from Christmas carolling.38 Donations from the general public and other sources in this period included £10 from soldier 131643,39 £300 from the Feilding Patriotic Society40 and £1,000 from the Auckland Racing Club for the Army’s Institute at Featherston. 41 £100 per month for three months was promised by Auckland’s War Relief Association, the association having previously given the Army £500 in

28

War Cry, (NZ, 26 December 1914), 4.

War Cry, (NZ, 16 January 1915), 5.

30 War Cry, (NZ, 30 January 1915), 8.

31 War Cry, (NZ, 30 January 1915), 8.

32 War Cry, (NZ, 16 January 1915), 5.

33 War Cry, (NZ, 13 February 1915), 5.

34 War Cry, (NZ, 6 February 1915), 5.

35 War Cry, (NZ, 13 March 1915), 4.

36 War Cry, (NZ, 30 December 1916), 5.

37 War Cry, (NZ, 6 January 1917), 6.

38 War Cry, (NZ, 20 January 1917), 4.

39 Auckland Star, (NZ, 15 December 1916), 6.

40 Feilding Star, (NZ, 31 January 1917), 2.

41 Thames Star, (NZ, 11 May 1917), 1.

29

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addition to giving a monthly grant to the Army’s institution for wounded soldiers in Rotorua.42 Another £500 was given by the Wellington War Relief Association43 while the Nelson Red Cross Committee collected £27 for The Salvation Army in June 1916.

The 1916 annual report by the territorial commander to The Salvation Army’s International Headquarters (IHQ) stated that over £3,500 had been raised that year for the Army’s work among soldiers in New Zealand military camps. As well over £3,200 was raised for ministering to sick and wounded soldiers, £500 of which had been sent for the erection of a hut in France, with a further £1,800 remitted to IHQ for the relief appeal for Belgians and Servians.44 This last donation received the “hearty thanks” of General Bramwell Booth.45 During 1917 donations received before the Red Jersey Appeal got underway included £1,400 raised by Feilding Corps, £445 of which was raised at a local stock sale.46 Norsewood Corps raised £102 for work among the wounded and in the camps, £30 of which came from a musical program featuring local talent and the Anzac Orchestra from Dannevirke.47 After a presentation by Adjutant Hosking and Ensign Brown in July 1917, the Hawera Patriotic Society agreed to raise £500 “to enable the Army to provide additional comforts for the soldiers in the trenches and those in England.” This was in response to an appeal by Commissioner Hodder to raise £36,000 “for the Army’s military work in New Zealand and abroad” by the end of the Army’s financial year in September.48 Red Jersey Appeal In October 1917 The Salvation Army announced a new Patriotic Funds Appeal with a target of £35,000.49 This money would be used as follows: • 10,000 pounds for comforts for New Zealand soldiers and hospital work in New Zealand and at the front.

• 10,000 pounds to maintain and extend The Salvation Army’s work in New Zealand.

• 3,000 pounds for an additional hostel for New Zealand soldiers in England.

• 2,000 pounds for additional hutments50 for New Zealand soldiers in England or France.

• 5,000 pounds for six additional motor ambulances and their maintenance in France.

• 5,000 pounds towards hostel accommodation for returned soldiers currently being built in Wellington.51

As with other Salvation Army war-related appeals, this one was generously supported and by December 1917 the target had been raised to £50,000.52 42

New Zealand Herald, (Auckland, NZ, 12 June 1917), 4.

Oamaru Mail, (NZ, 13 February 1918), 2.

44 H.C. Hodder, Report on Salvation Army Work in the Territory of New Zealand for the year ending December 31st, 1916. Typescript held at Salvation Army Plowman Heritage Centre and Archives, Upper Hutt, NZ, 42.

45 Poverty Bay Herald, (NZ, 21 September 1916), 6.

46 War Cry, (NZ, 4 August 1917), 4.

47 War Cry, (NZ, 11 August 1917), 3.

48 Hawera & Normanby Star, (Hawera, NZ, 13 July 1917), 4. Although Adjutant Hosking referred to the commissioner’s desire to raise £36,000 by 30 September 1917, the amount sought is so similar to the initial objective of what became the Red Jersey Appeal in 1918 that it is possible that this is but an early hint at this later appeal. A survey of newspaper and War Cry reporting coupled with the lack of Salvation Army annual financial records for 1917 do not help in sorting out this apparent overlap.

49 War Cry, (NZ, 27 October 1917), 5.

50 Hutments were temporary living quarters for soldiers.

51 War Cry, (NZ, 1 December 1917), 1.

52 War Cry, (NZ, 29 December 1917), 5.

43

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In April 1918 this latest appeal was renamed the Red Jersey Appeal53 and in the following months Red Jersey Appeal committees were formed in many districts. In Wellington Mr L. O. H. Tripp headed the Red Jersey Citizens’ Appeal Committee.54 Vice-regal support for this appeal was evident at a meeting held in the Wellington Town Hall on Monday 8 April. The governor-general, the Earl of Liverpool was present, along with other dignitaries including the Prime Minister Mr W. F. Massey and the Minister of Finance, Sir Joseph Ward. The governor-general said he had readily accepted the invitation to attend in order “to show his appreciation for the great work done by The Salvation Army at the front.” Wellington’s mayor, Mr J. P. Luke who chaired the meeting “appealed to those present to deny themselves comforts and pleasures in order to build up a fund for this splendid campaign.”55 The New Zealand territorial commander, Commissioner H. C. Hodder described The Salvation Army’s war work in some detail, 56 information which had also been published in a booklet with a print run of 40,000 copies.57

Advertisement for the meeting that launched the Red Jersey Appeal in Wellington and appeared in the Dominion on Saturday 6 April 1918.

In the following weeks many moneymaking projects were undertaken in Wellington and the Evening Post noted that money was being freely donated despite the liberal donations made by the city’s businesses and others to the YMCA’s recent Red Triangle Appeal.58 J. C. Williamson’s Royal Comic Opera Company gave the proceeds of a matinee on Saturday 13 April.59 A “Paddy’s Market” held at the Wellington Town Hall from 17–19 April raised £1,300 of which about £400 was raised at a Salvation Army-run stall. 60 So successful was the market that it continued in Mr H. D. Bennett’s Willis Street store for several more weeks.61 53

War Cry, (NZ, 20 April 1918), 4.

L.O.H. Tripp, was a partner in the legal firm now known as Chapman Tripp. See “History” at http://en.wikipedia.org/wiki/Chapman_Tripp, accessed 18 December 2014.

55 Evening Post, (Wellington, NZ, 9 April 1918), 4.

56 War Cry, (NZ, 20 April 1918), 4.

57 Evening Post, (Wellington, NZ, 8 April 1918), 8. Unfortunately copies of this booklet seem to no longer exist; certainly none have been located at the Army’s Plowman Heritage Centre and Archives, Upper Hutt.

58 Evening Post, (Wellington, NZ, 18 April 1918), 8.

59 Evening Post, (Wellington, NZ, 11 April 1918), 14.

60 War Cry, (NZ, 27 April 1918), 4.; Horowhenua Chronicle, (NZ, 2 May 1918), 2.

61 Evening Post, (Wellington, NZ, 26 April 1918), 2.

54

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Proceeds came from a town hall concert held on Monday 1 May under the patronage of the governor-general.62 The Stanley Stamp Company offered good deals to stamp collectors with the promise that proceeds from such sales up to the value of £250 would be donated to the appeal.63 The Tramways Band raised £30 through a concert in His Majesty’s Theatre on Sunday 5 May and a massed bands concert was also held in the town hall later in the month.64

Advertisement for Red Jersey Appeal which appeared in the New Zealand Truth on Saturday 13 April 1918.

The main thrust of the Wellington committee was a “Battle of Comforts” between Red and Blue ‘Armies’.65 For this contest the town was divided into two sectors, each vying to see who could raise the most money. The red sector included Oriental Bay, Brooklyn and the eastern and southern suburbs. The blue sector comprised the western and northern suburbs from Kelburn to

62

Evening Post, (Wellington, NZ, 27 April 1918), 8.; Evening Post, (NZ, 2 May 1918), 4.

Evening Post, (Wellington, NZ, 6 May 1918), 2.

64 Evening Post, (Wellington, NZ, 8 May 1918), 2.

65 Evening Post, (Wellington, NZ, 19 April 1918), 8.

63

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Johnsonville plus Petone, the Hutt Valley and Eastbourne, while central Wellington was open to both sides.

Various business and professional groups were assigned to support one side or the other assisted by volunteers 66 and local suburban appeal committees. 67 Raids were conducted on the opposite side’s territory, one example being a “flag drive” by the Red Artillery Kilbirnie committee on the Blue Artillery territory of Days Bay and Rona Bay.68 Wadestown people on the other hand were urged to donate all their coins to the Blue Artillery campaign on the weekend of 18–19 May. A “flag and button” day was held in the city on Friday 17 May with the aim of enrolling people in either the Red or Blue Artillery depending on their preference.69 A business area drive on 28 May sought to secure 5/- from the head of every firm or proprietor of every shop. A Union Jack was placed in every window where the levy was “paid on demand”. The Trentham Camp Band assisted this effort and £700 was raised.70 The Wellington appeal was wound up on Monday 3 June (King’s Birthday holiday) with a monster street parade followed by a gala day at Newtown Park.71 The parade consisted of eight bands, 800 Boy Scouts, decorated cars and lorries and finalists in a citywide baby competition. The gala day at Newtown Park included a military display. 72 Photos from the parade were later published in the New Zealand Free Lance.73 Three days after the King’s Birthday parade, the Evening Post reported that to date the sum of £26,456 had been collected in Wellington’s Red Jersey Appeal with monies still to come in from Wanganui, Manawatu and Hawkes Bay. Among those received later from Hawkes Bay was £1/5/6 given by the children at Hinerua School in memory of a young man from their district killed in France.74 Wellington’s efforts were replicated throughout the country. In the Wairarapa region the local newspapers listed individual donors and the amounts given.75 They also reported that the sale of four bullocks raised £174. The Red Jersey Appeal monies were added to those already raised for The Salvation Army’s war work. These included proceeds from the sale of stock at a Wairarapa stock sale earlier in the year76 and funds raised when the Palmerston North Salvation Army band visited Masterton and performed the song service “The Wreck of the Wairarapa” in the Opera House on Sunday 31 March 1918.77 In Wanganui, Red Jersey fundraising events included a Grand Patriotic Dance on Friday 24 78 May, proceeds of sales from the Red Cross shop on 19 and 21 June,79 a canvass of the town on 25–26 June80 and a stall by the senior students of Queen’s Park School which raised £31.81 66

Evening Post, (Wellington, NZ, 18 April 1918), 8.

Dominion, (Wellington, NZ, 7 May 1918), 5 (Berhampore Committee).; Evening Post, (Wellington, NZ, 6 May 1918), 2 (Wadestown Committee).

68 Evening Post, (Wellington, NZ, 15 May 1918), 8.

69 Evening Post, (Wellington, NZ, 15 May 1918), 8.

70 Evening Post, (Wellington, NZ, 29 May 1918), 5.

71 Evening Post, (Wellington, NZ, 30 May 1918), 6.

72 Dominion, (Wellington, NZ, 3 June 1918), 6.

73 New Zealand Free Lance, (Wellington, NZ, 6 June 1918), 14–15.; New Zealand Free Lance, (Wellington, NZ, 13 June 1918), 12–13.

74 War Cry, (NZ, 8 June 1918), 3.

75 For example, Wairarapa Daily Times, (NZ, 3 May 1918), 4.; Wairarapa Age, (NZ, 13 May 1918), 2.

76 War Cry, (NZ, 6 April 1918), 3.

77 Wairarapa Daily Times, (NZ, 26 March 1918), 4.

78 Wanganui Chronicle, (NZ, 24 May 1918), 6.

79 Wanganui Chronicle, (NZ, 12 June 1918), 4.; Wanganui Chronicle, (NZ, 21 June 1918), 5.

80 Wanganui Chronicle, (NZ, 21 June 1918), 5.

67

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In Auckland the appeal was organised by a committee of businessmen. 82 Canvassing for subscriptions began on Tuesday 9 July and £25,000 was raised in less than three weeks. 83 The appeal was to officially conclude in Auckland on Friday 2 August with a Violet Day featuring the sale of violets and spring flowers84 but donations were still coming in after this date.

Even though each district’s appeal was organised by a local citizens’ committee, Salvationists were assigned to assist as required. Adjutant Hoskings liaised with the Wellington Committee85 while Bandmaster Harry Goffin was sent to assist in Levin. 86 The territorial commander spoke throughout the country, describing the Army’s war work and seeking the support of local citizens.

Two examples were public meetings in Oamaru on Monday 17 June87 and in Auckland on Monday 8 July.88 Commissioner Hodder’s speeches detailing the Army’s war work were frequently reported in the newspapers in full.

Nationally by June 1918, £60,000 had already been given so the target of £100,000 was floated,89 a figure which was surpassed when the final result of £102,000 was announced in late October 1918.90 Public Support Judging by the amounts given, contributions to The Salvation Army increased ten-fold during the period of the war. The public support for the Army obviously increased during this time in appreciation of what the Army was doing for soldiers both in New Zealand and overseas. The public must have known of the work done in the New Zealand training camps and at the Army’s hospital at Rotorua for convalescing soldiers. They must also have known of the work done by Salvation Army chaplains and others near the front line and of the Army’s ambulance unit in France. They probably read about this both in newspapers and in letters sent home from the soldiers. For instance, when an officer went to solicit funds at a patriotic committee meeting in 1917, one committee member announced that he had two sons overseas and they mentioned the good work of The Salvation Army in nearly every letter home.91 During the Red Jersey Appeal, newspapers frequently carried endorsements as to the value of Salvation Army war work from people such as Admiral Sir John Jellicoe,92 Field-Marshall Viscount French 93 and Lieutenant-General Sir Alexander Godley, officer commanding the New Zealand Expeditionary Force.94

81

Wanganui Chronicle, (NZ, 29 June 1918), 5.

New Zealand Herald, (Auckland, NZ, 25 June 1918), 4.

83 War Cry, (NZ, 3 August 1918), 8.

84 New Zealand Herald, (Auckland, NZ, 1 August 1918), 6.

85 Evening Post, (Wellington, NZ, 8 June 1918), 4.

86 Horowhenua Chronicle, (NZ, 2 May 1918), 2. H.C. Goffin relinquished his officership before he migrated to New Zealand in 1913 and was not reinstated until 28 June 1918. It is not known how or why the territorial commander sent him to Levin early in May 1918. Presumably he was not ‘under officer orders’ when he was still only the bandmaster at Wellington City Corps.

87 Oamaru Mail, (NZ, 13 June 1918), 4.

88 Auckland Star, (NZ, 5 July 1918), 2.

89 War Cry, (NZ, 15 June 1918), 5.

90 War Cry, (NZ, 2 November 1918), 4-5.

91 War Cry, (NZ, 17 November 1917), 5.

92 Horowhenua Chronicle, (NZ, 2 May 1918), 2.

93 Wanganui Chronicle, (NZ, 10 June 1918), 4.

94 Evening Post, (Wellington, NZ, 17 August 1918), 8.

82

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The press was also very supportive given the newspaper publicity that the Red Jersey Appeal received. The Otago Daily Times commended the Red Jersey Appeal in a sub-leader which noted that the Otago Patriotic Association had voted £500 to this appeal.95 The Wairarapa Age urged citizens to give generously to the appeal,96 while the Press urged that there be no truce in giving despite recent calls on their money for the Red Triangle Appeal and the war loan.97 Throughout the appeal The Salvation Army asked that its fundraising principles be adhered to, specifying that “there should be no art unions 98 or games of chance … throughout the campaign.”99 The New Zealand Truth thought the appeal would have raised four times as much had the Army relented on this100 but at the appeal’s conclusion, the New Zealand territorial commander was at pains to assure IHQ that “[the] appeal was a clean one. Gambling in every form was kept right out of it, as were also sports.”

The territorial commander added that he knew of only one instance of money coming from sport, a police tournament in Auckland which he understood to be “a fairly clean and straight-out thing.”101 Commissioner Hodder may have been referring to the possibility of gambling at a sports match but contrary to his assertion, it seems as though sports matches did raise money for the appeal, as seen when Waitaki (Boys) High School played Christchurch (Boys) High School at rugby at Takaro Park, Oamaru on Friday 2 August 1918. The proceeds raised by the 1/- admission fee went to the Red Jersey Appeal.102 Patriotic Fundraising in New Zealand Salvation Army fundraising was only one aspect of much wider fundraising for patriotic purposes throughout New Zealand during World War One. For instance, in 1915 a further seven funds soliciting support were listed in the Otago Daily Times at the same time as the Army’s War Relief and Emergency Fund Appeal. These included the Otago Patriotic Fund, the Belgian Relief Fund and the Wounded Soldiers’ Fund (the Governor’s Appeal). 103 Later in 1918 the Army’s Red Jersey Appeal had been preceded by the YMCA’s Red Triangle Appeal, on-going fundraising by the Red Cross and a government-backed war bonds loan which raised £9.5 million.104 Other Salvation Army Appeals It should also be noted that general Salvation Army fundraising continued at the same time as the special appeals for Salvation Army war work. These included Harvest Festival, Self-Denial, Christmas Carolling and Grace Before Meat as well as an extra appeal in 1918 for the victims of the Raetihi fires. There seems to have been no drop off in public support for these regular appeals.

95

War Cry, (NZ, 1 December 1918), 3.

Wairarapa Age, (NZ, 26 April 1918), 4.

97 Press, (Christchurch, NZ, 8 May 1918), 7.

98 Art Unions were a form of lottery in New Zealand.

99 Evening Post, (Wellington, NZ, 17 April 1918), 3.

100 New Zealand Truth, (Wellington, NZ, 1 June 1918), 2.

101 Hodder, Report on Salvation Army Work, 31.

102 Oamaru Mail, (NZ, 1 August 1918), 4.

103 Otago Daily Times, (NZ, 24 May 1918), 3.

104 Wairarapa Daily Times, (NZ, 31 May 1918), 6.

96

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Giving in the Self-Denial Appeal105 rose throughout the war: 1914 – £18,000;106 1915 – £22,000; 1916 – £31,000;107 1917 – £38,000.108 In 1918 the Self-Denial Appeal raised over £50,000 at the same time as the Red Jersey Appeal raised £102,000.109 Assuring the Public The Salvation Army was at pains to assure the public that money given would be used wisely and for its intended purposes. In a letter to Mr L. O. H. Tripp, chairman of the Wellington Red Jersey Appeal Committee in May 1918, Mr Ernest Hunt of the accountancy firm Watkins, Hall, Hunt and Wheeler wrote that he had been the Army’s auditor since 1912. He said that in the course of his duties, he had “audited all the war funds of the Salvation Army and [had] found that the same careful administration and excellent system [had] … been applied to these funds” as he had seen with all other Salvation Army monies. He therefore could assure the public that “all money subscribed by them [would be] utilised without deduction or waste for the purpose for which it [was] contributed.”110 Totals Raised Unfortunately no copies of the Army’s New Zealand annual financial records for the war years have survived and the territorial commander’s annual reports to International Headquarters in London give sparse details of war-related fundraising despite the progressively increasing focus given to this. The Red Jersey total of £102,000 is noted in his 1918 report111 while earlier reports sometimes mention the Self-Denial total but little else. This means that it is almost impossible to calculate the total money raised by The Salvation Army in New Zealand for military and war relief purposes.

However it is possible to gain some idea of the value, one hundred years later in 2014 terms of what the Army raised in 1914 and 1918. According to the New Zealand Reserve Bank inflation calculator, one New Zealand pound in 1915 was worth $146.13 in the second quarter of 2017, while one New Zealand pound in 1918 was worth $111.45.112 This therefore suggests that the £11,500 raised in the 1915 War Relief and Emergency Fund Appeal was worth approximately $1.7 million in 2017 terms while the £102,000 raised in the Red Jersey Appeal was worth approximately $11.3 million in 2017 terms. By anyone’s calculations this is astounding support for The Salvation Army, support which grew at least ten-fold during the war.

In this era, the Self-Denial Appeal was the equivalent to today’s Red Shield Appeal. In other words, an appeal to the general public for funds for the general work of The Salvation Army. It was not an appeal to Salvationists only to support the world-wide mission of the Army as it is today.

106 Wairarapa Daily Times, (NZ, 24 November 1914), 6.

107 War Cry, (NZ, 4 November 1916), 5.

108 Otago Daily Times, (NZ, 30 October 1917), 5.

109 War Cry, (NZ, 2 November 1918), 4-5.; Oamaru Mail, (NZ, 29 October 1918), 6.

110 Evening Post, (Wellington, NZ, 13 May 1918), 2.; also printed in Otago Daily Times, (NZ, 18 May 1918), 8.; Wanganui Chronicle, (NZ, 18 May 1918), 6.; Auckland Star, (NZ, 6 July 1918), 6.

111 Hodder, Report on Salvation Army Work, 30.

112 See http://www.rbnz.govt.nz/monetary_policy/inflation_calculator accessed, 5 September 2017.

105

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WHAT IF WILLIAM BOOTH HAD BEEN A PRIMITIVE METHODIST David Malcolm Bennett Introduction As he passed through Clare Market [in London] his soul is stirred within him as he sees the awful profanation of the Lord’s Day. He takes his stand among the people and beseeches them to turn from their evil ways and seek the Lord… An open window is offered him and from that vantage ground [he] ‘pours the thunders of the Law upon the rebels against God and the King.’

[He later went to Westminster and] cried to the infuriated multitude to repent and believe the Gospel.

Is this preacher William Booth, Founder of The Salvation Army, in 1865? No, it is William Clowes, co-founder of Primitive Methodism, in 1824.1 William Booth William Booth, the Founder and first General of The Salvation Army, was born in Nottingham, in the north of England, on 10 April 1829. He belonged, at different times, to three different Methodist denominations. He was converted through the ministry of the Broad Street Wesleyan Methodist Church in Nottingham, and he became a lay preacher for that church. When he moved to London he attached himself to a Wesleyan chapel there and continued as a lay preacher.

In the late 1840s and early 1850s about 100,000 people broke away from the Wesleyans over issues of church governance, and they became known as the Methodist (or Wesleyan) Reformers.

Booth was expelled from the main Wesleyan Methodist Church for being suspected of showing sympathy for the Reformers. His early ministerial experience in London and Lincolnshire in 1852– 1854 was with this group.

In 1854 Booth left the Reformers and became a minister in the Methodist New Connexion, a small denomination that had existed since 1797. It was this denomination that William and Catherine Booth dramatically left in 1861 to become independent evangelists.2 This article asks what would have happened to William Booth if he had been a member of the Primitive Methodist Church, which was a separate strand of fractured Methodism.

Primitive Methodism The Christian group called ‘Primitive Methodism’ was a distinct denomination. The name does not refer to early Methodism. It was triggered by a so-called Methodist camp-meeting3 at Mow Cop on Reference citation of this paper David Malcolm Bennett, “What if William Booth had been a Primitive Methodist”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 17-26.

1 H. B. Kendall, The Origin and History of the Primitive Methodist Church, 2 vols. (London, UK: Bryant, 1905), 2:254– 55.

2 David Malcolm Bennett, The General: William Booth, 2 vols. (Maitland, FL: Xulon Press, 2003), 1:35-53, 70-75, 7782, 107-108, 113-15, 183-204, 283-306; David Malcolm Bennett, “William Booth, Catherine Mumford and the Methodist Reformers”, www.williamandcatherinebooth.com/wp-content/uploads/2013/03/WILLIAM-BOOTH-and-theMethodist-Reformers.pdf, accessed 13 January 2017.

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General William Booth of The Salvation Army OR Rev. William Booth of The Primitive Methodists4

3

The Primitive Methodists modelled their camp-meetings on those conducted on the American frontier. However, while the American camp-meetings usually lasted for several days with thousands camping out, those conducted by the Primitives usually lasted for less than a day, though they still attracted large numbers.

4 The original photograph (left) courtesy of The Salvation Army, the other (right) is a photo-shopped image which depicts William Booth in the clerical clothing of a Reverend in the Primitive Methodist Church.

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the border of the English counties of Staffordshire and Cheshire in the summer of 1807. Its early leaders, Hugh Bourne and William Clowes, were excommunicated from Wesleyan Methodism in 1808 and 1810 respectively because of their use of such meetings. The new denomination was born in 1811 when they decided to return to, what they considered, a more primitive form of Methodism.5 Primitive Methodism had several important similarities to the early Salvation Army. It was mainly a working-class church and was very evangelistic.6 They were nicknamed “the Ranters”, because of their boisterous outdoor religion, which often included the practise of singing hymns as they walked through the streets.7 E. R. Wickham says that they became strongest in rural and mining communities. He also argues that “Primitive Methodism reached further down into the lower social strata than any of the large denominations”.8 H. B. Kendall, a Primitive Methodist historian, quoted three men whose comments give us a good description of those amongst whom the Primitives worked. “Dr Evans” said that the Primitive work was amongst “the ruder of the lower class”, John Angell James said that it was amongst “the neglected and the forgotten”, while John Campbell said, that they laboured “on the great waste of poverty, ignorance, and crime, whose moral cultivation is to a considerable extent neglected by others.”9 Their sympathy for the poor led them to support Chartism and the early Trade Union and Labour movements, and they often held meetings for such causes in their chapels.10 This probably helped them reach the poorer sections of the community, though very often it was the poor ministering to the poor.

Here there are clear similarities between William Booth, his Salvation Army and the Primitives. Whilst Booth avoided direct political connections, he also had great sympathy for the poor. And that sympathy manifested itself in action, as he, like the Primitives, reached “down into the lower social strata”, to those “neglected” and “forgotten”. Indeed, The Salvation Army’s work was founded in 1865 because the sights Booth had seen in the east London slums stirred him to take the gospel to the people who lived in those slums. The thought that challenged him was, “Where can you go where there are such heathen as these?”11 Hugh Bourne, the “first” Primitive, thought similarly. He said in the 1820s, “If any place in England wants missionaries, it is London. Some of the inhabitants are the most ignorant, wicked, careless, and wretched people I ever saw.”12 After a slow start, the Primitive Methodist work spread rapidly into the northern counties of Nottinghamshire and Derbyshire by 1817, and the following year it was successful in Lincolnshire and Leicestershire. In addition, a Primitive mission was begun in Hull, Yorkshire in 1819, which

5

Kendall, Primitive, 1:2, 56, 62-65, 99, 111-12.; John Petty, The History of the Primitive Methodist Connexion From its Origin to the Conference of 1860, (Rev. Ed.), (London, UK: Davies, 1864), 10, 18-26, 38-42, 61.

6 For the working-class aspects of Primitive Methodism see G. Kitson Clark, The Making of Victorian England, (London, UK: Methuen, 1965), 183, 246.

7 Kendall, Primitive, 1:185-86, 302-303, 414.; Petty, Primitive, 61. A few of the many examples of this term can be found in Leeds Intelligencer, (UK, 11 December 1823), 3.; “Ecclesiastical Statistics”, Hull Advertiser and Exchange Gazette, (UK, 10 May 1833), 4.; and “Ranters”, Berkshire Chronicle, (UK, 18 May 1833), 3.

8 E. R. Wickham, Church and People in an Industrial Society, (London, UK: Lutterworth, 1957), 132-33.

9 Kendall, Primitive, 1:160.

10 See, for example, the use of a chapel in Bradford to support “Mr Sadler’s Factories Regulation Bill”, Leeds Patriot and Yorkshire Advertiser, (UK, 19 January 1833), 3.; Wickham, Church, 133.

11 David Malcolm Bennett (ed.), Diary and Reminiscences of Catherine Booth, (Brisbane: Camp Hill Publications, 2005), 89.; David Malcolm Bennett (ed.), The Reminiscences of Catherine Booth, in Booth Letters CD, (Brisbane: Camp Hill Publications, 2011), 45-46.

12 Petty, Primitive, 192.

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spread quickly to other towns in the area. Camp-meetings conducted by Primitive preachers in various places attracted hundreds and even thousands of people.13 The Primitives held their first Conference in May 1820. The Conference declared that they now had eight circuits, 48 travelling preachers, 277 local preachers and 7,842 members. Nine years earlier they only had an estimated 200 members.14 It is important to note that these “travelling preachers” were primarily itinerant evangelists, not church-based ministers. They rode or, more commonly, walked from place to place, preaching the gospel, and did not stay long in one place.

A year later the Hull circuit alone had 4,845 members, with about 40 travelling preachers.

Overall, by then, the Primitives had 16 circuits and 16,394 members.15 In other words, in about ten years they had gone from around 200 members to over 16,000, and in the most recent 12 months the membership had doubled.

By the mid-1830s, the Primitives were working effectively in the south of England as well as the north, and even had a foothold in London. Preachers from the north, particularly those from the Hull circuit, initiated much of the ministry in the south.

For example, at the suggestion of William Clowes, the Hull circuit sent two preachers named Harland and Clemitson to Portsmouth, a naval base in Hampshire, in the far south of England, with the intention of establishing a mission either there or on the Isle of Wight. They arrived in Portsmouth on 2 July 1834 and soon decided to cross the Solent and begin their evangelistic activity on the Isle of Wight. They eventually established a circuit that included the Isle of Wight, Portsmouth and Southampton.16 That was the kind of ministry William Booth loved. That is, to rush into a town or village, evangelise it and then go on to the next. It is what he did in his days as an independent evangelist.

The only differences were that the Primitive preachers usually moved in, and, often with help from sympathetic locals, established a mission that they hoped would become a Methodist society. Booth usually worked with existing churches and left them to establish the new converts into those churches. It is, however, easy to imagine him as a “travelling preacher” in Primitive Methodism.

In addition, the early Primitive Methodist ministers were not generally well-educated. They had no ministerial training school in their early years. There had been a proposal to introduce one in 1844, but that proposal “met with an overwhelming defeat.”17 While William Booth did not despise education, he usually regarded other things as more important. Catherine Mumford, his future wife, repeatedly urged him to study, and he just as often took little or no notice.18 Thus, in zeal for travelling evangelism and sympathy for the poor, William Booth was like the Primitive Methodist preachers. If he had been a preacher in their ranks, he would also have been one of their better educated men and one of their leaders. He, therefore, probably would have been more at home with them, than with the Wesleyans, the Reformers or the New Connexion.

Wesleyan and Primitive Methodism in Nottingham In the early 1830s the Primitive Methodist circuit in Nottingham, the city in which William Booth was born, centred around Canaan Street Chapel. While it did have some early difficulties, it proved 13

Kendall, Primitive, 1:105, 118, 188-89, 209-10.; Petty, Primitive, 65-66, 71-81, 85-88.

Petty, Primitive, 107-108.

15 Petty, Primitive, 136-37.

16 Petty, Primitive, 382-86.

17 Kendall, Primitive, 2:520.

18 Bennett, General, 1:118-22.

14

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to be a successful circuit.19 The Nottingham Review and General Advertiser reported that at the close of 1833, Canaan Street had 450 members, with a congregation of 800,20 which may be the total of both services.

A Mr. W. Antliff was sent to Canaan Street to conduct a series of meetings indoors and out in the spring and summer of 1836. He “succeeded in attracting many to the regular services at the chapel, as well as producing religious impressions on the minds” of many of them.21 In 1838 Canaan Street conducted another mission this time primarily in the slum area of Meadow Platts.

This had the double-barrelled purpose of preaching the gospel and assisting the poor materially.

Meanwhile, the Wesleyan congregation in Nottingham, was meeting in Hockley Chapel,22 which was proving inadequate for its purposes. So they decided to build another chapel in Broad Street, eventually opened in 1837. The Primitives then moved into Hockley Chapel. 23 A few years later a youthful William Booth attended Broad Street Wesleyan Chapel and preached in Meadow Platts.24 How far apart geographically were these two chapels? Hockley Chapel was in or adjacent to Goose Gate (a street, not just a gate),25 and Goose Gate intersected with Broad Street. In other words, the Wesleyan and Primitive chapels were near each other. The Booth family originally lived in Sneinton Road, which was an accessible walking distance from both chapels, but closer to Hockley.26 When William Booth’s father died, the family moved to Goose Gate and Mary Booth opened her little shop there.27 It would, therefore, seem certain that in his teens William Booth would have known about the Primitive Methodists, especially as they would have conducted regular outdoor services, and thus been distinctly visible.

Another factor to consider at this point concerns James Caughey, the American evangelist who preached a series of sermons in Broad Street Chapel for the Wesleyans in 1846. He influenced Booth greatly.28 Would Booth have heard Caughey if Booth was attending the Primitive chapel and not the Wesleyan? The answer to that is a probable yes. Despite interdenominational rivalries, it was common for people to attend meetings conducted by prominent guest speakers in chapels of other denominations.

19 20

Kendall, Primitive, 1:204, 249.; Petty, Primitive, 376-77.

“Congregations and Schools in Nottingham”, Nottingham Review and General Advertiser, (UK, 13 December 1833),

2.

21

Petty, Primitive, 377.

Hockley Chapel had an interesting and varied history. John Wesley and Dr Thomas Coke opened it in 1783 as a Methodist Chapel, it later became a Methodist New Connexion Chapel, then a Wesleyan Methodist Chapel, and finally a Primitive Methodist Chapel, see Kendall, Primitive, 1:250.

23 Petty, Primitive, 377-78.; David Malcolm Bennett, “Samuel Dunn and Wesley Chapel Nottingham”, www.williamandcatherinebooth.com/methodist-church/samuel-dunn-and-wesley-chapel-nottingham-2, accessed on 12 May 2017 24 Norman H. Murdoch, Origins of the Salvation Army, (Knoxville: University of Tennessee Press, 1994), 3.

25 Eric J. Jackson and David Coupe, William Booth Walkabout, (Nottingham: Salvation Army, n.d.).; William White, History, Gazetteer and Directory of Nottinghamshire, (Sheffield: 1832), 155.; The Stranger’s Guide through the town of Nottingham, (Nottingham: Sutton, 1827), 68.; “Nottinghamshire History: Hockley, Goose Gate, Platt Street, Coalpit Lane and Holland Street”, http://www.nottshistory.org.uk/articles/tts/tts1927/itinerary1927p4.htm, accessed on 25 January 2017.

26 For details of Goose Gate and Broad Street, see Jackson and Coupe, William Booth Walkabout, and Google Map of Nottingham, https://www.google.com.au/maps/place/Broad+St,+Nottingham+NG1,+UK/@52.953628,1.1459901,17z/data=!4m5!3m4!1s0x4879c3d5f608de61:0x3f8f40d84bc33d7d!8m2!3d52.953628!4d-1.1438014, accessed on 25 January 2017.

27 St. John Ervine, God’s Soldier: General William Booth, (2 vols.), (London: Heinemann, 1934), 1:32.

28 Bennett, General, 1:41-46.

22

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Mr. and Mrs. Dent William Booth was brought up in a nominally Anglican family. His was a home in which Christianity played little part. While he was in his early teens (so in the early to mid-1840s), a middle-aged couple named Dent began to take an interest in him, and they invited him along to the Broad Street Wesleyan Chapel. So, he began to attend that chapel regularly. It was through the ministries at Broad Street that William Booth became a Christian.29 The name Dent also crops up in Primitive Methodist circles in the 1830s and early 1840s. Is it possible that Mr. and Mrs. Dent, Wesleyan Methodists of Nottingham, had earlier been Primitive Methodists or had relatives that were?

In the 1830s and 40s, there were at least three Primitive Methodist preachers named Dent in the north of England, though not, it appears, in Nottingham. The first was a Mr. W. Dent, who was the superintendent of the Ripon circuit in north Yorkshire from 1834 until 1836.30 A marriage announcement appeared in the Durham County Advertiser in 1838, which read: “At Staindrop Church, yesterday se’enight [seven nights before], Mr. Anthony Dent, Primitive Methodist preacher, to Mrs. Mary Wilson, widow.”31 These, presumably, could not be the Dents who knew William Booth, as the Nottingham couple had two daughters, at least one of whom was a teenager in the mid-1840s.

In addition, a Rev. J. Dent, a Primitive Methodist, was one of several clergy addressing a Missionary meeting for the Wesleyan Methodist Association in Carlisle in April 1843.32 He was also one of the speakers at a Methodist New Connexion Missionary Meeting in Skelgate Chapel, Lancashire, later that month.33 While Rev. J. Dent was ready to speak for other Methodist denominations, there is no reason to suppose that he ever joined Broad Street Wesleyan Chapel.

Indeed, the Mr. Dent involved in taking Booth to Broad Street appears to have been a layman.

However, there is a possibility that W. Dent, Anthony Dent or Rev. J. Dent were related to the Dents of Nottingham.

It must be recognised, however, that the surname Dent is common, especially in the north-east of England.34 There are also two places with that name in that region. Indeed, there was a Primitive Methodist Chapel in the Dent district of Yorkshire.35 However, it would seem unlikely that William Booth was ever going to be influenced to join the Primitive Methodists by the Dent family.

29

Harold Begbie, Life of William Booth, (2 vols.) (London, UK: Macmillan, 1920), 1:40.; Bennett, General, 1:28.

Charles Bateman gave William Booth’s own account of his association with the Dent family, though he did not name them in it, see Charles T. Bateman, Everybody’s Life of General Booth, (London, UK: Marshall, n.d.), 16-18. William Booth gave their surname and the Christian name of one of the daughters in letter WB 55, June 6, 1854, The Letters of William and Catherine Booth, in the Booth Letters CD, 219.

30 Petty, Primitive, 386.

31 Durham County Advertiser, (UK, 21 September 1838), 3.

32 “Missionary Meeting”, Carlisle Journal, (UK, 22 April 1843), 2.

33 “Wesleyan New Connexion Missionary Meeting”, York Herald, (UK, 29 April 1843), 6. This was probably John Dent, who is referred to in Kendall, Primitive, 1:374.

34 “Name Distribution of Dent Families”, www.ancestry.com.au/name-origin?surname=dent; “Last Name: Dent”, www.surnamedb.com/Surname/Dent, accessed on 19 January 2017.

35 “West Riding Registration”, Westmorland Gazette, (UK, 16 October 1841), 3.

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William Booth moves to London In October 1849 William Booth moved to London. He moved there because he was unemployed; it had nothing to do with church allegiance, though he had encountered some problems at Broad Street Wesleyan Chapel.36 In London he lived and worked in Kennington, near the Oval Cricket Ground, and went to nearby Walworth Wesleyan Chapel.37 He continued as a local preacher in his new church.

As mentioned above, Wesleyan Methodism was in turmoil at that time, with thousands leaving its ranks. Booth was also heavily engaged in outdoor preaching, so, presumably to reduce his workload, he decided to resign as a local preacher. It was a bad time to resign from anything in Wesleyan Methodism. This immediately raised his minister’s suspicions, and Booth was denied his membership ticket, which effectively dismissed him from that church.38 But William Booth was dedicated to Christ and devoted to Methodism, so he joined the Methodist Reformers. In doing this he met two people, who were crucial to his future. The first was Edward Rabbits, who initiated and funded Booth’s early career as a Methodist minister. Booth became a minister first in a London Reformer Church and later in a circuit in Lincolnshire, to the north.39 Rabbits also played a major part in Booth meeting that other key person: Catherine Mumford.40 William Booth married her, and together they created The Salvation Army.

If William Booth had been a Primitive Methodist when he moved to London, to which church would he have gone?

That opens a whole catalogue of fascinating questions. First, would he have attended a Primitive Methodist Chapel in London? If he had joined a Primitive Methodist Church in London, would he have still met Edward Rabbits? Much more important, would he have met Catherine Mumford? Would he have become a fulltime preacher? Would he, eventually, have resigned from the Primitives and become an independent evangelist? If he had left the Primitive Methodists, would it have been later, perhaps much later, than 1861?

And, what does all this say about The Salvation Army?

The crucial question is the first. Would William Booth have served with the Primitives in London, rather than with the Wesleyans and the Reformers?

The Primitive Methodists in London As was seen above, the Primitives began in the northern-midland county of Staffordshire in 1810, and grew rapidly in the north of England and the northerly parts of the Midlands, before moving south. Two Primitive “missionaries” from Leeds, named Sugden and Watson, arrived in London in December 1822. In London they fortunately found a few Bible Christians (a Primitive Methodistlike group from the south-west of England) and one Primitive Methodist, who had migrated from the north. This gave them a base on which to build, and they rented a chapel in Cooper’s Gardens in 36

Bennett, General, 1:65.

Cyril Barnes, With Booth in London, (London: Salvation Army, 1986), 55.

38 Bennett, General, 1:75.

39 Bennett, General, 1:78-80, 107-108, 114-15.

40 Bennett, General, 1:80-81.

37

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Shoreditch, near central London towards the east. However, Watson and Sugden were soon recalled to Leeds, and John Coulson and George Tetley replaced them. Other societies were soon formed and chapels opened at Broadway in the City of Westminster, and Shadwell in the East End.41 William Booth arrived in London in October 1849. He left to go to Lincolnshire at the end of November 1852. In London he lived in Kennington, south of the Thames and attended Walworth Wesleyan Methodist Chapel. In the early period, say late 1849-50, was there a Primitive Methodist chapel near where he lived that he could have linked with instead of the Wesleyans?

The solution to that question is complicated, but the answer is yes. And there were two such chapels. One was at Walworth and the other at Kennington. First, we need to consider the geography of the area. William Booth lived in Kennington Park Road, which was the dividing line between Kennington to the west and Walworth to the east. In other words, he had easy access to both boroughs. Then Lambeth, which also comes into the equation, is just to the south of Kennington, thus still in convenient walking distance from where Booth lived.

William Yarrow gave a list of Primitive preaching places that existed in London in 1825. One is most significant for our purposes: “Walworth. A small Chapel in Portland Street.”42 By March, 1828 the Walworth Primitives had moved to “a private house free of expense” and there were eight members.43 However, by 1835 the work at Walworth seems to have ceased. It was resurrected in 1842 or soon after, with a “small preaching room at Walworth”. In 1845 they moved to a chapel in Larkhall Lane, Lambeth,44 so still in what would become Booth’s territory. Two years later that church had 29 members.45 Twenty-nine members would almost certainly mean a larger regular congregation.

According to John Petty, a Primitive Methodist chapel was later established in East Street, Walworth, in the 1850s.46 Yarrow is clearer, he says that in 1853 “steps were set on foot for a new chapel at Walworth.”47 The Englesea Brook Chapel & Museum in Crewe has an early preaching plan for the Second London Primitive Methodist Circuit dated April to July 1856, which is available online. It indicated that Sunday services for Walworth were held at the “Chapel Buildings, East Street” at 11 a.m. and 6 p.m., with an open air at 5 p.m., and a prayer meeting at 7 p.m. on Tuesdays.48 In fact, by that time Walworth had been made “head” of the Primitive work south of the Thames, which suggests it was, by Primitive standards, a substantial church.49 41

William H. Yarrow, History of Primitive Methodism in London: From its Commencement in 1822 to the Year 1876 (London: Dickenson, 1876), 2-5 (NB page numbers are from the twenty-first century reprint).; Kendall, Primitive, 2:254-56, 260.; Petty, Primitive, 191-93. William Booth and his associates later conducted Christian Mission work in Shoreditch, though it was not successful, Bennett, General, 2:72, 77. In 1826 a lay preacher named John Booth (not, as far as is known, a relative of William) arrived in London. He served Primitive Methodism in London for more than 20 years, Yarrow, London, 7, 9, 13, 20.

42 Yarrow, London, 7. My thanks go to Jill Barber of the Englesea Brook Chapel and Museum for helping sort out the chronology and movements of the Walworth Primitives, Email, Jill Barber to David Malcolm Bennett, (3 February 2017).

43 Yarrow, London, 8.

44 Email, Jill Barber to David Malcolm Bennett, (3 February 2017).

45 Yarrow, London, 18.

46 Petty, Primitive, 515-16.

47 Yarrow, London, 30.

48 “Primitive Methodist Preaching Plan, Walworth Branch”, www.myprimitivemethodists.org.uk/images/uploaded/originals/London_Second_Circuit_Walworth_Branch_1856_Apr _Jul_left__995x1280_.jpg, accessed on 30 January 2017. My thanks go to Rev. Paul Weary of the Walworth Methodist Church, who helped with this part of the research. Mr. Weary says, “in 1864 a deed was registered for land” for a Primitive Methodist Chapel. He believes that this means either that “in 1864/65 they moved to a new site in East Street” or that up until 1865 they “were renting or leasing their chapel”, and in 1865 purchased “the freehold of the land,” and so acquired ownership of it. Emails, Rev. Paul Weary to David Malcolm Bennett, (27 & 28 January 2017). It is clear

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However, by 1856 William Booth had moved to Lincolnshire with the Methodist Reformers, and then back to London with the Methodist New Connexion. Yet the existence of a vigorous Primitive society in Walworth in 1856 suggests that the membership had increased from the 29 of 1847, and the congregation with it. It is also reasonable to suppose that part of that increase had occurred before and during the time Booth was first in London (1849-52). So it is quite likely that he would have been aware of the Walworth/Larkhall Lane Primitive Methodists.

Yet the preaching plan mentioned above tells us more. Also amongst the Primitive preaching places listed is one at Kennington Place, Kennington. This had services at the same time on Sunday as East Street, though with no open-air meeting listed, but a prayer meeting on Wednesday evening.

According to Yarrow, a small Primitive work existed in Kennington, as early as March 1847, so before Booth arrived in London. As we have seen, from October 1849 William Booth lived and worked in Kennington. The Kennington Primitive Methodists were stationed in Kennington Place and had 16 members in 1847.50 Sixteen members would have meant a fellowship of quite a few more, but we have no way of knowing how many. But even 16 Primitive Methodists could make a lot of noise. Kennington Place (or it may have been Kennington Park Place) must have been near where Booth was living.

The Primitive societies in Walworth and Kennington do not seem to have ever risen to great heights, though Walworth and probably Kennington, did continue into the twentieth century.51 The major histories of Primitive Methodism make hardly any reference to them. An article about East Street Chapel, Walworth, a Particular Baptist Church, says that when that Baptist Church ran into difficulties retaining its site in the 1930s, it moved to “a derelict Primitive Methodist Chapel,” presumably, the Primitive chapel in East Street.52 All this opens up the possibility that William Booth would have remained a Primitive Methodist after moving to London. One can only guess what would have become of the Walworth and Kennington Primitive Methodist churches if Booth had preached in them for a while.

Assuming, then, that Booth would have continued as a Primitive Methodist in London, it is highly likely that he would have eventually become one of that denomination’s travelling preachers, a fulltime evangelist. This type of ministry, as has been seen, was much to his liking. It is what he loved doing for the New Connexion, when they allowed it, and their forbidding it was the reason he left them. If the Primitives had used him in this way, it is highly unlikely that he would have left them in 1861 (when he left the New Connexion) or in 1865 (when he founded the mission that became The Salvation Army).

So, we have, then, a situation where William Booth probably would not have met Edward Rabbits, and, most importantly, was not likely to have met Catherine Mumford. And while one can imagine him leaving the Primitives and forming his own mission, for Booth did like to be his own boss, it almost certainly would have been later than 1865, perhaps much later. from Yarrow and the preaching plan that a Primitive Methodist Chapel existed in East Street, Walworth, before 1864, so the second of Weary’s suggestions seems to be correct. The Primitives, then, must have rented rather than built the East Street Chapel.

49 Yarrow, Primitive, 30.

50 Yarrow, Primitive, 18; Primitive Methodist Preaching Plan.

51 See the preaching plan for the Walworth and Kennington chapels for July – September 1898, www.myprimitivemethodists.org.uk/page/walworth_and_kennington_station_circuit_primitive_methodist_preachers_pl an-4?path=0p4p36p111p, accessed on 30 January 2017. Rev. Paul Weary believes that the Walworth society closed in 1928. Its still-existing baptismal register “was closed” that year, email, Paul Weary to David Malcolm Bennett, (27 January 2017).

52 Henry N. Philcox, “Early Days at East Street, Walworth”, The Baptist Quarterly, (UK, Vol. 9, Iss. 6, 1939), 367. East Street Chapel is mentioned in passing in Kendall, Primitive, 2:516.

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While, no doubt, Booth would have married someone else if he had been unaware of Catherine Mumford, it would seem highly unlikely that that marriage would have been as productive of successful mission work as the one that produced The Salvation Army.

The likely situation is, then, if William Booth had launched out on his own at a later, possibly much later, date, and without Catherine by his side, any organisation he founded would have been different from The Salvation Army. It would also, probably, have been smaller and less influential.

Indeed, not only would there have been no Catherine, but there would have been no Bramwell. It is also likely, if his mission had started later, that there would have been no George Scott Railton, and no Elijah Cadman. Catherine and Bramwell Booth, Railton and Cadman all played crucial roles in creating The Salvation Army. Though William Booth can be justly called the Founder of The Salvation Army, others helped shape it.53 Conclusion This, of course, is all speculation. But it does demonstrate that William Booth could have become a member of the Primitive Methodists if circumstances had been a little different. If that had happened, there probably would have been no Salvation Army. So, thank God that William Booth joined the Wesleyans, the Reformers and the New Connexion, and not the Primitives.

SAVE THE DATE

Salvation Army History Symposium

27th – 29th July 2018

Queensland Australia

53

In the strictest sense, William Booth was the Founder of the movement that became The Salvation Army. Catherine Booth was not involved in that mission in its early stages. Catherine Booth said in her Reminiscences, “I knew nothing of the beginning of the work” that became The Salvation Army, apart from second hand accounts. She was engaged in her own work at Islington, Kensington and other places. How long it was before she did become involved in the Christian Mission is debatable, but it may have been a year or more after her husband had started it. The mission that became that Army was William Booth’s baby. He gave birth to it. Catherine, of course, later played a major part in moulding it. See Bennett (ed.), Reminiscences of Catherine Booth, on the Booth Letters CD, 46-50.; David Malcolm Bennett, “Who Founded The Salvation Army?” http://www.williamandcatherinebooth.com/wpcontent/uploads/2013/03/Booth-site-WHO-FOUNDED-THE-SALVATION-ARMY.pdf, accessed on 13 May 2017.

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FOUNDATION TO CORNERSTONE: FROM THE FOUNDATION OF THE MAROOCHYDORE CORPS TO THE BUILDING OF THE CITADEL Glenda Hentzschel1 The early work of The Salvation Army in Maroochydore The Salvation Army had its foundation laid in Maroochydore, in the Australian state of Queensland as early as 1894 in the form of physical service and evangelical outreach. Over 200 people joined together for the first Christmas encampment at Cotton Tree. This ministry grew to be an annual pilgrimage which continued for over 26 years.

Salvation Army tents at Cotton Tree c18972

The encampment was originally organised as a means of entertaining the Kanakas, the South Sea Islanders imported to do manual labour on the farms. Many of these people came from Buderim Mountain and used Cotton Tree as their annual vacation period at Christmas. As the camp became better known, The Salvation Army played a vital role in catering to the physical and the spiritual needs of those camping in the area. Along with meetings the Army provided the tents, shops and entertainment. This encampment became so popular that often over 1,000 people camped in temporary tents over the Christmas period. The earlier part of the 1900s saw The Salvation Army withdraw from organising the Christmas encampment which was then taken on by the Methodist Church, yet the Army had remained long enough to form a culture which would turn into the Sunshine Coast’s tourist industry.3

Reference citation of this paper Glenda Hentzschel, “Foundation to cornerstone, From the foundation of the Maroochydore Corps to the building of the citadel”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 27-39.

1 The extended version of this paper was first published as, Glenda Hentzschel, Foundation to cornerstone, From the foundation of the corps to the building of the citadel - A commemoration of 25 years of service in The Salvation Army Citadel, Maroochydore, 1991 to 2016, (Maroochydore, Australia: The Salvation Army Maroochydore Corps, 2016).

Please note that information for the original publication came from the Maroochydore Corps History Book and interviews with or correspondence from; Val Cash, Berys Reeves, Irene Simon and Beverley Stockall. In addition Garth R. Hentzschel contributed information on the early work of The Salvation Army in the area from his research.

2 Photograph courtesy of The Salvation Army.

3 See Garth R. Hentzschel and Ray Kerkhove, “A driving tour of Salvation Army historical sites on the Sunshine Coast”, The Australasian Journal of Salvation Army History, (Vol. 1, Iss. 2, September 2016), 204-206.

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The cake which celebrated the 25th anniversary of the Salvation Army Citadel at Maroochydore, 2016.4

4

Photograph courtesy of Glenda Hentzschel.

The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 28

A Salvation Army tent at Cotton Tree c19005

Although Salvationists from Nambour and other centres visited the Maroochydore area for ANZAC day ceremonies and other public holidays to run services, it was not until 1948 when the Army had a more permanent representation. Meetings were commenced in the Diggers’ Hall, Maroochydore every Wednesday night by Adjutant Percy and Mrs Adjutant Flo Stockall. These meetings continued until May 1961 under the leadership of CSM William Humphreys.

Although Nambour Corps, which commenced in 1896 as Woombye, developed many outposts, Maroochydore was not recognised as such even though there were weekly meetings held between 1948 and 1961 and other outreach organised in the area.

Foundational work of the Maroochydore Corps Some 30 years later, June 1984 Major Barry Pobjie conducted a survey of the Sunshine Coast to determine its future development in regards to the expansion of The Salvation Army.

As a result of the 1984 report, Lieutenant Wendy Woodbury was appointed to Nambour Corps in January 1985 with special responsibility for Maroochydore. Park Sunday schools were held to enlist young people for Sunday school prior to the first meeting.

Lt. Wendy Woodbury6

It was not until 7 April 1985 that the first meeting, then called a “family service” was held in a pre-school on Pikki Street. From that time meetings were held every Sunday at 9:30am. When Woodbury left to get married in August, Cadet Tim Collier was appointed, as his out-training from 5 6

Photograph courtesy of The Salvation Army.

Photograph courtesy of The Salvation Army.

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The Salvation Army Training College for Officers, Sydney to the Nambour Corps to assist with the Maroochydore work. This was only from August to November 1985.

Lieutenant Marilyn Heit was welcomed as Associate Officer for Nambour Corps on 13 February 1986 with special responsibility for Maroochydore. Around this time, a photograph and caption appeared in an unidentified local newspaper. It showed Lieutenant Heit with Captain Rodney Ainsworth, the corps officer from Nambour. The caption read: The Salvation Army Nambour Corps has appointed Captain [sic] Marilyn Heit (with Captain Rod Ainsworth) as welfare officer to the Maroochydore area. Marilyn has a counselling diploma and for the last few years has been running a Salvation Army adolescent girls’ youth hostel in Sydney. Originally from Kingaroy, Marilyn is looking forward to life in Queensland again.

Marilyn has been assigned the task of finding a Maroochydore-based building for the [sic] Salvation Army to establish a Maroochydore Corps. If anyone can help ring 41 5588.

Captain Rod Ainsworth with Lieutenant Marilyn Heit7

On 5 March 1986 an article appeared in another unidentified local newspaper, which stated: The Salvation Army is looking for a permanent location in Maroochydore in order to establish itself as [a] separate Corps.

At present The Salvation Army operates as an outpost of the Nambour Corps and holds its activities at the Pre-School Centre in Pikki Street Maroochydore.

Salvation Army captain Rodney Ainsworth said it was difficult for workers to be available when operating from the pre-school centre because the premises were only available for their use part-time.

He said the Salvos would like to either build their own citadel and community centre or rent premises which could be adapted for their work. Anyone knowing of a suitable property in Maroochydore can contact Captain Ainsworth on 41 5588.8 7

No date, or newspaper name, article courtesy of Beris Reeves.

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Following this request the outpost moved from the pre-school centre in Pikki Street to the Presbyterian Church at Alexandra Headlands. Eventually the CWA hall was obtained for rent, and this hall became “home” for the Maroochydore Salvation Army for a number of years. In addition to the CWA hall, many activities were held at the Lady Musgrave Hostel and Cotton Tree Neighbourhood Centre.

An anniversary thanksgiving meeting was held on 6 April 1986 to commemorate one year since the first meeting was held at Maroochydore to re-establish the work of The Salvation Army in the area. Then two days later, 8 April 1986 the first committee meeting was held to look for land and make a decision regarding property in Maroochydore for The Salvation Army to use.

On 27 September 1987 Lieutenant Robert Daly replaced Heit and was welcomed as the assistant officer of Nambour Corps, again with special responsibility for the Maroochydore Outpost.

During Daly’s time, a proposal was made to Salvation Army headquarters for the purchase of the Anglican Church at Wurtulla and then subsequently many other blocks of land. But there were many setbacks and none of these proposals bore fruit. The year 1988 saw sections in the outpost commence and start to flourish, these included: • • • • •

The first Home League meeting; Evening meetings were commenced; The commencement of Junior Soldiers; Youth group was commenced; and A songster brigade and brass band were established.9

Growth of the outpost was evident, and a soldiers’ meeting was held in the Presbyterian Church where reports of growth and progress were given. At this meeting it was decided that name badges would be made for soldiers to wear on their epaulets and a corps directory needed to be published to further identify the developing group.10 Foundational work of the Maroochydore Citadel In September 1988 the property was purchased which would later house the citadel of the Salvation Army Maroochydore Corps. The property was Lot 3 & 4, RP 184043, portion 6, Parish of Mooloolah. A September entry in the Maroochydore Corps History Book stated, “Development notice appeared on the land off Maroochydore road and subsequently the land was purchased, HALLELUJAH!”11 Unfortunately, a hall would not be built for approximately 3 years.

8

Unidentified newspaper, (5 March 1986), 3. Article courtesy of Beris Reeves.

Corps History Book, Maroochydore Corps.

10 Corps History Book, Maroochydore Corps.

11 Corps History Book, Maroochydore Corps.

9

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An announcement in a local newspaper from September 1988.12

Another entry in the Corps History Book, dated 15 December 1988 outlined a new ministry in the Lady Musgrave Hostel, a home for women, children and students. Being in the corps area, Lady Musgrave Hostel had a part to play in the corps’ foundation. On quite a few occasions men from the corps met together to help with the landscaping around the grounds. It was also an advantage for the corps as the officers serving as the Hostel Managers, Major and Mrs Fred Shaw, joined in the activities and supported parts of corps life. The Corps History Book also stated, “It was certainly good to see the Hostel officially opened and start filling up with students.”13 Yet, in 1993 the Trust which financed the Hostel felt the Army had moved against the terms of the bequest and so The Salvation Army services were terminated.

On 12 January 1989 Lieutenant Neil and Mrs Lieutenant Sharon Clanfield arrived in Maroochydore to take up their appointment as corps officers. The Clanfields acknowledged the foundations laid by former officers which led to the building of the citadel.

Majors Neil and Sharon Clanfield at the cutting of the 25th Anniversary cake, 2016.14 12

Photograph courtesy of Beris Reeves.

Corps History Book, Maroochydore Corps.

14 Photograph courtesy of Glenda Hentzschel.

13

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From Maroochydore Outpost to Maroochydore Corps During 1989 a number of events took place in quick succession. On 24 February 1989 Clanfield prepared a proposal for Maroochydore to gain corps status and forwarded it to Divisional Headquarters (DHQ). Then on 6 April 1989 the first quarters for the corps was purchased for $115,000.00 at 68 School Road, Maroochydore. Official corps status was announced on 14 April 1989 moving the group of Salvationists from an outpost of Nambour Corps to their own selfdetermining entity. The Corps History Book stated: “During the afternoon session of Officers Councils the announcement was made that Maroochydore would be a Corps as from the 1st May 1989”. 15 The news came as a bit of a shock because neither officers from Maroochydore nor Nambour, or even the divisional commander, knew anything about it. But with such great news, it didn’t really matter.

In line with the new status, a soldiers’ meeting was held on 30 April 1989 and reports were given and questions answered. Reports were given on the work of the young peoples’ corps, welfare and a financial statement. The following questions were raised and Clanfield addressed each issue; • • • • • • •

What will be the name of the new corps?

What will be the corps’ boundaries?

What is the process for transfer?

If Caloundra is included in the area, what corps involvement will be necessary?

What will happen to the SAGALA Activities?

What will happen to the present committee?

Are the meeting and practice times open to change?16

On 4 June 1989 Commissioner and Mrs William Cairns conducted the morning meeting, which led into the official declaration of corps status in the evening meeting. The evening meeting that was conducted by Divisional Commander, Lt.-Colonel and Mrs Neil Young. Their leadership befitted the declaration of Maroochydore becoming a corps. Messages of congratulations were received from both Nambour Corps and Caloundra Outpost. Nearly 150 people packed the CWA Hall that night. During the meeting, new local officer commissions were handed out, for the new corps. The divisional commander then presented the new corps flag to Clanfield. On that evening much thanks and praise was given to God, not only for what had been fulfilled in the past, but also for the prospects of the future.17 Other celebrations were soon to take place. On 15 June 1989 the Ladies’ Evening Fellowship group celebrated its 100th meeting at the Neighbourhood Centre on 5th Ave., Cotton Tree. The leader, Mrs Mary Tickle prepared a report of the activities of the Fellowship. Then on 24 August 1989 the census board members, who had been newly commissioned assisted to select the first corps council. From this corps council a building committee was formed.

The year 1989 ended with celebrations of continued growth for the Corps. The Corps History Book reported: During the year numbers continued to increase – the averages attendance: Evening Meeting 33 Y.P. 11 15

Corps History Book, Maroochydore Corps.

Corps History Book, Maroochydore Corps.

17 Corps History Book, Maroochydore Corps.

16

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Primary 15 Bible Study 13 Caloundra Outpost 44 TO GOD BE THE GLORY18

The Maroochydore Corps builds a Citadel From the arrival of the first officer appointed to oversee The Salvation Army in Maroochydore during 1984, the comrades of the corps were hopeful that a citadel would be built. They saw that the building would be a firm corner stone of their work. They worked for many years towards the fulfillment of this dream and fetes, street stalls, and fund raisers of various types were organised.

The comrades were very enthusiastic about the prospect of a citadel to call their own. Yet, they remained focused on the work of The Salvation Army, as the Corps History Book attested.

The sections of the corps continued in outreach and contributed to other outposts and travelled to smaller corps to help them evangelise. The corps was also invited to Brisbane and even interstate to help with evangelism. In addition to this, visiting officers came to minister at Maroochydore.

These activities kept the enthusiasm of the comrades alive. It was also obvious that the Ladies Evening Fellowship played a very important part in the corps evangelism in early days.

The building was never far from the corps’ mind and on 11 February 1990 a request was made to DHQ by Clanfield, that moves be made for the building program to get underway. So on 10 April 1990 the building committee met to discuss further developments. However there is little information regarding the building project in the Corps History Book for the next 11 months.

Finally on 16 May 1991 at 3:00 pm tenders were called. From this point on the submissions from the tenders were chosen and final approval was given to commence building. Nominees from Bli Bli were eventually the successful tenders.

At 4:00 pm on 28 July 1991 members of the corps, including the brass band met for an openair meeting on the site where the new citadel was to be built. Work had just commenced on the 0.3 ha of land along the new section of Maroochydore Road. With praise and thanksgiving, the site was dedicated to the service of God and the Lord Jesus Christ. A fellowship tea and a praise and thanksgiving meeting was held after the dedication of the land at Lady Musgrave Hostel. The Caloundra Outpost comrades, now being oversighted by the Maroochydore Corps, also joined in the celebration.19

Members of the Maroochydore Corps held an open-air meeting to dedicated the land of the Citadel, 28 July 1991 at 4:00 pm.20

18

Corps History Book, Maroochydore Corps.

Corps History Book, Maroochydore Corps.

20 Photograph from the Corps History Book, Maroochydore Corps.

19

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In the corps’ newsletter, Maroochy Messenger a report appeared in the 13 October 1991 issue regarding the building. It stated; “The builders have completed their work and the painters and the electricians hope to be finished by the end of the week. The landscaper is clearing grounds in preparation for the landscaping to begin.”21 On 17 November 1991 the new citadel was completed and the landscaping and turf nearly finished. In preparation of the opening of the citadel a large group of comrades met for prayer in the Sunday School hall of the new complex on 24 November 1991. God’s help was sought as He was praised and thanked for His faithfulness. The soldiers and friends asked that the new place of worship would become a powerful corps where many would come into His Kingdom.22 An end of an era took place on 1 December 1991 when the final meeting was held in the CWA Hall. The message for that day was “Looking Forward”. The ladies from the CWA were welcomed and thanked for their co-operation and help while the corps had used their hall.

Everything was now in place for the opening of the citadel. The corps now boasted a full weekly program that any corps of the time would be proud of: • Sunday – Sunday School, Family Worship, Junior Soldiers, Prayer Meeting, Praise Meeting and a weekly meeting at Caloundra Outpost; • Monday – Bible Study; • Tuesday – Prayer Meeting and Caloundra Outpost Home League; • Wednesday – Home League; • Friday – Hotel Ministry, Brass Band practice, Songsters; and • The Corps upheld Caloundra as an Outpost.23

The Opening of the Citadel The final clean of the new citadel took place on 2 December 1991 to move the buildings from a building site to a place where people met with God. Then on 6 December 1991 the first rehearsals took place in the new citadel in preparation for the official opening. The long-anticipated day came on 7 December 1991, commencing at 6:00 pm. After a short official service, the doors of the new citadel were opened. The leaders for the weekend were Commissioner and Mrs Robert Bath, Territorial Commanders who officially opened the building. The longest serving soldier, Sister Mrs Mary Tickle, and the newest soldier, Junior Soldier Scott Short, preceded the congregation into the new set of buildings.

Commissioner Robert Bath, Territorial Commander officially opened Maroochydore Citadel, 7 December 1991.24 21

Maroochy Messenger, (13 October 1991), n.p.

Corps History Book, Maroochydore Corps.

23 Corps History Book, Maroochydore Corps.

24 Photograph from the Corps History Book, Maroochydore Corps.

22

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Following an inspection of the complex, a program was given and participants include: the Nambour Corps Band; the Maroochydore Corps Songsters; the Maroochydore Corps Timbrel Brigade; and the Bundamba Corps’ Male Voice Quartet.

The Divisional Commanders, Major and Mrs Stan Everitt, Local Member of Parliament, Mr Alex Somalay M.L.A. (Member of Legislative Assembly), and Nambour Corps Officer, Mrs Captain N. Moxon also took part in the opening ceremony. It was a thoroughly exciting beginning for the new citadel with a theme running throughout the weekend of “With God the best is yet to be!” Many leaders of the town and clergy from other churches were present for the opening to show their support for the work of The Salvation Army.25

Above: The front cover of the invitation to the opening of the new Citadel.26 Below: The inside of the invitation to the opening of the new Citadel27

The following morning, Sunday 8 December 1991 the morning meeting was led by the Baths and the Everetts. Many people rededicated their life and service to God and the Army and new

25

The Corps History Book, Maroochydore Corps.

Photographs from The Corps History Book, Maroochydore Corps.

27 Photographs from The Corps History Book, Maroochydore Corps.

26

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converts decided to follow Jesus. A cup of tea and biscuits was enjoyed by all after the first Sunday meeting.

The evening meeting was led by Clanfield and again members of the clergy were present. The Uniting Church ministers brought their congregation to join with the corps in praise and thanks to God for his goodness and provision. A fellowship supper followed the meeting.

Commissioner Robert Bath with Lieutenant Neil Clanfield at the opening of the Citadel28

A local newspaper reported on the opening of the citadel: The Sunshine Coast life-style has changed the Tamborine-shaking image of the Salvos.

Gone are the unattended meetings in the draughty CWA hall.

Young people are again finding the Church as the Salvation Army entices worshippers with a new architect-designed church at Maroochydore.

The church, which opened in December, cost nearly $700,000.00, a third of which came through local donations and the rest from head office in Sydney.

Minister Captain [sic] Neil Clanfield said the modern church which catered for all worshippers on the Sunshine Coast, had helped bring people back to the Salvation Army.

“At the CWA we had no identity,” he said, “Now everybody knows where we are. The Salvation Army is moving into a new, open era.”

Captain Clanfield said the new church was conducive to worship but also provided a meeting place for people.

“The Salvation Army is relating to people much more,” he said.

It’s definitely a big change. The architect was very sensitive to church design and kept cost in mind.

We tried to keep the colours very coastal, something which would be attractive to people - its [sic] very open with lots of windows.

A lot of churches are closed up and people don’t know what happens inside. Here you only have to drive past, to see what’s happening.

“We get quite a number of people driving past, who have just come along for a look.”

The extra interest has seen Sunday Services attendances grow by a third to 100.29

28 29

Photograph from the Corps History Book, Maroochydore Corps.

Unknown paper (n.d.), n.p. clipping from the Corps History Book, Maroochydore Corps.

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Front entrance and side view of the main citadel.30

The War Cry report regarding the opening of Maroochydore Corps Citadel, 8 February 1992 stated: Maroochydore citadel complex has been officially dedicated and opened by Commissioner Robert Bath. After three years in the planning and months under construction the set of buildings represents a proud achievement for the Salvationists who have been meeting in the CWA hall. In pastel shades of coral and blue, the towering building was designed to fit in with the Sunshine Coast environment. Two stained glass overlays set high on facing walls symbolize the corps boundaries - the Glass House Mountains of Caloundra in the south and Mount Coolum in the north.

The first part of the opening service was held out of doors. The architect’s report was presented by Mr Gordon Julier. The Property Secretary Major Wesley Kinder, delivered the project and funding report. The total cost of the project, which included the purchase of officer quarters is $750,000.00.

As the citadel was opened Commissioner Bath invited the longest serving soldier, Sister Mrs. Mary Tickle, and the newest soldier, Junior Soldier Scott Short, to precede the congregation into the building.

Follow the dedication service opportunity was given for an inspection of the new complex with its curious facilities. A thanksgiving program at night included greetings brought by the chairman of Maroochy Shire Council, Mr Fred Murray; Mr Alex Somyalay MLA; and Mrs Captain Narelle Moxon.

Nambour Band, Bundamba Male Quartet, and Maroochydore music sections combined to provide the program.

At the conclusion of this program, framed prints of an artist’s impression of the complex were presented to Commissioner Bath in recognition of the assistance given by Territorial Headquarters in procuring the new building, and to Mr Julier for his help and guidance.

On the Sunday morning the holiness meeting was conducted by Commissioner and Mrs Bath, who were accompanied by the then Major (Divisional Commander) and Mrs Stanley Everitt. A large crowd gathered for this occasion which, featured the swearing-in of Sisters Kath Dobbie and Mrs Dorothy Barry, and the presentation to Sister Mrs Tickle of a 25 – year League of Mercy long service award.

Following a challenging address by Commissioner Bath there was much rejoicing when, during a time of prayer, the mercy seat was lined with comrades making reconsecrations.

To conclude the special weekend, a praise meeting on the Sunday night included local church members who joined with the Maroochydore comrades for a time of thanksgiving. 31

Messages of congratulations and assurance of prayers from invitees who were unable to attend were received. These included: • Captains Rodney and Leonie Ainsworth, and family, Earlwood Corps; 30 31

Photographs from the Corps History Book, Maroochydore Corps.

The War Cry, (Melbourne, 8 February 1992), n.p.

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• • • • •

Lt.-Colonels Neil and Dorothy Young; Major Janice Hansen, Caboolture Corps; Lorna and Ian Davidson; Captains Graham and Judy Crown, and family; and A.W. Lecon.32

Summation After 25 years, the Maroochydore citadel stands as a visual reminder that The Salvation Army is still active in Maroochydore. The citadel serves the corps satisfactorily, as it seeks to be the centre from which to reach out to the community and have them come into a place where they can meet with God. At the 25th anniversary, the corps looked forward to the future service in the citadel with Christ’s help to serve Maroochydore. Therefore the corps boldly declared, “With Christ into the future”!

With Christ into the future John Gowans With Christ into the future!

It’s challenge we embrace.

Its dangers and its new demands With Christ we’ll gladly face.

Since for the claims of yesterday His boundless grace sufficed, We’ll face the future unafraid With Christ! With Christ! With Christ!

Bright is our future, Christ will be our guide, Over our future, Jesus will preside.

Lord of tomorrow, Lord of everything, Jesus is Saviour! And Jesus Christ is King!33

Maroochydore Citadel as it looked in 201634

32

Corps History Book, Maroochydore Corps.

Chorus and second verse from John Gowans and John Larsson, The Meeting! – A Musical, (London, UK: Salvationist Publishing and Supplies, 1990), 74-76.

34 Photograph courtesy of Glenda Hentzschel.

33

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ʘ Texas Outpost New South Wales

Goondiwindi Corps ʘ

ʘ Cunnamulla Corps

ʘ St George Corps

For more detail on this section see map on next page

ʘ Crows Nest Corps Oakey Corps ʘ

ʘ Mizpah ʘ Dalby Corps ʘ Roma Corps ʘ Hodgson Outpost Charleville Corps ʘ

South Australia

Salvation Army corps, outposts and institutions identified in the South-Western Region of Queensland, Australia (Created from Google Maps).

The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 40

ʘ Gleeson Outpost Harristown Outpost ʘ ʘ Toowoomba Corps Crisis Centre ʘ ʘ Horton Village Pittsworth Corps ʘ

Millmeran Outpost ʘ Clifton Corps ʘ ʘ Allora Corps Swanfels Outpost ʘ Yangan Corps ʘ ʘ Warwick Corps Killarney Corps ʘ

ʘ Stanthorpe Corps

Insert from Map on page 40 - Salvation Army corps, outposts and institutions identified in the South-Western Region of Queensland, Australia (Created from Google Maps).

The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 41

HISTORICAL SNIPPETS OF THE SALVATION ARMY IN THE SOUTH-WESTERN REGION OF QUEENSLAND.1 Robert Marshall This paper is a brief overview of information concerning the commencement of corps and other Salvation Army institutions or previously existing corps of The Salvation Army in the south-western region of Queensland, Australia. Focus is given to the commencement of The Salvation Army in each of the towns with some investigation into Salvationists who became identifiable with the local community.

Toowoomba area corps, outposts and social work centres

The Toowoomba Barracks, Bowen Street, 1887.2

Toowoomba Corps was opened on the 1 May 1886 and the first officer was Captain John Head. Head was said to have opened Fortitude Valley, Ipswich, Toowoomba, Roma, Warwick, and Eidsvold corps.3 The first meetings were held in the Temperance Hall in Bowen Street, close to where the first hall was constructed. The foundation stone for the first hall was laid on 29 October 1887 and this hall was used until 1913 when it was replaced by the William Booth Memorial Hall on the same site.4 It needs to be noted that the corps was subsequently relocated to its current location on the corner of Anzac Ave and West Street. In May 2017 Toowoomba Corps will have completed 130 years of service.

Reference citation of this paper Robert Marshall, “Historical snippets of The Salvation Army in the south-western region of Queensland”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 40-52.

1 This paper was presented at the public meeting of the Australia Eastern Territory Historical Society, Brisbane Chapter, Carindale, 21 November 2016.

2 Photograph from The Salvation Army Toowoomba Centenary, 1886 – 1986, (Toowoomba, Australia: The Salvation Army Toowoomba Corps, 1986).

3 Salvation Army Toowoomba Centenary, 1886 – 1986, 2. More investigation is needed into these claims and Head did not open Ipswich or Fortitude Valley. There were corps operating in these places well before 1885, see the work of Garth R. Hentzschel. In addition to this see Roma too could be questioned, see information on Roma Corps listed below.

4 Salvation Army Toowoomba Centenary, 1886 – 1986, 2.

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The Harristown hall was opened as an outpost of the Toowoomba Corps on the 13 December 1953 and later the Harlaxton hall was opened in the Gleeson Estate also as an outpost.5 Also, the Horton Village, for the mentally impaired still operates today. There is also a “Crisis Centre” which exists in the town.

Roma Corps

Roma Corps Hall.6

Roma Corps was opened 30 January 1887 with the first officers appointed being Captain John Reid and Lieutenant Searle.7 In February 1932 at the 45th anniversary of the Roma Corps, the then corps officer, Captain Mann gave a short history of the Roma Corps in which he described the novel method used by these two officers to attract a crowd. The Captain chased the Lieutenant along the street with a large crowd following. The pursued and the pursuer rushed into the hall and the crowd having been attracted into the building, the service was commenced. This service was held in McEwan’s hall next to the drill hall in Charles Street.8 It appears that John Head did not arrive in Roma, until 1 September 1887 although as noted earlier he was attributed to starting the corps.9 The foundation stone for the hall was laid on 4 January 1888.10 That hall is now The Salvation Army Family Store with the new hall being built on the other half of the block of land.

Another hall at the rear of the new building was The Salvation Army hall from Hodgson, a smaller village not far from Roma which was an outpost of the Roma Corps. It should be noted that in January 2017 Roma Corps will have completed 130 years of operation.

Warwick Corps

Warwick Corps, Guy Street11 Salvation Army Toowoomba Centenary, 1886 – 1986, 2.

Photograph courtesy of Robert Marshall.

7 The Salvation Army Heritage Centre, Sydney.

8 Western Star and Roma Advertiser, (Toowoomba, Saturday 6 February 1932), 8.

9 The Salvation Army Heritage Centre, Sydney.

10 Gympie Times and Mary River Mining Gazette, (Gympie, Saturday 18 August 1888), 4.

11 Photo from The Corps History Book, Warwick Corps.

5 6

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Warwick Corps was opened 5 March 1887 with the first officers being Captain John Head, and Lieutenant Johns.12 The first meetings were held in the Town Hall after the Warwick Council gave permission, believing that, “It was better to let the Salvation Army have the Hall than risk a possible disturbance outside”.13 The Warwick Corps was also spiritual home to Miss Alice Meech, crippled from birth, who became a well-known worker for the Lord through The Salvation Army. Meech became the 14th Australian Salvationist to receive the Order of the Founder, previously having been admitted as an M.B.E.14 It should be noted that in March 2017, Warwick Corps will have completed 130th years of operation.

Allora Corps

Allora Corps, Forde Street.15

Allora Corps opened on 1 January 1888 with the first officers appointed being Lieutenant King and Lieutenant Day.16 These were two female officers sent directly from the Training Garrison in Melbourne. The first meetings were held in the Protestant Hall.17 The Allora Corps citadel was erected on a piece of land on the corner of Forde and Warwick Streets and opened in 1894.18 The hall was later moved along Forde Street, some three ordinary house blocks west, when the corner block of land was sold in 1898.19 Many encounters with the “riff raff” were recorded in this small town as in larger towns. This resulted in the police issuing a reward for information leading to the people being convicted of their crimes. Envoy John Tickle was one of the first converts and was still a soldier there when the corps closed in 1952. He was transferred to the Warwick Corps roll.20 One of Allora’s Salvationist characters was “Glory Ted” and his actions were reported in the Allora Guardian and Cunningham Adviser on Saturday, 18 June 1892. He testified in a very excited manner and said that neither serpents or the contents of a bottle he withdrew from his pocket would harm him. With that

12

Warwick Corps Centenary Booklet.

Warwick Examiner and Times, (Warwick, 5 March 1887).

14 The Salvation Army Warwick Corps, Celebrating 125 years, (Warwick, Australia: The Salvation Army Warwick Corps, 2012), 236 – 238.; Warwick Corps History Book; Catherine M. Ayres, Alice of Inglewood, Victory Book No. 28, (London, UK: Salvationist Publishing & Supplies, 1964).

15 Photograph courtesy of the Allora Historical Society, Forde Street, Allora.

16 The Salvation Army Heritage Centre, Sydney.

17 Corbie Dhu, Allora’s past: The early history of Allora district, Darling Downs, Queensland, (Allora, Australia: Allora Guardian, 1930, reprint 1987), 52.

18 Queensland Times, Ipswich Herald & General Advertiser, (Ipswich, Tuesday, 23 April 1895), 5.

19 Dhu, Allora’s past, 52.; The Allora Guardian and Cunningham Adviser, (Allora, 10 December 1898).

20 Dhu, Allora’s past, 52.

13

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he drank from the bottle which was later examined and found it had enough strychnine in it to have killed six men. After a court appearance, he was released into the care of a friend, but still well.21 Dalby Corps

Current Dalby Corps Citadel.22

Dalby Corps was opened in 1890 and the first officer appointed was Captain Kenneth McLeod. The first meetings of the Dalby Corps were held in 1890 in Mr R. Bakers’ small hall in Drayton Street. In 1891, Mr J M Clarke donated a block of land in New Street for a hall and quarters. Today the corps is the base for the Flying and Rural Services, South Queensland. It also offers all the normal services and has a family store.23 Mizpah Farming Community

Mizpah Salvationists24

Chinchilla Mizpah Community opened on 6 December 1893. The Mizpah settlement was designed to provide work for people who were affected by the Brisbane flood of February 1893 which 21

The Allora Guardian and Cunningham Adviser, (Allora, Saturday 18 June 1892).

Photograph courtesy of Robert Marshall.

23 Dalby Herald, (Dalby, Friday 7 October 1938), 3.

24 Picture from Veronica Dawson, Chinchilla’s communal settlers, (Queensland, Australia: Veronica Dawson, 2014), 27.

22

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destroyed much of Brisbane and caused mass unemployment. The original number of the group was 35 and of those 32 were Salvationists. Two were from Paddington Corps with 10 each from Brisbane City Temple, Albion Corps and Toowong Corps. The aim of the settlement was to be self-sufficient and to sell produce to the surrounding areas as well. The story of this event and its connect to The Salvation Army in south-western Queensland is largely outlined by Veronica Dawson, in her book, Chinchilla’s Communal Settlers. Her family were part of the settlement and after it closed remained on the site for some time. Dawson herself lived on the Mizpah estate for some time.25 Charleville Corps

Officers’ quarters at Charleville, 1894.26

Charleville Corps opened on 9 November 1893 and the first officer appointed to the corps was Captain Phil Shepheard.27 This corps has had many closures and re-openings over the years. One incident was reported in the Maitland Mercury of 1897, which stated, “The Union hall occupied as a Salvation Army Barracks, also the residence of John Mann, nearly adjoining, both in Galatea Street, were destroyed by fire today.”28 Another report was headed “A ‘Salvationist’s’ Plant”, which appeared in the Queensland Darling Downs Gazette in 1898 where is stated: An unfortunate accident happened to part of money collected by the Charleville Salvation Army Corps during self-denial week. It appears that Captain Logan had put £97 in the fire-place of the stove for safe keeping. One day Captain Logan took sick and Mrs Logan, forgetting the money was in the stove started to light the fire therein. The notes, however, were withdrawn before they were much burned, and it is expected that the loss if any will be trifling.29

Charleville was also used for 7 years, from 1940 until 1947 as a base for the field unit.30

See Dawson, Chinchilla’s communal settlers.; 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.

26 Drawing from The War Cry, (Queensland, 6 January 1894).

27 The Salvation Army Heritage Centre, Sydney.

28 Maitland Mercury, (Maitland, 15 December 1897), 5.

29 Darling Downs Gazette, (Toowoomba, 16 November 1898), 2.

30 The Salvation Army Heritage Centre, Sydney.

25

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Stanthorpe Corps

Stanthorpe Corps Hall, Maryland Street31

Stanthorpe Corps was officially opened on 16 June 1895 and the first officer was Captain Evans.32 Yet a report in The War Cry, 6 June 1888 would indicate that the Army started much earlier as Captain Flannigan, from Warwick held meetings there each Tuesday on a regular basis.33 A small hall still stands behind shops in the main street which The Salvation Army used before it was sold in 1913.

When sold, this hall was known as “The Old Salvation Army Hall” but it was privately owned.

Between 1913 and 1919 meetings were carried out in private homes and some outlying halls, in places such as Eukey and Ballandean. The next Army-owned hall was erected and opened in 1919. The Army closed its operations as a corps in 1953, when they could not supply an officer to continue as a corps.34 The hall was then rented to the Baptist Church until their church could be built.

The author and his wife were visiting an elderly gentleman and he told them of his memory of the Army in Stanthorpe. He said that he remembered his father and brothers collected wood for a living. One day his father hurt his leg and could not work for some time. A couple of male Salvation Army officers rode their bikes to the residence, finding out the facts. He said these two officers shortly appeared out of the bush and spent about six hours cutting wood to assist the family. 35 In 1977 the Red Shield Committee was formed and has run the Red Shield Appeal in Stanthorpe each year since.

Home League was commenced in 197936 in the Marshall’s house and has operated since. In 1981 the Stanthorpe Home League received the Territorial Home League Banner. On 22 May 2011 the rededication took place of Stanthorpe’s own place of worship, as part of the relocated family store.37

31

Photograph taken in 1950, courtesy of L. A. Ashby.

The Salvation Army Heritage Centre, Sydney.

33 The War Cry, (Melbourne, 6 June 1888).; The Salvation Army Warwick Corps, Celebrating 125 years, 17.

34 The Corps History Book, Warwick Corps, 30 October 1953, 45 & 46.

35 Interview, Boy Taylor and Robert Marshall, Stanthorpe, 2010.

36 The Salvation Army Warwick Corps, 271.; The Corps History Book, Warwick Corps, 16 September 2010.

37 The Corps History Book, Warwick Corps, 22 May 2011.

32

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Yangan Corps

Yangan Corps, King Street, (Caption to photograph) “Yangan Hall was recently unroofed by whirlwind”, 1925.38

Yangan Corps was opened on 18 June 1895 and the first officer was Lieutenant Henry Richardson.

The corps operated from 1895 until 20 July 1923 when it became an outpost of Warwick Corps. On 10 January 1924 it regained its corps status with officers appointed. In 1931 officers were again withdrawn and the corps was then named Killarney Corps.39 It eventually closed in 1938.

Yangan was the original home town of William Sleyer. Sleyer suffered an accident with a harvester and had his leg removed in the local hotel to save his life. The only available medication was strong liquor and large quantities of it! He became an alcoholic and moved to Warwick where The Salvation Army helped him find release from the demon drink. He became a Christian and joined the Warwick Corp and did good work for his Saviour through the Army, both as an example and as a lay preacher.40 Killarney Corps Killarney Corps opened on 18 June 1895 and the first officer was Lieutenant Henry Richardson.41 When first opened it was known as the Yangan Corps42 and officers from Yangan would do services.

These services continued to be held in a local hall. A story in The War Cry of May 1895 reported that the Salvation Riders were setting out from Brisbane to go to Killarney and set up a corps. The report listed the Salvation Riders as “Captain Evans and his Lieutenant.”43 Goondiwindi Corps Goondiwindi Corps opened on 19 December 1895 and the first officer was Captain Arthur Corrie.

An article in the Gympie Times and Mary River Gazette, of October 1895 stated, “Goondiwindi. The Salvation Army commenced operations last week. There were 16 conversions yesterday.”44 Another article, this time in The Queenslander of January 1898 stated that the “local contingent of The 38

Photograph from The War Cry, (Queensland, 19 December 1925).

The Salvation Army Heritage Centre, Sydney.

40 The Sleyer Family History, supplied by Margaret Bryant.; The War Cry, (Queensland, 6 June 1888).; The Salvation Army Warwick Corps, 357.

41 The Salvation Army Heritage Centre, Sydney, New South Wales.

42 The Salvation Army Heritage Centre, Sydney, New South Wales.

43 The War Cry, (Queensland, 4 May 1895).

44 Gympie Times and Mary River Gazette, (Gympie, Tuesday 29 October 1895), 3.

39

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Salvation Army, was quartered in the School of Arts, Goondiwindi.”45 This corps had a life much like that of other corps in remote areas as operations were closed on 8 January 1903, reopened on 6 September 1917, then finally closing on the 12 February 1920.46 St. George Corps

One of The Salvation Army’s Field Units with Major and Mrs Major Bugler near St. George. 47

A number of reports appeared in The War Cry about St. George throughout 1896. It would appear however that officers may have been stationed here as a trial. The War Cry reports extend only from 7 March 1896 until 14 November 1896. The reports were signed off by two different people.48 Inquiries made to the Sydney Heritage Centre received the reply that there are no records of officers being sent by territorial headquarters to St. George.49 The trial faced by the officers in St. George were clear. In one report of September 1896, the officers were to visit outlying stations and near the end of the report it stated, “The Lieutenant complains that his bones are close to the skin, but we still march on, expecting a good time”.50 Pittsworth Corps

Pittsworth Corps Hall51 45

The Queenslander, (Brisbane, Saturday, 9 January 1898), 56.

The Salvation Army Heritage Centre, Sydney.

47 Picture from Under The Tricolour, October – December, No.45 p.11.

48 See various War Cry reports in the Queensland edition from March – November 1896.

49 The Salvation Army Heritage Centre, Sydney.

50 The War Cry, (Queensland, 16 September 1896).

51 Photo from John Oxley Library Brisbane.

46

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A convert from Allora Corps, Brother Johas Holmes commenced meetings in Pittsworth, and he was so successful that a corps was formed. Until the official opening, Pittsworth was an outpost of Allora.52 Pittsworth Corps opened on 29 April 1896 and the first officer was Captain George Simpson.53 Services were held for some time in a local hall and then on Saturday 3 February 1899 the hall, which was built by the then corps officer, Captain Albert Trigg, was opened.54 The Mann family were local identities. They had 13 children and seven of these were sent to The Salvation Army Training Garrison to become Salvation Army officers. Seven children of those officers also became officers.55 Some of the descendants are still serving as officers today. The list of Pittsworth corps officers only extended to 1945 and advertisements in the local paper show that Army meetings were still being held up until 1945.56 After the corps closed, the hall was sold and removed to a farm near the town where the building is used as a storage area and still can be identified today.

It should be noted that the nearby town of Millmeran was an outpost of the Pittsworth Corps.

Cunnamulla Corps Cunnamulla Corps was opened on 9 January 1897 and the first officer was Agnes Hyne. Yet an earlier War Cry report on 2 January 1897 told of the arrival of the officer to start the corps. On 9 January 1897, the War Cry again reported “CUNNAMULLA ATTACKED By Blood and Fire”. In this article under the heading “The Army had come” it stated, “We were hailed with the remark: ‘Well, you have come”. “Yes” we said, “To stop this time”.57 This would indicate that at some time before this, the Army had tried to start, or had started in that town. One suggestion from a person at the Historical Society, Cunnamulla was that the Army had used the Methodist Church for some of their meetings.

Clifton Corps

The building which was used by the Clifton Corps.58

Dhu, Allora’s past, 52.

These Fifty Years, Pittsworth Jubilee of the Salvation Army, 1896 – 1946.

54 Pittsworth 1876 – 1976, 20.

55 Dhu, Allora’s past, 52.

56 These Fifty Years.

57 The War Cry, (Brisbane, 2 January 1897).

58 Photo of building used by the Clifton Corps, photograph courtesy of the Clifton Historical Society and Museum.

52 53

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Clifton Corps was opened on 20 August 1913 and the first officers were Captain Jessie Butler-Nixon and Lieutenant Banks.59 A part of a letter written by Mrs Envoy Johnson and published in Under the Tricolour discussed Allora and included the following about Clifton, “… in 1910 when Captain Crowther was CO [corps officer], at Allora, an attempt was made to start a Corps at Clifton, but was not successful, because of the cold weather”.60 Meetings were first held in a local hall and later in a disused Cash Store, owned by R. I. McConnell situated on Fisher Street. The last officer to Clifton Corps was appointed 26 July 1928 and after she left the corps was supported by the Allora officers.

This continued until at least 1944.61 Swanfels Outpost

Swanfels Outpost Hall.62

Swanfels Outpost commenced when Mr. John Head was forced to retire from his ministry as an officer of The Salvation Army and commenced meetings. He conducted both Sunday School and meetings in his barn.63 A hall was constructed by the Army’s builder, Captain Hoff in 1914. Articles about the building of the hall are found in the Warwick Examiner & Times64 and Brisbane Courier where it was stated that, “As soon as the hall now being erected in Swanfels is completed, The Salvation Army builder will commence the erection of a hall at Redbank.”65 After the cessation of the outpost in 1935, the Swanfels hall was transported to Killarney and used there for a time. Its final demise was at the hands of Major Gilham and some friends, who demolished it and transported it to the Warwick Corps. The timbers were used in the extension of the hall in Warwick and gave the corps a room for Primary and a kitchen in 1950.66

59

The Salvation Army Heritage Centre, Sydney.

Under the Tricolour, (Sydney, No. 32), 12.

61 Clifton Museum and Historical Society, Clifton.

62 Photograph of hall at Killarney, originally built at Swanfels, taken from Under The Tricolour, (Sydney, No. 30), 7.

63 Head Family History.

64 Warwick Examiner & Times, (Warwick, Saturday, 7 March 1914).

65 Brisbane Courier, (Brisbane, 21 March 1914), 5.

66 Warwick Corps History Book, 39, 40.

60

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Oakey and Crow’s Nest The only information that has been found after some research into The Salvation Army in Oakey and Crow’s Nest comes from an article in the Darling Downs Gazette of 1921. The article stated: Lieutenant – Colonel William MacKenzie, D.C. of The Salvation Army Queensland, wrote a letter to the Jondaryan Shire Council at its meeting yesterday stating that it was the intention of the Army to re-erect a hall as a place of worship in the main area of Oakey. The dimensions of the hall (which is being brought from Crows’ Nest) are 31½ feet x 17½ feet. The Army the letter states, was adding, a new front to the hall of dressed boards, the sides and back of hardwood, and the roof of corrugated iron. The council decided to reply that it had no objection providing the customary regulations were observed.67

Texas Outpost

Building which housed the Texas Outpost68

Texas Outpost opened on 22 August 1954 and the first and only officer at this outpost was Lieutenant Alan Armstrong. He was posted to the Warwick Corps to assist with the work in country areas.69 Before Armstrong was sent there, the Warwick Corps history book recorded that a survey of Texas had been done with the result that “there was little chance of success”.70 After arriving in Texas in June, Armstrong set about making seats, painting and cleaning the area to be used. He started Home League, Shop League, and Religious Instructions at the school. He also arranged Sunday School and other activities for the children. When interviewed, he said that he and the children made a boat out of two old car bonnets and managed to get it water tight, they rowed it from one side to the other of the nearby Dumerseq River. This took them from Queensland to New South Wales and back.71 In January 1955 the Warwick Corps History Book recorded that “regretfully the flag was taken down at Texas and returned, as no officer [was] appointed to maintain the work in the area”.72 However in an interview with staff at the Texas Historical Museum, I was told that the son of Mrs Lunn had visited Texas two years before and spoke of the Salvation Man who taught the children choruses and songs, some of which he still remembered.73 67

Darling Downs Gazette, (Toowoomba, Saturday 17 December 1921), 8.

Photograph courtesy of the Texas Historical Society, 2010.

69 Warwick Corps History Book, 47.

70 Interview with Allan Armstrong and Robert Marshall, 2009.

71 Interview with Allan Armstrong and Robert Marshall, 2009.

72 Warwick Corps History Book, 48.

73 Texas Historical Society, 2010.

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THE SALVATION ARMY; A “SURPRISE AND WONDER OF ALL” William (Bill) Allott The ChristChurch Cathedral1 has been the centre-piece of life in Christchurch, New Zealand for more than a century. It featured prominently in Christian celebrations, tourist publicity and in marking major events in the nation’s history. That all ended abruptly with the damage done to the cathedral in earthquakes on 22 February 2011 with their numerous aftershocks through to 23 December 2011.

From 15 August 2013 Anglicans and others have worshipped in a transitional “cardboard” Cathedral and the ChristChurch Cathedral was de-consecrated on 9 November. After much discussion to rebuild or restore the Cathedral it was announced on 9 September 2017 that the “Cathedral will be rebuilt to its basic design, but will be strengthened for future quakes and improved with better heating and seating.”2 The damaged Cathedral was built between 1864 and 1904. Its building process was drawn out by a lack of finance, a change in architects, a redesign from a wooden to a stone structure and three earthquakes that damaged mostly the spire in 1881, 1888 and 1901.3 On completion, the ChristChurch Cathedral was consecrated on 1 November 1904 by the Primate of New Zealand, Bishop Samuel Nevill. He had a concern for the social work of the church and was committed to its role in education.4 The occasion was reported in The Press, a Christchurch newspaper, along with a detailed reflection of the Primate’s sermon.

The Salvation Army and the Cathedral Surprisingly, his Lordship made reference to The Salvation Army at the consecration of the cathedral.

He said the Army was “largely outside the Church’s bonds, the surprise and wonder of all” and he referred to it as “that strange organisation”. However, the point he was making was complimentary in nature. He affirmed that the Army was a challenge to the Anglican Church which had forgotten to do good, love mercy and focus on the real condition of the poor. Bishop Nevill’s reported words were: The Salvation Army, largely outside the church’s bonds, the surprise and wonder of all, what was it but a witness that in the centuries past the Church was so much engrossed with controversy that she forgot to do good, and to love mercy, and dismissed whole armies of her workers, lost the Diaconate, refused sisterhoods, and neglected or observed not the real condition of the poor. The Church had been trying to recover lost ground indeed, but that strange organisation proved nothing more clearly than that the Church was only partially awake, and that many more special agents were required. For his part, he was bold to say that overtures of friendship should be made to the heads of The Salvation Army with a view to some form of alliance which, while it might give assurance of continuance to them, might leave the clergy more free from the serving of tables, and less disturbed in the application Reference citation of this paper William Allott, “The Salvation Army; A surprise and wonder of all”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 53-59.

1 Please note that there is also a Christ Church Cathedral in Nelson at the top of the South Island of New Zealand. In the media the Cathedral is referred to as Christchurch Cathedral, Christ Church Cathedral and ChristChurch Cathedral. The latter appears to be the correct official version – see www.cathedralconversations.co.nz/*/. This format is used in the Anglican Life Magazine, the official news publication of the Anglican Diocese of Christchurch.

2 It was also announced that “the rebuild is expected to take 10 years and cost $NZ104 million”. “New Zealand to rebuild Christchurch Cathedral more than six years after deadly earthquake”, ABCNews, (Australia, 10 September 2017, 4:00pm), ¶ 7, 8, http://www.abc.net.au/news/2017-09-09/new-zealand-to-rebuild-quake-damaged-christchurchcathedral/8888732, accessed 10 September 2017.

3 ChristChurch Cathedral, Christchurch, Wikipedia, (last modified 24 May 2017), https://en.wikipedia.org/wiki/ChristChurch_Cathedral,_Christchurch accessed on 25 May 2017.

4 Bishop Samual Tarratt Nevill www.teara.govt.nz/en/biograhies/2n8/nevill-samuel-tarratt

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ChristChurch Cathedral, Christchurch, New Zealand prior to the earthquakes in 2011 which destroyed the spire and front faรงade.5

5

Photograph courtesy of Garth R. Hentzschel.

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of the Divine charismata. He should like to see a great Army gathering in the Christchurch Cathedral.

The Bishop could address them movingly, and they perhaps may learn that if they were to live and do Christians’ work it would not be by tearing themselves to pieces with loud outcries and physical emotion, but by organic union with the body of Christ.6

It’s difficult to understand what was in the bishop’s mind when he said that the Church had “dismissed whole armies of her workers, lost the Diaconate [and] refused sisterhoods” but the thrust of his sermon at this point was clear. He proposed that The Salvation Army’s primary role could be to undertake the work of deacons who administered the charity of the Church. He didn’t seem to recognise that Salvationists also had a spiritual ministry, defined by him as the application of the Divine charismata. Under his proposal that would remain the prerogative of the Anglican priesthood.

When The Salvation Army commenced in Christchurch on 20 May 1883 its primary purpose was the advancement of the salvation war through the proclamation of the gospel. At the first evening evangelistic meeting in the Gaiety Theatre, there was considerable disturbance the whole time.

Captain Edward Wright appealed to those present, saying the Army was “advocating no political movement, it came to interfere with no one, but [wanted] simply to tell the old Gospel story which you all know so well [sic].”7 These early evangelists were convinced that a conversion experience could fully address prevailing community sins of drunkenness and moral debauchery. Meeting social need in a structured way was yet to emerge as a focus of Salvation Army ministry.

New Zealand was in the midst of a “Long Depression” that had started with falling wool prices in 1877. It continued as part of a world-wide recession until 1893. When the Army arrived there had already been some response to social issues by government, church and non-government agencies.

A Destitute Person’s Ordinance had been enacted in 1846. It was repealed as the Destitute Person’s Act in 1877, 1883 and 1894. Its fundamental expectation was that immigrants would provide for themselves and their families. In Christchurch, a Female Home was started in 1863.

It was initially called the Christchurch Home for Servants of Respectable Character. It had closed five years later. A House of Refuge for women had opened in 1864 under the auspices of the Anglican Church and it continued until 1918. Some social needs were being addressed and a key component was the Hospital and Charitable Aid Board that had met in Christchurch for the first time in July 1878. It was responsible for allocating government money to hospitals, homes and individuals.8

The Army’s early social work The Salvation Army was founded by William Booth whose early life in Nottingham and his work as a pawnbroker made him alert to urban poverty. But prior to 1883 the Army’s international social response was informal and somewhat tentative. Roger Green commented: The Christian Mission [the Army’s forerunner] had no organized social ministry, save the Food“Consecration of Christ Church Cathedral”, The Press, (Christchurch, 2 November 1904), 7. https://paperspast.natlib.govt.nz/newspapers/CHP19041102.2.43. It is unlikely that Bishop Nevill was aware that in March 1882, 400 Salvationists had attended, by invitation, a service at St Paul’s, Holgate, London. On 12 May that same year a committee of Church of England leaders met to consider how far The Salvation Army could be attached to the Church. Discussions followed with William Booth but nothing came of these. See Fredrick Coutts, No discharge in this war - A one volume history of The Salvation Army, (London, UK: Hodder and Stoughton, 1974), 96.; also a column headed “Our London Letter, 14 July 1882”, Otago Daily Times, (Dunedin, 22 August 1882), 3. The writer observes that more wide-awake prelates were anxious to turn The Salvation Army into an auxiliary of the Church.

7 “The Salvation Army in Christchurch”, The Press, (Christchurch, 21 May 1883), 3.

8 William Allott, Community Ministry in Central Christchurch 1883-2012, (Christchurch, New Zealand: The Salvation Army, n.d.), 5 from www.salvationarmy.org.nz/centres/nz/canterbury/christchurch-city-corps accessed on 7 April 2017.

6

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for-the-Millions program, administered by Bramwell Booth and James Flawn, which ran from 1870 to 1874. Each Mission preaching station tried to meet human need as much as possible, but no organized, centrally controlled ministry to the poor was undertaken in those days except for that Food-for-the-Millions program. What moved William and Catherine Booth as they surveyed Whitechapel Road in East London was that men and women were living their lives in rebellion against God. They were sinners who needed to be saved, and the preaching of both Booths called sinners to repentance and raised up saints in the way intended by God. Once The Christian Mission was established, its missions were called preaching stations, and the purpose of the Mission was to save sinners and raise up saints after the model provided by William and Catherine Booth and George Scott Railton and others. This emphasis was continued after the founding of The Salvation Army in 1878. The Booths were not unsympathetic to the physical plight of people, but that aspect of ministry was relatively unimportant to them initially.9

Even when The Christian Mission bought the People’s Market in East London for use as a People’s Mission Hall in 1870, its operation of a pre-existing soup kitchen was more because it existed and could be used to feed people attending meetings rather than signalling the adoption of a policy of providing cheap food. In this context William Booth wrote, “People are starving in Poplar.

It is impossible to visit them without the means of relieving them …. I had thought of giving up the soup kitchen, but …. the soup and bread are all that many poor creatures have to eat the day through.”10

ChristChurch Cathedral damaged by earthquakes throughout 2011. Photograph taken 20 January 2013.11

So what had changed by 1904 to cause the Anglican primate to adopt his view of The Salvation Army? As an application of holiness teaching, individual Salvationists had opened their own homes to converts and others in need of support. However, the Army’s earliest official social centre was a Prison Gate Home opened by James Barker in a small four-room house in Melbourne on 8 December 1883.12 Salvation Army social work commenced in England with the opening of a Rescue Home for women at Whitechapel in 1884 and it wouldn’t be until 1 December 1887 that William Booth would challenge his son, Bramwell, to do something for men sleeping under London Bridge. William told him, “Get hold of a warehouse and warm it and find something to cover the poor fellows. But mind, Roger Green, Why Social Holiness, (International Social Justice Commission, The Salvation Army, 2000-2017), Part three “Social Holiness in Army History and Theology”, ¶ 3, from http://www1.salvationarmy.org/IHQ/www_ihq_isjc.nsf/vwprint/3799C9D3162B0396802578AF004DA791?openDocument accessed 7 April 2017.

10 Coutts, No discharge in this war, 25.; The original source of the William Booth quote is not indicated.

11 Photograph courtesy of Kingsley Sampson.

12 Cited in Robert Sandall, The History of The Salvation Army, Volume 3, (Thomas Nelson and Sons Ltd., 1955), 5; and in Barbara Bolton, Booth's Drum: The Salvation Army in Australia 1880-1980, (Hodder and Stoughton, 1980), 108.

9

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Bramwell, no coddling!”13 This led on to his scheme to address the prevailing social conditions as outlined in his 1890 book, In darkest England and the way out.14 This book was favourably reviewed

by William Pember Reeves in the Lyttleton Times of New Zealand. 15 In the preface to his book William Booth wrote: Now I propose to go straight for these sinking classes, and in doing so shall continue to aim at the heart. …. It will be seen, therefore, that in this or in any other development that may follow, I have no intention to depart in the smallest degree from the main principles on which I have acted in the past. My only hope for the permanent deliverance of mankind from misery either in this world or the next, is the regeneration or remaking of the individual by the power of the Holy Ghost through Jesus Christ. But in providing for the relief of temporal misery I reckon I am only making it easy where it is now difficult and possible where it is now impossible, for men and women to find their way to the cross of our Lord Jesus Christ.16

Bishop Nevill was the Anglican Bishop of the Diocese of Dunedin, 1871-1919, so he would have been there when in 1891 Booth had addressed a group of prominent citizens regarding the “Darkest England” plan.17 Booth visited New Zealand again in 1895 and 1899 and there’s every reason to believe that the Primate would have been aware of the Army’s developing social response.

In Christchurch, the first Salvation Army Female Rescue Home in New Zealand was opened in a house at 10 Peterborough Street in October 1885. At that time the National Headquarters was situated in Christchurch.

Acknowledgement for The Salvation Army’s social work From July 1891, Receiving Home officers visited the Christchurch courts to support and offer help to women charged with crimes, along with their relatives and friends. Nearly five years later, in January 1896, the first report appeared of a wrongdoer to be given into the care of the Army in New Zealand.

The female first-time offender was charged with drunkenness. She was in a helpless condition and had a child with her, just a few months old. Her husband had gone up-country to work. The woman appeared to be ill and the captain of The Salvation Army volunteered to take charge of her and her child. The Bench agreed and she was committed to the Rescue Home.18 From October 1896 to the end of the 19th century the Magistrate and Police Courts often assigned people to the care of The Salvation Army for minor offences of drunkenness, theft and vagrancy. Women who were first offenders were thus committed and sometimes specific terms of residence, three and even as much as 12 months, were set by the bench. Few men criminals were assigned to the Army as their misdemeanour’s often included assault for which they were more likely to be fined, or in default, imprisoned.

At the Anglican Synod in October 1899 the Bishop of Christchurch had observed, “We do not care for many aspects of the ‘Corybantic Christianity’ of The Salvation Army; yet we know not where in New Zealand we can find such genuine religious fervour as in the despised ranks of this humble

Sandall, The History of The Salvation Army, Volume 3, 68.

William Booth, In Darkest England and The Way Out, (London, UK: International Headquarters of The Salvation Army, 1890).

15 Cited in Cyril Bradwell, Fight the good fight, (A.H. and A.W. Reed Ltd., 1982), 52.

16 Booth, In darkest England, Preface, n.p..; “Religious apathy in New Zealand.” The Press, (Christchurch, NZ, 18 October 1899), 4.

17 Cited in Bradwell, Fight the good fight, 59.

18 “Drunkenness”, The Star, (Christchurch, 10 January 1896), 3.

13 14

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organisation.”19 Acknowledgement of the value of the social work of the Army was implied on 31 January 1900 when The Salvation Army in New Zealand was incorporated as a Registered Charitable Trust.

When a proposal to set up a Society for the Protection of Women and Children was put to a Stipendiary Magistrate at the end of 1900, he said, I see no real objection to these societies. There are several very discreet and capable women who frequent this Court and assist me to a very great extent in dealing with a particular class of cases (cruelty to women and children). Some of the women members of The Salvation Army are of great assistance to a Magistrate. In fact, I don’t know how I would deal with such cases without them.20

At the beginning of June 1901 Commandant Herbert Booth addressed the Army’s Social Annual Meeting in the Theatre Royal in the presence of mayors from the city and surrounding boroughs. The Mayor of Christchurch, A. E. G. Rhodes, said he was “only too glad to bear testimony to the excellent work done in Christchurch. The Army did quite as much work, if not more than any of the Churches, especially among the poorer classes.” The Commandant expressed his appreciation of the Mayor’s remarks for there had been days when such words were few and far between. “Since the Army had prospered previous hostile critics now bore testimony to the excellent work done by the Army. … in the ever-increasing war between labour and capital the weaker were in danger of falling,” he said.21 The Commandant was possibly more upbeat than the situation warranted. Although the Army’s social services were mostly welcomed, that was not always the case with its outdoor evangelistic endeavours.

At a meeting of the City Council in October 1900 a petition was read from the cab-men and drag owners, who used stands in Cathedral Square, asking the Council to compel The Salvation Army to hold their meetings elsewhere, owing to the danger to life and limb caused by the band and the flashing lights making the horses restive. It was suggested that the Army should move closer to the Post Office and it had no objection to that.22 A Salvation Army Maori Troupe was advertised to perform hakas and songs in support of the Self-Denial Fund. This resulted in a City Inspector discussing the licensing of the Army Barracks. A compromise was arrived at and the performance was allowed to take place. However a summons was issued which the Army contested on the grounds that other churches advertised festivals, meetings, sacred concerts and so forth in their buildings for which they charged admission at their doors.

Christchurch was the only place in the colony where the Army was asked to license its buildings.23 Just 11 months before the cathedral was consecrated Major Williams, the officer in charge of the Christchurch Corps, was imprisoned for 24 hours on refusal in principle to pay a fine of 10 shillings plus costs on a charge of causing people to collect in Hereford Street by holding meetings there.24 There was a report, however, in the same issue of The Press of a woman from Little River who was remanded in the Magistrates Court for theft “and taken charge of in the meantime by The Salvation Army”!25 By 1904, when the ChristChurch Cathedral was consecrated, the Army in New Zealand could “Religious apathy in New Zealand”, The Press, (Christchurch, 18 October 1899), 4.

“Cruelty to women and children”, The Press, (Christchurch, 24 November 1900), 10.

21 “Salvation Army, Social Annual Meeting”, The Press, (Christchurch, 1 June 1901), 9.

22 “The Salvation Army and the City Council”, The Press, (Christchurch, 24 October 1900), 3.

23 “The Salvation Army and the City Council”, The Press, (Christchurch, 24 October 1900), 3.

24 “News of the day”, The Press, (Christchurch, 9 December 1903), 7.

25 “Magistrate’s Court, Theft”, The Press, (Christchurch, 9 December 1903), 3.

19 20

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boast four rescue homes for women, two night shelters for men, three maternity homes, two prison gate and industrial centres, a girls’ home and a Peoples’ Palace that offered cheap accommodation.26 The Army in the Cathedral Bishop Nevill’s final hopeful comment about The Salvation Army, “I should like to see a great Army gathering in the Christchurch Cathedral”, came to be fulfilled during centenary celebrations of the Christchurch City Corps. On the evening of Friday 13 May 1983 the City Corps band and soldiers marched down Colombo Street to Cathedral Square. They were joined by other Christchurch Salvationists with their bands for an open air meeting on the steps of the Cathedral. Bramwell Cook wrote of the event; On Centenary Day, Friday, 20 May 1983 a southerly storm lashed the city as Salvationists and friends gathered at 7.30pm to unveil a bronze plaque on sacred ground on the north side of Christchurch Cathedral, in remembrance of the commencement of The Salvation Army in Christchurch. As the skies continued to weep this ceremony was transferred to within the Cathedral. Divisional Commander Major Raymond Ford read out the inscription on the plaque, and then prayed for God’s blessing to be showered on the Army. The inscription on this memorial read: ‘On May 20th 1883, The Salvation Army “opened fire” in the Gaiety Theatre near this site.

Dedicated to the glory of God, 1983.’ In the service of thanksgiving that followed, Dean Maurice Goodall, in his speech of welcome, underlined the evidence seen that day of the brotherhood of believers in Christ. He also challenged the Army not to be bound by its rituals. Major Raymond Ford presented the Dean with a Salvation Army flag. To the strains of ‘Salvation, Shout Salvation’ echoing through the Cathedral the Dean graciously accepted the flag and laid it on the high altar.

The Army once ridiculed in Christchurch had now been given the highest honour the Cathedral could bestow.27

The flag presented to the Dean hung proudly with other banners in the Cathedral up to the time of the Canterbury earthquakes. The Salvation Army may have entered inside “the Church’s bonds”, but with the Army’s joint social and spiritual ministry it is hoped that it is still “the surprise and wonder of all”.

Salvation Army plaque in Cathedral Square Square on a low garden wall to the north of the ChristChurch Cathedral.

Photograph taken on 8 August, 2013.28 Bill Allott, “Salvation Army NZ Social Centres 1883-1983”, (Bill Allott Blog, Tuesday, 7 July 2015), http://billallott.blogspot.com.au/search/label/Salvation%20Army%20History%20NZ accessed on 25 May 2017.

27 H. Bramwell Cook, Think on these things, (Christchurch, New Zealand: The Salvation Army Christchurch City Corps, 2008), 98. In 2017 the bronze plaque was prominently displayed in Cathedral Square on a low garden wall to the north of The Cenotaph.

28 Photograph courtesy of Kingsley Sampson.

26

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BOOK REVIEW A BLOOD AND GUTS GOOD NEWS STORY Reviewed by Robert Marshall Peter Pearson, A blood and guts good news story, (Queensland, Australia: Peter Pearson and InHouse Publishing, 2014), 161 pp. ISBN: 9780994374585. Available from the author1 or In-house Publishing2 for A$20.00 + Postage.

Cover of the book

This book was written in a form which drew the reader into and gave insight to some of the aspects of the life of the author, Peter Pearson a retired Salvation Army officer. Its style was similar to a “testimony” or “sharing” time as given in a traditional Salvation Army meeting.

The openness of Pearson both in the dark periods of his life and those periods which may seem amusing to the reader, are real. The stories and how they were presented led the reader not only to appreciate Pearson’s story, but to relate these stories to portions of their own life. Readers are encouraged to examine similarities and compare their actions, responses and outcomes to those of the author’s.

Pearson also used portions of scripture to help readers to be encouraged and to be open to ask for help. He also worked to dispel the theory some Christians have, that the “Christ like life” is always an easy path, yet at the same time encouraged the reader not to be afraid of taking the path of commitment to Christ.

The book may be viewed by some as a modern-day psalm, such as David wrote, giving praise to God for all of the life experiences. In this, the author openly reveals the events which have come together to make Peter Pearson the man he is.

Reference citation of this paper Robert Marshall, “Book review, A blood and guts good news story”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 60.

1 The author has established a website in connection to the book. The book can also be purchased through this website www.peterallanpearson.com 2 The website for this publisher is www.inhousepublishing.com.au

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HISTORIC BOOK REVIEW ST. JOHN ERVINE’S A JOURNEY TO JERUSALEM AND CONNECTIONS TO WILLIAM BOOTH. Reviewed by Garth R. Hentzschel St. John Ervine, A journey to Jerusalem, (London, UK: Hamish Hamilton, 1936), 366 pp.

Title page of the book

Most book reviews discuss and analyse the merits of a newly published book; however, this review presents a discussion on St. John Ervine’s 1936 edition of A journey to Jerusalem. The purchase was made at a Lifeline Book FairTM in Brisbane, Queensland but the book can also be uploaded as a PDF file from Internet ArchivesTM.1 At first glance the book has nothing to do with The Salvation Army; however upon closer inspection it revealed two links. Firstly, the author had written the twovolume biography of William Booth, God’s Soldier: General William Booth2 and secondly, the book under review showed some relationship of the author to William Booth.

Salvationists interested in Salvation Army history or its founder, William Booth will have read Ervine’s biography of the Founder but may know little of its author. John Greer Irvine (pen name St. John Ervine) was born during 1883 in a working-class suburb of East Belfast, Northern Ireland. He left school at the age of 15 and became an insurance clerk, firstly in Belfast and then when he moved to London in 1901. While in London he became a member of the Fabian Society, an organisation whose purpose was to advance democratic socialism and social reform via gradual social change. During this time he also became involved in the theatre, but his intense criticism of plays made him unpopular. He served with the Dublin Fusiliers during World War One and was wounded in Flanders where he lost one of his legs. Ervine authored over forty books and plays, both fiction and nonfiction with titles including: Novels, Alice and a family, The foolish lovers, The first Mrs. Fraser; Plays, Jane Clegg, People of our class; and Political studies, If I were dictator. In 1934 Ervine’s two volume biography of William Booth was published. It is interesting that Ervine had a similar heritage and ideals to that of George Bernard Shaw (G.B.S.); another author and

Reference citation of this paper Garth R. Hentzschel, “Historic book review, St. John Ervine’s, A journey to Jerusalem and connections to William Booth”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 61-65.

1 Internet Archives, https://archive.org/details/in.ernet.dli.2015.175732 accessed 25 May 2017.

2 St. John Ervine, God’s Soldier: General William Booth, 2 Volumes, (London, UK: William Henemann, 1934).

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playwright linked to William Booth. Ervine also communicated with Shaw on a number of matters and wrote a biography on him.3 A journey to Jerusalem received many reviews at the time of publication. One review was titled; “A critic goes on a journey” and thus expressed the writing style of the book. It was not merely a tourist writing of their journey, but a cynic criticising elements of the journey and the destination. The reviewer commented that the; … book is, surprisingly, a travel book, but an individual and personal travel book in which the journey serves merely as a prop upon which to hang erudite impressions and opinions on everything, almost, under the sun.4

Never a truer comment was made as it often appeared that the book was written by one we would now describe as ‘a grumpy old man’. The reviewer even commented that, “the things that Ervine disapproves of would fill a book.”5 This was the book he filled.

Another reviewer wrote a warning about the book and stated that; … those who cannot tolerate the cynic should certainly not look for enlightenment or entertainment in Mr. Ervine’s book. He is nothing if he is not a cynic. He scorns anonymity and impersonality, and many would describe him as egotist; at all events he enjoys himself as much as do his readers, and in parts his outlook would do honour to “G.B.S.” himself.6

Despite these comments the book was to become one of the three best sellers in London by the end of 1936.7 The map on the inside covers of the book showed the route and ports visited by the author. At each point, Ervine critically describes the scene and the political and cultural peculiarities of the place. Spain, Italy, Greece, Turkey, Cyprus and Palestine are all exposed to the same irreverent monolog. Ervine’s monolog also showed his train of thought which, which sprouting from the sights, sounds and smells opened to him often led on to many different tangents.

The map in the cover of the book showed the journey the author took.8 3

Sullivan, Robert, The Modernist Journals Project - St. John Ervine 1883-1971, (Brown University and The University of Tulsa, n.d.), from http://www.modjourn.org/render.php?view=mjp_object&id=mjp.2005.01.015 accessed on 19 October 2012.

4 “A Critic Goes On A Journey”, The Advertiser, (NSW, Saturday 30 January 1937), 10.

5 “A Critic Goes On A Journey”, The Advertiser, (NSW, Saturday 30 January 1937), 10.

6 “Novels and Other Books”, The Mercury, (Hobart, Saturday 5 June 1937), 8.

7 “Best Sellers In London”, The West Australian (WA, Saturday 12 December 1936), 6.

8 St. John Ervine, A journey to Jerusalem, (London, UK: Hamish Hamilton, 1936), inside covers of the book.

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The book was very politically incorrect as gender, politics, culture and religion are all belittled by Ervine’s cynicism. Of females he encountered on the journey, he commented on his disappointed encounters with plain and less than beautiful women in the ports around the Mediterranean. This bought up questions about women’s spirituality. He stated that, “women are queer about religion and are seldom happy until they have reduced it to superstition.” 9 Of politics, Ervine attacked the British over their broken promise against the Jews when they turned to support the Arabs. Against cultures, he declared that Jews and not the Arabs were more capable of running the land successfully.10 The commentary in the book against organised religion was also problematic to the Christian and especially Catholic faith. Ervine described Jerusalem as “Christianity’s worst advertisement: a terrible anti-climax. It swarms with beggars and cadgers and whiners of every sort.”11 For these and other comments a reviewer wrote that the book “will perhaps be unpopular with some Protestants and Catholics for his views on the New Testament,” yet went on to state “his criticisms are so delightfully done and so thought provoking that even violent disagreement can be a pleasure.”12 The book included photographs of the author, some of his travelling associates, local people, some of the ‘tourist attractions’ as well as an etching by Fred Richards of the Holy City.

Jerusalem from the Damascus Gate From the etching by Fred Richards13

The book gave a clear insight into the mind and beliefs of one of William Booth’s biographers, but it also gave a glimpse into Ervine’s feelings towards the Booths, especially William Booth. One reviewer of Ervine’s biography on William Booth wrote:

9

Ervine, A journey to Jerusalem, 212.

Ervine, A journey to Jerusalem, 303-304.

11 Ervine, A journey to Jerusalem, 330.

12 “Novels and Other Books”, The Mercury, (Hobart, Saturday 5 June 1937), 8.

13 Ervine, A journey to Jerusalem, n.p..

10

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Mr. Ervine has no axe to grind, and the book is written without religious prejudice. However, the reader is fully aware that the author is a profound admirer of the General. He does not gloss over his faults, but they are presented in their most favourable light and always with extenuating circumstances, especially in the description of the various differences he had with the Methodists.14

A journey to Jerusalem, published two years after God’s Soldier showed clearly the admiration Ervine had for the Booths. The Booths are referenced six times in this book. When Ervine discussed Jesus’ time at the temple as a 12-year-old, Ervine linked this with the youthful knowledge of Catherine Booth: There is nothing remarkable in his [Jesus’] disputation with the doctors in the Temple at the age of twelve. Precocious and pious children are common in all ages…Catherine Booth, the wife of the Founder of The Salvation Army, read the Bible assiduously in her infancy, speculating at great length on the state of her soul, and was a temperance advocate at the age of twelve, at which age she had strong views on the subject of Catholic Emancipation…15

It is extreme admiration comparing the young Catherine Booth with the young Christ child. While Catherine Booth featured once, William Booth was listed five time and under different trains of thought which showed Booth had great impact on Ervine.

The first incident where Booth was listed showed Ervine’s understanding of Booth’s theology. While Ervine questioned much of Christian faith and criticised its practice in the book, he used examples to support Booth’s ideas. Ervine wrote; …Sir Henry Lunn, remembering that I had written God’s Soldier, asked me if I had heard this story of General William Booth. An Anglican clergyman, who had joined The Salvation Army, complained that it had no sacraments. ‘But when I die,’ he said to Booth, ‘what shall I say when I’m asked why we have no sacraments?’ ‘You can tell God General Booth doesn’t think they are necessary,’ the old man answered. I remember telling an eminent ecclesiastic that Booth had refused to have any sacraments in his Army on the ground that they create discord, and the eminent ecclesiastic replied, ‘He was quite right. I sometimes think we’d be better without them!’16

The second reference to Booth was to use his words to describe a spiritual process. In discussion on the spread of Christianity throughout the Roman Empire, Ervine stated that although Constantine “imposed” Christianity on his people, the emperor did not become a Christian until 12 years later. Ervine explained, “He [Constantine] was baptised by Eusebius on his death-bed, a skinof-the-teeth conversion, as William Booth would have called it.”17 The third reference was that which has been quoted above, where Ervine linked Catherine with William Booth and The Salvation Army.18 Along with Catherine Booth, Ervine also used William Booth as a comparison with Jesus in Ervine’s fourth reference to Booth. Ervine took up the story of Mary, the mother of Christ coming to Jesus to entice him to come with her19 and stated that, “Holy men, in all ages, William Booth as much as Francis of Assisi, have had to contend with

Bodleian, “Leaves from Latest Book, ‘God’s Soldiers’ was Pawnbroker’s Assistant”, The Mail, (Adelaide, Saturday, 16 February 1935), 5S. 15 Ervine, A journey to Jerusalem, 284.

16 Ervine, A journey to Jerusalem, 16.

17 Ervine, A journey to Jerusalem, 248.

18 Ervine, A journey to Jerusalem, 284.

19 Matthew 12:47-49 14

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family opposition to their pious intentions.”20 Continuing on in this thought a few pages later Ervine again linked Booth and his Army to the life of Jesus: Mary [the mother of Jesus] and her children must have been shocked to the heart’s core by Jesus’ behaviour. He had abandoned a good trade, of which he was a master, and in doing so, had endangered the livelihood of his mother and his brothers and sisters; and in addition to this sufficiently deplorable act, had set himself up against his elders and betters, social, ecclesiastical and educational, and was attempting to establish a new type of religion out of the lower ranks of the working classes and the dregs of society. We can best appreciate Mary’s attitude if we will think of the feelings of a respectable grocer with a flourishing business, who finds his son, not only proposing to give up his connection with the business, at the management of which he is excellent, but proposing to join The Salvation Army. Even to-day, when everyone speaks well of The Army such a proposal would not be welcomed by a prosperous parent. It would have been opposed with bitterness by him in the days when William Booth was founding his Army.21

This book was a clear and open transcript of the author; revealing the thoughts and motivations of one of William Booth’s major biographers. It was also another item of evidence that Ervine was indeed “a profound admirer of the General”.22 While Ervine, a Christian by his own admission, was cynical about Christian practices and about much of what he saw on his journey to Jerusalem, there is not one item of cynicism against William Booth or The Salvation Army. He compared its founders to stories in the life of Christ and supported their stand on theological matters. This is even more impressive knowing that Ervine had studied the Booths and yet still thought of them highly and without criticism. In fact the study of the Booths, Ervine claimed, “took possession, and has kept me, with reading, research and writing, hard at it for more than six years.”23 Ervine himself in the preface to God’s Soldier stated “For many years I have wanted to write about William Booth, who had qualities that I greatly admire.” 24 A journey to Jerusalem showed this admiration in all references to the Booths and it was all the more important as it came from a deep thinking, knowledgeable author, Ervine who had spent six years researching William Booth and included Booth in a book which needed no reference at all to The Salvation Army.

20

Ervine, A journey to Jerusalem, 289.

Ervine, A journey to Jerusalem, 291-292.

22 Bodleian, “Leaves from Latest Book, ‘God’s Soldier’ was Pawnbroker’s Assistant”, The Mail, (Adelaide, Saturday, 16 February 1935), 5S. 23 Ervine, A journey to Jerusalem, ix.

24 Ervine, A journey to Jerusalem, ix.

21

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1

1

Photograph of Bramwell Cook courtesy of the Cook family

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MEET THE AUTHOR ~ HERBERT BRAMWELL COOK 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 is a special tribute to a New Zealand author and researcher, who was recently promoted to Glory. Bramwell Cook published several books and was a great encourager of others.

A TRIBUTE HERBERT BRAMWELL COOK – 1936-2017 CNZM. MB. ChB. FRACP. Kingsley Sampson There are many words to describe Bramwell – son, husband, father, grandfather, medical professional, Salvationist, historian. My contact with him was in connection with the last two.

As I have lived mostly outside of Christchurch since my childhood, I had only a passing acquaintance with Bramwell over the years but then got to know him better in last 8-9 years since we returned to Christchurch and in particular through our shared interest in Salvation Army history.

I had known about his parents through stories my mother told me and I was strongly influenced by his father who as chief secretary in New Zealand encouraged young Salvationist students to get their desired professional training and then to present themselves to the Salvation Army for service.

These were words that I took to heart.

Herbert Bramwell Cook or Bramwell or even Bram as he was often known, was born in Anand, Gujarat, India on 11 February 1936. He was the eldest of five children of Salvation Army missionary officers Alfred Bramwell Cook and Dorothy Frances Money. His father was a renowned missionary doctor who served in India for 22 years and eventually became known as ‘The White Gujarati’ for his identification with the Gujarat people.

Like most children of missionaries to India, Bramwell’s early education was at boarding school in India (1942-1951). He was a pupil at Breeks Memorial School in Tamil Nadu, then had a brief stint at St Andrew’s College, Christchurch while the family were on homeland furlough (1947-48). He studied at Christchurch Boys’ High School (1952-53), Canterbury University College (1954) and the University of Otago Medical School where he graduated MB ChB in 1959.

Bramwell married Shirley Ann Hay on 29 November 1958 and they were married for 58 years.

They had three children. Apart from five years in London, England and Michigan, USA, (19641969), 2 Bramwell and Shirley lived in Christchurch where Bramwell was a gastroenterologist at

Reference citation of this paper Kingsley Sampson, “Meet the author – Herbert Bramwell Cook – A tribute Herbert Bramwell Cook – 19362017”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 66-70.

2 While in the USA Bramwell was published in an American medical journal and had other papers and letters published throughout his career, for example, H. Bramwell Cook, J.E. Lennard-Jones, S.M. Sherif and H.S. Wiggins, “Measurement of tryptic activity in intestinal juices as a diagnostic test of pancreatic disease”, The Journal of The British Society of Gastroenterology, (Vol, 8, No. 4, August 1967), 408-414.; H. Bramwell Cook and B. French, “Physiologic responses to gastric acid hypersecretion in Zollinger-Ellison syndrome”, The American Journal of Digestive Diseases, (Vol, 13, Iss., 3, March 1968), 191-203.; H. Lunt, C.M. Florkowski, H. Bramwell Cook, “Bone mineral density, type 1 diabetes, and celiac disease, Diabetes Care, (No. 24, 2001), 791-797.; H. Bramwell Cook, “Who invented and used this curious bistoury?”, The New Zealand Medical Journal, (Vol. 124, No. 1338, 29 July 2011).

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Christchurch hospitals (1960-2003). His main area of expertise was in the diagnosis and treatment of coeliac disease. Bramwell was appointed a Companion of the New Zealand Order of Merit in the 2003 Queen’s Birthday Honours, for services to medicine and the community.3

H Bramwell Cook with Shirley Ann Hay4

Bramwell had a strong interest in Salvation Army history which he continued in his retirement.

He was an assiduous researcher. He knew where to look, he chased down leads and came up with some fascinating stories. As well as two family histories, he wrote books and papers on New Zealand medical history and the history of The Salvation Army in New Zealand.

Bramwell’s first family history was White Gujaratis,5 the story of his parents’ lives. In this book, he both honoured his parents as well as giving an insight into their lives. His other family history, published only this year, told the story of the four immigrant families that Shirley was descended from.

In his medical history book, 6 Bramwell described selected artefacts housed in the Cotter Medical History Trust museum based in Christchurch.7 I recall visiting their house in the Christchurch suburb of Halswell to find a range of now-obsolete medical items spread out on the formal dining 3

Bramwell Cook, (gastroenterologist), (Wikipedia edited 14 March 2017), https://en.wikipedia.org/wiki/Bramwell_Cook_(gastroenterologist) accessed 7 March, 2017.; Maddison Northcott, “Life Story: A champion of coeliac and compassion”, The Press, (N.Z., 24 March 2017), http://www.stuff.co.nz/thepress/news/90295887/Life-Story-A-champion-of-coeliac-and-compassion accessed 23 May 2017.

4 Photograph courtesy of the Cook family.

5 H. Bramwell Cook, White Gujaratis – Bramwell and Dorothy Cook, (Christchurch, NZ: H. Bramwell Cook, 2007).

Bramwell also coauthored H. Bramwell Cook with Laurence Hay, Immigrant families united – Hay, Baker, Lee and Cullen families, (Christchurch, NZ: H. Bramwell Cook, 2016).

6 H. Bramwell Cook, Silent treasures tell their stories: Cotter Medical History Trust Collection, (Christchurch, NZ: Cotter Medical History Trust, 2012). Bramwell also had a book review published, H. Bramwell Cook, “Under on roof: A history of Waikato Hospital (John Armstrong), The New Zealand Medical Journal, (Vol., 123, No. 1314, 14 May 2010).

7 Cotter Medical History Museum, (Cotter Medical History Trust, NZ, n.d.), http://www.cottermuseum.co.nz/index.html accessed 7 March 2017.

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table as Bramwell was working on this book. To someone unfamiliar with medical equipment, they looked quite scary, even gothic!

Bramwell worked on his history of the Christchurch City Corps for many years. It was eventually published in time for the corps’ 125th anniversary in 2008.8 I’m told he interviewed many people and collected much information for this work. Later he enriched the holdings at the Salvation Army’s archives in Upper Hutt by depositing the material he had gathered for safe keeping and for future use by researchers.

Bramwell was a strong supporter of and contributor to the Christchurch Salvation Army History Group and we will miss his cheery presence and informative presentations. Only two days before his death, he attended a committee meeting and afterwards promptly sent emails with helpful information for two forthcoming meetings.

H Bramwell Cook9

Recently Bramwell was interested in the story of Victor Bedingfield, an early day Salvation Army officer in the 1880s in New Zealand who gained some notoriety. Bramwell uncovered many details of his story, his background in the United Kingdom, his time in New Zealand and his later life in the USA as a newspaper publisher. He also shared his discoveries with a descendant of Bedingfield in Hawkes Bay. At time of Bramwell’s death, the manuscript for this small research exercise had run to over 40 pages.

I had wanted Bramwell to take us on a field trip of heritage Salvation Army sites in Christchurch for one of our history group activities. We had made preliminary planning but had to postpone it due to the disruption to roads especially in the inner city following the earthquakes. We had tentatively

H. Bramwell Cook, Think on these things – The Salvation Army Christchurch City Corps, 1883-2008, (Christchurch, NZ: The Salvation Army Christchurch City Corps, 2008).

9 Photograph courtesy of the Cook family.

8

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rescheduled the trip for February 2018 and if it goes ahead, we will greatly miss Bramwell’s knowledge and expertise.

In his research, writing and publishing, Bramwell had learned a lot about the printing and publishing of books – their layout, quality of photographs, referencing and idexing. I've been doing some family research in recent years and had hoped to call on his expertise when the time came to put my findings into a more permanent format. Sadly this will not now be possible.

I found Bramwell to be a warm, friendly person who delighted in sharing any new discoveries he had made - epitomised by his chuckle when he talked about something new or interesting. I will miss his strong support of the history group, his great research skills and his genuine friendship.

Bramwell was promoted to Glory on Friday 3 March 2017, aged 81. I am grateful to have known him.

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A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH 1988 – PRESENT SURNAMES OF BOOK AUTHORS M Garth R. Hentzschel Following on from R.G. Moyles, A Bibliography of Salvation Army literature in English 1865-1987,1 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 Marshall, Paul. IT’S A GREAT OLD ARMY – HEROES, HEROINES, HIGHLIGHTS AND SIDELIGHTS. USA: The Salvation Army Central Territory, 1997, 292 pp.

The book was a compilation of short stories about people and events in Salvation Army history. These stories were divided into themes which included; highlights and sidelights, Order of the Founder, the two world wars, Salvation Army music and themes from holidays.

Miller, David J. (compiler). FROM THE ARCHIVES – HISTORICAL SALVATION ARMY ANECDOTES FROM THE ARCHIVES OF THE S.A.H.P.A. Powys, UK: The SA Historical & Philatelic Association and Abernant Publishing, 2014, 160 pp.

The collection of historical papers included topics on; openings of Army work, opposition to the Army, individual Salvationist biographies and histories of Salvation Army corps.2 Moyles, R. G. COME JOIN OUR ARMY – HISTORIC REFLECTIONS ON SALVATION ARMY GROWTH. Alexandria, USA: Crest Books (Salvation Army National Publications), 2007, 152 pp.

Historical research was used to show how The Salvation Army grew in its early development period.

Topics that were investigated included; “red-hot revivalism”, “the call to holiness”, female ministry, “strength of the military system”, the War Cry, etc.3

Reference citation of this paper Garth R. Hentzschel, “A bibliography of Salvation Army literature in English, 1988-present, Surnames of book authors M”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 71-90.

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-fromthe-archives---historical-salvation-army-anecdotes-from-the-archives-of-sahpa-11346-p.asp 3 At the time of publication of AJSAH the book could be purchased at the Trade http://thetrade.salvos.org.au/catalogue/product/come-join-our-army-r-g-moyles/

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Cover of, From the Archives, published by the SAHPA.

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Moyles, R. G. THE SALVATION ARMY AND THE PUBLIC. Edmonton, Canada: AGM Publications, 2000, 215 pp.

A study on different events in the Army’s history was presented from the view of the public. Topics included; the Army’s right to march, the ‘Maiden Tribute’, Catherine (Kate) Booth in Switzerland, T.H. Huxley and the Army, Ballington Booth’s revolution, the promotion to Glory of William Booth, and the 1929 High Council.

Munn, Nealson with concept by Collinson, David. INSANE: THE STORIES OF CRAZY SALVOS WHO CHANGED THE WORLD. Melbourne, Australia: Salvo Publishing (The Salvation Army Australia Southern Territory), 2007, 190 pp.

This series of historical investigations covered one story per chapter which outlined Salvation Army events and people. The chapters included; women’s ministry, missionary work, social endeavours, and ingenuity. Each chapter concluded with a challenge to the reader to become ‘insane’ for the cause of Christ.

Murdoch, Norman H. ORIGINS OF THE SALVATION ARMY. Knoxville, USA: The University of Tennessee Press, 1994, 2nd printing 1995, 241 pp.

An analytical research on the history and development of The Salvation Army was presented in the book. It investigated both the personalities and the organisation of the movement.

B. DESCRIPTIVE ACCOUNTS OF ARMY METHODS AND ACTIVITIES

Merritt, John G. (editor). HISTORICAL DICTIONARY OF THE SALVATION ARMY. Lanham, USA: The Scarecrow Press, 2006, 798 pp.

The extensive dictionary covered events, people and places important to the history of The Salvation Army in alphabetical order. Contributors included; Cyril Barnes, Henry Gariepy, Roger J. Green, Wesley Harris, George Hazell, Edward H. McKinley, Andrew S. Miller, Dinsdale L. Pender, Maxwell Ryan, Ken Sanz, Allen Satterlee, etc.

C. ANNUAL REPORTS Moore, Jeanne, Canter, David, Stokley, Des, and Drake, Madeline. THE FACES OF HOMELESS IN LONDON. Hants, USA: Dartmouth Publishing Company, 1995, 339 pp.

The report, commissioned by The Salvation Army outlined the findings of a two-year study on homelessness.

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D. HISTORIES OF SPECIFIC ENDEAVOURS AND EVENTS Moyles, R. G. A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH (1865-1987).

Texts and Studies in Religion Volume 38. Lewiston, USA: The Edwin Mellen Press, 1988, 209 pp.

The book was a list of books, articles and studies published by or about The Salvation Army.

F. THE SALVATION ARMY THROUGHOUT THE WORLD Australia McBride, Frank, Taylor, Helen, Black, Carmel, Rough, Brian and Richards, Heather. BRISBANE 150 STORIES 1859-2009. Brisbane, Australia: Brisbane City Council, 2009, 342 pp.

The story of the city of Brisbane was told in a year by year chronicle with the focus on one event per year. The Salvation Army in Brisbane was given a year to commemorate its service to the Brisbane area.

McClish, Bruce. THE AUSTRALIAN CHURCH STORY. East Melbourne, Australia: HarperCollins Religious, 1999, 184 pp.

Designed as a school text book, the work outlined the history, development and modern issues of the church in Australia. Both the evangelical and social development aspects of The Salvation Army are included, and it also refers to Eva Burrows as an example of female ministry.

McDonald, Robert. A HISTORY OF THE SALVATION ARMY ON THE SOUTHERN FLEURIEU, BOOK 1: 1884 TO 1963. South Australia, Australia: Robert McDonald, 2015, 292 pp.

The book was a history of Salvation Army corps, outpost and other ministries in Fleurieu area south of Adelaide, South Australia. The ministries included: Coorong and Lake Alexandrina Aboriginal Camp, Goolwa Corps, Milang Outpost, Port McLeay/Raukkan Corps, Port Victory/Victor Harbour Corps, Victor Harbour Youth Camp, and Yankalilla Camp.

Macdougall, A. K., Ryzman, Leonard, and Zwar, Desmond. THREDBO, A TRAGEDY WAITING TO HAPPEN – AND OTHER AUSTRALIAN DISASTERS. Noble Park, Australia: The Five Mile Press, 2002, 239 pp.

Each chapter of the book investigated different disasters in Australia. The Salvation Army was listed as one of the organisations which gave assistance during the Granville Train Crash (p. 177).

McGourty, John (editor). BLACK SATURDAY – STORIES OF LOVE, LOSS AND COURAGE FROM THE VICTORIAN BUSHFIRES. Sydney, Australia: HarperCollins Publishers, 2009, 288 pp.

The book was sold to raise funds for “The Salvation Army Victorian Bushfire Appeal” and told the stories of people and rescuers involved in the Victorian bushfires. There was also a list of people killed during the disaster.

McGregor, Malcolm (ed.). CHRISTMAS IN AUSTRALIA. Milsons Point, Australia: Hutchinson Australia, 1990, 208 pp.

A collection of photographs from 64 photographers capture a literal snapshot of Australia at Christmas in 1989. A Salvation Army band was included playing carols.

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McKay, Gary. TRACY – THE STORM THAT WIPED OUT DARWIN ON CHRISTMAS DAY 1974. Crows Nest, Australia: Allen & Unwin, 2001, 213 pp.

Eyewitnesses were interviewed for the book to give a history of the events before, during and after Cyclone Tracy. The Salvation Army and its work to assist the victims were also included.

Maddox, Marion. GOD UNDER HOWARD – THE RISE OF THE RELIGIOUS RIGHT IN AUSTRALIAN POLITICS. Crows Nest, Australia: Allen & Unwin, 2005, 386 pp.

The political study outlined the influence of Christianity under John Howard’s Liberal Government. It covered The Salvation Army’s involvement in the job network, welfare, and the Red Shield Appeal.

Monty, Dan. THE GRANVILLE TRAIN DIASTER, 30TH ANNIVERSARY SPECIAL EDITION. Sydney, Australia: Granville Memorial Trust, 2006, 150 pp.

Interviews with rescue workers and survivors of the rail disaster were interwoven with information on the disaster and photographs from the day. A number of Salvationists were interviewed as well as others who were involved outlining their memories of The Salvation Army on the day and during after-care.

Canada

Moyles, R. G. GLORY HALLELUJAH! THE INNOVATIVE EVANGELISM OF EARLY CANADIAN SALVATIONISTS. Toronto, Canada: The Salvation Army Canada and Bermuda Territory, 2013, 155 pp.

The collection of historical papers was used to show innovative evangelist strategies used by early Canadian Salvationists. The papers included; women preachers, the Salvation Navy, Camp Meetings and others.4 Moyles, R. G. NOT JUST ANOTHER CHURCH – A HISTORY OF THE SALVATION ARMY IN EDMONTON 1893-1993. Edmonton, Canada: The Salvation Army Edmonton Temple Corps, 1992, 167 pp.

The book focused on the history of the Edmonton Corps in a chronological presentation. There were references to the other corps in the area and also a chapter on the Army’s social services in Edmonton.

4

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-gloryhallelujah-6936-p.asp

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Moyles, R. G. THE SALVATION ARMY IN NEWFOUNDLAND – ITS HISTORY AND ESSENCE. Canada: The Salvation Army Canada and Bermuda, 1997, 231 pp.

The book was divided into two sections; the history of the Army and its essence in Newfoundland.

There were also photographs and a chronological list of corps openings, commanders of the Army in Newfoundland and significant historical events.5 Moyles, R. G. WILLIAM BOOTH IN CANADA – DESCRIPTIONS OF HIS VISITS 1886-1907. Edmonton, Canada: AGM Publications, 2006, 113 pp.

From research, the book investigated William Booth’s visits to Canada and the historical implication of each visit.

New Zealand McCloy, Nicola. NEW ZEALAND DISASTERS – EARTHQUAKES, ERUPTIONS, WRECKS AND FIRES – EVENTS THAT ROCKED THE NATION. New Zealand: Whitcoulls, 2004, 112 pp.

Short stories of disasters in New Zealand until 2004 were placed in themes of the disasters. A photograph of a Salvationist assisting a victim of the Wahine was included.

United Kingdom Miller, David J. (compiler). CHESTERFIELD CORPS OF THE SALVATION ARMY – A PICTORIAL HISTORY. Powys, UK: SA Historical & Philatelic Association with Abernant Publishing, 2017, 100 pp.

The collection of photographs showed different aspects of the Chesterfield Corps.

Mortimer, Gavin. THE LONGEST NIGHT, 10-11 MAY 1941 – VOICES FROM THE LONDON BLITZ. London, UK: Weidenfeld & Nicolson, 2005, 366 pp.

From interviews of survivors and eyewitnesses of events of the blitz, the book pieced together the history of the night London was hit by the worst night of the blitz. The history included the work of Salvationists and the destruction of London properties of The Salvation Army which included International Headquarters.

United States of America McKinley, Edward H. MARCHING TO GLORY – THE HISTORY OF THE SALVATION ARMY IN THE UNITED STATES, 1880-1992. Grand Rapids, USA: William B. Eerdmans Publishing Company, Second Edition, revised and expanded 1995, 451 pp.

Using archival material and scholarly research the author presented a chronological, historical development of the Army in the USA. The first edition was published for the 1980 centenary of The Salvation Army in the United States of America. This edition expanded the earlier work and included a chapter on events from 1980 to 1992.

Maye, Warren L. SOLDIERS OF UNCOMMON VALOR – THE HISTORY OF SALVATIONISTS OF AFRICAN DESCENT IN THE UNITED STATES. West Nyack, USA: Others Press (The Salvation Army USA Eastern Territory), 2008, 344 pp.

5

At the time of publication of AJSAH the book could be purchased at Salvation Army Store http://store.salvationarmy.ca/index.php?main_page=product_info&products_id=4765

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The research uncovered the historical inclusion and racial tensions of The Salvation Army, the culture of the USA and Salvationists of Caribbean and African descent. The history was developed in a chronological order and included photographs and biographical information to support the narrative and personalise the story.

Moyles, R. G. WILLIAM BOOTH IN AMERICA – SIX VISITS 1886 – 1907. Alexandria, USA: Crest Books (The Salvation Army, National Publications), 2010, 227 pp.

From research, the book investigated William Booth’s visits to the United States of America and the historical implication of each visit.

Zimbabwe

Murdoch, Norman H. CHRISTIAN WARFARE IN RHODESIA-ZIMBABWE – THE SALVATION ARMY AND AFRICAN LIBERATION, 1891-1991. Eugene, USA: Pickwick Publications, 2015, 215 pp.

The research investigated the history of The Salvation Army in Rhodesia-Zimbabwe in the context of the two Chimurenga (rising against European occupation) and the issues faced by the movement which had become established as a partner in empire. Martyrdom and colonial stories were unpacked to reveal mythologies and possible reasons for these to have developed.6 SECTION II – SOCIAL SERVICE 7. WAR SERVICES Moremon, John. AUSTRALIAN VIETNAM FORCES NATIONAL MEMORIAL VIETNAM. Canberra, Australia: Commonwealth of Australia, Department of Veterans’ Affairs, 2002, 71 pp.

The book was published to commemorate the national memorial for Australia’s involvement in the Vietnam war. The Salvation Army was listed (p 16) as one of the organisations that supported the troops during this conflict.

10. MISCELLANEOUS SOCIAL SERVICES Mergard, Paul. LOOKING FOR HOPE – SHINING LIGHT IN THE DARKNESS. Tingalpa, Australia: Paul Mergard, 2006, 64 pp.

The photographic book outlined the travel of the author on mission trips to developing countries, supported by The Salvation Army.

6

At the time of publication of AJSAH the book could be purchased at The Lutterworth Press http://www.lutterworth.com/product_info.php/products_id/2531/browse_by/cyfekkoq/browse_for/c

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11. YOUTH SERVICES Morton, Colleen. CHILD PROTECTION – CHILD PROTECTION TRAINING. Canberra, Australia: Youth and Children’s Resource Team Territorial Headquarters, 2000, 16 pp.

The booklet was a training paper on child protection which included forms and documents.

SECTION III – PROMOTING THE WAR N – INSTRUCTIONAL AND DEVOTIONAL LITERATURE McBride, Harry. THE PLACE, PURPOSE AND PRIORITY OF THE SOLDIER IN A GROWING ARMY. Sydney, Australia: The Salvation Army Australia Eastern and Papua New Guinea Territory, 1991, 13 pp.

The paper was first presented at The Salvation Army International Conference on Church Growth, London, UK. The title of the booklet outlined its aim and it used references which gave evidence for points expressed.

McCaughey, Betty (compiler). WILLIAM AND CATHERINE, WITH LOVE – A YEAR’S DAILY READINGS. Oakville, Canada: The Salvation Army Canada and Bermuda, 1989, 124 pp.

The writings of William and Catherine Booth were used for a daily devotional plan. Each day commenced with a verse of scripture which linked to the writings of the Booths and ended with a passage from the Bible.

MacDonald, Gordon, and Johnson, Patrick. GENEROSITY – MOVING TOWARD LIFE THAT IS TRULY LIFE. USA: GenerousChurch, 2008, 2009, 2010, 2011, 2012, 2013, Salvation Army Generous Life edition 2014, 96 pp.

The booklet was used as part of training for The Salvation Army’s Planned Giving Program.

McGuigan, Peter. BREAKING STRONG HOLDS FOR EFFECTIVE MISSION – THE DYNAMICS OF SPIRITUAL WARFARE. Sydney, Australia: The Salvation Army Australia Eastern and Papua New Guinea Territory, 1991, 80 pp.

The study showed how church growth in The Salvation Army relied on spiritual warfare. Each section gave instructional information followed by “study points”.

MacMillan, M. Christine, Posterski, Don, and Read, James E. WHEN JUSTICE IS THE MEASURE. Toronto, Canada: The Salvation Army Canada and Bermuda, 2014, 120 pp.

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Current and topical areas of injustice were investigated in the chapters of the book. Biblical and historical narratives as well as prayers were used to assist the reader develop a Christian worldview of justice.7 Marsico, Katie, HOW DO THEY HELP? THE SALVATION ARMY. Ann Arbor. USA: Cherry Lake Publishing, 2015, 14 pp.

From the “How do they help?” children’s education series, this book gave information about The Salvation Army. Other topics in the series included; Doctors Without Borders, The Red Cross, The United Nations, The World Health Organisation and UNICEF. Metcalf, William. ANOTHER PENTECOST? Challenge Books, London, UK: International Headquarters of The Salvation Army, 1973, 1981, revised 1989, 54 pp.

The booklet was a brief study on the doctrine of the Holy Spirit and the gifts that are given to the believer.

The final chapter was a list of biblical references on the topic.

Martin, Margaret. PRIVATE ATMOSPHERE. Sydney South, Australia: The Salvation Army Carpenter Media, 2010, 194 pp.

Stories, observations, scripture and prayers were combined in the devotional book to support the reader to think on things of God. There was also space given for private journaling for self-reflection on each topic.

Mead, Beryl. THE SALVATION ARMY BIBLE LESSONS – BOOK 2. London, UK: International Resources Department Communications Services, Missionary Literature Section, International Headquarters, 1995, 349 pp.

Mead, Beryl. THE SALVATION ARMY BIBLE LESSONS – BOOK 3. London, UK: International Resources Department Communications Services, Missionary Literature Section, International Headquarters, 1995, 368 pp.

The two books were developed as an international curriculum for Sunday School lessons. Each lesson included a bible story, activities and questions to support learning and encourage thinking.

Miller III, Andy. HOLISTIC HOSPITALITY – A BRIDGE TO A FUTURE ARMY. Atlanta, USA: The Salvation Army, USA Southern Territory, 2015, 98 pp.

The study unpacked the scriptural and practical aspects of the Christian gift of hospitality.8 7

At the time of publication of AJSAH the book could be purchased at The Salvation Army Store http://store.salvationarmy.ca/index.php?main_page=product_info&products_id=13566 8 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-holistichospitality---andy-miller-iii-10349-p.asp

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Miller III, Andy. STAY THE COURSE – CHALLENGES TO SALVATIONISTS FROM THE BOOK OF ACTS. Atlanta, USA: The Salvation Army, USA Southern Territory, 2016, 183 pp.

The study walked the reader through the entire book of Acts in chronological order.9 Munn, Janet and Court, Stephen. ARMY ON ITS KNEES – THE DYNAMICS OF GREAT COMMISSION PRAYER. London, UK: Salvation Books (The Salvation Army, International Headquarters), 2012, 124 pp.

The book outlined different ideas of prayer; the reader’s expectations, spiritual warfare, prayer and fasting as well as a chapter on the 24-7 prayer movement. The work concluded with a list of resources to use with prayer.10 Munn, Janet. THEORY AND PRACTICE OF GENDER EQUALITY IN THE SALVATION ARMY. Ashland, USA: Janet Munn, 2015, 112 pp.

From interviews conducted for a doctoral thesis the work investigated Salvation Army leaders’ understanding of biblical principles of female ministry.

Munn, Olivia and Court, Stephen. THE UPRISING – A HOLY REVOLUTION? Melbourne, Australia: Credo Press, an imprint of Salvo Publishing (The Salvation Army Australia Southern Territory), October 2007, 2nd edition December 2007, 238 pp.

The book presented the theology of holiness with a new approach and in a new format. Links to “Reading Club Guide” was also included in each of the small chapters.11 Michaels, Margaret K. SO … GOD HAS CALLED YOU TO BE A SALVATION ARMY OFFICER. USA: The Salvation Army USA Eastern Territory, 2007, 42 pp.

The booklet outlined information for people who were commencing their ministry as an officer of The Salvation Army and included information on getting started, dealing with problems and taking care of their children.

SECTION IV – MUSIC AND MUSICAL GROUPS Metcalf, William (compiler). CONCORDANCE TO THE SONG BOOK OF THE SALVATION ARMY. London, UK: The Salvation Army, United Kingdom Territory, 1986, 272 pp.

The book gave a concordance for The Song Book of The Salvation Army 1986 edition.

Miller, David J. and Moye, Ray (compilers). BOSCOMBE BAND OF THE SALVATION ARMY – A PICTORIAL HISTORY. Powys, UK: SA Historical & Philatelic Association with Abernant Publishing, 2015, 100 pp.

The photographs showed the band through its history and in various locations during its ministry. A brief history of the band, pictures and lists of the bandmasters and recordings were also included.

9

At the time of publication of AJSAH the book could be purchased at The Salvation Army Store http://store.salvationarmy.ca/index.php?main_page=product_info&products_id=14414 10 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=2524&cID=1 11 At the time of publication of AJSAH the book could be purchased at Salvation Army Resources https://www.sarmy.org.au/en/Resources/Salvo-Publishing-Books/Salvo-Publishing-Books-N-Z/The-uprising-a-holyrevolution/

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Miller, David J. (compiler). CHALK FARM BAND OF THE SALVATION ARMY – A PICTORIAL HISTORY. Powys, UK: SA Historical & Philatelic Association with Abernant Publishing, 2012, 100 pp.

The photographs showed the band through its history and in various locations during its ministry. A brief history of the band was also included.

Miller, David J., Klepke Jr.,Steef and Sprokkereef, William (compilers). THE AMSTERDAM STAFF BAND OF THE SALVATION ARMY – A PICTORIAL HISTORY. Powys, UK: SA Historical & Philatelic Association with Abernant Publishing, 2012, 100 pp.

The photographs showed the band and its personalities through its history and in various locations during its ministry. A list of bandmasters and recordings were also included.

Mott, John. FOLLOWING THE FLAG – THE HOUSEHOLD TROOPS BAND OF THE SALVATION ARMY. Powys, UK: SA Historical & Philatelic Association with Abernant Publishing, 2015, 87 pp.

The book covered the history of the original Household Troops Band, the redevelopment of the band and its history to 2015. Photographs of the original and current bands were included, along with a pictorial list of records from 1985 to 2015.

SECTION V – SALVATIONIST BIOGRAPHY Catherine Booth (The Army Mother) Metcalf, Joan, CATHERINE BOOTH – THE ARMY MOTHER. London, UK: International Headquarters of The Salvation Army, revised 1990, 38 pp. Originally published as Metcalf, Joan, GOD USED A WOMAN (CATHERINE BOOTH), Challenge Books. London, UK: International Headquarters of The Salvation Army 1967, 3rd edition 1980, 4th edition 1983, reprinted 1986.

The book was a short biography of Catherine Booth, and has been translated into a number of languages, with the English version having sold 14,000 copies William Booth Moyles, R. G. FAREWELL TO THE FOUNDER – 100TH ANNIVERSARY OF HIS PROMOTION TO GLORY. Alexandria, USA: Crest Books (Salvation Army National Publications), 2012, 108 pp.

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To commemorate the centenary of the Promotion to Glory of General William Booth. The book covered the final hours of Booth’s life, the rise of William Bramwell Booth to the position of general, tributes to the founder, the Founder’s funeral, and how he was remembered.12

Moyles, R. G. I KNEW WILLIAM BOOTH – AN ALBUM OF REMEMBRANCES. Alexandria, USA: Crest Books (The Salvation Army National Publications), 2007, 153 pp.

The book collected information on the Founder of The Salvation Army from people who saw him in the private arena of his life. Information was sourced from; Jane Short, Bramwell Booth, George Railton and J. Evan Smith among others.

Frank Smith Murdoch, Norman H. FRANK SMITH: SALVATIONIST SOCIALIST (1854-1940) – PRINCIPAL IDEOLOGUE OF THE CREATED SALVATION ARMY SOCIAL SERVICES. Orlando, USA: National Salvation Army Social Services Conference, 2003, 24 pp.

The research gave a revisionist history to a number of historical elements of The Salvation Army’s social work through the biography of Frank Smith.

Don Woodland Mitchell, David (editor). THIS IS YOUR LIFE, VOLUME II – TRUE STORIES OF GREAT AUSTRALIANS. Frenchs Forest, Australia: Pearson Education Australia, 2000, 248 pp. “Don Woodland” pp 175-180.

The book was a collection of a number scripts from the television program This is your life. The biographies were arranged in three themes; “the showbiz greats”, “the achievers”, and “the sports legends”. Major Don Woodland was included in “the achievers” section.

Miscellaneous Biographies McKernan, Michael. THE PEOPLESCAPE, CELEBRATING AUSTRALIANS. Victoria, Australia: Hardie Grant Books with National Council for the Centenary of Federation, 2002, 258 pp.

One of the events to celebrate the centenary of Australia’s Federation was figures of Australians placed on the lawns of Canberra’s Parliament House. The story of the event along with photographs of these 12

At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=2500

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identities were immortalised in this book. They included Australian Salvationists such as General Eva Burrows (p 24) and Joseph Perry (p 161).

Moyles, R. G. MAUD, EMMA, EVANGELINE – AMERICA’S LOVE AFFAIR WITH THE 3 BOOTH WOMEN. USA: Frontier Press (The Salvation Army, USA Western Territory), 2014, 117 pp.

Three Booth women were examined through the eyes of the public. Their leadership and impact on both The Salvation Army and the culture of the USA were uncovered.13 Murdoch, Norman H. SOLDIERS OF THE CROSS – SUSIE SWIFT AND DAVID LAMB – PIONEERS OF SOCIAL CHANGE. Alexandria, USA: Crest Books (The Salvation Army National Publications), 2006, 333 pp.

These two historical biographies of Susie Swift and David Lamb outlined their part in the social change movement of The Salvation Army, and uncovered personal stories of their lives.14 SECTION VI – AUTOBIOGRAPHIES AND MEMOIRS McCormack, Stan (ed.). CHANGING CRIMINALS – ‘THE BUSINESS OF HEAVEN’. Melbourne, Australia: Stan McCormack and Vic Pedersen, 1997, 97 pp.

Originally published in Epistle magazine, for prisoners and the Criminal Justice System, the book was a collection of testimonies of prisoners who had found Christ while they were incarcerated.

Martin, George V. KEEPING IN STEP. Northbridge, Australia: Access Press, 1995. 196 pp.

The autobiography covered the life of the author and his brothers, who spent their childhood in The Salvation Army’s orphanage at Collie Western Australia. It included photographs of The Salvation Army Home and from other events in the life of the family.

Morris, Jessica. WHEN HOPE SPEAKS. Maryborough, Australia: Salvo Publishing (The Salvation Army, Australia Southern Territory), 2016, 218 pp.

The memoirs covered the life and emotional path of the author, through depression from the age of 12 years into young adulthood.15

13

At the time of publication of AJSAH the book could be purchased at Frontier Press Shop http://frontierpress.org/shop/maud-emma-evangeline/ 14 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/booksoldiers-of-the-cross-2252-p.asp 15 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3692&cID=122

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SECTION VII – CREATIVE PROSE, NOVELS AND POETRY BY SALVATIONISTS Mac Arthur, Linda. AN OPEN HEART. Florida, USA: The Peppertree Press, 2013, 77 pp.

The book was a collection of poems organised into six chapters. The chapters were titled: “gifts from above”; “that I may serve Him”; “questions for God”; “guide me along, Lord”; “comfort for me & you”; and, “always praise Him”.

McClimont, Graeme. PRAYERS IN EXILE – THOUGHTS AND PRAYERS FROM BEHIND WIRE FENCES. Melbourne, Australia: Salvo Publishing (The Salvation Army Australia Southern Territory), 2009, 191 pp.

A collection of prayer poems were combined with the author’s photographs, paintings and information about parts of their ministry as an officer of The Salvation Army.

McCormack, Maisie. A TO Z BIBLE STORIES IN VERSE. Devon, UK: Arthur H. Stockwell Ltd., 1996, 46 pp.

Poems which included acrostics and quizzes which the author recited in Salvation Army meetings were collected in this volume.

Main, Gordon, and Cox, Lindsay (illustrator). FIRE A FOLLY – A HUMOROUS LOOK AT THE ARMY. Maryborough, Australia: National Editorial Department, 2015, 34 pp.

Main, Gordon, and Cox, Lindsay (illustrator). FIRE ANOTHER FOLLY – A HUMOROUS LOOK AT THE ARMY. Maryborough, Australia: National Editorial Department, 2016, 34 pp.

The two collections of poems and cartoons focused on areas of The Salvation Army, both historical and contemporary. Titles included the open air, flying padre, harvest festival and songster practice. There was a page of historical information on some of the areas included as poems.16 Mayes, Christine M. TRANSITORY TRAVELLING OR A COLLECTION OF THOUGHTS FOR YOUR ENCOURAGEMENT AS WE TRAVEL THE KING’S HIGHWAY. Australia: Christine Mayes, c2001, 20 pp.

Mayes, C[hristine]. M. PRAYER PARCELS. Australia: Christine Mayes, c2002, 16 pp.

16

At the time of publication of AJSAH the books could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3696&cID=1

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The two collections of poems were penned between 1997 and 2002 on a variety of themes.

Michelson, Faye. THE PINK MIST. The Brown Notebook Series – Book 1. Melbourne, Australia: Salvo Publishing (The Salvation Army, Australia Southern Territory), 2009, 106 pp.

The novel was designed for young teenagers and followed two young people who received special powers and the problems which arose for them.17 Mills, Richard. RICHARDS’ REFLECTIONS. Australia: Mills family, n.d., 56 pp.

The collection of poems were written between 1984 – 2000 and covered topics including, biblical, emotional, Christmas and events in the corps.

SECTION VIII – PLAYS, POEMS, NOVELS AND SHORT STORIES ABOUT THE SALVATION ARMY Malone, Peter (co-ordinator). FROM BACK PEWS TO FRONT STALLS – THE CHURCHES IN 100 YEARS OF AUSTRALIAN CINEMA. Kensington, Australia: National Capital Printing, 1996, 66 pp.

The book was a compilation of papers focussed on religious representation in Australian movies. Brad Halse, “Images of The Salvation Army” (pp 30-37) included the following Australian movies in his paper on how movies portrayed the Army; Strikebound, Golden Braid, The Sum of Us, Bad Bay Bubby and Lilian’s Story.

Books discovered since the previous edition of AJSAH Allchin, Sally-Anne. HAPPY BIRTHDAY. Melbourne, Australia: The Salvation Army, Australia Southern Territory, 2013. 20 pp.

Part colouring-in, part story book for young children, the book aimed to teach them how important they are to God. There was also a note to parents and carers at the back of the book based on Psalm 139:118.18 Allchin, Sally-Anne and Mills, Aaron (illustrator). IT’S MY BIRTHDAY. Melbourne, Australia: The Salvation Army, Australia Southern Territory, 2015. 20 pp.

The story book for children aimed to teach them how they are special to Jesus. There was also a note to parents and carers at the back of the book in the form of Matthew 18:1-4.19 Banks, Keith, and Turfrey, Lucille (illustrator). CONTENTMENT – DEVOTIONAL AND TOPICAL POEMS. London, UK: Salvation Books (The Salvation Army International Headquarters), 2016, 61 pp.

The collection of poems covered personal and spiritually focused poems on topics that included; death, Christmas, Easter and reflections on holiday places and life events.20 Bradnam, Hugh. MY PEOPLE – THE AMAZING ADVENTURES OF MARTY & MAX. Surrey, UK: Ammonite Books, 4th Ed, 2010, 109 pp.

17

At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=1712&cID= 18 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3014&cID= 19 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3401&cID= 20 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/bookcontentment---devotional-and-topical-poems-14411-p.asp

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The novel for children followed two young Salvationists who travelled back in time and met the young William Booth and other members of The Christian Mission. The two characters also observed some of the major early historical events of the movement.

Bonner, Adrian and Luscombe, Claire. THE SEEDS OF EXCLUSION. UK: CGI London for The Salvation Army United Kingdom Territory with the Republic of Ireland, 2008, 98 pp.

The research report was the fourth in a series of reports published by The Salvation Army in the UK and focused on matters of early life experiences which caused problems in later life. This report’s theme was social exclusion.

Brooks, Cymon and Brooks, Naava. VISION. Melbourne, Australia: Salvo Publishing (The Salvation Army, Australian Southern Territory), 2013, 110 pp.

The devotional book included inspirational themes and used photography to support the content.21 Brown, Arthur J. I FORGET SO SOON. UK: Somerset Evangelical Unit, 1983, 1984, 1993, 48 pp.

The memories are a companion to Audrey, first published in 1977 with the first being a biography of Mrs Audrey Brown and the later the autobiography of the author Arthur J. Brown. The entirety of the book was the author’s early life in Scotland with a focus on teaching in Sunday School and his Cub pack. The book concluded with the author’s call from God to be an officer in The Salvation Army.

Calvert, Fiona and Thomas, Judith-Rose (illustrator). LITTLE JACK THE WALLABY – A CHILDREN’S BOOK ABOUT FEELING SAFE AND STAYING WITH FAMILY. New Town, Australia: Tasmanian Community Fund, Safe from the Start and The Salvation Army Australia Southern Territory, 2013, 16 pp.

The children’s book was part of the initiative to help children remain safe. This book helped children understand domestic violence and how to seek help.22 Castle, Rachel and Wight, Nicholas (illustrator). JEMIMA’S LULLABY. Melbourne, Australia: Australian Southern Territory, 2013, 24 pp.

The book for children used animals to teach against exclusion on the basis of being different.23 Cheydleur, John R. and Forster, Ed (ed.). EVERY SOBER DAY IS A MIRACLE. Alexandria, USA: Crest Books (The Salvation Army National Headquarters, USA), 2010, 267 pp.

The collection of mini-biographies of anonymous people outlined how they were rescued from lives of addiction through the power of Jesus Christ.

Davies, Mal and Volz, Dawn. A CENTURY OF SESSIONS – CADETS OF THE SALVATION ARMY – AUSTRALIA. Melbourne, Australia: Salvo Publishing (The Salvation Army, Australia Southern Territory), 2014, 107 pp.

21

At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3008&cID= 22 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3141&cID= 23 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3072&cID=

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The photographic history book covered the development of college buildings in the training of cadets in Australia Southern Territory. A list of principals was given, followed by ‘class’ photographs of sessions from 1914 to 2013.24

Dawson, Alistair. PAWS FOR THOUGHT. Croydon, UK: Alistair Dawson, 1999, 72 pp.

Around the adventures of the author’s dog, Toby a collection of devotional, thought provoking and humorous stories were given to assist individuals meditate on eternal and day-to-day matters.

Elkington, Chris, & Damon, Emma (illustrator). MY BACKYARD THEME PARK. Melbourne, Australia: Salvo Publishing (Australia Southern Territory), 2013, 20 pp.

The picture book was published to show children that they are special to God and important in the community. It also included a CD where the author read the book with music written and composed by Charlie Farmers.25 Elkington, Chris, & Marion, Edwina (illustrator), MY BACKYARD CIRCUS. Melbourne, Australia: Salvo Publishing (Australia Southern Territory), 2016, 20 pp.

The picture book was published to show children that creativity can be used to solve problems and gave information for parents to discuss with children.26 Evans, Robert J. DIVINE CONVERSATIONS – A JOURNAL OF PRAYER. Lonsdale, Australia: Credo Press and The Salvation Army, Australia Southern Territory, in partnership with Onkaparinga Combined Churches 24-7 Prayer Room, 2010, 145 pp.

The book covered the development and benefits of the Onkaparinga 24-7 Combined Churches Prayer Room. It included prayers and photographs of the room.27

24

At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3368&cID= 25 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=2988&cID= 26 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3723&cID= 27 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=2173&cID=

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Gariepy, Henry. A CENTURY OF SERVICE IN ALASKA – THE STORY & SAGA OF THE SALVATION ARMY IN ‘THE LAST FRONTIER’ – 1898-1998. Rancho Palos Verdes, USA: The Salvation Army USA Western Territory, 1998, 145 pp.

The book covered the history and development of The Salvation Army in Alaska from its invasion by the Canadian Territory to its centenary year. Chapters were given to the native people and their work as Salvationists and included many photographs and mini-biographies of Salvationists. Another chapter was given on the work of the boat “M/V William Booth” and yet another which contained a historical overview of each corps. A list of significant dates and names of Salvation Army divisional leaders was also included.

Gilman, James A., SHENG FANG – THE PLACE OF VICTORY, ONE MAN’S EXPERIENCE OF SALVATIONIST PIONEERING IN CHINA. London, UK: Salvation Books (The Salvation Army International Headquarters), 2016, 214 pp.

Originally published in Chinese by Gold Wall Press, Beijing, 2012 the biography was written using the memoirs of Brigadier James Gilman. Gilman’s ministry and appointments in China were covered, in addition to personal thoughts at the time and in hindsight. There were numerous photographs of Salvation Army work in that country and images of historical documents.28 Green, Roger J. WAR ON TWO FRONTS – WILLIAM BOOTH’S THEOLOGY OF REDEMPTION. Republished by Alexandria, USA: Crest Books (The Salvation Army, National Headquarters), reprinted 2017, 151 pp.

From the author’s PhD thesis, the work uncovered the theology of William Booth from the inception of The Christian Mission through to The Salvation Army. The research also uncovered key people who influenced the theological foundations of the movement.29 Herron, Ray. THE PURPOSES FOR WHICH GOD RAISED UP THE SALVATION ARMY. Sunshine Coast, Australia: Ray Herron, 2016. 37 pp.

The booklet was printed to assist with training for evangelism and youth work. It used various historical statistics and quotations to show how the early Salvation Army grew quickly and aimed to encourage the readers to connect with the spirit of God to assist with continual growth in contemporary society.

Hill, Dorothy J. WHERE A CITY GREW – THE SALVATION ARMY IN BOX HILL. Victoria, Australia: The Salvation Army Box Hill Corps, 2004, 155 pp.

28

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-shengfang-14349-p.asp 29 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-the-waron-two-fronts-15040-p.asp

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Snippets of Box Hills Corps history was developed on a thematical approach. The appendices included; a chronological timeline of major corps events, a list of corps and local officers, and candidates who entered training to become officers of The Salvation Army.

Inglis-Powell, Brenda. SOLDIERS IN DIFFERENT ARMIES. Australia: Xlibris, 2012, 2014, 2017, 221 pp.

The biographical novel covered the lives of William and Ivy Inglis (nee Trethewey). The individual family history and social history around the two families were first discussed which culminated in the union of the couple. William Inglis narrative first commenced in Scotland and followed his move to Australia and entry into the Australian Military for WWII. He first joined the 2/14th Battalion Band and the book covered the service in the Middle East and his work with Major Albert Moore and The Salvation Army’s Red Shield War Service. As Australia’s war effort moved so Inglis too moved to the Kokoda Track. Ivy Tretheway’s narrative followed her development to The Salvation Army Training College in 1940. It then followed her ministry in Beaudesert, Toowong, Wynnum, and Wilston. In 1944 the narratives were united, Ivy continued to serve as a soldier in The Salvation Army and also gave service in overseas countries. Proceeds of the book went to The Salvation Army’s work with the Australian Defence Forces.

Kleman, Eva and Kjellgren, Christina (illustrator). THROUGH MY EYES. Translated from the Swedish original text MED MINA ÖGON by Chris Larsson, Hameenlinna, Finland, Päivä Osaakeyhtiö in cooperation with The Salvation Army (Pelastus Armeija), Finland, 2014, 155 pp.

The devotional work came from the author’s own tragedies. Short devotions, based on many topics were augmented by water colours.30 Koolhof, Mary and O’Rourke, Kyan (illustrator). ALICIA HELPS BEC TAKE A STAND – A STORY ABOUT CYBERBULLYING. New Town, Australia: The Salvation Army, Australia Southern Territory and Australian Government Department of Social Services, 2013, 26 pp.

The children’s picture book described cyberbullying and actions to take towards building resilience.31 Koolhof, Mary and O’Rourke, Kyan (illustrator). JAKE AND EMILY WORK IT OUT – A STORY ABOUT MAKING DECISIONS. New Town, Australia: The Salvation Army, Australia Southern Territory and Australian Government Department of Social Services and the Tasmanian Community Fund, 2015, 28 pp.

The children’s picture book aimed to assist young people make decisions against smoking and other unhealthy behaviours.32

30

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/through-myeyes---colonel-eva-kleman-7534-p.asp 31 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3142&cID= 32 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3459&cID=

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Koolhof, Mary and O’Rourke, Kyan (illustrator). MY BROTHER SAM – A STORY ABOUT BULLYING. New Town, Australia: The Salvation Army, Australia Southern Territory and Australian Government Department of Social Services, 2014, 28 pp.

The children’s picture book described bullying and actions to take towards building resilience.33

Koolhof, Mary and O’Rourke, Kyan (illustrator). TAHLIA AND JASMIN PLAN A PARTY – A STORY ABOUT STAYING SAFE AND HAVING FUN. New Town, Australia: The Salvation Army, Australia Southern Territory, Australian Government Department of Social Services and the Tasmanian Community Fund, 2015, 28 pp.

The children’s picture book aimed to assist young people make decisions against drinking alcohol and concerns of drinks being spiked at parties.34 Koolhof, Mary and O’Rourke, Kyan (illustrator). TOM AND JAMAL SPEAK UP – A STORY ABOUT CYBERSAFETY. New Town, Australia: The Salvation Army, Australia Southern Territory and Australian Government Department of Social Services, 2014, 27 pp.

The children’s picture book described cyberstalking and false online profiles for grooming. The book also showed children what to do if the feel unsafe.35 Longhurst, E.W. MARCH FORTH! – THE HISTORY OF HORSHAM CORPS OF THE SALVATION ARMY 1887-2011. Horsham, UK: The Salvation Army, Horsham Corps and SA Historical & Philatelic Association, 2012, 244 pp.

The historical work was a chronological history of the corps taken from the Horsham Corps’ History Book. A number of photographs from the corps were included.

Lydholm, Gudrun Maria. LUTHERAN SALVATIONISTS? THE DEVELOPMENT TOWARDS REGISTRATION AS AN INDEPENDENT FAITH COMMUNITY IN THE SALVATION ARMY IN NORWAY WITH FOCUS ON THE PERIOD 1975-2005. Eugene, USA: Wipf & Stock, 2017, 264 pp.

From research, the book unpacked issues of culture and The Salvation Army’s relationship to a state church where Salvationists have been members of both the movement and the church. It dealt with the pressures Salvationists’ faced to be part of a national religious culture while trying to uphold the elements of an evangelical sub-culture.36 33

At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3325&cID= 34 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3458&cID= 35 At the time of publication of AJSAH the book could be purchased at The Salvation Army Online Supplies Shop http://commerce.salvationarmy.org.au/product.asp?pID=3326&cID= 36 At the time of publication of AJSAH the book could be purchased at WIPF and Stock Publishers http://wipfandstock.com/lutheran-salvationists.html

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Advertisements for three early Salvation Army Song Books.1

1

George Scott Railton, Heathen England and what to do for it, (London, UK: S.W. Partridge & Co., 1877), Appendix.

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THE POWER OF SONG AN OVERVIEW OF THE DEVELOPMENT OF THE SONG BOOK OF THE SALVATION ARMY David Woodbury Introduction The Song Book of The Salvation Army2 and its predecessors have been a great source of inspiration, spiritual direction and worship for Salvationists for 135 years. Evolving from Revival Music3 through to the 2015 edition of The Song Book of The Salvation Army4 its history is perhaps best traced through the eyes of some of the Salvation Army songwriters.

Very early in its development, The Salvation Army understood the power of song. The founder of The Salvation Army, William Booth, fervently believed that music and song were a powerful means of reaching the heart and soul, both of the unsaved and the saints. He came to understand that music and song reach to the very depth of a person’s being and that it is capable of both challenging the spirit, and stimulating a response.

Booth’s passion for the redemptive work of The Salvation Army, and the need for his people to be fired up with a holy passion, are reflected in the words of one of his songs. Thou Christ of burning, cleansing flame first appeared in the War Cry of 14 April 1894. It was to be sung at the International Congress in London in July of that year. 5 The final verse of the song reflects Salvationists’ desire to have the Holy Spirit empower their lives. It is a prayer from the heart of Booth that is as relevant today as it was over 100 years ago.

During the 17th century, Isaac Watts penned the immortal hymn, When I Survey the Wondrous Cross.6 It ushered in a new age of hymn writing in England. He was followed in the 18th century by perhaps the greatest of hymn writers, Charles Wesley. Wesley wrote almost 9,000 hymns and was perhaps the most prolific and influential of all hymn writers. Many of his works can still be found in church hymnals today and the latest publication of The Song Book of The Salvation Army is no exception.7 The Christian Mission Hymn Book, The Revival Hymn-Book and Revival Music As in many religious organisations, music was to play an integral part in the development of The Salvation Army. In September 1869 The Christian Mission issued the Christian Mission Hymn Book,8 which contained 531 hymns. The then General Superintendent Booth’s rationale for the publication of the new book was, that; Reference citation of this paper David Woodbury, “The power of song; The development of The Song Book of The Salvation Army”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 91-107.

2 General of The Salvation Army, The Song Book of The Salvation Army, (London, UK: International Headquarters of The Salvation Army, 2015).

3 William Booth (compiled), A Complete Compendium of Revival Music for Evangelistic Services, Open-Air Meetings, and The Home Circle, (London, UK: S.W. Partridge & Co, 1876).

4 General of The Salvation Army, The Song Book of The Salvation Army, 2015.

5 Gordon Taylor, Companion to the Song Book of The Salvation Army, (London, UK: The Salvation Army, 1989), 194.

6 General of The Salvation Army, The Song Book of The Salvation Army, 2015, No. 208, 75.

7 General of The Salvation Army, The Song Book of The Salvation Army, 2015.

8 William Booth (compiler), The Christian Mission Hymn Book, (London, UK: Morgan & Chase, c1869).

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we have not found one containing a sufficient number of hymns suitable for the regular services of a congregation, and at the same time adapted to all the requirements of open-air and revival meeting.9

One advertisement for the hymn book stated that the book could be used for a variety of purposes and had the; …most Scriptural, clearly-expressed, hearty, enthusiastic, and useful Religious Songs, ancient and modern, which have ever appeared in the language. Admirably adapted for use at open-air, theatre, and other Evangelistic Services, and for the daily rejoicing of persons in their first love.10

From The Christian Mission Hymn Book, Booth took 118 of the hymns “especially suitable for Special Services” to develop The Revival Hymn-Book.11 Then Revival Music12 was used by the forerunner of The Salvation Army, The Christian Mission. It appeared in 1876 and contained 494 hymns.13

The Christian Mission Hymn Book, c1869.14

In his preface to Revival Music, Booth encouraged his people to “sing of salvation and aim to save souls by singing as well as by proclaiming the gospel of the Grace of God.”15 Booth was convinced of the power of song and stated that he considered the songs that made the best singing, were those composed in the simple language of the people. He insisted that the airs to which they

9

Taylor, Companion to the Song Book, xiii.

Railton, Heathen England, Appendix.

11 Railton, Heathen England, Appendix.

12 Booth (compiled), Revival Music, 1876.

13 Of these hymns, 34 songs remained in the 1986 edition of The Song Book of The Salvation Army. General of The Salvation Army, The Song Book of The Salvation Army, (St Albans, UK: International Headquarters, 1986).

14 Hymn Book from The Salvation Army International Heritage Centre, London. Photograph courtesy of Garth R. Hentzschel.

15 Booth (compiled), Revival Music, 1876, iv.

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should be sung must be such as would “stick” to the people and make them go humming them about their houses and workshops.

Revival Music, 1876.16

Songs of The Salvation Army, known as The Christian Mission17 By 1878 the evolution from The Christian Mission to The Salvation Army was well underway, and with the change came a change in terminology. A revised edition of The Christian Mission Hymn Book was published, and the change from hymns to songs became apparent when it was rebranded as: Songs of The Salvation Army, known as The Christian Mission.18 In this publication were a number of songs which had been composed to fit some of the secular tunes of the day, a feat at which the Army became quite adept.19 Songs from the music halls, well known to the general populace, were quickly adapted by Salvation Army writers to bring home the missional message of God’s grace and salvation for all. It may well have been that Booth was somewhat uncomfortable with the use of the profane ditties of the music hall, but he came to see the value of putting saving words to some well-known melodies.

Perhaps one of the best known was the chorus, Bless His name, He sets me free, written by William Baugh and set to Champagne Charlie, a lively music hall song by George Leybourne and Alfred Lee.20 Although the song was not published in the song book until the 1953 edition,21 the words appeared in the Christmas War Cry of 1881. The first recorded use of the tune occurred during the 16

Book from The Salvation Army International Heritage Centre, London. Photograph courtesy of Garth R. Hentzschel.

William Booth (Ed.), Songs of The Salvation Army, known as The Christian Mission, (London, UK: The Salvation Army, 1878).

18 Taylor, Companion to the Song Book, xv.

19 See the discussion 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.

20 See the discussion in Hentzschel, “Why should the devil have all the good music?”, 161-165.

21 The General (Albert Orsborn, The Song Book of The Salvation Army, (London, UK: Salvationist Publishing & Supplies, 1953).

17

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visit of Booth to Worcester in February 1882, when “Sailor” Fielder sang the words.22 Booth’s early reticence over the use of this secular tunes was eventually alleviated and later writers claimed Booth posed the question: “Why should the devil have all the best tunes?”23 The Hosanna Songs of The Salvation Army (6 July, 1879) On 6 July 1879 The Salvation Army published Hosanna Songs of The Salvation Army. This marked a significant change in the direction of Salvation Army music, with the publication of songs that were distinctively original Salvation Army Songs.24 At this period of its development, The Salvation Army was evolving from a small mission society based on church structure, to an organisation based on a military structure and utilising military terminology. Such a change enabled The Salvation Army to have a very clear missional focus. With that focus it needed music with a distinctive message to drive its missional message of universal salvation.

Salvation Army music emerged, not out the cloistered sanctuary, but out the grist of the missional mill, the fetid air of the gin palace, the obscenities of the brothel and the damp and clammy existence of the homeless under the bridges of the Thames. General Albert Orsborn said: Let it be remembered that Salvationists write their songs, not in some secluded place, nice and quiet and ideal for meditation … they write their songs in the hurly burly of our warfare, and I wrote my songs under such circumstances, during war experiences in London, in the harvest and the most difficult of places, and in my own domestic circumstances surrounded by my little children, in the midst of life and not outside it, these songs were written.25

Perhaps out of all our early mission officers, William Pearson stands out as one who had a clear missional mindset. A prolific writer of Salvation Army songs, Pearson was born in Derby in 1832. He spent his early years in the Traffic Street Primitive Methodist church. At 14 years of age Pearson surrendered his life to God and later became a local preacher. In 1874, he moved to London to join The Christian Mission where he served as superintendent in a number of mission stations. In 1878 Pearson was stationed in Bradford when the mission changed its name to The Salvation Army.

The next year he was appointed as the manager of The Salvation Army bookstore. For a number of years he wrote a new song each week for The War Cry and contributed to the Musical Salvationist publication.26 The 1879 edition of Heathen England included advertisements for Salvation Songs, The Salvation Song-Book, Hallelujah Book and Salvation Music.27

Gordon Cox, The Musical Salvationist – The world of Richard Slater (1854- 1939), (Woodbridge, UK: The Boydell Press, 2011), 27.

23 See the discussion in Hentzschel, “Why should the devil have all the good music?”

24 Taylor, Companion to the Song Book, xv.

25 Audio recording of Albert Orsborn speaking about his songs. File held at The Salvation Army Heritage Centre, Sydney.

26 Taylor, Companion to the Song Book, 387.

27 George Scott Railton, Heathen England, Being a description of the utterly godless condition of the vast majority of the English nation, and of the establishment, growth, system, and success of an Army for its Salvation, consisting of working people under the generalship of William Booth (3rd Ed), (London, UK: S.W. Partridge, & Co., 1897), Appendix.

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Salvation Army Songs (July, 1899)28 By 1899, Salvation Army music was developing rapidly and Booth appointed Richard Slater to compile a new song book. Slater later recorded that he: …gathered all likely material, going through 11-thousand songs, both from hymn-books of all kinds, as well as from The Army’s own sources, for a vast outburst of song creation had marked The Army’s life since the 1873 book was compiled.29

Salvation Army Songs owned by Commissioner Lucy Milward Booth-Hellberg.30

Following Slater’s work, Booth and a council of selected officers met together several times to consider the songs submitted for the new book. The result was Salvation Army Songs of 1899 which contained 870 songs and a section of 216 choruses.

Lt.-Colonel Richard Slater composing music for the Song Book.31 28

General Booth (Compiled), Salvation Army Songs, (London, UK, International Headquarters of The Salvation Army, 1899).

29 The Local Officer and Bandsmen, (Melbourne, 1 February 1936), 3.

30 Song Book from The Salvation Army International Heritage Centre, London. Photograph courtesy of Garth R. Hentzschel.

31 Photograph courtesy of The Salvation Army Heritage Centre, Sydney.

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Richard Slater Slater, who in many ways became the father of Salvation Army music, was to have a significant impact on The Salvation Army. He was a prolific writer and composer and wrote some 500 songs, many published in The Musical Salvationist. He also contributed selections and other arrangements for The Band Journal. Born in Clerkenwell, London, on 7 June 1854, Slater displayed great musical talent quite early in his life. He eventually became a music teacher and a member of the Royal Albert Orchestral Society.

Richard Slater early in his Salvation Army officer career.32

After dabbling for a while in rationalism, Slater was converted in a holiness meeting at Regent Hall Corps of The Salvation Army in September 1882. The following year he commenced work in the newly formed Salvation Army Music Department, eventually taking charge of the department until his retirement, with the rank of brigadier, in 1923. During his retirement he returned to the department and was promoted to the rank of lieutenant colonel.33 Among his many compositions Slater is best remembered for the following words and music; And is it so? A gift from me Dost Thou, dear Lord, request?

Then speak Thy will, whate'er it be: Obeying, I am blest.

I have not much to give Thee, Lord, For that great love which made Thee mine: I have not much to give Thee, Lord, But all I have is Thine.34

For over thirty years the 1899 edition of Salvation Army Songs35 did great service. It went through several revisions during that time. Richard Slater was to write of it: It is of interest to make some comparisons between the three chief Army Song Books. The 1873 book was hardly indebted in any way to the Founder and his people for original songs. The

32

Photograph courtesy of The Salvation Army Heritage Centre, Sydney.

Taylor, Companion to the Song Book, 413f.

34 General of The Salvation Army, The Song Book of The Salvation Army, (2015), No. 570.

35 Booth (Compiled), Salvation Army Songs, 1899.

33

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1899 book presented a marvellous difference in this respect, for by this time The Army had its writers of verses as well as composers of accompanying music.36

Among those who contributed was a Scottish Salvationist, Robert Johnson. A competent violinist, Johnson became an officer and a member of the ‘Singing Brigade’ at the London Training Home.37 Among his songs was one set to the music hall ditty, Here’s to good old whiskey. This popular tune was applied to Johnson’s missional song, Storm the forts of darkness. Published in Salvation Army Songs, Part 2, it was introduced by Johnson at Bristol Circus on 26 February 1884.38 Reflecting the Army’s focus on mission it soon became popular with Salvation Army congregations.

Herbert Booth Perhaps the most influential and creative songwriters of this era was Herbert Booth, fifth child of William and Catherine Booth, born at Penzance on 26 August 1862. Possessed with a creative and inspirational temperament, Herbert was to make a significant contribution to Salvation Army music.

While assisting his sister Catherine (Kate) Booth to pioneer the Army’s work in France, he began writing songs in French. On his return to England he was placed in charge of the newly established music department at Clapton, London. During this period, he was responsible for forming singing groups with the cadets who were in training at Clapton Training Home. It was during this time that Herbert penned the words of the song: Blessed Lord in thee is refuge.39 Discouraged and unable to secure sufficient funds for the new Men’s Training Garrison in London, Herbert tried putting pen to paper, and when an unexpected cheque arrived he penned the final verse of the song; O for trust that brings the triumph when defeat seems strangely near!40 This song first appeared in a booklet called Songs of the Nations, published in 1886 for the International Congress.

Herbert and Cornelie Booth41 36

The Local Officer and Bandsmen, (Melbourne, 1 February 1936), 3.

Taylor, Companion to the Song Book, 339.

38 Taylor, Companion to the Song Book, 169.

39 Booth (Compiled), Salvation Army Songs, 1899, No. 471, 331.

40 Taylor, Companion to the Song Book, 18.

41 The Young Solider, (Melbourne, n.d., 1895), n.p..

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John Lawley Perhaps no other officer was closer to William Booth than Commissioner John Lawley who acted as Booth’s aide-de-camp and was his loyal companion from 1890 until Booth's death in 1912. While evangelist Billy Graham realised the power of song and had singers Cliff Barrows and George Beverly Shea to support him, Booth had Lawley, who composed songs and sang solos.

Following Lawley’s death, General Bramwell Booth said of him, “he sang his way through this life and he will sing his way through eternity.”42

John Lawley43

Lawley’s first song for The Salvation Army was written at Jarrow in 1879, and by 1916 he had contributed 19 of his songs to The Salvation Army Song Book, with many more in other publications.44 With the heart of an evangelist, Lawley’s songs reflect his passion for souls and a positive awareness of his own salvation.

There were again more song books which have been forgotten to time or were older volumes renamed, for example an 1883 publication advertised books called: Salvation Songs, which contained “upwards of 600 songs”; Salvation Army Music, which contained both tunes and words; Salvation Soldiers’ Song Book that sold for one penny; and Holiness Hymns, especially “adapted for All Night and Holiness Meetings”.45

The cover of the Australian edition of Salvation Soldiers’ Song Book.46 Wikipedia, “John Lawley”, https://en.wikipedia.org/wiki/John_Lawley ¶ 19, updated 17 May 2017, accessed on 25 July 2017.

43 Photograph courtesy of The Salvation Army Heritage Centre, Sydney.

44 Wikipedia, “John Lawley”.

45 Railton, Heathen England, (5th Ed), (London, UK: G.T. Horn, Manager, Salvation Army Book Depot, c1883), 190.

46 Australian edition of the Salvation Soldiers’ Song Book, Photograph courtesy of Garth R Hentzschel.

42

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Salvation Army Song Book (1930)47 In the early part of the 20th Century Bramwell Booth established a song book council to review the 1899 song book. When it was published by General Higgins in 1930, it included 1,003 songs and 730 choruses, and included 300 new songs.48 The Founder’s song, O boundless salvation, which in some ways has become the anthem of The Salvation Army, had gained a unique status and was placed first in the 1930 song book.

Perhaps for Salvationists, no other composition reflects the power of song than does this one by the Founder. First written in one, long evening for the 1893 Boundless Salvation spiritual campaign in Great Britain, it was premiered at the Boundless Congress weekend, on 14-15 November 1893, in London’s Exeter Hall.49

The Salvation Army Song Book, 1930.50

The seven verses of O boundless salvation are a development of thought that allows the congregation to follow the Founder’s significant progression through a simple, yet profound imagery - the ocean as the all-inclusive, redeeming love of Christ. Other verses seem to be a personal testimony by Booth, reflecting the grace of God in his own life. It concluded with the allembracing statement, “for you and for me!”

While Booth’s imagery reflected the late Victorian age, Ronald Holz stated:

47

The General (Edward Higgins), The Salvation Army Song Book, (London, UK: Salvationist Publishing & Supplies, 1 March, 1930).

48 Taylor, Companion to the Song Book, xvii.

49 Taylor, Companion to the Song Book, 124.

50 Song Book from The Salvation Army International Heritage Centre, London. Photograph courtesy of Garth R. Hentzschel.

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…its message of the boundless, redeeming love of Christ will continue to have a lasting impact in worship. Each generation will take the anthem as its own, but the inspiration that first brought forth this compelling hymn will remain.51

The Song Book of The Salvation Army (1953)52

The Song Book of The Salvation Army, 1953.53

A new issue of the song book appeared now under the title; The Song Book of The Salvation Army, issued at Easter 1953, under the direction of General Albert Orsborn, 6th general of The Salvation Army.54 He was often referred to as the poet general for his song writing. Born 4 September 1886 to pioneer officer parents, Albert Orsborn entered the International Training College in 1905. In 1946 he was elected as the general of The Salvation Army and served until his retirement in 1954. A prolific songwriter; at the age of 16 he won a song competition run by the War Cry.

General Albert Orsborn55 Ronald W. Holz, “O boundless salvation”, (SACONNECTS, USA Eastern Territory of The Salvation Army, 2017), ¶ 12, https://saconnects.org/o-boundless-salvation/ accessed on 25 July 2017.

52 The General (Orsborn), The Song Book of The Salvation Army, 1953.

53 Song Book from The Salvation Army International Heritage Centre, London. Photograph courtesy of Garth R. Hentzschel.

54 Taylor, Companion to the Song Book, xvii.

55 Photograph courtesy of The Salvation Army Heritage Centre, Sydney.

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In the intervening years since the publication of Salvation Army Songs in 1930, there had been a subtle shift by Salvation Army songwriters away from the more militaristic war songs to songs that were more introspective and meditative. Predominant among these was Orsborn.

A prolific song writer Orsborn has written around 250 songs for Holiness meetings at the Clapton Congress Hall.56 Thirty-eight of these could be found in 1953 song book.57 Perhaps indicative of the deep spiritual nature of the man was song 79 in the 2015 Song Book of The Salvation Army; I know thee who thou art.58 Written in a time of great sorrow when he suffered a severe bereavement, Orsborn was to reach deep into his spiritual resources and in the midst of sorrows – was able to look up and see the man who wore the crown and thorns for him. He recorded, “I’m happy to say that this particular song has brought me many, many letters from all over the world, telling of people especially in times of distress, finding comfort and strength in these words.” Giving personal testimony to the song he recorded that the last verse of the song was often his personal prayer.59 Let nothing draw me back Or turn my heart from Thee, But by the Calvary track Bring me at last to see The courts of God, that city fair, And find my name is written there.60

The Song Book of The Salvation Army (1986)61

The Song Book of The Salvation Army, 1986.62

56

Taylor, Companion to the Song Book, 382.

The General (Orsborn), The Song Book of The Salvation Army, 1953.

58 General of The Salvation Army, The Song Book of The Salvation Army, (2015), No. 79.

59 Audio recording of Albert Orsborn speaking about his songs.

60 The General (Orsborn), The Song Book of The Salvation Army, 1953, No. 42, 29.

61 The General (Jarl Wahlstrom), The Song Book of The Salvation Army, (London, UK: International Headquarters of The Salvation Army, 1986).

62 Song Book from The Salvation Army International Heritage Centre, London. Photograph courtesy of Garth R. Hentzschel.

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Arthur Arnott Among the contributors to the 1986 song book was Australian, Arthur Smith Arnott, the son of the legendary biscuit maker and pioneer Salvation Army officer. He was to forge for himself a significant place in the history of The Salvation Army in the Western South Pacific. In a biography of his life, Arthur S. Arnott: A Notable Australian Salvationist, author Adelaide Ah Kow caught something of the man’s uniqueness and character when she wrote: “He had the soul of a poet and the abiding wonder of a child.”63 Arnott was a multifaceted man. His love and use of music was to stamp him as one of the leading Salvation Army composers of his day. His participation in arranging Young People’s demonstrations over 30 years provided him with the platform necessary to demonstrate his great song writing skills. Each year would see a batch of new songs written especially for the occasion, and each year the demonstration would grow larger, until more than 1000 children took part.

Indicative of his contribution in this area was his song; We’re on the homeward trail.64 Its music and theme was to be picked up by Australian composer Arthur Gullidge in his march; The Heavenbound Throng.

Harry Read Another who contributed to the 1986 song book was Commissioner Harry Read. A returned serviceman from World War 2, Read entered the training college in 1947 and served in a number of corps and headquarters appointments before being appointed as the Territorial Commander in the Australia Eastern Territory.65 A prolific writer of verse, he contributed two songs to this edition of the song book, including a typical Salvation Army war song; God’s soldier marches as to war.66

Commissioner Harry Read67

63

Adelaide Ah Kow Arthur S. Arnott: A Notable Australian Salvationist, (Melbourne, Australia: The Salvation Army Trade Department, n.d.).

64 The General (Wahlstrom), The Song Book of The Salvation Army, 1986, No. 903, 724.

65 Taylor, Companion to the Song Book, 396.

66 General of The Salvation Army, The Song Book of The Salvation Army, (2015), No. 954.

67 Photograph courtesy of The Salvation Army Heritage Centre, Sydney.

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John Gowans and John Larsson The 1986 song book also saw the emergence of songs from Salvation Army musicals by Generals John Gowans and John Larsson. The musicals ushered in the greatest change in Salvation Army music since its beginning in 1865. The Salvation Army did not need to borrow the music from the musical halls as at the beginning of the movement. Rather, here were Salvationists writing words and music that would sit comfortably in the music halls of the modern era. The music and lyrics from the musicals were to find their way into every dimension of Army life around the world. With numerous arrangements for bands and songsters, many of these songs became part of the content for the 1986 edition of the Song Book of The Salvation Army.68

General John Gowans69

From a historical perspective, it is noticeable that throughout the 10 musicals written by Gowans and Larsson, are reflected Christian themes and philosophies that were intrinsically Salvation Army, none more so than the musical, Blood of the Lamb.70 The musical alternated between deep spiritual significance and the joyous enthusiasm which often exploded in true Salvation Army style indicative in the words of There’s only one flag for me.71 Within many of the songs by Gowans are the concepts of worship, God’s love, joy, salvation, evangelism, forgiveness, compassion, humour, redemption, tolerance, eternity and the fullness of the Holy Spirit. Later Gowans took the opportunity to team with Salvationist, Ivor Bosanko, to produce perhaps one of his most moving and deeply spiritual songs, His Provision.72 The song spoke from the very depths of the human spirit, with all its weaknesses and failings, finding in the indwelling presence of God’s Spirit, the Holy Spirit, the listener, the comforter and the one who brings power in a time of despair and weakness.

68

General of The Salvation Army, The Song Book of The Salvation Army, (2015).

Photograph courtesy of The Salvation Army Heritage Centre, Sydney.

70 John Gowans and John Larsson, The Blood of the Lamb, A musical, (London, UK: Salvationist Publishing & Supplies Ltd, 1979).

71 General of The Salvation Army, The Song Book of The Salvation Army, (2015), No. 1023.

72 General of The Salvation Army, The Song Book of The Salvation Army, (2015), No. 316.

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The Song Book of The Salvation Army (2015)73

The Song Book of The Salvation Army with New Testament and Psalms74

In 2009, General Shaw Clifton convened a Song Book Council to survey the material available for a new edition of The Song Book of The Salvation Army. Traditionally, the song book has been updated around every 25 years and the time seemed right to produce a new edition. “Our song book has come to mean a great deal to me through the years as a spiritual help and source of inspiration,” said General Clifton.75 Realising that we were now living in a very hi-tech age with many centres utilising the availably of large screen projection, the Song Book Council felt that this technology should not deprive The Salvation Army of a printed song book. The Council felt it was necessary to make the new edition as user-friendly as possible. Arrangements for piano and brass music, along with guitar chords are included with suggested introductions for every tune.

The new edition of the song book was released on Founders’ Day, 2 July 2015 during the Boundless International Congress. In launching the new edition, General André Cox said: Music has always played an enormous role in the worship of God’s people, … it touches the soul in a unique way and can lift and inspire. God has gifted The Salvation Army with great poets who have a unique ability to express in words some of our deepest emotions, desires, devotion and love for God, which many of us would struggle to do without their special talents.

As well, The Song Book of The Salvation Army is a repository, containing much of our doctrinal teaching, making it an essential tool for the development of our faith.76

Howard Davies Song writers generally fall into two categories; those who write the music and those who write the lyrics. A few, a very few, have the unique talent of being able to do both. Australian, Major Howard 73

General of The Salvation Army, The Song Book of The Salvation Army, (2015).

General of The Salvation Army, The Song Book of The Salvation Army, (2015). Photograph courtesy of The Salvation Army Heritage Centre, Sydney.

75 “Music and Song”, The Salvationist, (London, UK, 7 July 2016), http://salvationist.ca/2015/05/new-salvation-armysong-book/ accessed on 7 July, 2016.

76 “Music and Song”, The Salvationist, (London, UK, 7 July 2016), http://salvationist.ca/2015/05/new-salvation-armysong-book/ accessed on 7 July 2016.

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Davies falls into the latter category; able to write beautiful music and moving lyrics. Howard wrote about one of his songs:

Howard Davies77 The song The Wonder of His grace78 was written one clear, starlit night in April 1968. With my wife Muriel, I was in my first corps appointment at Broadford in Northern Victoria Division. The stars seemed so much brighter and clearer far away from the city of Melbourne.

The big question I pondered (not surprisingly!) was the question of eternity and never-ending space.79

Davies continued: In 1946 and as a child of 5, with the permission of my parents I slept on a blanket on the front lawn of our tin-roofed 1940s house in Canterbury in Melbourne. It was impossible to sleep inside the house. Lying on my back and looking up at the stars I wondered how far the stars could go - and then, if there was an end to space? Trying to work it out as a five-year-old, I thought perhaps the stars are all in some sort of giant box. But then another question came into my young mind. Even as a 5 year old I wondered: “then what could be outside the box!?”80

Howard recalled that: Twenty-two years later, on that clear, starlit night in the small country town of Broadford, I found myself asking the very same question. Some poetry lines and melody came into my head – “Higher than the stars that reach eternity - Broader than the boundaries of endless space...” Sensing this might be a song - I walked into the Broadford Hall (right next to the quarters) sat at the piano and wrote the first verse and chorus that night. The next day I added two more verses. At first, I envisaged it as a vocal solo - George Beverly Shea in my mind! I posted it off to Major Ray Steadman-Allen in the Music Editorial Department in London. It was published for songsters nine months later in The Musical Salvationist.81

Reflecting a more contemporary approach to Salvation Army songs in the new edition is the song; Wonderful counsellor, mighty God among us, by Chick Yuill, a noted Salvation Army speaker and writer.82 Looking to the time of Christ’s return Chick wrote: 77

Photograph courtesy of The Salvation Army Heritage Centre, Sydney.

For an in-depth discussion on the development and history of the song see, 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, (Vol. 2, Iss. 1, 2017), 28-47.; General of The Salvation Army, The Song Book of The Salvation Army, (2015), No. 876.

79 Email from Howard Davies to David Woodbury, (1 September 2016).

80 Email from Howard Davies to David Woodbury, (1 September 2016).

81 Email from Howard Davies to David Woodbury, (1 September 2016).

82 General of The Salvation Army, The Song Book of The Salvation Army, (2015), No. 133.

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King of kings, Lord of lords, Son of God exalted; Name above ev’ry name, Lamb upon the throne.

This king will come again, the Father’s only Son; No more a world in darkness, the Light will come.

In launching the new song book Cox also said: “I think in a world of shifting values, our song book is more than relevant in reaffirming our beliefs and nurturing our faith.” 83 Recognizing that the Army song book is no longer so widely used in some places, the General went on, “There is nothing wrong with using modern and new songs, but equally there is no reason to neglect the richness of what we have. It is sad when we no longer know or use some of our great songs that are taken up by other denominations.”84 Indicative of this was the discovery by Lex Loizides of William Booth’s great song, Thou Christ of burning cleansing flame. Lex wrote about the music he set to this song and this now appears as one of the tunes in the new tune book; I was reading through an old hymnal in ‘93 or ‘94 and found what seemed to be a lost gem by William Booth called Thou Christ of Burning, Cleansing Flame. At that time I hadn’t heard the original melody, but got out my guitar and wrote this. It’s been amazing to me that setting (most of) the old words to a new tune has restored this song to the church. ... I am, of course, particularly pleased that The Salvation Army has adopted the new melody with such enthusiasm. May Booth’s revived song characterise a new era of Christian service to a needy world. I hope you enjoy it.85

Salvation Army music has added much to the Army’s rich history, the depth of spirituality and the ambience of worship. The Army has lost something quite significant when corps no longer utilise much of the richness of the Army’s unique music and rely predominantly on modern “worship music”. However, the reality of mission is that while the Army must speak in the cultural language of the day it must also speak with the unique spirit and character of The Salvation Army missional music and verse. Traditional Salvation Army music, coming from a strong missional background reaches out from the “god to me” link to embrace the missional character of the movement, so succinctly put in Evangeline Booth’s song; The world for God! The world for God! I give my heart! I will do my part!86

The great sadness is that there seems to have developed an either/or mindset where The Song Book of The Salvation Army is completely precluded, rather than combed in the richness of both styles of music.

“Music and Song”, The Salvationist, (London, UK, 7 July 2016), http://salvationist.ca/2015/05/new-salvation-armysong-book/ accessed on 7 July, 2016.

84 “Music and Song”, The Salvationist, (London, UK, 7 July 2016), http://salvationist.ca/2015/05/new-salvation-armysong-book/ accessed on 7 July 2016.

85 Lex Loizides, O God of burning, cleansing flame (Send the fire), CCLI Song No 1075655, https://soundcloud.com/lex-loizides/o-god-of-burning-cleansing accessed 14 November 2016.

86 The General (Wahlstrom), The Song Book of The Salvation Army, 1986, No. 830, 665.

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The current Eagle Tavern, opened in 1900 on the site of the original Eagle Tavern.1 1

Photograph courtesy of Garth R. Hentzschel.

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WILLIAM BOOTH OWNED A PUB: AN OVERVIEW OF THE HISTORICAL NARRATIVE OF THE SALVATION ARMY AND THE EAGLE TAVERN Garth R. Hentzschel Introduction September 2017 marks 135 years since The Salvation Army first occupied the Eagle Tavern and Grecian Theatre, London, UK. It was reported in Army publications as a major coup against the devil and moral degradation of that part of London. The report on the first Sunday at the Grecian stated: …before the enemy was well awake, this, his recent stronghold, was made to ring with the praises of a rejoicing crowd, for the wonders wrought by a wonderful King.2

A later description and analysis of the event stated the following: An event which marked an epoch in the history of The Salvation Army and gives an indication of the moral state of England at the time (1882) was the opening of what afterwards became known as the Grecian Corps.

A notorious public-house in London called “The Eagle,” to which gardens and the Grecian Theatre were attached, was a meeting place for those who practised the most base and shameless things in the London of those days.

Complaints about its challenging debauchery had been made again and again, but nothing was done by any authority either to end or to abate the abominable disgrace.

The Founder [William Booth], learning the premises were for sale, made up his mind that this scandal should be put a stop to.

He planned to purchase the underlease, and to convert the place into a Salvation Army Hall.

Thus he would destroy a work of the Devil, build a Temple to God, and publicly challenge the conscience of London.3

Although parts of the narrative are known to Salvationists, there is surprisingly little written about the Eagle Tavern’s time in the hands of the Army or of the court cases which plagued this period. A number of these elements will be investigated in a series of papers relating to The Salvation Army and the Eagle.4 The series will more fully unpack the narrative and investigate each element.

Reference citation of this paper Garth R. Hentzschel, “William Booth owned a pub: An overview of the historical narrative of The Salvation Army and the Eagle Tavern”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 108-130.

2 E. E. B. “Sunday at the ‘Grecian.’”, The War Cry, (London, Saturday 30 September 1882), 1.

3 Anon, Outlines of Salvation Army history, (London, UK: Salvationist Publishing & Supplies, 1927), 23. Some of the words and ideas were taken straight from Begbie. Harold Begbie, Life of William Booth: The founder of The Salvation Army (2 vols.), (London, UK: Macmillan and Co, 1920), 2:10.

4 Please note that the name “the Eagle” will often be used in this paper to describe the entire property. The author acknowledges that the property was expansive with a number of buildings and a pleasure garden. Other authors have used the whole or part of the name, William Booth sometimes affectionately called it “the bird” and other people used name of specific buildings on the property, such as; the Eagle, Eagle Tavern, the Grecian, Grecian Saloon, Grecian Theatre, Coronation Pleasure-Grounds, or Eagle Gardens. Once taken over by The Salvation Amy it was called; the Eagle, the bird, the Eagle Fortress, the Eagle Hotel, the Eagle and Grecian Corps, the Eagle Corps, the Grecian Corps, or the Old Grecian. See for example William Booth, The Salvation War, 1882, (London, UK: The Salvation Army Book Stores, c1883), 86.; John Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, The Sketch, (London, 21 December 1898), 332.; Warwick Wroth, Cremorne and the later London gardens, (London, UK: Elliot Stock, 1907).; The War Cry, (London, Thursday 29 June 1882), 1.; The War Cry, (London, 30 September 1882), 1.; The War Cry, (London, 30 November 1882), 4.; “Eagle Corps”, The Little Soldier, (London, 9 August 1883), 264.

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This first paper will give a short review of Salvation Army literature and then an overview of the historical narrative.

A review of Salvation Army literature about the Eagle Although the Army’s occupation of the Eagle was described at the time as a major event in Salvation Army history, it has been given comparatively little reference in published histories of the movement.

William Booth, under the title of “Capture of the ‘Eagle’” wrote: If we had nothing else to say with regard to 1882 than that we had changed the “Bird,” so notorious throughout the English world, from being one of the vilest haunts of vice into being a gate of heaven for the common people, we should have reason to praise God for having lived through such a year.5

A year later, Booth still saw the taking of the Eagle as “the greatest triumph”, but with the court procedures he added that it was also a “dark hour – one of the darkest, undoubtedly, through which the Army has had to pass”.6 It was also claimed at the time that “the purchase of the ‘Eagle’” had a larger impact on the Army as it “… undoubtedly served to turn the scale in the opinion of a great many.”7 Although the occupation of the Eagle was seen by Salvationists of the time as being very important, some later published Army history8 and biographies of early leaders9 which covered the period list nothing about the Eagle. Those who did include the narrative only gave a brief encounter, which did not always show the scale of the achievement or the depth of sorrow that followed.

The works of a biographical nature, as would be expected place William Booth and other Salvationists in good light. As biographies on Booth are plentiful, these are the source which collectively carries the most information. Stead, in his biography of Booth only listed “The Grecian Theatre captured” in a chronological list of events from 1865 to 1891.10 Carpenter gave a very brief outline of the narrative and described The Salvation Army’s occupation of the Eagle as an

5

Booth, The Salvation War, 1882, 86.

William Booth, The Salvation War 1883, (London, UK: The Salvation Army Book Depo., c.1884), 23, 25.

7 Booth, The Salvation War, 1883, 21.; Repeated in John F. Horsley, The Victorian Salvation War, 1883, (Melbourne, Australia: Salvation Army Book Depot, c.1884), 22.

8 Coutts and Hill included nothing of the narrative although they cover this period of Army history. Frederick Coutts, No discharge in the war – A one volume history of The Salvation Army, (London, UK: Hodder and Stoughton, 1975).; Harold Hill, Saved to save and saved to serve: Perspectives on Salvation Army history, (Eugene, USA: Wipf and Stock Publishers, 2017).

9 Barnes, Bateman, Bishop, Booth-Tucker, Collier, Railton, Railton et al., Winter and Yaxley and Venderwal included nothing of the narrative although they wrote about William Booth. Cyril Barnes, William Booth and his army of peace, Round the world histories no 36, (Amersham, UK: Hulton Educational Publication, 1975).; Charles T. Bateman, Everybody’s life of general Booth, London, UK: Marshall Brothers, n.d.).; Edward Bishop, Blood and Fire! – The Story of William Booth and the Salvation Army, (London, UK: Longmans, Green and Co., 1964).; F. Booth Tucker, William Booth the general of The Salvation Army, (Honolulu, USA: University Press of the Pacific, 2001 reprinted from the 1898 edition),; Richard Collier, The General Next to God, (London, UK: Collins, 1965).; George S. Railton, General Booth, (London, UK: The Salvation Army Book Department with Hodder and Stoughton, 1912).; George Scott Railton, Hulda Friederichs, Frances Balfour, R. J. Campbell, F. S. Webster, et al., The life of general Booth, (London, UK: T. Nelson & Sons, n.d.).; Jim Winter, Travel with William Booth, Founder and first general of The Salvation Army, (Epsom, UK: Day One Publication, 2003).; Trevor Yaxley and Carolyn Vanderwal, Through blood and fire: The life of general William Booth, (Auckland: New Zealand, Castle Publishing, 1999). Trevor Yaxley and Carolyn Vanderwal, William & Catherine: The lie and legacy of the Booths, Founders of The Salvation Army, (Minneapolis, USA: Bethany House, 2003).

10 W. T. Stead, General Booth, A biographical sketch, (London, UK: Isbister and Company, 1891), 71.

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“outstanding event” in Salvation Army history.11 Interestingly, Carpenter did not name the property.

Begbie gave four pages to the narrative, then later described how in Professor Huxley’s attack upon Booth’s Darkest England Scheme he tried to argue that Booth “had deceived the judges as to his purpose in getting hold” of the Eagle.12 Ervine, unlike other biographers of Booth, wrote little of the actual events of the purchase or occupation of the Eagle; rather he focused on the supporters and those in opposition to the occupancy. In this way, the court hearings were covered in greater depth than in other biographies.13 Another difference between Ervine and other biographers was that he kept revisiting the narrative of the Eagle as evidence for his arguments; for example, as a sign of the growth of the Army in London,14 that a marriage of Salvationists should benefit the Kingdom of God,15 that Salvationists were willing to pray in difficult times,16 and that it was a noted Army historical event as it was used by others into the future.17 Benge and Benge only discussed the collection of money for the Army to purchase the Eagle, which could be understandable as it was a biography written for children.18 Bennett, in his biographies of Booth gave varying levels of prominence to the Eagle narrative. In his smaller biographies, Bennett devoted a full chapter to the narrative,19 while in the two-volume work only four pages were given to the narrative in comparison to two chapters on the Maiden Tribute Affair.20 For the smaller biographies Bennett’s first preference for the name of the book was “Up and down the City Road” in honour of the Eagle.21 In the larger biography, Bennett explained and examined some of the claims made by other authors and referenced both primary and secondary sources.

Biographies of four other prominent Salvationists carried some information on the narrative. In his biography of Catherine Booth, Booth-Tucker only included a few lines about the Eagle, although Catherine Booth spoke at the opening and also wrote to Queen Victoria about the events.22 In one of the biographies about George Scott Railton, Watson gave two pages to the narrative which outlined the cultural significance of the property, Railton’s early suggestion about the property and a brief overview of the court cases.23 One surprising gap is that Railton led the first march to and the dedication meeting of the Eagle, but this was not unpacked in this biography. The earlier biography 11

Minnie Lindsay Carpenter, William Booth, (London, UK: The Epworth Press, 1943, 2 nd impression), 83.

Begbie, William Booth, 2:126.

13 St. John Ervine, God’s soldier: General William Booth, 2 volumes, (London, UK: William Heinemann, 1934), 1:548551.

14 Ervine, God’s soldier, 1:576.

15 Bramwell and Florence Booth’s wedding ceremony had an entrance fee and collection, all of which went to the purchase of the Eagle. Ervine, God’s soldier, 1:578, 16 Railton and others prayed in the courthouse during the Eagle court hearings. Ervine, God’s soldier, 2:625—626.

17 Professor Huxley used the Eagle case against Booth to try to argue that he was an untrustworthy man to give money to as requested through the Darkest England Scheme. Ervine, God’s soldier, 2:725.

18 Janet Benge and Geoff Benge, William Booth, Soup, soap and salvation, Christian Heroes: Then & Now series, (Seattle, USA: YWAM Publishing, 2002), 132.

19 See David Bennett, William Booth, Men of Faith series, (Minneapolis, USA: Bethany House Publishers, 1986), 8996.; David Malcolm Bennett, William Booth and his Salvation Army, (Capalaba, Australia: Even Before Publishing, n.d.), 77-84.

20 David Malcolm Bennett, The General – William Booth, 2 volumes, (USA, Xulon Press, 2003), The soldier, 2:180184, Chapters 27 & 28, 207-250.

21 This was used as a subtitle on the UK edition, David Bennett, William Booth and The Salvation Army, Up and down the City Road, Heroes of the cross series, (Basingstoke, UK: Marshall Pickering, 1987). Bennett wrote, “…my intended title for my little book on William Booth (back in the mid-1980s), was “Up and Down the City Road”, as I regarded the capture of the Eagle as a significant as well as a dramatic event. I had also worked for nine years in the City Road, which gave it a kind of personal touch. That phrase was, in fact, used on the cover of the English edition, but only as a subtitle.”

Email, David Bennett to Garth Hentzschel (5 September 2017).

22 See F. de L. Booth-Tucker, The life of Catherine Booth, the mother of The Salvation Army, 3 volumes, (London, UK: International Headquarters, n.d.), 3:172, 195.

23 Watson, Soldier saint, 34-36.

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of Railton, by Douglas and Duff had nothing of this narrative, and if not for one of Railton’s own quotations, there would have been nothing to link him to the Eagle.24 In the only major biography of William Bramwell Booth, Bramwell-Booth wrote of some of her father’s involvement in the Eagle and The Salvation Army’s connection.25 Scott included the same story Ervine outlined of Bramwell and Florene Booth’s wedding. They charged an entrance fee and took up a collection with all money taken added to the Eagle fund.26 Cook’s biography on Richard Slater gave a somewhat negative view of the narrative, as he claimed that Slater nearly left the Army due to his involvement in the Grecian Corps.27 As would be expected, some official histories of the Army also gave an overview of the narrative. Railton only gave two lines on the narrative,28 even though he was in charge of the march to the property.29 Bramwell Booth only mentioned the Eagle twice, both in connection to how the narrative linked the army with noteworthy people, Archbishop Tait and Sir Edward Clarke and thereby gave little information about the narrative.30 Outlines of Salvation Army history, already quoted in the introduction, gave about a page to the narrative, but in this only an evaluation of the negative behaviour of Army enemies and open praise for William Booth.31 It therefore gave little information on the actual events and the court cases which followed the purchase.32 Later editions of this book not only had the title of the book changed, The Salvation Army its origin and development but lost the polarisation of the two sides and became more factual.33 The final edition, Marching on!

The Salvation Army, Its origin and development focused more on the Army’s response to the opposition and impact the Army had on the wider community. It stated that; In this notorious place 1,800 persons sought salvation within the first three months of its occupancy by the Army. Through the work there carried on the entire character of the neighbourhood became changed.34

Barnes attempted to portray the history of the Army as fighting against evil, yet he only used an image of the Eagle and an advertising poster of the period. No information was given about the narrative, 24

While Railton commented on the noise of a Zulu Chapel meeting in Natal he stated that the level of the noise was “beyond anything I had heard since the roar of the crowd outside the Grecian on the opening day…” Eileen Douglas and Mildred Duff, Commissioner Railton, (London, UK: The Salvationist Publishing and Supplies Ltd., n.d.), 107.

25 Catherine Bramwell Booth, Bramwell Booth 4th impression, (London, UK: Rich & Cowan, 1933), 169, 174-175.

26 Carolyn Scott, The heavenly witch: The story of the Maréchale, (London, UK: Hamish Hamilton, 1981), 67.

27 Gordon Cox, The musical Salvationist: The world of Richard Slater (1854-1939), (Woodbridge, UK: The Boydell Press, 2011), 57.

28 George Scott Railton, Twenty-One years’ Salvation Army, (London, UK: International Headquarters of The Salvation Army, c.1887), 74.

29 Bernard Watson, Soldier saint, George Scott Railton, William Booth’s first lieutenant, (London, UK: Hodder and Stoughton, 1970), 35.

30 Bramwell Booth, Echoes and memories (2nd Ed.), (London, UK: Salvationist Publishing and Supplies, 1928), 71, 175 31 In fact, the book declared that Booth was the first to attempt such a venture: Other men before William booth had attacked public evils, but it was his particular merit that he always roused the National conscience, and gave fresh courage to the forces of religion. (attributed to Begbie’s William Booth, Vol.2 , pp. 261-2.).

Anon, Outlines of Salvation Army history, 24. It needs to be noted that the page numbers quoted of Begbie’s work were incorrect. The quotation comes from Begbie, William Booth, 2:13.

32 Anon, Outlines of Salvation Army history, 23-24.

33 See for example Anon, The Salvation Army its origin and development, (London, UK: Salvationist Publishing and Supplies, 1938), 27-28. The final and revised edition under the second title also had words changed, for example “Salvationism” became “soul-saving”. Anon, The Salvation Army its origin and development (11 th reprint, 3rd revision), (London, UK: Salvationist Publishing and Supplies, 1938), 20.

34 Malcolm Bale (ed.), Marching on! The Salvation Army its origin and development, (11 th reprint, 4th revision), (London, UK: International Headquarters, 1990), 19.

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yet to have included such information would have been strong evidence for his book.35 In a later work, Barnes gave a few paragraphs about the narrative, but from a defeatist point of view.36 Sandall in both volume one and two of The history of The Salvation Army gave some space to the narrative.

The Eagle was given just over one page in volume one and a chapter of five pages in volume two.37 While much of this was factual, there were no references cited and elements of the narrative were missing. The latest work found was Bovey’s work on the persecution received by the early Salvation Army.38 As the study focused on the years 1878 to 1893 it covered some of the years in which the Army occupied the Eagle. The Eagle is listed four times. Although the narrative of the Eagle was not discussed, the information about the persecution was developed from primary sources and gave a rare opportunity in Army history for the voice of the Army’s enemy to be heard. Alfred Charrington, founder of the Skeleton Army wrote about his organisation’s aims and what they had done at the Eagle.39 The narrative of the Eagle therefore needs to be more fully unpacked with a deeper investigation of each of its elements.

An overview of the historical narrative of the Eagle Tavern and Grecian Theatre It must firstly be stated that there were a number of Eagle Taverns in the United Kingdom,40 but the Eagle Tavern under review was on City Road, London and described by the Stamford Mercury as a “place well known in the environs of the metropolis”.41 The property had been known by a number of different names and also had a long history before it was occupied by The Salvation Army.42 Named after the nearby paddock, it was first called the Shepherd and Shepherdess Tavern. Although no date could be found for its origin, Wroth stated that the Shepherd and Shepherdess Tavern was an 18th century pleasure-garden.43 As early as 1806 it had become well known because of its “arbours, skittle-ground, and small assembly-room”44 and was used as a land mark to direct people to nearby events or places.45

35

The picture was of Salvationists outside the Eagle in 1882 and the poster stated that Herbert Booth would preach at the Eagle. Cyril Barnes, God’s Army – Over a hundred years of war against poverty, sickness and evil: the illustrated story of the salvation Army, (Berkhamsted, UK: Lion Publishing, 1978), 30, 34.

36 Cyril Barnes, With Booth in London, A London Guide, (London, UK: International Headquarters of The Salvation Army, 1986), 39-40.

37 Robert Sandall, The history of The Salvation Army, Volume one, 1865-1878, (London, UK: Thomas Nelson and Sons, 1947), 223-224.; Robert Sandall, The history of The Salvation Army, Volume two, 1878-1886, (London, UK: Thomas Nelson and Sons, 1950), 216-220.

38 Nigel Bovey, Blood on the flag, (London, UK: The Salvation Army United Kingdom Territory, 2015).

39 Bovey, Blood on the flag, 252-253.

40 Places in the United Kingdom which had an Eagle Tavern included: Cambridge, (England); Church Street, Galway (Ireland), Cork-Hill (Ireland); Edinburgh (Scotland); Eustace Street, Galway (Ireland); Mile End Road, Whitechapel (London, England). “Ireland”, Caledonian Mercury, (Midlothian, Scotland, Tuesday 9 September 1755), 2.; “Died”, Hibernian Journal or Chronicle of Liberty, (Dublin, Friday 5 March 1773), 3.; “Samuel Strogne”, Saunders’s NewsLetter, (Dublin, Friday 9 July 1773), 2.; “Mile End Road”, Morning Chronicle, (London, Monday 4 April 1803), 3.; “Corpus Christi College”, Cambridge Chronicle and Journal, (Cambridgeshire, Friday 4 July 1823), 3.; “Notice”, The Scotsman, (Midlothianv, Wednesday 1 October 1828), 4.

41 Stamford Mercury, (Lincolnshire, Friday 6 July 1827), 4.

42 See footnote 4.

43 Wroth, Cremorne and the later London gardens, 58.

44 Wroth, Cremorne and the later London gardens, 58. Cunningham stated the property had been of note as early as 1790. Peter Cunningham, Handbook of London: Past and present, (London, UK: John Murray, 1850), 171.

45 See for example “Sales by auction”, Morning Advertiser, (London, Thursday 6 March 1806), 4.; “Wanted”, Morning Advertiser, (London, Wednesday 30 March 1808), 1.; “Sales by Auction”, Morning Advertiser, (London, Monday 23 January 1809), 4.; “Sales by auction”, Morning Advertiser, (London, Wednesday 29 March 1826), 4.; “Building

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Advertisement from 1806 for the sale of furniture at the Shepherd and Shepherdess Tavern, City Road.46

The first identified change for the property was on 2 April 1816 when the trustees of the Shepherd and Shepherdess Tavern called a meeting to “consider proposals from such Persons as may be inclined to treat for the said Premises upon Lease…”.47 At this time it was described as a property with about four acres and “valuable Erections thereon”.48 Sometime between April 1816 and June 1818 the Shepherd and Shepherdess Tavern became the Eagle Tavern.

Advertisement from 1818 for a political meeting at the Eagle Tavern.

Note the change of name which indicated the notoriety of the previous name.49

A short time later, Tuesday 21 July 1818 the property was again advertised for lease. Although it had halved in the size of the land, the number of buildings on the site had increased. The property now included a “respectable Public House, with possessions, also House, Tenements, and large Gardens adjoining.”50 The rest of the advertisement gave a clear overview of the extent of the property at this time: A substantial spacious genteel Public House, with a detached tap, known by the sign of the EAGLE (late the Shepherd and Shepherdess), most advantageously and pleasantly situate [sic] the corner of that immense thoroughfare, which leads direct from the centre of the City to Islington, also in front of the City-road, with all the houses, tenements, and gardens adjoining, Materials”, Morning Advertiser, (London, Tuesday 25 July 1826), 4.; Metropolitan Baths.”, Shoreditch Observer, (London, Saturday 24 June 1882), 1.

46 “Sales by auction”, Morning Advertiser, (London, Thursday 6 March 1806), 4.

47 Morning Chronicle, (London, Friday 1 March 1816), 1.

48 Morning Chronicle, (1 March 1816), 1.

49 “Coventry Election”, Morning Advertiser, (London, Monday 8 June 1818), 1.

50 “Sales by Auction” Morning Advertiser, (Suffolk, Tuesday 21 July 1818), 4.

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forming a square about two acres, which are underlet so as to produce considerable improved rents. These desirable premises present a singular eligible opportunity to a man of business with only a moderate capital, as the improvements are obvious, the trade certain, and without risk – held on lease for nearly twenty years – immediate possession may be had…51

As the Eagle had gained such notoriety under its previous name, the phrases “formerly” or “late” in advertisements linked the Shepherd and Shepherdess with the new title, the Eagle Tavern well into 1820.52 In 1822, Thomas Rouse had acquired the lease and began to renovate the site.53 Rouse was a business man, lover of the arts, lover of entertainment, and “indulged himself in saloons, pavilions, and Cockney gardening.”54 He liked entertaining and being a business man, Rouse knew that to fund this, he needed to develop the property for the masses. Rouse believed that entertainment should not be restricted by time but given to the people when they wanted it. This was seen in 1823 at the inquiry into closing times for public houses. Rouse outlined difficulties to fulfil the requirements of the proposed early closing times. It was noted that he, …enquired for the sake of information how he should conduct himself towards persons frequenting his house. He was in the habit of having large dinner parties, and it was impossible for him to force persons to leave exactly at eleven o’clock. It would be an extraordinary conduct to take a man by the collar, because he was not willing to go precisely at that hour. He had also gardens, where sometimes 1000 people assembled on a Sunday afternoon, and he wished to know whether he was obliged to turn them out, for if he was, he would be obliged to do an impossibility?55

Rouse also had a charitable side as he offered the Eagle Tavern for a concert and fireworks on Tuesday 18 March 1828 to aid the widows, children and sufferers after the collapse of the Brunswick Theatre.56 For this and his redevelopment of the Eagle he was celebrated in August of the same year.

A dinner was held to mark the sixth anniversary of Rouse’s renovations of the property. After the dinner, soloists from the leading theatres of London performed for the guests. A toast was given to Rouse as, …in defiance of obstacles, by many considered insurmountable, [he] had spared neither property or exertion, in bringing it to what they now witnessed – one of the most respectable and wellattended places of public resort in or near the metropolis.57

On Thursday 23 October 1828, Rouse applied for a “musical license” but this was rejected.58 The musical licence would have allowed bands to play at the Eagle to entertain the people at “sporting and other parties” and open up his plans for future developments of the site. Although a second application was also rejected, the proposal received support from “churchwardens and other gentlemen of the parish”.59 In spite of not receiving a licence, Rouse announced the opening of a

51

Morning Advertiser, (21 July 1818), 4.

See for example earlier footnotes and “London”, Morning Post, (London, 8 February 1820), 2.

53 “Eagle Tavern, City-Road”, Morning Advertiser, (London, Friday 15 August 1828), 3.

54 Wroth, Cremorne and the later London gardens, 58.

55 “Police”, Morning Advertiser, (London, Monday 17 March 1823), 3.

56 “Brunswick Theatre”, London Evening Standard, (London, Tuesday 11 March 1828), 4.

57 “Eagle Tavern, City-Road”, Morning Advertiser, (London, Friday 15 August 1828), 3.

58 “Middlesex sessions. - Thursday”, Morning Advertiser, (London, 24 October 1828), 3.

59 “Middlesex Sessions, Oct. 23”, The Globe, (London, Friday 24 October 1828), 4. Another application was rejected in October 1829, “New application”, The Globe, (London, Friday 30 October 1829), 4.

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concert room at the Eagle in January 1831.60 Rouse later organised performances of musicals and other entertainment illegally and in breach of licenses. The same year also saw the erection of the Grecian Saloon61 and the coronation gate.62 From 1832 to 1845 the Eagle and Grecian saw great development in music, dance, drama and entertainment. Newspapers reported that there were 1,000 to 6,000 people on the property at any given time.63 By 1 January 1838 the complex was fully developed and the footprint of the property remained virtually unchanged until its closing.64 The Rotunda Hall in the garden had been made into an additional theatre65 and a new saloon was opened. Other improvements included: …the great tavern at the corner of the City Road was erected, and a ball-room was completed. The Saloon was remodelled, with a pit—part of it railed off for smokers—and tiers of boxes. A new organ was set up by Parsons of Bloomsbury, and the old organ and self-acting piano were advertised for sale.66

In the 1840s, Rouse tried to improve the neighbourhood with ‘educated music’ and commenced operas. His efforts, like that of Henry Higgins with Eliza Doolittle in Shaw’s Pygmalion,67 may have looked theatrical but failed. The operas were said to have lost Rouse £2,000 a year, but it was money he could afford as the tavern alone bought in £5,000 annually.68 The Christmas of 1844 saw Rouse commence a pantomime, which was to bring more fame to the establishment.69 Rouse retired on 1 March 1851 and was succeeded by Benjamin Oliver Conquest.70 Conquest was an entertainer and used his wife and family in the shows he held at the Grecian Theatre. Conquest continued and expanded upon the pantomime and added to these dramas in the romance genre. By 1857 the manager’s son, George Conquest began to write, stage-manage and act in the pantomimes and they became more elaborate. Conquest jun. would go on to write more than 21 dramas and took over the property as sole proprietor after the death of his father in July 1872. In 1877 he opened the new Grecian Theatre. This must have led to some notoriety as in the same year George Scott Railton of The Christian Mission wrote to William Booth and in part stated: But if I could set to and build up a concern [station] in some central spot, say near the Eagle, I cannot see why in the course of years we might not build up a really big concern that would keep a whole houseful of young chaps to be made real soldiers of…71

Railton later wrote: I find that the Grecian theatre – next door to the Eagle, and one of the most notorious in London – which I had coveted for eventual headquarters on Sundays, instead of holding only 800 has been rebuilt and professes to hold 5,000. Still that shows how far ahead we must look.72

“Eagle Tavern, City Road”, Morning Advertiser, (London, Thursday 6 January 1831), 1.

Later called the Grecian Theatre.

62 Wroth, Cremorne and the later London gardens, 59.

63 Wroth, Cremorne and the later London gardens, 60.

64 Wroth, Cremorne and the later London gardens, 61.

65 Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332.

66 Wroth, Cremorne and the later London gardens, 62.

67 Bernbard Shaw, Pygmalion – A romance in five acts (8th reprint), (London, UK: Penguin Books, 1958).

68 Wroth, Cremorne and the later London gardens, 62 69 Wroth, Cremorne and the later London gardens, 63.

70 Wroth, Cremorne and the later London gardens, 63.

71 Sandall, The history of The Salvation Army, 1:223.; Watson, Soldier Saint, 34 Note Watson can only attribute this back to Sandall.

72 Cited in Watson, Soldier saint, 34-35.

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Railton believed that the area around the Eagle would be the perfect training ground for evangelists of The Christian Mission as so many people passed by the location.73 But The Christian Mission needed to turn into The Salvation Army before anything was done further about the Eagle. Booth missed his opportunity two years later when Conquest sold the property to T. G. Clark in 1879.74 It was Clark who appeared to bring about the decline of the Eagle. It was said of him that he: … had made money in the marine-store business, and would have been better qualified to command the Channel Fleet than to manage the Eagle. He had, it is true, been for a short time the lessee of the Adelphi, but he had no eye for theatrical business, and his new venture, chiefly in the regions of melodrama, was once more disastrous to his pocket. Perhaps the failure was not entirely his own fault. Tastes were changing, and the Eagle garden, with its public dancing … seemed something like a scandal or an anachronism.75

Clark looked to retire after only two years of occupying the business76 and placed the lease on the market.77 The “preliminary announcement” for the sale of the lease appeared in January 1882.78 The advertisement outlined the extent of the premises and in some ways oversold the property.

The “preliminary announcement” for the sale of the lease for the Eagle Tavern and Grecian Theatre, 28 January 1882.79

The sale included the “EAGLE TAVERN, City-road, together with those valuable and largelypatronised Properties, the GRECIAN THEATRE, ASSEMBLY ROOMS, and PLEASURE GROUNDS”.80 The statement was also included, “The mere announcement that this property, so 73

Sandall, The history of The Salvation Army, 1:224.

Wroth, Cremorne and the later London gardens, 65.

75 Wroth, Cremorne and the later London gardens, 65. Some notifications had Mr. E. Clark which was incorrect, see “Chit Chat”, The Stage, (London, UK: Friday 10 February 1882), 9.

76 “Chit Chat”, The Stage, (10 February 1882), 9.

77 “Theatrical Mems”, Bristol Mercury, (Bristol, UK: Thursday 2 February 1882), 6.

78 “Important preliminary announcement”, The Era, (London, UK: Saturday 28 January 1882), 11.

79 The Era, (28 January 1882), 11.

80 The Era, (28 January 1882), 11.

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well-known and thoroughly appreciated, so advantageously placed, and so notorious as an unlimited mine of wealth.”81 Although this first announcement appeared in January it was stated that it would not be put up for sale until Spring.82 At the time of the auction, the property was passed in and an officer of The Salvation Army, incognito was there to observe these events. The officer reported back to William Booth and went on to broker the deal.83 One reason it could have been passed in was that there appeared to have been a downturn in the entertainment industry of the time. In the same newspaper which advertised the lease of the Eagle there appeared for sale other properties and entertainment paraphernalia. These included: the Prince’s Theatre and Star Music Hall, Bradford; the Theatre Royal, Wigan; animals from the Joel and Son Circus; and the tent and circus paraphernalia from Cooke Brothers Circus were announced for sale due to bankruptcy.84 Catherine Bramwell-Booth claimed that her father “was opposed to the scheme” and encouraged William Booth to seek advice on how to close the property and not to purchase it.85 Despite this the unidentified officer began negotiations on behalf of The Salvation Army and an agreement was reached. The Army purchased the property on 10 August 1882 for a 17-year lease.86 Sandall began his small chapter on the Eagle with the statement, “[s]ensation followed sensation”. It is important to understand the context of this statement.87 Leading up to the occupation of the Eagle, the Army had been announcing new corps openings, new countries invaded and had just purchased the London Orphan Asylum for Clapton Congress Hall with a large hall, two acres of ground and training facilities to accommodate 300 cadets.88 Ervine suggested that William Booth had financially bled-dry his supporters.89 As marvellous and sensational as the purchase of these other properties and achievements were, some newspapers thought the acquisition of the Eagle might “eclipse all his [General Booth’s] former achievements…”90 Booth described the events leading to the purchase: We had barely completed the purchase of Clapton, and were busily engaged in the arrangements for our great anniversary at the Alexandra Palace, when news was brought to us that an attempt to sell this property by public auction had failed, and that it might be bought cheaply by private treaty.

Of course, it would never have done for anyone to imagine that the Salvation Army was after it, or we should not have got it at all, so inquiries were set on foot through an officer in

81

The Era, (28 January 1882), 11.

“Chit Chat”, The Stage, (London, UK: Friday 10 February 1882), 9.

83 Sandall, The history of The Salvation Army, Vol. 2., 216.

84 The Era, (28 January 1882), 11.

85 Bramwell Booth, Bramwell Booth, 174-175.

86 Sandall, The history of The Salvation Army, Vol. 2., 216. It must be stated here that this was not the first public house to be purchased by William Booth. While still The Christian Mission, Booth approached the Evangelisation Society on 12 June 1867 to help him purchase the former beerhouse at 188 (later changed to 220) Whitechapel Road called The Eastern Star. Booth stated “From a soul-ruining establishment of the very worst kind, we turned it into a house of God and a gate to heaven”. Booth took up an 18-year lease for £120 on The Eastern Star. After £40 refurbishment, it became the Mission’s Headquarters until the headquarters was moved to 101 Queen Victoria Street, London. Robert Sandall, The history of The Salvation Army, Volume one, 1865-1878, (London, UK: Thomas Nelson and Sons, 1947), 80, 81, 223. Bishop, Blood and Fire! 59. Wroth incorrectly stated that the Army had purchased the Eagle in June 1882. Wroth, Cremorne and the later London gardens, 66.

87 Sandall, The history of The Salvation Army, 2:216.

88 “Opening of the Congress Hall at Clapton”, The War Cry, (London, 25 May 1882), 2.

89 Ervine, God’s soldier, 1:549.

90 “The Salvation Army and Mr. Bradlaugh”, North Devon Journal, (Devon, Thursday 6 July 1882), 6.; “The Salvation Army and Mr. Bradlaugh”, Western Gazette, (Somerset, Friday 7 July 1882), 2.

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undress, who succeeded after a few days’ negotiation in getting an offer of the whole for £16,750.91

After securing the support, “without hesitation” of the Archbishop of Canterbury and the Bishop of London, Booth moved ahead with the purchase.92 Booth wrote that he continued, “With such promises, and other means of escape from any possible difficulty that could arise, we secured the bargain, with three weeks’ time to pay for it.” 93 The announcement of the Army’s purchase of the Eagle appeared in newspapers weeks before the Army took possession of the property. The reports first appeared in regional newspapers. Days before the London papers; the Birmingham Daily Post got the scoop on 19 June 1882.94 While some articles claimed the Army paid as much as £32,000,95 the correct purchasing price was £16,750.96 This is not the only discrepancy with finances as Sandall noted that it took an additional £6,000 for alterations to the property where that balance sheet of the time stated only £1,991/3/2 for the needed alterations.97 Yet from the time the price was settled to the payment date there were only three weeks to raise the funds to secure the property.98 On Saturday 24 June 1882, the London papers reported that William Booth had written to the newspapers. Booth’s letter stated that the purchase included “the Eagle Tavern”, “the Grecian Theatre, dancing pavilion, and ground, dancing saloon and assembly rooms, capable of seating in all 10,000 people.”99 The letter pointed to the fact that the location would assist the Army in reaching many they would not have been able to make contact with before and Booth hoped, that a great many of those who have formerly been seen there seeking worldly pleasure will soon be found on the same spot rejoicing in the Lord…100

He then requested financial assistance and reported that the Archbishop of Canterbury had given support in the form of £5, while other leading citizens had already contributed. 101 Some papers decided not to print the letter, but to comment, criticise, satirise or condemn. The Globe mocked the Army for accepting money from the Archbishop of Canterbury, as after receiving the money “they will feel indebted to him indeed.”102 Others mocked the church as being scared of the “disestablishment looming” and that they were “patronizing” as the Army was “controlling an immense mass of the public”.103 Reynolds’s Newspaper went on to say they believed the Army was “the most powerful artisan religious movement we have seen in England since the time of John and Charles Wesley and George Whitfield.”104

91

Booth, The Salvation War, 1882, 86-87.

Booth, The Salvation War, 1882, 87.

93 Booth, The Salvation War, 1882, 87.

94 “Gleanings”, Birmingham Daily Post, (West Midlands, Monday 19 June 1882), 7.

95 “The Salvation Army”, Western Daily Press, (Bristol, Tuesday 20 June 1882), 7.

96 “The Primate and the Salvation Army”, Nottingham Evening Post, (Nottinghamshire, Saturday 24 June 1882), 3.; “The Salvation Army”, Lichfield Mercury, (Staffordshire, Friday 30 June 1882), 6.

97 Compare Sandall, The history of The Salvation Army, 2:217 with The Salvation War, 1882, appendix, “The Eagle and Grecian Theatre”. See discussion in fn 128.

98 “The Grecian Theatre.”, Pall Mall Gazette, (London, Monday 26 June 1882), 10.

99 “The Salvation Army”, London Daily News, (London, Saturday 24 June 1882), 3.

100 “The Salvation Army”, London Daily News, (London, Saturday 24 June 1882), 3.

101 “The Salvation Army”, London Daily News, (London, Saturday 24 June 1882), 3.

102 The Globe, (London, Saturday 24 June 1882), 2.

103 “Special notes”, Reynolds’s Newspaper, (London, Sunday 25 June 1882), 5.

104 Special notes”, Reynolds’s Newspaper, (London, Sunday 25 June 1882), 5.

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The public knew about The Salvation Army’s purchase of the Eagle Tavern four days before Salvationists, as it was not until Thursday 29 June 1882 that The War Cry carried the first announcement of the purchase.105 On the front page of the following week’s War Cry and in preparation of the occupation, Booth informed Salvationists and friends as to why such a purchase was needed. This information included a plan showing the extent of the property with; shops, Billiard Room, Bar, Grecian Theatre, Dancing Room, Eagle Tavern, Stabling, Coach House, Stage Rooms, and Garden with the promenade, Orchestra Pit and Dancing Platform.106

Plan of the Eagle Tavern and other buildings on the property107

Booth next went for a fund-raising campaign. Bennett identified the relationship of Booth and money; …it was not a case of Booth not praying to God for the money. He did that. But he also believed that it was right and proper to ask human beings to make contributions to God’s work, and few organizations have mastered the art of asking for funds better than the one that William Booth founded. Booth was not ashamed to ask for money to support the work of God… 108

“Conversion of the Eagle”, The War Cry, (London, 29 June 1882), 1.

“Ground plan of the Eagle Tavern and Grecian Theatre”, The War Cry, (London, Thursday 6 July 1882), 1.

107 “Ground plan of the Eagle Tavern and Grecian Theatre”, The War Cry, (London, Thursday 6 July 1882), 1.

108 Bennett, The General – William Booth, 2:182.

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Booth placed advertisements in The War Cry,109 secular newspapers and held special meetings to request funds. In addition to this, Salvation Army Corps held special meetings, both indoors and in the open-air to collect money. At Newcastle-on-Tyne; One brother told us in the open-air, how once he went to the “Eagle,” in London, and spent £15 in one night. Newastle [sic] 1st Corps has given £15, and North Corps, £6 12s. 7d. Brother Halliday and others collected, £9, Making in the total, £30 12s. 7d.110

An advertisement from a secular newspaper requesting money for the purchase of the Eagle, 29 June, 1882.111

The advertisement which appeared in the London War Cry to collect money for the purchase of the Eagle 112 See for example, “The last week for subscriptions”, The War Cry, (London, Thursday 3 August 1882), 1.; “The Eagle Tavern”, The War Cry, (London, Thursday 10 August 1882), 2.

110 “Grand review for the Eagle”, The War Cry, (London, Thursday 3 August 1882), 1.

111 “Purchase of the lease of the Eagle”, Morning Post, (London, Thursday 29 June 1882), 1.

112 “The last week for subscriptions”, The War Cry, (London, Thursday 3 August 1882), 1.

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It needs to be understood that many Salvationists were not wealthy people yet had been asked to contribute to the growth of the Army time and time again.113 For example, the corps in Stockport had contributed to three collections in a short amount of time; Not long since forty pounds given for Clapton Congress Hall, and just recently ten or twelve pounds to help Captain Barker with Australia, and now again with the greatest heartiness and willingness they have done well for The “Eagle.”114

The War Cry acknowledged both individual contributions as well as those from corps which participated in the “‘Eagle Sunday’ Collections” to raise funds for the purchase of the Eagle.115 Bennett put the sums of money into perspective, he stated; To earn £100 a year at that time would have been considered a good wage. They needed to raise the equivalent of about 230 years’ wages, probably around four million pounds in today’s [2003] values.116

Although money came in, not enough was collected to pay the amount in full. With the donations and a loan, the Army completed the purchase of the Eagle at 1:00pm on Thursday 10 August 1882.

The War Cry announcement of The Salvation Army’s capture of the Eagle117 See for example the list of individual contributions made to the Clapton training home “New Training Homes”, The War Cry, (London, 25 May 1882), 4.

114 “Stockport”, The War Cry, (London, Thursday 3 August 1882), 1.

115 See for example, “The Eagle and Grecian Theatre and Dancing Grounds” and “’Eagle Sunday’ Collections”, The War Cry, (London, Thursday 3 August 1882), 2.; “The Eagle and Grecian Theatre and Dancing Grounds”, The War Cry, (London, Thursday 10 August 1882), 4.

116 Bennett, The General – William Booth, 2:182.

117 “The ‘Eagle’ is captured”, The War Cry, (London, Thursday 17 August 1882), 1.

113

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Although Bennett claimed, “early on the day the purchase was completed a large contingent of Salvation soldiers assembled in Finsbury Square, preparing to march on their new capture along City Road”,118 this did not occur until two days later, at 6:00am on Saturday, 12 August the flag of The Salvation Army was hoisted over the property and Salvationists marched on the Eagle.

Just short of two weeks after Booth wrote to newspapers announcing the lease of the Eagle, on Thursday 6 July 1882 the first attempt to stop The Salvation Army from taking possession of the Eagle was launched. An application for an interim injunction was made to the Chancery Division to restrain Booth from using the Eagle as anything other than an “inn, tavern, or public-house”.119 There were also those who worked to place seeds of doubt in the mind of the public and wrote to the papers and stated that the site: …contains a covenant to keep open the building as a licensed house, and not to do any act whereby the licence may be forfeited, and to apply every year, and use best efforts to obtain the renewal of that licence.120

Booth reported that strange pleas were put before the court, that the Army; …were actually going to disgrace the premises in such a way, by collecting multitudes of the worst people there, that the licences would be endangered from the assemblage of such disorderly crowds… Well might Mr. Justice Kay inquire whether the worst of people had not been found on the premises before!121

This first court case found in favour of the Army. After the case Booth wrote, “the movement that was to have hindered our advance actually proved of the greatest possible assistance to us.”122 This court case allowed the Army to move forward with the occupation. Salvationists were invited to be involved in the invasion of the Eagle. The Salvationists were to congregate from 5:00am to 5:30am in Finsbury Square on Saturday 12 August 1882 and march to the Eagle. The distance was about 0.8 miles (about 1.3 kilometres).

An advertisement from The War Cry requesting Salvationists to join the march to the Eagle123 Bennett, The General – William Booth, 2:183.

“The Salvation Army and The Grecian Theatre”, Pall Mall Gazette, (London, Friday 7 July 1882), 10.

120 Thetford & Watton Times and People’s Weekly Journal, (Norfolk, Saturday 8 July 1882), 5.

121 Booth, The Salvation War, 1882, 92.

122 Booth, The Salvation War, 1882, 92.

123 “Capture of the ‘Eagle’”, The War Cry, (London, Thursday 10 August 1882), 1.

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Booth wrote about the march on the Eagle; The scenes of that early morning when we formally entered upon the enjoyment of the premises so amply demonstrated the need for our work there, and the sort of characters likely to be benefited by it…124

The consecration of the Eagle - Commissioner Railton, “We will consecrate this building”125

Although the march to the Eagle and the meeting of consecration concluded without a major issue, the enemy was about to launch their counter attack. As Salvationists left the Eagle and arrived at Liverpool Street they were physically assaulted. The attackers then followed the Salvationists; …in force into the Great Eastern Railway Station, where the few officials in attendance were unable to keep them back, and where both men and women were beaten and pushed about as they stood on the platform waiting for trains to take them homewards.126

Only one of the attackers were caught and fined ten shillings. One of William Booth’s biographers, Begbie claimed that the crowds were so intent against the Army that Booth “was many times in grave danger of his life”.127 After the sale of paraphernalia associated with the theatre and other buildings as well as renovations which cost £1,991/3/2, the Eagle was reopened in true Salvation Army fashion.128 One of the more interesting articles of the official opening of the new corps was a pictorial essay from the

124

Booth, The Salvation War, 1882, 87.

Booth, The Salvation War, 1882, 100a.

126 Booth, The Salvation War, 1882, 92.

127 Begbie, William Booth, 2:12. Begbie even gave a specific example of one event.

128 The financial statement for 1882 clearly stated the cost for the alterations to the Eagle were £1,991/3/2 for “Repairing, Altering, Seating and Furnishing, and Incidental Expenses incurred in the collection of the necessary funds at Special and other Meetings”. While Sandall gave the sum as £6,000 without reference to what this expense was for or his source. The larger cost may have included those items listed above as well as the initial court costs. Booth, The Salvation War, 1882, appendix, “The Eagle and Grecian Theatre”.; Sandall, The history of The Salvation Army, 2:217.

125

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London Graphic entitled “The Salvation Army – ‘The capture of the Eagle’”.129 The line drawings included; Salvationists talking with each other in the pleasure garden with a ‘Salvation tent’ in the back ground, two of William and Catherine Booth’s daughters singing a duet, William Booth preaching with Catherine seated next to him, a band of Hallelujah lasses, and the afternoon meeting in the Grecian Theatre.130

The afternoon meeting in the Grecian Theatre131

The opening meeting saw 400 policemen keep the Salvationists safe from 30,000 people who had gathered around the Eagle to protest against the Army’s purchase of the lease or to observe the events.

In spite of those protesting outside, thousands of people were admitted to the property by ticket.132 By the end of the year The Salvation Army and the Eagle were still making news. While the fight against the occupation was still going on behind the scene, the Army focused on its main concern of saving souls. From the opening to the end of 1882, just three months, the Grecian Corps had recorded 1,800 seekers for salvation133 and could boast a “large corps of little Soldiers. At a meeting the other evening there were present nearly 2,000 children…”134 Carpenter claimed that: Law proceedings followed, with the purpose of compelling William Booth to sell strong drink, according to the covenant of the public-house, or abandon all to the former lessee. Finally it was

“The Salvation Army – ‘The capture of the Eagle’”, The Graphic, (London, 30 September 1882), 333.

The Graphic, 333.

131 The Graphic, 333.

132 J.R. “Grand Opening of the Grecian Theatre.” The Little Soldier, (London, 5 October 1882), 3.

133 Booth-Tucker, The life of Catherine Booth, 3:172.

134 “The Eagle”, The Little Soldier, (London, 7 December 1882), 7.

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decided that the public-house part of the property must still sell liquor, but the spiritual work carried on in the theatre…135

Crowds gather for a Salvation Army meeting in the converted Eagle Tavern complex, East London, in 1882.136

Bennett stated that when Booth had leased the Eagle he was advised by his lawyers “that it would only be necessary to renew the license, it would not be necessary for him to run the premises as a public house or hotel.”137 To remain true to the terms of the licence that the lessee should keep an “inn, tavern, or public house”, Booth reopened the Eagle as a temperance hotel with 70 beds and sold non-alcoholic drinks.138 However on 6 July 1883, Judge Stephens declared the wording to mean ‘inn, tavern and public house’ and the Army was forced to sell alcohol or give up the property. This could have seen the loss of the Grecian Corps, its converts and the money raised to acquire the property.

Bennett stated; 135

Carpenter, William Booth, 83.

Barnes, God’s Army, 34.; the drawing first appeared in Booth, The Salvation War, 1882, 86a 137 Bennett, The General – William Booth, 2:184.

138 Bennett, The General – William Booth, 2:184.

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…the idea of a building in Booth’s name, and used for Salvation Army purposes, selling alcohol was too terrible to contemplate. He had always been against drinking alcohol for social purposes…139

The emotion is clear in Booth’s account of these events and a touch of defeat can be read in his reminiscence.

Our rejoicing in July, over the 18th anniversary, and especially over the fact that the Army had been considerably more than doubled in almost every way during the last year of its history, were somewhat checked by one of the saddest occurrences we have ever had to record. …We were disappointed. The trustees, by their clerk, gave notice to the landlord immediately above us that they held him firmly to the letter of the lease, which was undoubtedly capable of the interpretation that the “Eagle” must remain a “public house” in the ordinary sense of the word. When it was attempted, however, to restrain us by legal process from using the premises as we desired, the empathic decision in our favour given in the Court of Chancery encouraged us to think that we had been rightly advised and stood in no danger provided we could succeed in holding the drink license without selling the drink….

On the other hand, thank God, holders of property in the immediate neighbourhood heartily testified to the great change which took place in the course of a few months, streets which had been made almost impassable till one o’clock in the morning for years previously, by the assemblage of bad characters, having become perfectly quiet and orderly But we had enemies, upon whose resistance we ought perhaps to have more seriously counted. Unaided by the trustees, we were brought before the Court of Queen’s Bench, where we were declared to have done wrong seeking, under the old lease, to carry on the new order of things.140

Booth outlined that they tried to take the entire property from him and to smear his name, but the Court stated that it had seen “nothing in the case as it came to Court to lead him to think that Mr. Booth was wanting in good faith”.141 In spite of this the Army was: …ordered, as a condition of our prosecuting that appeal, to open the house within a month for the sale of intoxication drink, and to desist from the use of musical instruments which had been complained of by neighbours, who had found no annoyance in the proceedings carried on on the premises up to midnight in previous years.142

The case was all over one little word “or”. The licence read “the Eagle should be used as “an inn, tavern or public house” as Booth was running the Eagle as a temperance hotel it was an inn and therefore met the requirements of the licence. However, the court took the meaning of the word “or” as “and” so Booth needed to run the inn and sell alcohol.143 If this were not bad enough Booth felt the silence and then abuse of the church more difficult to comprehend; But perhaps the most painful fact connected with the history of these transactions is that, whilst no notice was taken by the religious newspapers of the effort that we made to wrest these premises from the work of destruction, and nothing was written to assist us in the struggle, almost all joined more or less in the hue and cry at our apparent defeat, and some for weeks bitterly pursued us in every step of our endeavour to remedy the mischief.144

Bennett, The General – William Booth, 2:184.

Booth, The Salvation War, 1883, 22-24.

141 Cited in Booth, The Salvation War, 1883, 24.

142 Booth, The Salvation War, 1883, 24.

143 Barnes, With Booth in London, 40.

144 Booth, The Salvation War, 1883, 24-25.

139 140

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Booth also noted that they needed to comply, as to let the property go would have seen too great a loss: A corps of more than 500 had been raised in the theatres during the year, and we had no choice but to comply with the order of the court, or else at once to forfeit the whole of the premises, allowing them to become a curse to the neighbourhood, whilst these, our soldiers, were driven out into the street without a place of meeting. One would have thought there could have been no question as to the right way for us in such an emergency.145

With some note of triumph, Booth finished the section and outlined the work God was doing in the Grecian Corps: At any rate, we have had the most marked signs of God’s approval of that course we have taken, in the fact that since the “Eagle” was turned into a public-house, instead of losing converts from the Grecian, we have had as many as 80 on one day seeking salvation there, whilst the corps has become stronger and better in every way.146

Booth appealed the decision of Judge Stephens, but for a few months Booth’s name was on the door of the Tavern as the publican. The court battle continued until February 1884 and through these cases, Booth had the Tavern part of the property sublet, so his name could be removed from the link to selling alcohol.147 A point not picked up on in any of the published work reviewed is that the newly created Salvation Army Auxiliary League, created by Herbert Booth, assisted with the matters of the Eagle, from finances to support. William Booth wrote that the purchase, occupation and court cases connected to the Eagle “brought out into striking prominence the value of …our Auxiliary League”.148 The League was: …an association of our best friends, comprising many who have not only wealth, but leisure, enabling them closely to study the Army and all its concerns, has proved again and again a valuable moral as well as material support...149

The financial year ending 30 September 1883 had seen £10,374 14s. 9d. given for the “Eagle and Grecian” and £964 16s. 7d. paid in expenditure.150 This cost did not include the cost of the court cases, so again William Booth appealed to Salvationists for finances. An appeal notice, under the heading of “The Eagle Costs” ran each week in the London War Cry through March and April 1884.

In part, the appeal notice stated; Whilst we have all rejoiced at the defeat of the enemy’s cruel attempt to take this property from The Army, and to turn its glorious Eagle Corps and congregation into the streets, and devote the theatres and dancing ground once more to their former uses, all real lovers of justice and righteousness must deeply sympathise with The General in having had suddenly thrown upon him heavy additional costs in order to secure this victory. It may be better for many reasons for the present to avoid expressing any opinion as to the decision that has been arrived at, and the conduct of the various parties concerned which has led up to this result; but there is one way in which we who are fully satisfied of the uprightness and benevolence of the course pursued by the General

145

Booth, The Salvation War 1883, 24.

Booth, The Salvation War, 1883, 25.

147 “Results of the Eagle Appeal”, The War Cry (London, 20 February 1884), 1.

148 Booth, The Salvation War, 1883, 25.

149 Booth, The Salvation War, 1883, 25.

150 Horsley, The Victorian Salvation War, 1883, appendix “English Summary for year ended 30th September, 1883”.

146

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throughout, can give our verdict on the question, and that is by assisting to bear the costs of this successful appeal.151

The legal fee was not listed, the only hint of cost was, “a very large sum will be required to meet the costs”. The appeal letter was signed “A London Solicitor” and each time the letter was published a list of donations from individuals were recorded.152 For example in The War Cry of 26 April 1884 “First ‘Eagle’ Convert gave 10s”.153 While legal matters continued into 1884 the corps life moved into its patterns of meetings. At first, the corps had trouble with its musical sections and although Richard Slater was made the bandmaster, the work nearly saw him sever his relationship with the Army.154 The corps had many of the usual sections, a singing company,155 a corps band,156 a songster brigade,157 and a timbrel band.158 The corps needed to maintain and clean the property on a number of occasions and in December 1886 the Grecian Corps was closed down for two weeks for it to be cleaned.159 The corps continued unchallenged until late 1898 when it was announced that the property was to be demolished. Upon hearing of the demise, one journalist wrote something of an obituary which outlined its history and told of its legacy. But alas, he stated on 21 December, the Eagle: …has received its death-warrant. Like Astley’s,160 it has to fall under the sacrificial pickaxe of the progressive builder. Not even the Salvation Army, it seems, could save it. In a few weeks it will be nothing more than a London tradition; in a few years it will be a legend ...161

The London War Cry of August 1898 reported on the final meeting of the Grecian Corps in the Eagle, where; …[a] goodly number rose to testify that they had been saved or sanctified in the old building…

The curtain has dropped, and the scene has changed; but the Grecian Corps is girding itself to greater and greater victories in the future, which will come up to, if not excel, those of the past.

“Forward!”162

It is at this point many authors stopped the narrative of the Army and the Eagle. This makes the narrative appeared to be a total defeat for The Salvation Army. But it didn’t end with the destruction of the property. Here the narrative splits in two: firstly, the continuation of the Grecian Corps: and secondly, the redevelopment of the property.

See for example, “The Eagle Costs”, The War Cry, (London, 26 April 1884), 4.

See for example, “The Eagle Costs”, The War Cry, (London, 26 April 1884), 4.

153 “The Eagle Costs”, The War Cry, (London, 26 April 1884), 4.

154 Cox, The musical Salvationist, 57.

155 “The little soldiers’ singing brigade at the Grecian”, Little Soldier, (London, 16 April 1887), 8.

156 “Grecian”, The War Cry, (London, 5 May 1900), 10.

157 “Grecian”, The War Cry, (London, 21 July 1900), 10.

158 “Grecian”, The War Cry, (London, 8 January 1898), 10.

159 Happy Bob, “Grecian”, The Little Soldier, (London, 18 December 1886), 8.; A similar event took place in 1891 see “Re-opening of the Grecian”, The War Cry, (London, 11 April 1891), 14.

160 Astley’s, also known as Astley’s Amphitheatre, Astley’s Royal Amphitheatre and Sanger’s Amphitheatre was situated on Westminster Bridge Road, Lambeth. It was opened in 1773 and the circus was 42ft (13m) which has become the international standard of circuses since. The circus appeared in Jane Austen’s Emma, Charles Dickens’ Astley’s, Sketches by Boz, The Old Curiosity Shop and Hard Times, The Beatles too included it in Sgt. Pepper’s Lonely Hearts Club Band. Astley’s closed in 1893 and was demolished in the same year.

161 Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332.

162 “Curtain drops for ever at the Grecian”, The War Cry, (London, 13 August 1898), 13.

151 152

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For a time, the Grecian Corps met in the open-air163 and by December 1898 the corps reports were listed in the London War Cry under the heading of “London’s Open-air Corps.164 By 1900 the corps still referred to themselves as the Grecian Corps with their new “barracks packed out”.165 The Grecian Corps became the Hoxton Corps166 and is still in operation today.

The property had a different fate, in September 1899 the Eagle was in the hands of the “housebreakers.”167 Wroth wrote the following of the Eagle’s demise; … the huge Eagle tavern, surmounted by its proud stone bird, was demolished, and a smaller public-house of neat red brick (opened August, 1900) now covers part of its site. On the site of the theatre and its entrance, which faced Shepherdess Walk, and was adorned with two more stone eagles, we have now a police-station. Though all the old buildings have been destroyed, much of the garden space is still unoccupied, and in due season a solitary tree puts forth its leaves.168

The police station was opened on the former site of the Eagle on Monday 19 August 1901. At the opening, it was stated that the station could sleep “thirty constables, one sergeant, and a resident inspector”.169 The first day of operations saw similar issues in the community to when the Army purchased the lease of the Eagle as the “first prisoner – James Taylor – who was conveyed to the station on an ambulance, charged with being drunk and incapable.”170 Sadly for Taylor the remedy for his drunkenness was now the law of the land, given by police rather than the love of Christ, offered through the work of The Salvation Army.

Two papers of the series on the Eagle will appear in this issue171 while other papers will follow in other issues of The Australasian Journal of Salvation Army History. Each will further unpack elements of the historical narrative relating to The Salvation Army and the Eagle. It is hoped that these will assist to build a deeper understanding of the events surrounding the narrative and therefore impact The Salvation Army’s understanding of the events and its own actions.

“Grecian”, The War Cry, (London, 27 August 1898), 10.

“London’s open-air corps”, The War Cry, (London, 10 December 1898), 10.

165 “Grecian”, The War Cry, (London, 3 March 1900), 10 166 “Have you Heard?”, The Local Officer, (London, April 1905), 324.

167 Wroth, Cremorne and the later London gardens, 67.

168 Wroth, Cremorne and the later London gardens, 67.

169 “New Police Station in City Road”, Shoreditch Observer, (London, Saturday 24 August 1901), 2.

170 “New Police Station in City Road”, Shoreditch Observer, (London, Saturday 24 August 1901), 2.

171 See Garth R. Hentzschel, “William Booth owned a pub: An analysis of historical statements, A case study on The Salvation Army and the Eagle Tavern – Part 1”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 131150.

163 164

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WILLIAM BOOTH OWNED A PUB: AN ANALYSIS OF HISTORICAL STATEMENTS A CASE STUDY ON THE SALVATION ARMY AND THE EAGLE TAVERN PART I Garth R. Hentzschel Introduction The first paper in this series on The Salvation Army and the Eagle Tavern reviewed Salvation Army literature on the Eagle1 and gave an overview of the history of the property. This paper, while sitting in a wider series on the Eagle, will be the first of two papers that will analyse the claims made by historians about the Eagle and its location.

This paper aims to analyse historical statements made by Salvationists and others about the Eagle and its location. It will firstly outline the claims made about the Eagle by Salvation Army authors. Next, claims made that Salvationists’ have misappropriated historical narratives will be investigated. The paper will conclude by analysing historical data to ascertain if the statements made

by Salvationists and others against the property and its location have been accurate.

Claims made against the Eagle by Salvation Army authors Salvationists made some strong claims against the Eagle and used these as a reason not only to purchase the property but also to have people support their efforts. The report of the “Grand Opening of the Grecian Theatre” in the Little Soldier of 5 October 1882 showed many of the claims the Army made against the Eagle.2 The Eagle Tavern and the Grecian Theatre are now fully in the hands of the [sic] Salvation Army, for which Every Little Soldier, and every lover of Jesus throughout the world must say “Praise the Lord! Praise the Lord! Praise the Lord!”

Praise God for enabling us to Shut Up such a noted place as this has been for all that is bad, and where so many young people have learnt to drink, smoke, and fight, and serve the devil. Thank God, thank God a thousand times, for shutting it up, and may the time speedily come when all Similar Places shall be served in the same way.

But praise God, praise God again and again, because, having shut it up, it is now Reopened under new management altogether, so that it will now soon become a place noted for making thousands of Bad Men Good.3 Reference citation of this paper; Garth R. Hentzschel, “William Booth owned a pub: An analysis of historical statements, A case study on The Salvation Army and the Eagle Tavern – Part 1”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 131-150.

1 See Garth R. Hentzschel, William Booth owned a pub: An overview of the historical narrative of The Salvation Army and the Eagle Tavern”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 108-130. Please note that as in the first paper “the Eagle” will often be used to describe the entire property. The author acknowledges that the property was expansive with a number of buildings and a pleasure garden.

2 J. R. “Grand Opening of the Grecian Theatre.” The Little Soldier, (London, 5 October 1882), 3.

3 J. R. “Grand Opening of the Grecian Theatre.”, 3.

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Waiting for the opening of the Grecian, 21 September.4

4

The War Cry, (London, Thursday 14 September 1882), 1.

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The condemnation of the Eagle and its location by Salvationists did not commence in 1882, when it looked to purchase the lease, but started much earlier. While still The Christian Mission, George Scott Railton wrote to William Booth in November 1877 looking for a place for a Mission station and a training facility for the movement. Railton liked the location of the Eagle as it was well located and in part stated: There is a superbly central spot – the Eagle – with a splendid artisan neighbourhood E.[ast]; black heathendom W.[est]; and a stream of the finest young fellows in the Kingdom passing continually.

Why not try to form a drill hall there?5

Heathendom was a hard word and this information has already been tested by Bennett, which will be discussed later.6 But Railton also claimed that “the Eagle, … [is] one of the most notorious in London.”7 From Railton’s writings, Watson commented that the Eagle’s; …buildings were the headquarters for dubious characters of all sorts. There had been fights and allegations of a ‘haunt of vice’, as Railton put it without originality.8

As the Army prepared to purchase the lease and also when later describing the motivation, the rhetoric intensified. William Booth claimed that the Eagle was “notorious throughout the English world” and that it was “one of the vilest haunts of vice”.9 In the same publication Booth wrote, “So notorious had the premises been for many years that the mere mention of such a capture brought forth a chorus of congratulation and thanksgiving from every part of the country.”10 A year later Booth wrote that “the ‘Eagle’ and the adjoining premises”, were “centres of demoralisation”.11 When the Army was looking to purchase the lease of the Eagle, William Bramwell Booth wrote that it was “a notorious amusement centre…which all manner of devilry went on.” 12 Again at the time, he wrote the Eagle was “a notorious thoroughfare to Hell”, but he warned that his father, William Booth needed to “ascertain how much you can say without libelling the former possessors”.13 Years later William Bramwell Booth had not changed his mind of the events that took place at the Eagle before the Army took it over, he wrote the Eagle was “then a notorious place of evil life and corrupt influence in the north-east of London.”14 A small volume on the history of the Army, Outlines of Salvation Army history, accused the Eagle of being a “notorious public-house” that “was a meeting place for those who practised the most base and shameless things” which caused an “abominable disgrace”. In this way, the Army “would destroy a work of the Devil, build a Temple to God, and publicly challenge the conscience of

5

Robert Sandall, The history of The Salvation Army, Volume one, 1865-1878, (London, UK: Thomas Nelson and Sons, 1947), 1:224.; also cited in Bernard Watson, Soldier saint, George Scott Railton, William Booth’s first lieutenant, (London, UK: Hodder and Stoughton, 1970), 34. Watson attributes this quotation to “Railton papers”, but does not state where these are to be found.

6 David Malcolm Bennett, The General – William Booth, 2 volumes, (USA, Xulon Press, 2003), The soldier, 2:189.

7 Watson, Soldier Saint, 34-35.

8 Watson, Soldier Saint, 35.

9 William Booth, The Salvation War, 1882, (London, UK: The Salvation Army Book Stores, c1883), 86.

10 Booth, The Salvation War, 1882, 87.

11 John F. Horsley, The Victorian Salvation War, 1883, (Melbourne, Australia: Salvation Army Book Depot, c.1884), 24.

12 Cited in Catherine Bramwell Booth, Bramwell Booth 4th impression, (London, UK: Rich & Cowan, 1933), 174 13 Bramwell Booth, Bramwell Booth, 175.

14 Bramwell Booth, Echoes and memories (2nd Ed.), (London, UK: Salvationist Publishing and Supplies, 1928), 71.

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London.”15 Later editions of this book toned down the rhetoric; merely calling the Eagle “notorious”, but still showing it to be bad and the Army to be good.16 Carpenter, without listing the name, claimed the Eagle was “a notorious public-house” and then wrote; This place was a den of iniquity, drunkenness being the least of the vices openly indulged in there.17

Each of the Salvation Army authors highlighted, to some extent the negative behaviours exhibited in and around the Eagle, they each saw it as “notorious”. They did not express any of the humanitarian actions shown by earlier managers of the property, nor the need for entertainment of the masses. The Army’s view on the entertainment of the masses may have come from their worldview, this matter will be discussed in another paper. In each of the accounts the Salvationists and specifically William Booth were portrayed as the hero of the narrative, and during the court cases that followed as a victim of an unjust system or enemies out to destroy the Army. For these reasons, this narrative could be an example of Stuart Middleton’s theory that The Salvation Army manages its reputation through its historical narrative.18 Arguments against The Salvation Army’s claims Stuart Middleton, in “Reputation Management in the [sic] Salvation Army – A Narrative Study.”19 argued that The Salvation Army narrative is carefully managed and staged and is therefore often more concerned with the management of its reputation than the truth. He claimed that the Army has created a “narrative mirror” of stories to deflect the goodness of its narratives so that stakeholders cannot look deeper. Of his own investigation, he stated that; Management of the narrative presented in […my] study was no less fastidious from The Salvation Army. There were two Salvationists overseeing the project. Interviewees were handpicked by the Salvationists, and they carefully vetted interview questions. Newspaper articles often came from Salvation Army press releases and books were authored by Salvationists. Opposing voices were therefore extremely difficult to access. In the end, the narrative which I have constructed in the research is the result of a carefully managed process from The Salvation Army, an organisation that has consistently demonstrated a desire to symbolically control its message. The sources of data used in the collection of the case material with its bias toward “friendly” Salvation Army figures…..20

Middleton noted that Salvation Army historical narratives show Salvationists as the “real and the good,” whereas others outside the movement become the “unreal and the bad”. Adding to this he observed that “Salvationists in the narrative are truthful and righteous because they have chosen to lead a virtuous life.”21 Middleton then went on to other sources and ‘uncovered’ people mistreated

15

Anon, Outlines of Salvation Army history, 23. Some of these words were taken from Begbie, William Booth, 2:10-11.

Anon, The Salvation Army its origin and development, 27-28.; Bale, Marching on!, 18-19.

17 Minnie Lindsay Carpenter, William Booth, (London, UK: The Epworth Press, 1943, 2 nd impression), 83.

18 Stuart Middleton, “Reputation Management in the Salvation Army – A Narrative Study”, Journal of Management Inquiry, (Vol. 18, No. 2, 6 February 2009), 145-157, http://jmi.sagepub.com/cgi/content/abstract/18/2/145, accessed 23 August 2017.

19 Middleton, “Reputation Management in the Salvation Army”.

20 Middleton, “Reputation Management in the Salvation Army”, 147.

21 Middleton, “Reputation Management in the Salvation Army”, 150.

16

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by Salvationists. He claimed that the Army deny these people a voice in its historical narrative as it cannot: Consider what happens if the damned nonbelievers are capable of doing good and being truthful, and the saved believers are capable of evil deeds, neglect, and lying? What this does is to undermine the legitimacy of The Salvation Army.22

So, Middleton claimed the Army manages propaganda, which hides or ignores failures. He then stated that the censored narratives are fed back into the larger narrative, that is, “Stories that are judged to have contributed to successful outcomes can then be fed back into the narrative in a managed process so that The Salvation Army can ‘restory’ and keep its relevance.”23 Much earlier, and specifically related to the narrative of the Eagle was Wroth’s work. Wroth stated that, although there were complaints about the clientele of the Eagle during the time of Benjamin and George Conquests’ management (1851-1879)24; Such charges are too often exaggerated, because they are often made by well-meaning people who really know nothing at first hand of popular amusements, and who go to the garden or the music-hall to collect evidence, as it were, for the prosecution.25

Wroth later wrote, “there is generally something in complaints of the kind” although managers were never “quite the immaculate beings that their counsel represent them to be when licences come on for renewal.”26 In spite of this do Wroth and Middleton have a warning for the readers of this Salvation Army narrative? Did Booth and others misrepresent the characters of those who lived around and visited the Eagle, while over emphasising the virtues of Salvationists of the time?

Investigation of Salvationist claims Before the investigation into the claims of Salvationists are made, Middleton’s work should also be analysed. As research into Army history is developing, many Salvationists know of history that is not accurately portrayed in the movement. In addition to this, most Salvationists know comrades who claim to be Salvationists but act contrary to the doctrines or Orders and Regulations of the movement.

If this knowledge is taken into account, Middleton may have a point and his theory may be correct.

However, his paper fell into a trap which early researchers make, that is to over generalise. Middleton claimed both empirical generalisation27 and theoretical generalisation;28 therefore his claim and theory should be true for all Salvation Army history.

Middleton, “Reputation Management in the Salvation Army”, 152.

Middleton, “Reputation Management in the Salvation Army”, 154.

24 Benjamin Conquest continued the development of entertainment at the Eagle commenced by Rouse. When Conquest died he passed the ownership and management to his son, George Conquest. See Hentzschel, “William Booth owned a pub: An overview of the historical narrative of The Salvation Army and the Eagle Tavern”, 116, 117.

25 Warwick Wroth, Cremorne and the later London gardens, (London, UK: Elliot Stock, 1907), 65-66.

26 Wroth, Cremorne and the later London gardens, 66.

27 Empirical generalisation: the argument that what is true of a sample (proportionately) is also true of the population from which the sample was drawn. The validity of empirical generalisations depends (of course) on the quality of research with the sample, but particularly on the extent to which the sample is (statistically) representative of the papulation… Roger Gomm, Key concepts in social research methods, (Basingstoke, UK: Palgrave Macmillian, 2009), “Generalisation, empirical, naturalistic, theoretical”.

28 Theoretical generalisation: the claim that a principle/ mechanism/ theory which explains what happened in the research study will also explain what happens more widely. Apart from the internal validity of the research, the validity of this kind of generalisation depends greatly on how the conditions under which the generalisation should be true have been specified… Gomm, Key concepts in social research methods, “Generalisation, empirical, naturalistic, theoretical”.

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It was however not only Salvationists who claimed the Eagle was a location for questionable behaviour, but non-Salvationist authors also joined in the claims against the Eagle. Benge and Benge stated, “This pub was so notorious that a children’s rhyme had been made up about it…”29 Bennett claimed, “Behind the pleasant façade of wrought-iron gates and attractive gardens, Booth knew it hosted not only drunkenness but also rampant prostitution”.30 In another biography Bennett claimed that the property was “said to be the scene of flagrant sexual immorality.”31 Bennett also used Charles Booth’s Descriptive Map of London Poverty to assess one of Railton’s claims about the neighbourhood around the Eagle. Bennett found that Charles Booth had “a very bad area to the southwest [of the Eagle], which may have been what Railton had in mind”.32 Therefore Railton was correct.

Begbie also claimed negative descriptions for the Eagle. He stated that it was a “very foul and evil tavern”.33 In a much fuller description against the Eagle, Begbie stated: In truth the tavern was a sink of iniquity. Drunkenness was perhaps the least of its vices. The gardens at night, with their rustic arbours, were a scene of the most flagrant immorality, and thither flocked some of the very worst characters of the town. This corner of Shepherdess Walk was indeed a meeting-place for all that was most base and shameless in the London of those days; and although the scandal of it had attracted attention, and although complaints about its challenging debauchery had been made again and again, nothing was done by authority either to end or to abate this abominable disgrace.34

Interestingly, Ervine only stated that there was a “notorious group of associated buildings, one of which was the Eagle Tavern and another the Grecian Theatre.”35 As stated in the first paper36 Ervine’s focus was not the details of the narrative, but of those supporting and opposed to the purchase. In this, he gave some valuable insight to the psyche of the Londoners of the time and possibly humanity of all times. He outlined that the opposition came from the same area in the makeup of human beings that led to the claims outlined above.

The opposition was deep and bitter, and came chiefly from those without immediate interest in the neighbourhood or in the purchase. His [Humanity’s] offence was that he [Booth] proposed stopping the poor man’s beer. This proposal never fails to bring tears to the eyes of those who cheerfully watch the poor man suffering every other deprivation. The fact that there was a more than ample supply of fermented liquor in and around the City Road was ignored by the protestants, who behaved and talked and wrote as if the entire population of the district were likely to be permanently parched through Booth’s malign and mischievous activities. It is an odd characteristic of many Englishmen that they will watch, unperturbed, the invasion of nearly all the liberties, but will fall into an unquenchable fury if their right to get drunk is questioned. That, perhaps, is the secret of their success; for a man may be careless about attempts to rob him of his right to do right, but, if he values his freedom, dare not remain indifferent to attempts to rob him of his right to do wrong.37 29

Janet Benge and Geoff Benge, William Booth, Soup, soap and salvation, Christian Heroes: Then & Now series, (Seattle, USA: YWAM Publishing, 2002), 132.

30 David Bennett, William Booth, Men of Faith series, (Minneapolis, USA: Bethany House Publishers, 1986), 89.; David Malcolm Bennett, William Booth and his Salvation Army, (Capalaba, Australia: Even Before Publishing, n.d.), 77.

31 Bennett, The General, 2:181.

32 Bennett, The General, 2:189.

33 Harold Begbie, Life of William Booth: The founder of The Salvation Army (2 vols.), (London, UK: Macmillan and Co, 1920), 2:126.

34 Begbie, William Booth, 2:10.

35 St. John Ervine, God’s soldier: General William Booth, 2 volumes, (London, UK: William Heinemann, 1934), 548.

36 Hentzschel, William Booth owned a pub: An overview of the historical narrative of The Salvation Army and the Eagle Tavern”, 108-130.

37 Ervine, God’s soldier, 548.

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As the authors quoted above were either Christian authors or would go on to support the Army’s methods, ministry or personalities, critics like Middleton may argue that they showed “bias toward” or were “friendly” to The Salvation Army.38 Middleton however also failed to state that many historians and others often claim things without always giving evidence or referencing their worldview or primary sources. So, was the Eagle “well known and … so notorious”39 as some have claimed? By looking through newspapers of the time, the remainder of the paper will investigate if the Eagle and its location had the behaviours associated with it to deserve the claims that it was “notorious”.

Investigating the Eagle and its location from historical data For the Eagle to be “notorious” by 1882, events needed to take place prior to that year and have time to become known throughout the country. It must be remembered that these events were prior to social media and the fame or infamy of a location would have taken longer to become established.

The information for this section of the paper was collected in two parts. Firstly, a search through English newspapers from 1800 to 1840 was conducted to establish the breadth of criminal, immoral or socially unacceptable behaviours that took place in or around the Eagle. Secondly, newspapers and other sources were reviewed in different years leading up to 1882 to ascertain the longevity of such behaviours.40 A review of newspapers and other documents make it clear that the Eagle was a centre of many and varied events which made it well known, or gave it ‘notoriety’. In addition to this, reports also gave a picture of the criminal activities that took place in or near the property, to make it known for negative events, or for it to be ‘notorious’.

Gaining notoriety From the time it was the Shepherd and Shepherdess Tavern, a large room on the property was used as a: sales rooms for residential furniture;41 neighbourhood meetings;42 political gatherings,43 Freemen of Coventry meetings and dinners,44 Friends of Liberty and Parliamentary Reform

Middleton, “Reputation Management in the Salvation Army”, 147.

“Important preliminary announcement”, The Era, (London, UK: Saturday 28 January 1882), 11.

40 Please note that while this methodology assisted to identify the types of behaviours and showed the longevity of some behaviours, it does not give a history of all behaviours. There are also changing cultural factors, as some crimes died out or were reported in as different category others replaced them. Many behaviours too were either not spoken of not reported. See Clive Emsley, “Crime and the Victorians, BBC website history, (17 February 2011), http://www.bbc.co.uk/history/british/victorians/crime_01.shtml, accessed 9 September 2017.

41 “Sales by auction”, Morning Advertiser, (London, Thursday 6 March 1806), 4.

42 Morning Advertiser, (London, Wednesday 1 July 1807), 1.

43 See for example “London”, Salisbury and Winchester Journal, (Wilshire, Monday 15 June 1818), 2.

44 See for example: “London”, Bury and Norwich Post, (Suffolk, Wednesday, 16 February 1820), 1.; “Coventry Election”, Morning Advertiser, (London, Monday 8 June 1818), 1.; “London,” Morning Post, (London, Tuesday 8 February 1820), 2.

38 39

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meetings;45 Meetings of Licensed Victuallers;46 and inquests into criminal actions.47 These along with the amusements bought notoriety, while the following list of activities and behaviours bought the term of “notorious” on to the Eagle.

Becoming notorious The following shows the breadth of behaviours associated with the Eagle. Some of these behaviours are tracked throughout the history of the property to also show the longevity of the behaviour.

Civil unrest The Eagle played host to some protests and parliamentary reform rallies. Henry ‘Orator’ Hunt was a union leader, agitator and working-class radical whose speeches encouraged rioting and violence.

These behaviours saw him imprisoned for three years.48 Upon release, Hunt held a rally and marched through the streets from Charing-Cross to the Eagle. Along the route shops and businesses closed, banners and flags flew. While Hunt and invited guests concluded their section of the march at the Eagle with a dinner, some of the remainder of the crowds continued by a different route.49 Those who sat down to eat numbered about 300 and the crowds remaining outside called for Hunt to speak. This event turned into somewhat of a riot and there were fears that Hunt would be shot if he appeared in front of the crowd.50 Later, the bookbinders also took the Eagle in aid of their “struggle”. It was hoped that “the working classes of London will assist their brethren in their present determination to maintain the right of working men to dispose of their labour as they may think proper”.51 Hunt, the bookbinders and unions used the Eagle on a number of occasions and it became a kind of headquarters of workingclass radicalism. It is therefore safe to say that the Eagle was well-known and a centre of civil unrest.

But civil unrest, though sometimes it has a positive side was just one of the problems which came from the Eagle.

Illegal Entertainment As shown in the first paper,52 Rouse attempted to continue to expand the musical entertainment of the Eagle. On a number of occasions, he attempted to gain a licence for his entertainment and although

“The Queen”, The Globe, (London, Friday 18 May 1821), 3.; “Metropolitan Reform Meeting”, Morning Post, (London, Tuesday 9 March 1830), 4. This meeting attracted over 30,000 people who all signed a petition to see reforms in parliament. The petition was read in the House of Commons.

46 “The Meeting of licensed victuallers”, Morning Advertiser, (London, Saturday 22 June 1822), 2.; Morning Advertiser, (London, Friday 12 November 1830), 1.

47 See for example; a case of manslaughter, “Inquests”, Public Ledger and Daily Advertiser, (London, Saturday 15 August 1818), 4.

48 John Belchem, ‘Orator Hunt: Henry Hunt and English working class radicalism, (London, UK: Breviary Stuff Publications, 2012).

49 “Public Entry of Henry Hunt”, Public Ledger and Daily Advertiser, (London, Tuesday 12 November 1822), 3.

50 “The dinner to hunt”, Public Ledger and Daily Advertiser, (London, Wednesday 13 November 1822), 3.

51 “The bookbinders’ struggle”, The Charter, (London, Sunday 30 June 1839), 1.

52 Hentzschel, William Booth owned a pub: An overview of the historical narrative of The Salvation Army and the Eagle Tavern”, 108-130.

45

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not all were granted, this did not stop him from progressing. Hollingshead later described this musical development and showed which of the developments were legal and which were illegal; There was an overture (legal), and a set of singers, standing in a row, the men in evening-dress, who went through about a dozen choruses and glees, with occasional duets and solos (also legal).

The second part of the entertainment was some mutilated farce, the actors sitting in a row like a troupe of Christy Minstrels, tossing the “cues” to each other as if they were engaged in “hunt-theslipper,” and occasionally breaking into spasms of song and dance. The first attempt made at a coherent dialogue was in 1834, in a little piece by Moncrieff, called “The Kiss and the Rose” (illegal), and musical farces were gradually introduced (illegal).53

Although Rouse was praised for his development of the Eagle he was no respecter of the law.

It is interesting that Magistrate Bennett stated, “he had never heard any thing against Mr. Rouse’s house”.54 Yet as more and more entertainment bought increasing numbers of people to the venue, complaints were made. In October 1832, local residents pushed to have the music and dancing license of the Eagle revoked as “much disorder and immorality arose from the musical entertainments.”55 One report went further and stated that it “was the resort of hundreds of profligate persons, where the utmost licentiousness prevailed”.56 For these reasons the Eagle lost its licence for a year.57 When the Eagle attempted to regain its license at the October 1834 licencing board, a number of members on the board spoke in favour of the Eagle: Mr. Halswell said he had visited the house, unknown to the proprietor, and could in the strongest terms bear testimony to the extremely moral and proper manner in which it was conducted. – Mr. Barber Beaumont said he also had visited the place, and found it to be one where persons, for a moderate expense, might enjoy an innocent and rational recreation. He wished to see such proper and refined sources of amusement more generally extended. – Mr. Hughes said he likewise had observed these gardens, and from the appearance of those who entered, and the nature of the sports, he was satisfied it was such a place as he delighted in seeing his countrymen flocking to.58

Yet as Wroth wrote, counsel who represented such places as the Eagle and people who sat on the committees in licencing boards too often sang the praises of the businesses.59 Such statements are therefore questionable to use as unbiased sources of evidence.

There were others who pushed to limit the trading of such businesses. R. E. Dear outlined that the Sunday licencing laws were questionable as “in granting a license to sell beer and spirits, and a preference to the publican to get gain, while other tradesmen are compelled by law to cease from trading, inimical to the equity of the laws under which we live”.60 While in 1840 others went further, they outlined that for the Eagle to operate on Sunday was illegal; … Mr. Rouse, publicly before the Court, to promise, that if that Court would renew his license, his premises should never again be open on the Sabbath evening. Mr. Rouse immediately obeyed Mr. Phillips’ advice; and the Court granted the license on the condition, that if the Eagle Tavern were again opened on the Sabbath, excepting as an ordinary public-house, the license should be Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332.

“Balloons”, London Courier and Evening Gazette, (London, Thursday 18 May 1826), 3.

55 “Middlesex sessions, Oct. 18.”, Public Ledger and Daily Advertiser, (London, Friday 19 October 1832), 4.

56 “Middlesex sessions. - Friday”, Morning Post, (London, Saturday 20 October 1832), 4.

57 “Middlesex sessions, Oct. 18”, The Examiner, (London, Sunday 21 October 1832), 11.; “Licensing-Day”, Bell’s New Weekly Messenger, (London, Sunday 20 October 1833), 5.

58 “The Eagle Tavern”, Bell’s Life in London and Sporting Chronicle, (London, Sunday 19 October 1834), 4.

59 Wroth, Cremorne and the later London gardens, 66.

60 R. E. Dear, in The London City Mission magazine, (London, UK: L. and G. Seeley, Vol. V, 1840), 172.

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taken away altogether. The Court was very explicit on the point, distinctly stating, that every part recently opened for the amusement of the people, such as the saloon, ballroom, and similar places, must be closed, and that no money as entrance-money could be allowed to be taken on the Sabbath evening.61

The Eagle kept breaking this area of the licence. The Report from the select committee on public houses, 1854 specifically mentioned the Eagle on several occasions.62 There were a number of questions about the opening of the Eagle on Sunday,63 some later also tried to establish the number of people who attended on that day; 1246. This house [the Eagle] is open on Sunday evening without the dramatic representation? – Every evening there is a representation; but on Sunday evening there is no representation.

1247. Sir G. Grey.] What is the attraction on Sunday evening, if there is no dramatic representation? – Tea-gardens….

1249. have you been there on a week-day? – Yes. 1250. Were there more people there on the week-day or on Sunday? – On Sunday, Monday and Tuesday; the early part of the week.64

The entertainment in the tea-gardens would have been just one area to have broken the law. Another witness was questioned; 4765. Did you go to the Eagle on Sunday? – Yes. 4766. Was there any music or any other attractions? – There were no attractions beyond the ornamental garden, the grotto, and the lights.65

Again, the entertainment listed here would have gone against the points Rouse outlined in 1840.

In addition to this, serving alcoholic drinks during entertainment, although not an illegal act did not win favours with other theatres. In 1850 Cunningham wrote; …Taverns of this description have seriously injured the minor theatres, as at houses like the Eagle, with both music and spirit license, people can see, hear, and drink; at theatres they can only see and hear.66

This questions the ability of the proprietor to encourage their patrons to follow the law on the property, if the manager ignored elements of the lease to gain profit. This could have helped the Eagle gain the reputation of being “notorious”.

Alcohol Abuse It must be remembered that the Eagle remained an outlet for selling alcohol. In addition to this, other entertainment on the property also saw that more intoxicating drink was sold. This of course was not an illegal activity; however with this came some unhealthy behaviour.

At times in the Eagle’s history, the entrance fee covered many activities on the property including the consumption of alcohol. For example, a musical show in the Grecian Saloon had the 61

The London City Mission Magazine, 173-174.

Report from the select committee on public houses; Together with the proceedings of the committee, Minutes of evidence, (London, UK: The House of Commons, 13 July 1854).

63 Report from the select committee on public houses, 68.

64 Report from the select committee on public houses, 71.

65 Report from the select committee on public houses, 280.

66 Peter Cunningham, Handbook of London: Past and present, (London, UK: John Murray, 1850), 171.

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admission of a shilling ticket “which entitle the holders to sixpenny-worth of drink.”67 This matter was discussed in court in 1835 and the judge stated to entitle “each person to 6d. in drink out of the admission money was rather calculated to lead to intoxication, and consequent disorder.”68 The amount of alcohol consumption also meant that the area was sometime unsafe for others.

Pedestrians complained that there were “hordes of dirty artificers in their week dress, and many of them intoxicated, …”69 The Eagle was also one of the establishments that strongly opposed laws of 1839 which would attempt to make it illegal for business to sell alcohol to children under the age of 13 years. One of the arguments was that: Many persons of thirteen appear seventeen or eighteen, and vice versa. How utterly impossible it is then to ascertain the age of any person who may apply to be served with excisable liquor.70

In 1854, evidence was given at the select committee for public houses on the topic of alcohol.

The committee asked, “Are there any places upon a great scale where there is music, and singing, and dancing, and where people are tempted by drink?” The conversation continued with the witness; All public-houses which have singing and dancing sell drink. The most detrimental place which I know, as far as females are concerned, is the Eagle Tavern in the City-road.

1230. Is that a very large place? – Yes; there is a very large theatre; I visited it on a Sunday, and the scene I could not possible describe to the Committee.

1231. Is drink sold at the Eagle? – Yes….71 1253, Do you know whether drunkenness takes place? – No doubt; I have seen gentlemen come out of there drunk.

1254. The Eagle Tavern is only one of several houses, but it happens to be upon a very large scale? – A very large scale….72

Another witness was questioned; 4767. Is it [the Eagle] a temperance place? – No; far from it.

4768. Do people go and drink and smoke? – Yes; you have to pay sixpence for a refreshment ticket a refreshment ticket gives the privilege of taking al lady in; they wait round the door to be taken in by gentlemen….

4776… there is no inducement to go to places like the Eagle Tavern beyond the drink, because in 10 minutes you can see all that there is to be seen; the people would not go over and over again to those places if it were not for the drink and the company.

4777. You have no doubt that there is a great deal of drunkenness and disorder on Sunday night in London, from what you have observed? – I have seen often, on my road home, and did see that night, as many as 15 persons in a state of incapable intoxication, from the Eagle Tavern in the City Road, to my own residence in the Harrow Road….

4779. You think the disorder is all owing to the drink? I think the principal part of the immorality is caused by it…73

“Worship Street. – The Grecian Saloon.” Morning Advertiser, (London, Thursday 5 November 1835), 4.

“Worship Street. – The Grecian Saloon.” Morning Advertiser, (London, Thursday 5 November 1835), 4.

69 “Police of the metropolis”, Morning Post, (London, Saturday 27 September 1817), 2.

70 “Remarks.” Morning Advertiser, (London, Thursday 14 November 1839), 3.

71 Report from the select committee on public houses, 70.

72 Report from the select committee on public houses, 71.

73 Report from the select committee on public houses, 281.

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In 1849 Beggs, the former Secretary of the Health of Towns’ Association published findings into an inquiry of ‘juvenile depravity’.74 In this publication a report was given from the SubCommissioner of inquiring into the condition of children employed in manufacturers; Having procured the company of an intelligent friend, he visited the Eagle Tavern, City-road, and his description is heart-sickening. Amongst many other painful things, he said, they numbered about 120 youth of both sexes, many of them almost children, who were laughing, drinking, and talking, apparently quite at their ease.75

Then, even as late as 1886, there were still reports from the area that children as young as 6 were found drunk.76 However, Houghton and Rochie wrote that drunkenness is tolerated in some cultures; In some cultural context drunkenness is relatively more tolerated (for instance, the North European countries), …. Although social and cultural acceptance of underage drinking varies depending on the immediate context, nearly all cultures strongly disapprove of underage drunkenness, especially among women…77

Therefore, drunkenness alone could not have given the Eagle the negative reputation outside Salvation Army circles. Although Salvationists were greatly concerned about alcohol at the time, some in society were tolerant of such matters. However, the drunkenness of those underage, especially underaged females could have contributed to the Eagle’s reputation of being “notorious”.

The sign of the current Eagle Tavern.78

Footpadding and Highway Robbery79 Even back in the days of Shepherd and Shepherdess Tavern, high levels of crime were reported in the area. In 1801 three young men were brought into custody for being “footpads” in the fields near the 74

Thomas Beggs, An inquiry into the extent and causes of juvenile depravity, (London, UK: Charles Gilpin, 1849).

Beggs, An inquiry into juvenile depravity, 113.

76 “Grecian: Drunk at six years of age.”, The Little Soldier, (London, 8 April 1886), 8.

77 Eleni Houghton and Anne M. Roche (ed.), Learning about drinking, (Lillington, USA: Edwards Brothers, 2001), 60.

78 Photograph courtesy of Garth R. Hentzschel.

79 Footpads were armed robbers and were the criminals feared most in London. They worked in gangs and would steal anything of value. See discussion in Frank McLynn, Crime and punishment in eighteenth century England, (London, UK: Routledge, 2002), 5.

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tavern. The youths had a pistol, a quantity of gun powder, cartridges and were suspected of preparing for armed robbery.80 Two men were held on the similar charges in January 1811.81 Another man was robbed in August 1812 by footpads on City Road.82 In July 1814 yet another man was arrested near the Tavern preparing to footpad and had concealed “a most deadly weapon”.83 The footpads in the area became more violent as on Friday morning 13 January 1815, Mr. Richard Deacon84 was found “quite naked and nearly lifeless” 85 with a rope around his neck:86 Mr. D[eacon]. was taken to a neighbouring public-house, where he now lies dangerously ill. For some hours after his removal he was too enfeebled to state what had caused his being found in that situation. It is supposed, however, that he was knocked down the preceding night, and robbed of all his property; when the ruffians, not satisfied with plundering him, had the barbarity to strip him quite naked, and after beating him, to leave him exposed to the inclemency of the weather.87

Once Deacon recovered, he went back to work. One day he told his clerk that he needed to take a sample of silk to a customer and he disappeared. The room in the Tavern in which he recuperated was searched and a letter was found: …threatening that the party who began their work in the Shepherd and Shepherdess fields were determined to make it more sure, when they next laid hold of him.88

On Tuesday 14 February, the body of a respectably dressed man was found in the river Thames. It was later identified as Deacon.89 This murder did not stop the footpads’ attack, as on Thursday night 16 June 1815 another man in the same area was robbed. This victim was knocked to the ground and “then kicked and trampled upon … in the ditch, and left … in a very bruised state.”90 Later, in January 1818 another major crime took place. A man riding a horse was attacked by footpads and when he defended himself other footpads appeared. The man overpowered the group, left one with the night watchman and mounted his horse to chase those now fleeing the scene. In a short time, he heard a woman scream that the night watchman was being murdered. The man turned his horse around to find the prisoner strangling the night watchman. Order returned and they took the prisoner to the watch-house. The other members of the gang from City Road were not found.91 Not only did the area experience footpadding but the higher crime of highway robbery was also practiced in the area. Highway robbery and assault took place in November 1814 when three men robbed Captain Thomas Partridge. The men cut Partridge around the head and talked of killing him.92 It appears that as the field was developed and more buildings and streets were established these crimes gave way to other forms of theft, yet they could have led to the idea that the location around the Eagle as not always a safe place.

“Public Office, Bow Street”, Morning Post, (London, Thursday 19 November 1801), 4.

“Police”, Public Ledger and Daily Advertiser, (London, Thursday 10 January 1811), 3.

82 “Miscellaneous”, Oxford University and City Herald, (Oxfordshire, Saturday 8 August 1812), 6.

83 “Bow-Street – Footpads”, Bell’s Weekly Messenger, (London, Sunday 31 July 1814), 6.

84 Some news reports spelt it as Deakin, see for example Kentish Gazette, (Kent, Friday 17 February 1815), 4.

85 London Courier and Evening Gazette, (London, Monday 16 January 1815), 3.

86 “Mr Deacon”, Morning Post, (London, Friday 17 February 1815), 3.

87 London Courier and Evening Gazette, (London, Monday 16 January 1815), 3.

88 “Accidents, offences, &c.”, Windsor and Eton Express, (Berkshire, Sunday 5 February 1815), 3.

89 Kentish Gazette, (Kent, Friday 17 February 1815), 4.

90 “Footpads”, Cambridge Chronicle and Journal, (Cambridgeshire, Friday 23 June 1815), 4.

91 “Footpads”, Bell’s Weekly Messenger, (London, Sunday 25 January 1818), 8.

92 “Highway robbery”, Morning Chronicle, (London, Tuesday 15 November 1814), 4.; “Bow-Street”, London Courier and Evening Gazette, (London, Friday 18 November 1814), 4.

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Hustling and stealing In addition to armed robbery, other forms of hustling and stealing took place in and around the Eagle.

W. Goodman was charged in July 1809 with “hustling” and “stealing” a “metal watch”. 93 The publican of the Shepherd and Shepherdess was a victim of fraud in 1815.94 Then in December 1819, John Muldene was charged for “burglarously entering the house of Mr. Reid” near the Eagle and he stole a time piece.95 Many thefts in the area had very close links to the Eagle itself. Samuel Smith and Thomas Noble took 35 sovereigns, four £5 notes and another item worth £100 from Richard James.96 In the latter part of 1825 the wife of the proprietor of the Eagle, Mrs. Rouse was witness to “extensive swindling” where stolen goods were attempted to be sold in the Eagle.97 September 1828, John Gooch was accused of robbery after leaving the Eagle with some friends98 and a year later Edward Nevin was accused of robbery inside the Eagle.99 In November 1832 a man was pickpocketed in the Eagle.100 Then in July 1834 James and William Robinson were charged with stealing glass goblets from the Eagle.101 In September 1838 a youth, the age of 16 years was put on trial for stealing items at the Eagle.

The young man made advances to a woman not knowing she was married. Later he was accused of stealing jewellery from her and during the court case abused her.102 In November of the same year a man was charged with fraud for “acting as a toll-collector” and receiving money from people entering the property but he was “not empowered to receive toll”.103 A more organised criminal activity was in operation from the Eagle for about three years.

Captain Frewe of the East India Company, a.k.a. Edward Wickham used the coffee-room and saloon at the Eagle to scam the trades people who visited the property. He and his wife would secure goods or services, pay by giving them bills under his alias and payable to a banking-house of the East India Company. It was later discovered that he was unknown to the Company and was not a captain. He had defrauded many, including Rouse of 30l. and Mr Phillips of a watch.104 Another report stated higher amounts with the theft of £90 from Rouse and the other individuals to a total of £200. This later report also showed that Wickham had engaged in identity theft as the real Captain Frewe appeared in the court to give evidence that he did not know Wickham.105 In addition to these, other types of theft, extortion took place at the Eagle. One man told another of some difficulties. After this event, the second man used this information to extort £15 until the

“Worship Street”, Public Ledger and daily Advertiser, (London, Monday 10 July 1809), 3.

“Old Bailey”, Public Ledger and Daily Advertiser, (London, Thursday 21 September 1815), 4.

95 “Worship Street”, Public Ledger and Daily Advertiser, (London, Monday 6 December 1819), 4.

96 “Police intelligence”, Morning Post, (London, Monday 8 October 1821), 3.

97 “Worship Street”, Morning Chronicle, (London, Thursday 1 December 1825), 3.

98 “Old Bailey Sessions, Sett. 10”, The Globe, (London, Saturday 20 September 1828), 4.

99 “Worship Street”, Morning Chronicle, (London, Tuesday 29 September 1829), 3.

100 London Evening Standard, (London, Wednesday 28 November 1832), 3.

101 “An Impudent Spree”, Public Ledger and Daily Advertiser, (London, Wednesday 2 July 1834), 4.

102 “Guildhall”, Morning Advertiser, (London, Saturday 15 September 1838), 3.

103 “Worship-Street”, Morning Post, (London, Thursday 15 November 1838), 4.

104 30l. is £30. See under heading of Hustling and stealing for information on his exploits. “A sham captain.” London Courier and Evening Gazette, (Tuesday 20 November 1838), 4.

105 “Worship-Street”, Morning Chronicle, (London, Tuesday 27 November 1838), 4.

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matter went to court.106 Some authors claimed that the criminal activities made the Eagle so notorious that the song “Pop goes the weasel” was linked to the property by 1856.107 In December 1868, a number of stolen goods were left near the Eagle. Thomas Tubbs was asked to mind a horse and cart and took the opportunity to steal both of these items as well as a quantity of silk. The horse and cart were later found abandoned near the Eagle. During the court case, the whereabouts of the silk was not indicated, but it was found that Tubbs had just been released from prison and was then sentence to “hard labour for 18 months.”108 Philip Varron entered the Eagle where William Crick and his friends made comment causing Verron to leave. Crick then followed Verron from the Eagle and robbed him of 17s 6d.109 These events of theft were bad enough, and would have easily have cause the label of “notorious” on the Eagle, but they were not the only crimes.

Pugilism, kidnapping and murder To identify the breadth of criminal behaviour in the Eagle and near its location, brief discussion is given on three more behaviours that were identified.

In October 1811, men were charged at the front of the Eagle. Although wrestling110 and singlestick111 were introduced onto the property as entertainment, the crowds sometime created their own amusement. Two men were charged with pugilism, the fight lasted 1 hour and 50 minutes; the winner also received money.112 Another criminal event that took place during the 1810s near the Eagle was murder. Henry Nash was first charged with manslaughter for killing his wife in August 1817. He was later acquitted in September 1818 from the evidence given by his 12-year-old daughter.113 Interestingly the inquest for this was held at the Eagle.114 Just after the murder trial a plea for help came to the Eagle over missing children. In November 1818, Mr. Horsley had his two children stolen by a female servant. The last known sighting of the servant and the children was at a “house of ill fame”.115 It was such activities and crimes The Salvation Army were to fight against in the ‘Maiden Tribute of Modern Babylon’ affair of 1885. 116 Although not organised from the Eagle, links to such criminal activities would have helped secure the reputation of the Eagle being a “notorious” place.

“Marylebone”, West Kent Guardian, (London, Saturday 22 December 1838), 3.

There are various versions and meanings of the rhyme, see for example the discussion at “Pop Goes the Weasel”, Wikipedia, (modified 30 March, 2017), https://en.wikipedia.org/wiki/Pop_Goes_the_Weasel, accessed on 30 March 2017.

108 “Stealing a horse, cart, and silk”, Morning Post, (Tuesday 19 January 1869), 7.

109 “Strange Robbery.” Daily Telegraph and Courier, (London, Friday 2 November 1877), 2.

110 See for example “Wrestling”, Morning Chronicle, (London, Tuesday, 29 August, 1826), 3.; “Wrestling-Second Day”, The Globe, (London, Wednesday, 30 August, 1826), 3.

111 See for example Bell’s Life in Lindon and Sporting Chronicle, (London, Sunday, 13 April, 1828), 3. Single-stick or cudgels is a martial art sport that uses a wooden stick and began as a training tool for sailors to use a sabre or cutlass.

For an outcome of one of the games see “Single-stick”, Bell’s Life in London and Sporting, (London, Sunday, 25 May, 1828), 112 “Pugilism”, Evening Mail, (London, Friday 11 October 1811), 3.

113 “Old Bailey sessions”, Cambridge Chronicle and Journal, (Cambridgeshire, Friday 18 September 1818), 4.

114 “Inquest” Public Ledger and Daily Advertiser, (Saturday 15 August 1818), 4.

115 “Lost Children”, Morning Post, (London, Thursday 12 November 1818), 3.

116 See David Malcolm Bennett, “‘The Maiden Tribute of Modern Babylon’ Affair”, The Australasian Journal of Salvation Army History, (Brisbane, Vol. 1, Iss. 2, 2016), 53-71.

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Prostitution In addition to the plying of the sex-slave trade in the area, there was also evidence of prostitution linked with, and even inside the Eagle. During a discussion on “the increase of depravity amongst the lowers of society” and “immorality”, the Eagle was listed and linked with other taverns and notorious establishments. It was stated that these places were: …a dreadful society of vagabonds were certainly collected together in those places…. they were the resorts of women, not only of the lowest species of prostitution, but even of the middle classes; they were the resorts as well of apprentices as of every sort of dissolute, profligate, and abandoned young men.117

These activities put barmaids and other women visiting the Eagle at risk. In November 1834, Elizabeth Moore who was a barmaid at the Eagle for 15 months met Mr. Niddery. He induced her to leave “her situation”. This led to events which forced her to “a life of infamy”.118 In 1835 R. E. Dear the chairman of the Committee of the London City Mission wrote, “at the Eagle Tavern, in the Cityroad, there were present during the evening nearly 5,000 persons, and very many of the females evidently women of loose character.”119 A similar event to that described in 1834 took place in 1839. Another barmaid of the Eagle, Eliza Crisp was seduced by a man who frequented the house and she had become pregnant. She was forced to leave her employment and had to sell all she had for food. Later, homeless and without hope she was sleeping rough and ready to end her life when a police officer stopped her. For this act, she was imprisoned for three days.120 A decade later, in Beggs’ 1849 inquiry, a case was given of “a wretched female whose ruin was effected in a great measure by visiting the Eagle Tavern, City Road.”121 Then evidence of the 1854 House of Commons’ select committee highlighted prostitution at the Eagle. The questioning ran; 1234. What class of people frequent the Eagle? – All sorts.

1235. Young people of both sexes? – Yes; I have seen the women there whom I have recognised next day as common street-walkers. …

1239. Chairman.] Is the Eagle Tavern open on week-days, as well as on Sunday? – Yes. I am satisfied, from experience, that it is, as far as young females are concerned, one of the most demoralising, if not the most demoralising place in London.

1240. These scenes of demoralisation begin late in the evening? – Yes. 1241. After the dramatic representation is over, and after the drink has been plied pretty freely? – Yes. The gardens are open with alcoves, and boxes on each side, and lads and young persons are taken in there, and plied with drink.122

Another witness stated; 4779… two females that accosted me both told me that they were ruined by visiting that place [the Eagle].

4794. Lord E. Bruce.] You have mentioned the Eagle Tavern, and you say that it is a most ill-conducted house? – I say it is one of the worst, in a moral point of view, in its effect upon the morality of the parties who visit it. As far as the proprietor is concerned. The place is well “Police of the metropolis”, Morning Post, (London, Thursday 26 September 1816), 2.

“Police intelligence.”, Public Ledger and Daily Advertiser, (London, Saturday 1 November 1834), 4.

119 R. E. Dear, in The London City Mission magazine, 172.

120 “Police”, London Evening Standard, (Wednesday 9 1839), 4.

121 Beggs, An inquiry into juvenile depravity, 106.

122 Report from the select committee on public houses, 70.

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conducted. He was there himself, and there was no disorder. I do not wish the Committee to infer that I say there was. I say it had a demoralising effect upon the visitors, male and female.

4798… No gentleman, well dressed, can promenade there without being solicited by a female to go to houses of accommodation outside, whether he be aged, middle-aged, or young. I had not sat down about five minutes when I was solicited twice, and told that there were houses outside for me to go to.123

A court case was heard in 1871 when Mrs. Conquest accused Mrs. Brewer of being a prostitute.

Conquest had a number of times requested Brewer remove herself from the Eagle. Eventually a private constable was called and Conquest demanded, “Take the dirty thing away.” In the removal Brewer’s dress was torn and Brewer took the Conquests to court.124 These activities would have helped the Eagle to develop the reputation of being “notorious”.

Patrons of Questionable Character Not only were there activities and behaviour in and around the Eagle that could support the claims made against it, but the property also encouraged patrons of questionable character.

Pedestrians complained that there were “hordes of dirty artificers … many of them intoxicated, in two’s and three’s, who are constantly returning from the dog fights, and other bratish [sic] sports…”125 While this comment came from observers looking in, another report came from inside the property itself. A reporter at a dinner in the Eagle during August 1817 declared that the party consisted of the “usual leaven” of “Tyrants, Despots, Oppressors, and Slaves, mingled with fond regrets for lost Freedom…”126 There were also unchecked levels of now what we understand as mental health issues. In July 1832 a young man, James Moreland was found behind the Eagle with his throat cut after attempting suicide. The razor needed to be removed from his hand before he was taken to hospital.127 Later, the Eagle held the inquiry into the suicide of Ellen Sullivan at the age of 70 years in 1875.128 Another sad occurrence in the area of mental health was in 1876 when William Blake hanged himself. After his wife died Blake was barely sober and had attempted suicide several times before his successful attempt. The odd twist to this sad occurrence was the inquest was held at the Eagle, the place where he had become intoxicated.129 Also in 1832 Eliza Vincent used the Eagle to stalk her female victims. As soon as the female audience of the concert left the building Vincent attacked. She physically assaulted her victims and then destroyed their clothing by throwing oils and other liquids over their dresses.130 Another who visited the Eagle and left a written account was Charles Dickens. Dickens first visited the Eagle sometime before 4 October 1835 and he then wrote it into Miss Evans and the Eagle.131 In the story Mr. Samuel Wilkins takes Miss Jimmie Evans (pronounced Ivins) to the Eagle.

123

Report from the select committee on public houses, 281.

“Brewer v. Conquest – ‘Life’ at the ‘Eagle’”, Islington Gazette, (London, Tuesday 21 February 1871), 3.

125 “Police of the metropolis”, Morning Post, (London, Saturday 27 September 1817), 2.

126 “More patriotic biting”, Morning Post, (London, Friday 8 August 1817), 2.

127 Morning Post, (London, Wednesday 18 July 1832), 3.

128 “Suicide of a Pauper Imbecile.” Islington Gazette, (London, Friday 10 September 1875), 3.

129 Lloyd’s Weekly Newspaper, (London, Sunday 18 June 1876), 3.

130 “Destroying efforts of female jealousy!”, Warder and Dublin Weekly Mail, (Dublin, Wednesday 5 September 1832), 1.

131 The first publication of Miss Evans and “The Eagle” appeared in “Scenes and characters – No. II., Miss Evans and ‘The Eagle’”, Bell’s Life in London and Sporting Chronicle, (London, Sunday 4 October 1835), 1.

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The story gave an insight into the scene behind the gates and what it would be like for a guest amid the entertainment in the gardens: …The concert and vaudeville concluded, they promenaded the gardens. The waistcoat and whiskers did the same; and made divers remarks complimentary to the ankles of Miss J’mima Ivins and friend, in an audible tone. At length, not satisfied with these numerous atrocities, they actually came up and asked Miss J’mima Ivins, and Miss J’mima Ivins’s friend, to dance, without taking no more notice of Mr. Samuel Wilkins, and Miss J’mima Ivins’s friend’s young man, than if they was nobody!132

Another event around the time of Dickens’ visit showed how intense some behaviours could become. During a performance of the song The Sea in November 1835 by Mr. Beale, Frederick Brown had to be forcibly removed from the Grecian. Brown had continued to call for an encore and kept trying to address the audience which caused annoyance and confusion. Staff of the Eagle and a police officer then forcibly removed Brown. Brown later took Rouse and others to court and accused them of assault.133 A comical but dishonest action linked to the Eagle occurred in January 1836. A female servant asked for time off on Sunday to attend church, but instead went to the Eagle to meet her boyfriend.

After the activities, he walked her to her master’s residence and when the family had gone to bed, the boy knocked on his girlfriend’s window. She awoke but did not recognise his voice. She called for her master, as she thought it an intruder. The master and a police officer caught the man and in the court case the story was unpacked and the dishonesty and mistakes revealed.134 A notorious character, James Campbell frequented the Eagle. In November 1836, a reward was announced of £50 for his arrest. He had embezzled “sums of Money” from Messrs William Fawcett and Knowles and was said to have been “seen often at the Eagle Tavern, City-road, in the evenings”.135 Another notorious character who has already been discussed was Captain Frewe. Frewe stated that he was a military captain of the East India Company. He was in fact Edward Wickham and the story was a part of a scam. Wickham used the coffee-room and saloon at the Eagle to scam the trades people who visited the property. He worked with his wife on the scam and would represent her as his wife, his aunt or his mother. The scam was going on from the Eagle for two to three years.136 In 1867 a group of men connected with David Jackson, who forged £5 notes of the Union Bank of Scotland.137 The group met in the evening mostly at the Eagle and coffee-shops on City Road.138 Not only were scams played out at the Eagle but people were assaulted. Mr. Stanley was fined after he assaulted people while he was at the Eagle in October 1838.139 Then in 1855 George Downes assaulted Miss. Clayton in the grounds of the Eagle. Clayton stated: On Monday night I was in the gardens attached to the Eagle Tavern, City-road, when the prisoner came up to me, seized me violently, and tore the front of my clothes all the way up, and exposed me very much in the presence of the company.140 132

Dickens, Sketches by Boz, 267-270.

“Worship Street. – The Grecian Saloon.” Morning Advertiser, (London, Thursday 5 November 1835), 4.

134 “Another Beau – An Area Sneak.”, Bell’s New Weekly Messenger, (London, Sunday 24 January 1836), 12.

135 “Fifty ponds reward”, Bell’s Weekly Messenger, (London, Sunday 20 November 1836), 1.

136 See under heading of Hustling and stealing for information on his exploits. “A sham captain.” London Courier and Evening Gazette, (Tuesday 20 November 1838), 4.

137 “Extraordinary Evidence of a Detective”, Herts Guardian, Agricultural Journal, and General Advertiser, (Hertfordshire, Saturday 7 September 1867), 6.

138 “Charge of forging bank notes”, Islington Gazette, (London, Tuesday 3 September 1867), 2.

139 “Violent Assault”, Bell’s Weekly Messenger, (London, Sunday 7 October 1838), 5.

140 “Clerkenwell-Yesterday”, Morning Chronicle, (Wednesday 5 September 1855), 8.

133

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Questionable characters continued to be found at the Eagle leading up to 1882 when the Army took the lease. These people would have cemented the public’s thoughts that the Eagle was a “notorious” place.

Other writers with no connection to the Army earlier wrote of their concerns of the characters associated with the Eagle. In 1850, Cunningham stated that the Eagle was “frequented by the lower orders”.141 Ritchie gave a warning to parents who allowed their young people to visit London, in 1858 he wrote; Anxious mothers in the country, fearing the contaminations of London and the ruin it has brought on other sons, lodge them in remote Islington, or Hoxton, still more remote. It is in vain they do so. The Haymarket may be far off, but the Grecian Saloon is near; and the young hopefuls come in a half-price, for sixpence, and smoke their cigars, and do their pale ale, and adopt the slang and the vices of their betters with too much ease. And then there are the unfortunates from the Cityroad, with painted faces, brazen looks, and gorgeous silks; mercenary in every thought and feeling, and with hearts hard as adamant. God help the lad that gets entangled with such as they!142

Floor of the entrance of the current Eagle Tavern.143

A review of the time leading up to the Army’s purchase of the lease Wroth, with no connection to The Salvation Army wrote of continuing and worsening problems that would have only added to the claims that the Eagle was a “notorious” place. He claimed that: In the time of the Conquests there had been complaints of the company that frequented the Eagle. … It is right to say that George Conquest seems to have done his best to keep out notoriously bad characters, and that he warned mere boys and girls off his monster platform and his concert-hall.144 141

Cunningham, Handbook of London, 171.

J. Ewing Ritchie, The night side of London, (London, UK: William Tweedie, 1858).

143 Photograph courtesy of Garth R. Hentzschel.

144 Wroth, Cremorne and the later London gardens, 65-66.

142

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Wroth also wrote that in 1850s under the management of Ben Conquest, the family tried to hold masked balls but they were, …to be fraught with rowdyism, though the Eagle sternly refused admittance to clowns, harlequins, and pantaloons.145

There were therefore attempts to keep the Eagle respectable to some level. However as already shown in the overview of the history of the property,146 the events described above were made worse in the two years of T. G. Clark’s (1879-1881) disastrous time as manager.147 Wroth came very close to accusing Clark of the moral decay of the Eagle which led to The Salvation Army’s need to take on the property.

Mr. Clark’s difficulties and the belief, well founded or not, that the Eagle was an undesirable public influence formed the opportunity of ‘General’ Booth and the Salvation Army. The Army wanted a barracks and a headquarters for their social and religious work. That they should have obtained these—and largely by public subscription—few will complain. 148

Wroth had not discussed the problems during Rouse’s management outlined in this paper. Had Wroth been aware, he may have been less critical of Clark’s management. It is recommended that Wroth’s statements about Clark need further investigation. It is the opinion of this author however that similar evidence throughout Clark’s management will be found as presented in this paper.

Conclusion Middleton claimed that all Salvation Army history is “carefully managed”149 and the restorying creates non-Salvationists to be “unreal and the bad”.150 Yet the historical statements about the Eagle made by Salvationist and non-Salvationist authors are supported by evidence outlined in this paper.

Therefore, claims made by Middleton and his theory cannot be upheld in this historical narrative. In this case study, the Eagle was as stated “the bad” and the “notorious”.

145

Wroth, Cremorne and the later London gardens, 64.

Hentzschel, William Booth owned a pub: An overview of the historical narrative of The Salvation Army and the Eagle Tavern”, 108-130.

147 Wroth, Cremorne and the later London gardens, 65. Some notifications had Mr. E. Clark which was incorrect, see “Chit Chat”, The Stage, (London, UK: Friday 10 February 1882), 9.

148 Wroth, Cremorne and the later London gardens, 66.

149 Middleton, “Reputation Management in the Salvation Army”, 147.

150 Middleton, “Reputation Management in the Salvation Army”, 150.

146

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CATHERINE BOOTH’S REMINISCENCES AND THE LOST PAGES David Malcolm Bennett, with assistance from Gordon Taylor1 Introduction Catherine Booth’s Reminiscences were written towards the end of her life, mainly and perhaps entirely, during her final illness. Certainly, some of the later parts of it could not have been written before 1888, because, for example, on manuscript page 953 events are mentioned that occurred early in 1888 and in August 1889. While it is possible that she handwrote the early parts of the Reminiscences herself, most of it was dictated by her and compiled with extra material by other people, a process that was supervised by her and the Founder. This article looks at how the Reminiscences was compiled and used, and, especially considers the problem of more than 600 missing pages.

Recording the Reminiscences There are some newspaper reports that refer to the compiling of these Reminiscences, which give us some idea of when and how they were produced.

In September 1888, the following appeared in several newspapers: Another item of interest to the religious world is that Mrs. Booth, wife of the head of the Salvation Army, is preparing a volume of “reminiscences,” and this cannot fail to throw some light upon the inner history of one of the most striking movements of modern times. Any who have ever received letters from Mrs. Booth, especially if she dealt in them with her own history or feelings, are being invited by “the General” to send them to him, he promising their safe return when done with.2

In October of the next year a similar request appeared in The War Cry. It said, Any friends who have in their possession letters from Mrs. Booth, or newspaper reports of any of her addresses or meetings during the years from 1865 to 1875, would greatly oblige if they would lend them for a short time. They should be addressed to the Chief-of-Staff, 101, Queen Victoria Street, London, E.C., and marked, “Reminiscences,” and have the name and address of the owner upon them.3

In September 1889, The War Cry said, Our readers will be pleased to learn that Mrs. Booth has suffered less during the past week, although the pain continues with little or no intermission. With the little relief there

Reference citation of this paper David Malcolm Bennett, with assistance from Gordon Taylor, “Catherine Booth’s Reminiscences and the lost pages”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 151-163.

1 This article was triggered by a discovery made by Gordon Taylor and is also partly dependent upon his research. I thank him for permission to use that research.

2 Birmingham Daily Post, (UK, Friday, 21 September 1888), 5.; South Wales Echo. (UK, Friday, 21 September 1888), 3.; and others. It is worth noting that many still chose to put “the General” in quotation marks. At least one paper referred to Catherine as “Mrs. ‘General’ Booth”, Cheltenham Chronicle, (UK, Saturday, 11 October 1890), 9.

3 The War Cry, (London, Saturday, 5 October 1889), 8.

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has come the ability to give more attention to her ‘Reminiscences,’ on which she has been able to work for two or three hours on most days.4 Not that everyone was pleased about the prospect of publication. The Lady’s Pictorial said, I fear Mrs Booth, wife of the ‘General,’ must be charged with not altogether acting up to the spirit of the Book of which she is, no doubt, a devout student, for she threatens to publish her ‘Reminiscences.’ Well, they should be interesting. I only hope that the ‘Hallelujah Sal’ and ‘Lively Liz’ element will be kept within the narrowest possible bounds.5

In June 1890 one brief report read “Mrs Booth has completed her ‘Reminiscences,’ but the book will not be published during her lifetime. It deals largely with personal matters.”6 That might give the impression that the publication was delayed because of sensitive material (“personal matters”), but it is unlikely that anyone ever expected it to be published that year or even early in the next, and most people close to Catherine would have known that she was not going to live much longer. She died on 4 October that year.

On 6 October, so just after her death, the Pall Mall Gazette reported, During the short pauses between the days of intense pain Mrs. Booth dictated and revised the ‘Reminiscences’ of her life, which, when published, will no doubt form one of the most interesting chapters in the history both of the religious movements of our own time and of the battle for the equality of the sexes.7

A few days later some newspapers reported, “Much of the time during her protracted illness was employed in dictating and revising the ‘Reminiscences’ of her life, which are to be published.”8 The Broughty Ferry Guide said, “During the weary months of waiting for death … she beguiled the tedium of many an hour in preparing her Reminiscences for the press.”9 As mentioned above, it is possible that Catherine wrote the early parts of the Reminiscences herself, though as the first 616 pages are missing we cannot know that. The later parts certainly were dictated, as they appear in writing that is clearly not Catherine’s. Bramwell Booth said that after his mother was taken ill she began to “arrange and dictate the story of her life.” 10 This does not necessarily mean, however, that she began the process immediately after she had been diagnosed with cancer in February 1888. It probably began when she became unable to attend and speak at meetings on a regular basis.

On 29 December 1888, W. T. Stead, the journalist, wrote to Bramwell Booth suggesting that a stenographer sit beside his mother’s bed or chair and take down Catherine’s thoughts. This was done11 and these Reminiscences must be the result of that, though, as we shall see, there was also the involvement of an editor in its composition (indeed, the word “Editor” appears at various points).

This editor may have been General William Booth, for he seems to have exercised a degree of supervision over its production.

The process probably was that Catherine dictated, the stenographer took it down in shorthand (additional shorthand notes do appear on some pages) and later wrote it up in longhand. This was 4

The War Cry, (London, Saturday, 21 September 1889), 9.

Reported in the Sheffield Weekly Telegraph, (UK, Saturday, 27 October 1888), 11.

6 Dundee Advertiser, (UK, Friday 20 June 1890), 6.

7 Pall Mall Gazette, (UK, Monday, 6 October 1890), 6.

8 Dover Express, (UK, Friday, 10 October 1890), 6.; Leeds Times, (UK, Saturday, 11 October 1890), 3.; and others.

9 Broughty Ferry Guide (UK, Friday, 10 October 1890), 2.

10 Bramwell Booth, On the banks of the river, (Finleyville, PA: Voice of Nazarene, n.d.), 41.

11 Catherine Bramwell-Booth, Catherine Booth: The story of her loves, (London, UK: Hodder, 1970), 427.

5

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then presumably read back to Catherine and, probably, the editor, who advised on any necessary corrections. Two main stenographers were used, and several other people wrote notes of different kinds on the manuscript.

In August 1889 Catherine moved to Clacton-on-Sea in the southern county of Essex and never returned to London.12 According to the official History of The Salvation Army, Fred William Fry took dictation from Catherine from that same month,13 and may have done so earlier. Fry still seems to have been in Clacton in March 1890.14 His initials appear after a brief note on manuscript page 1044a of the Reminiscences, and his name after another even briefer note on page 1052. The writing in these two notes is similar to that of the stenographer most used in the main text, though those notes are very short and not completely adequate for comparison. Fry, therefore, was, presumably, one of the two stenographers, but why his initials and name should appear in two places and not in others remains a mystery. Perhaps these two notes were added by him at a later date.

In May 1889 Emma Booth-Tucker, one of Catherine’s daughters, arrived back in England from 15 India. One would have expected her to have been involved in the process of recording these memoirs, for she certainly helped care for her mother from soon after her arrival.16 It is also quite clear that Frederick Booth-Tucker, Emma’s husband, used this material extensively in what was to be the first major biography of Catherine Booth. However, surprisingly he does not mention it as a source in the preface to that book. Instead he gives as his sources “Thousands of letters, articles, speeches, and reports”. He also paid tribute to Emma’s help with the biography.17 She (“Mrs. B. Tucker”) is also mentioned as being present on page 921 of the manuscript of Reminiscences.18 She seems to have had a hand in its preparation, but how much is unclear. However, while the original text shows that various hands were involved in the actual writing process, Emma’s handwriting is nowhere to be seen.

Early in June 1891 The War Cry said, “The General is giving some time to Mrs. Booth’s ‘Reminiscences,’ with regard to certain portions of which his recollection of the facts is most valuable.”19 It seems to have been at the end of that month that Frederick Booth-Tucker was given the task of turning the Reminiscences into a biography. The War Cry reported, Rapid progress is being made with the preparation of Mrs. Booth’s Memoirs. The General has been closely engaged during the last four or five weeks in sorting and arranging material, and in recording such information as will be needed for the early completion of the biography. The duty of editing and composing the life has been entrusted to Commissioner Booth-Tucker, and he is very desirous that comrades and friends who have in their possession any letters from Mrs. Booth will kindly forward them to him. If so desired, names can be omitted, thus retaining the privacy of the letters, which will be carefully returned to their owners if so wished. Correspondence on

12

Bramwell Booth, On the banks, 41.

Arch R. Wiggins, The History of The Salvation Army, vol. 4, (London, UK: Salvation Army, 1964), 299.

14 There is a newspaper report about an Army meeting at Clacton, which says, “Some hymns were sung, accompanied

by Mr. Frye [sic] on the cornet and pianoforte,” Essex Standard, (UK, Saturday, 15 March 1890), 7.

15 Western Daily Press, (UK, Friday, 17 May, 1889), 7; and Pall Mall Gazette, (UK, Saturday, 18 May 1889), 4.

16 Bramwell-Booth, Catherine Booth, 428 & 466, fn.18. There are references to Emma being often with her mother during her last days in Bramwell Booth, On the banks, 39, 66, 80-83, 86.

17 F. de L. Booth-Tucker, The Life of Catherine Booth (2 vols.), (London, UK: Salvation Army, 1892), 1:v-viii.

18 David Malcolm Bennett (ed.), The Diary and Reminiscences of Catherine Booth, (Brisbane, Australia: Camp Hill Publications, 2005), 109; and David Malcolm Bennett (ed.), The Reminiscences of Catherine Booth, The Booth Letters CD (Brisbane, Australia: Camp Hill Publications, 2011), 64.

19 The War Cry, (London, Saturday, 6 June 1891), 8.

13

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the subject should be marked as “Personal,” and addressed to Commissioner Booth-Tucker, 101, Queen Victoria Street.20

However, according to Booth-Tucker, he “received [his] material [at] the end of July 1891.”21 Presumably, the Reminiscences was a/the major part of that “material”. But something had already gone seriously wrong.

The Lost Pages In October 2016, Gordon Taylor came across an English newspaper article dated July 1891 which reported that “600 pages” of these reminiscences had been misplaced. He and I did further research and we each discovered numerous articles dated late June and July 1891 which all reported the same thing.

The most detailed of these said, General Booth has had a somewhat serious mishap (says the Chronicle) in connection with the compilation of the late Mrs. Booth’s autobiography. Thirteen hundred pages of manuscript were prepared by the General for Mrs. Booth and revised by her while she lay dying at Clacton-onSea. Six hundred of these pages have been mislaid, the most diligent search for them has been unavailing, and now they are given up as lost. Naturally the General is greatly concerned at this, especially as the missing pages were associated with a sad crisis in his life. All that can be done in the circumstances is for General Booth to replace the lost pages as best he is able from memory.

That will be the easier, however, since the autobiography of ‘the mother of the army’ will in large measure also be the biography of the army’s ‘only general’.

The anticipation is that the autobiography will extend to three bulky volumes. While General Booth has been giving such spare time as falls to him to the autobiography, the actual editor will be Commissioner Booth-Tucker, his son-in-law. Commissioner Booth-Tucker is well qualified for the work. Before he took up the editorship some thought had been given to a suggestion that the materials that Mrs. Booth left should be handed over to a recognised literary man for treatment.22 As yet, nothing of a definite nature can be said regarding the publication of the autobiography, but the probability is that the first volume will be ready towards the end of this year. As could be imagined, the publication of the work is looked forward to with keenest interest by General Booth’s followers, and it may safely be said that they are not the only people interested.23

It is worth noting here that the word autobiography is used several times, so that appears to have been how it was seen at that stage.

It has been well known in recent times that more than 600 pages of Catherine Booth’s Reminiscences had been lost. In 2004-2005, when I transcribed, edited and published them from photocopies of the handwritten documents, the first manuscript page was 617 and dated August 1862.

When that book was published, I said in the introduction:

20

The War Cry, (London, Saturday, 4 July 1891), 8.

Booth-Tucker, Catherine Booth, 1:vii.

22 It is tempting to think that the “recognised literary man” considered was W. T. Stead, who had helped the General with In Darkest England and the Way Out, and had great admiration for Catherine Booth. If it was Stead, he was presumably not available.

23 Those that had this report in its entirety included, Norwich Mercury, (UK, Wednesday, 8 July 1891), 2.; Kirkintilloch Herald, (UK, Wednesday, 8 July 1891), 6.; Falkirk Herald, (UK, Wednesday, 8 July 1891), 8; Star, (Guernsey, UK, Thursday, 9 July 1891), 1.; Thetford & Watton Times, (UK, Saturday, 11 July 1891), 2; and Canterbury Journal, (UK, Saturday, 11 July 1891), 2.

21

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Sadly, many pages of these Reminiscences are missing. The first extant page is 617 (1862) and the last 1,113b (1875). Apart from the first 616 pages, the following are also missing: 629, 630, 800-803, 814-31, 842-46, 848, 853-894, 966-73, 976-99, and possibly others after 1,113b, though Catherine may have been too ill to continue dictating after that. (Note that there are a few additional pages given the reference “a” and “b” after an already designated number.) There also appear to be some pages missing without any break in the page numbers, which presumably means that the numbers were added after these pages were lost. Certainly, these final page numbers are later additions. The missing pages, apart from many other problems, means that what [remains] begins mid-sentence in 1862, during the Booths’ ministry as independent evangelists. The Reminiscences as they now exist contain no details of Catherine’s early life.

There are also a few sheets, not reproduced in this edition, that act as contents lists to some pages of the Reminiscences. These sheets are clearly old and probably go back to the time soon after these memoirs were compiled. One note on the first of these sheets says about page 645: “St Just is mentioned. Where should it come in? In April 1862 before these papers commence.”

If someone, possibly in the late nineteenth century, could state that “these papers [the Reminiscences] commence” after “April 1862”, this suggests that the pages before 617 may have been missing from very early on. However, Frederick Booth-Tucker clearly had access to extensive material about the early part of Catherine’s life, and much of that is most likely to have come from an earlier section of the Reminiscences, therefore in 1891-92 they must have still existed.24

However, that closing sentence must now be amended. Now we can say, “From June 1891 they probably did not exist.”

While most of these newspaper reports say that there were 600 missing pages, one or two say “a thousand”.25 This could mean that the pages after 1,113b (perhaps no more than 200 – the report says that there were 1,300 pages altogether) were also missing at this time. However, “a thousand” may have been a throw away remark made by a person unknown and not anything approaching an exact figure. Therefore, the pages after 1,113b could have been misplaced at another time. It is also likely that the other missing pages mentioned in the original introduction to the published edition of the Reminiscences were lost while biographers and historians were using them.

The report about the 600 missing pages seems to have originated in the Daily Chronicle towards the end of June 1891, as there are quotations from it, some quite brief, in the Pall Mall Gazette, the Dundee Evening Telegraph, the Sheffield Evening Telegraph, the Leeds Mercury and the Daily Gazette on 30 June, the Aberdeen Evening Express and the Aberdeen Journal on July 1, and the Inverness Courier on 3 July and in other papers, some of which mention the Chronicle as the source.

I have been unable to find the original article in the Chronicle, and have not found any reference to the missing pages earlier than 30 June 1891.

While the Pall Mall Gazette, the Dundee Evening Telegraph, and the Sheffield Evening Telegraph were all evening newspapers, the Leeds Mercury and the Daily Gazette appear to have been morning papers. This means that the report in the Daily Chronicle must have appeared on 29 June or earlier.

This suggests that the 600 missing pages were lost in the middle of June 1891 or even earlier, because, presumably, the search for them had been going on for some time before it was reported in the Chronicle.

24 25

Bennett, Diary and Reminiscences, 45-46.; Bennett, Reminiscences CD, 4-5.

For example, Western Times, (UK, Monday, 6 July 1891), 2.

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What was Catherine Bramwell-Booth’s Source?

Yet Gordon Taylor has pointed out that Catherine Bramwell-Booth seems to have had access to early pages of the Reminiscences in her biography of Catherine Booth, published in 1970.26 She gives “Reminiscences” as her source on 46 occasions, but gives no page number in any of the relevant endnotes (Note, in this section I will use “Reminiscences” for the source Bramwell-Booth quotes from, and Reminiscences for what we believe Catherine Booth dictated.). For example, she gives the “Reminiscences” as the source of her information in endnotes, 1, 2, 3, 8, 10, 15, 16, 20, 31, 33, 41, 43 and 46 in the first part of her book, which deals with Catherine Mumford’s life before she met William Booth. But that part of the Reminiscences appears to have been lost in 1891.

When Bramwell-Booth’s quotations and endnotes are examined, oddities abound. First, Bramwell-Booth sometimes quotes without giving her source.27 In many of these instances the source can only be guessed. Second, with regard to one quotation she refers to Catherine Booth’s “brief reminiscences”.28 The Reminiscences as they stand today, with many pages missing, contain over 65,000 words. Can that be considered brief? Perhaps! However, if one assumes that Bramwell-Booth had the complete text, which adds more than 600 pages, then it is far from brief. It would presumably be well over 100,000 words, and thus quite long.

In the seven “Books” that make up Bramwell-Booth’s book most of these references to the “Reminiscences” are in the early period. That is, there are 13 in Book 1, 20 in Book 2, eight in Book 3, one in Book 4, and four in the early part of Book 5. But there are none in the later stages of Book 5 or in Books 6 and 7. In other words, these “Reminiscences” deal with the early years, which, for the most part, were, presumably, in the 616 pages now missing from the beginning of Catherine Booth’s Reminiscences.

The Reminiscences as we have it today only covers the years 1862-75. I have been able to trace only five Bramwell-Booth quotations where she might be copying from these Reminiscences. They are in the later part of Book 3 and in Book 5. It will be helpful to examine these instances and compare them both with Booth-Tucker’s book and the Reminiscences.

The last two of these are particularly helpful. They come from Book 5, endnotes 35 and 38, of Bramwell-Booth’s book, and concern the conversion of William Bramwell Booth. Here is the first: Bramwell-Booth, Book 5, endnote 35: “His mother recorded, ‘I had been anxious on his behalf … and one night at the circus I had urged him very earnestly to decide for Christ. For a long time he would not speak but … I shall never forget the feeling … when my darling boy, only seven years old … deliberately looked me in the face and answered “No”.’”29 Booth-Tucker: “‘For some little time,’ says his mother, ‘I had been anxious on his behalf. He had appeared deeply convicted during the Cardiff services, and one night at the circus I had urged him very earnestly to decide for Christ. For a long time he would not speak, but I insisted on his giving me a definite answer as to whether he would accept the offer of salvation or not. I shall never forget the feeling that thrilled through my soul when my darling boy, only seven years old … deliberately looked me in the face and answered “No”.’”30

26

Email, Gordon Taylor to David Bennett, (Wednesday, 2 November 2016).

For example, Bramwell-Booth, Catherine Booth, 59, in which the first two quotations are from Catherine Booth’s Diary, 8 July and 6 June 1847 respectively, but there is no reference to indicate that. See also the quotation on page 151, just after en. 174.

28 Bramwell-Booth, Catherine Booth, 23.

29 Bramwell-Booth, Catherine Booth, 309.

30 Booth-Tucker, Catherine Booth, 1:373.

27

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Reminiscences: manuscript pages 694-95: “I had been getting a little anxious about him. (695) I knew that he was deeply convicted at Cardiff, and one night there at the circus I had urged upon him very earnestly the importance of his making the decision on which his salvation depended.

For a long time he would not speak, but I forced him to give me an answer as to whether he would accept the offers of salvation or not, and I shall never forget the feeling that thrilled through my soul when my darling boy, only seven years old, about whom I had formed such high expectations with respect to his service for the Master, deliberately looked me in the face and answered, “No!”31

Here Bramwell-Booth’s account has more similarities with Booth-Tucker’s than it does with the Reminiscences. It would, therefore, seem more likely that Bramwell-Booth is copying from BoothTucker or another source than directly from the Reminiscences. For example, it would seem highly unlikely that each would independently change “I had been getting a little anxious about him”, as in the Reminiscences, to “I had been anxious on his behalf.” Yet she claims to be quoting from the “Reminiscences.”

The second is similar: Bramwell-Booth, Book 5, endnote 38: “Catherine ‘discovered him kneeling at the communion rail among a crowd of little penitents. He had come out of his own accord from the middle of the hall’.”32 Booth-Tucker: “It was therefore, not only with joy, but some little surprise that I discovered him in one of my Walsall meetings kneeling at the communion rail among a crowd of little penitents.

He had come out of his own accord from the middle of the hall, and I found him squeezed in among the rest, confessing his sins and seeking forgiveness.”33 Reminiscences, manuscript page 694: “It was in one of these meetings that I found, weeping with a broken heart, my dear Bramwell. I did not see him at first. No one had asked him to come.

He had volunteered out of the middle of the hall, and I found him squeezed in among/in the crowd, confessing his sins and seeking the forgiveness of God. I need not say that I dealt faithfully with him.”34

All three of these accounts tell the same story. The first two have many similarities and it is likely that each is either copying from the same source, or that Bramwell-Booth is copying from BoothTucker, even though she again gives “Reminiscences” as her source. However, the account in the Reminiscences is so different it would seem unlikely that Booth-Tucker was using it, though he often tended to revise the text of his sources. It would seem even more unlikely that Bramwell-Booth was using the Reminiscences.

The next refers to Catherine speaking to the wealthier classes: Bramwell-Booth, Book 3, endnote 122: “I felt the responsibility of this opportunity very strongly. It was expected that a number of very respectable people, so called, would attend the meetings. To preach to such a class is always supposed to be a more important and difficult task than to preach to people in a lower society… I believe I was somewhat influenced by such feelings when I was about to commence. But on entering the hall, as my eyes glanced over row upon row of intelligent expectant countenances, I realized that they above all others needed the plainest utterances of truth, and this had inspired me with confidence.”35

31

Bennett, Diary and Reminiscences, 70.; Bennett, Reminiscences CD, 27-28.

Bramwell-Booth, Catherine Booth, 309.

33 Booth-Tucker, Catherine Booth, 1:373.

34 Bennett, Diary and Reminiscences, 69-70.; Bennett, Reminiscences CD, 27.

35 Bramwell-Booth, Catherine Booth, 227.

32

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Booth-Tucker, “I felt the responsibility of this opportunity very strongly. It was expected that a number of very respectable people, so called, would attend the meetings. To preach to such a class is always supposed to be a more important and difficult task than to preach to people in a lower scale of society … I believe I was somewhat influenced by such feelings when I was about to commence … But on entering the hall, as my eye glanced over row upon row of intelligent, expectant countenances, I realised that they above all others needed the plainest utterances of truth, and this has inspired me with confidence.”36 Reminiscences, manuscript pages 778-79: “I know I felt the responsibility of them very strongly. It was, as I have already observed, in the heart of the aristocratic West End, and it was fully expected that I should have a number of highly respectable people, so called, in my audience.

To preach to such a class is always supposed to be a more important and difficult task than to preach to people in a lower scale of society and possessed of less intelligence and culture. I suppose I was somewhat influenced with this kind of feeling before the duty fell to my lot… when on rising to speak I have looked over the building, crowded with intelligent and highly educated people, I have always felt that they, before all others, needed the plainest utterance of truth, and it has inspired me with confidence rather than otherwise for its proclamation.37

There are only a few minor differences between Bramwell-Booth and Booth-Tucker, but the Reminiscences account has more differences. It once again would seem that Bramwell-Booth is copying from Booth-Tucker or another similar source, not the Reminiscences. But Booth-Tucker may have adapted the Reminiscences text to suit his purposes.

The other two endnotes refer to William Booth’s call to the East End of London: Bramwell-Booth, Book 3, endnotes 123 and 124: “One night after the meeting, arriving home between eleven and twelve o’clock as usual… William … flung himself into the arm-chair … and burst out with, ‘Oh, Kate, as I passed the flaming gin palaces tonight, I seemed to hear a voice sounding in my ears, “where can you go and find heathen such as these?” … I feel I ought at every cost, to stop and preach to these East End multitudes.’ “… Catherine tells, ‘I sat gazing into the fire. The devil whispered “this means another new departure, another start in life” … the question of our support constituted a serious difficulty.

Hitherto we had been able to meet our expenses by collections from respectable audiences. It was impossible to suppose that we could do so among the poverty stricken East-Enders...’

[But she said,] “‘Well, if you feel you ought to stay, we have trusted the Lord once for our support, and we can trust Him again.’”38 Booth-Tucker, “‘I remember well,’ says Mrs. Booth, ‘when the General decided finally to give up the evangelistic life and to devote himself to the salvation of the East-Enders. He had come home from the meeting one night, tired out as usual. It was between eleven and twelve o’clock.

Flinging himself into an easy chair, he said to me, ‘Oh! Kate, as I passed the doors of the flaming gin-palaces tonight, I seemed to hear a voice sounding in my ears, “Where can you go and find such heathen as these, and where is there so great a need for your labours?” And I felt as though I ought at every cost to stop and preach to these East End multitudes.’

“I remember the emotion this produced in my soul. I sat gazing into the fire and the devil whispered to me, ‘This means another new departure – another start in life’…

“I did not answer discouragingly. After a momentary pause for thought and prayer, I replied, ‘Well, if you feel you ought to stay, stay. We have trusted the Lord once for our support and we can trust Him again!’”39

36

Booth-Tucker, Catherine Booth, 1:398-99.

Bennett, Diary and Reminiscences, 91.; Bennett, Reminiscences CD, 48.

38 Bramwell-Booth, Catherine Booth, 227-28.

39 Booth-Tucker, Catherine Booth, 1:400.

37

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Reminiscences, supplementary manuscript page between 767-68.40 “I distinctly remember the occasion on which I believe we decided the question. He came home one night from one of the meetings, worn out, between 11 and 12 o’clock. Throwing himself into an easy chair, he said to me, ‘Oh, Katie, as I passed the flaming gin palaces and the doors of the public houses tonight I seemed to hear a voice sounding in my soul, “Where can you go where there are such heathen as these and where there is so great a need for your labours?” And I felt as if I ought to stop and preach to these East End multitudes.’

“I remember the emotion this produced in my soul. I sat looking into the fire and the devil said to me ‘This means another new departure, another new start in life’. But I did not answer discouragingly, but after a moment or two’s pause for41 thought and prayer I said, ‘Well, if you feel you ought to stay, stay. We have trusted the Lord once and we can trust Him again’ – referring to the matter of our support. And I believe that night the resolution was formed to go on, at any rate until the Lord made his mind clear to us on the question.”42

The three accounts of this event are similar. Bramwell-Booth’s account could be based on Booth-Tucker or the Reminiscences, or even on an unknown “Reminiscences”, as it is similar to but different from the existing manuscripts.

What do all these different readings mean? It is hard to know, but I will make a few suggestions and consider whether they are likely or not.

Firstly, is it possible that the first “600” pages were lost in 1891, rediscovered by the late 1960s and then the first 616 were lost again after Bramwell-Booth had written her biography? This would seem highly unlikely. The original report about the 600 pages was, presumably, only an approximation, so it would be easy to imagine that the number lost was, in fact, 616.

Secondly, is it possible that a different 600 pages were lost originally, not the first 600, and then these were found, and then after that 616 pages from the beginning went missing? Again, this would seem most unlikely. It would be a remarkable coincidence to lose 600 pages, find them and then later lose close to the same number, though from a different part of the manuscript (It would also be extremely careless).

The probability is, then, that 616 pages from the beginning of the document went missing in 1891 and they have never been found. But why did Bramwell-Booth claim to quote from pages that were missing? With that in mind four more possibilities arise.

Firstly, was the “Reminiscences” that Bramwell-Booth quotes from, in fact, Booth-Tucker’s Life of Catherine-Booth? Where comparisons can be made between all three existing documents, Bramwell-Booth, Booth-Tucker and the Reminiscences, Bramwell-Booth’s wording is usually more like Booth-Tucker’s than it is like the Reminiscences. However, at other times Bramwell-Booth quotes material from the “Reminiscences” which does not appear in Booth-Tucker’s book,43 and where the same material is given in both it is often worded differently.44 In addition, she also gives Booth-Tucker’s book as her source on more than 40 occasions, once in conjunction with the “Reminiscences”. It would seem, then, that we can safely conclude that the “Reminiscences” was not Booth-Tucker’s biography.

Secondly, after the 600 pages of Catherine Booth’s Reminiscences were lost was another edition compiled? This would have been literally impossible (mid-1891) because Catherine Booth had been 40

Though this is from an added page in Reminiscences, it is in the hand of one of the original scribes, so it must be very early.

41 The word “for” is a necessary addition in an unknown hand.

42 Bennett, Diary and Reminiscences, 89.; Bennett, Reminiscences CD, 45-46.

43 For example, Bramwell-Booth, Catherine Booth, Book 1, en. 10; Book 2, ens. 8-11, 14, 26, 29, 30, 32-35.

44 For example, Bramwell-Booth, Catherine Booth, Book 1, ens. 1, 3, 41, 43. This in itself would not be a problem, for Bramwell-Booth might just be modifying Booth-Tucker’s record, but with the absences just mentioned it further suggests that Bramwell-Booth is using a different source.

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promoted to Glory by then. However, after the loss, numerous newspaper reports said, “All that can be done in the circumstances is for General Booth to replace the lost pages as best he is able from memory. That will be the easier, however, since the autobiography of ‘the mother of the army’ will in large measure also be the biography of the army’s ‘only general’.”45 It is quite likely that an attempt at this was made. The question then arises, did Bramwell-Booth use this and call it “Reminiscences”?

While this is possible, if this did happen, that document has also now been mislaid, and it would seem strange that this replacement document should survive from the early 1890s to the late 1960s and then disappear.

Thirdly, Catherine Booth often told stories of her early experiences in addresses and articles.

Did Bramwell-Booth use these and call them “Reminiscences”? For example, in Catherine Booth’s Papers on Practical Religion she tells the story of how she evangelised amongst the poor women in Gateshead. Bramwell-Booth’s record of this is so similar that it is easy to believe that she is copying from Practical Religion. In fact, in two places Practical Religion has a word in italics, which is followed by Bramwell-Booth. While Bramwell-Booth omits a few sentences and a few other words, and has some minor differences in punctuation, it is otherwise almost identical.46 Therefore it is possible that Bramwell-Booth used that as her source. It was, after all, a reminiscence.

But there is another possible source for this story. Catherine Booth called that chapter in Practical Religion, “Compel them to Come in.” She also wrote an article with that title, which had appeared in the East London Evangelist in March 1869, and it contained this account.47 The wording is almost identical with the other two records, and has the same words in italics. It is therefore possible that Bramwell-Booth copied this item from the East London Evangelist, so not from Practical Religion. However, the East London Evangelist and Practical Religion are given as sources in her endnotes, so the question then arises why would she call some quotations from those documents by their proper names and others “Reminiscences”?

The fourth suggestion combines both the second and the third. It is possible that when the 600 pages were lost, William Booth and others collected some of Catherine Booth’s accounts of her early life from various publications and drew them together. Such a document, perhaps with additional material, could be reasonably called “Reminiscences”, and this may still have been available in Bramwell-Booth’s time. This would seem to be the most likely of these suggestions. However, we are still left with a problem. If this second collection of reminiscences was made, what happened to it? It also appears to be lost.

In the first quotation that Bramwell-Booth makes in her book she says that “nearly sixty years later” her grandmother recorded seeing her little brother’s dead body when she was “scarcely more than two years old”.48 Catherine died at the age of 61, so clearly Bramwell-Booth is saying that this record was written near the end of her life, as were the Reminiscences. But this quotation does not appear in the existing pages.

It would seem to be highly unlikely that we will ever find the missing pages. If they could not be found in 1891, the chances of finding them in the future are slender.

45

Those that had this entire section of the report included, Norwich Mercury, (UK, Wednesday, 8 July 1891), 2; Kirkintilloch Herald, (UK, Wednesday, 8 July 1891), 6; Falkirk Herald, (UK, Wednesday, 8 July 1891), 8; Star, (Guernsey, UK, Thursday, 9 July 1891), 1.; Thetford & Watton Times, (UK, Saturday, 11 July 1891), 2.; Canterbury Journal (UK, Saturday, 11 July 1891), 2.

46 Compare Bramwell-Booth, Catherine Booth,178-79 with Catherine Booth, Papers on Practical Religion. (London: Partridge 1879), 88-91.

47 East London Evangelist, (London, March 1869), 81-83.

48 Bramwell-Booth, Catherine Booth, 17.

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Booth-Tucker’s Life of Catherine Booth Booth-Tucker wrote his preface to the completed biography of Catherine Booth on 2 July 1892. This means that he wrote this massive work in eleven months, which is quite remarkable.

It was, presumably, based heavily upon the still existing pages of the Reminiscences, but also upon numerous other sources. These included the letters that William and Catherine wrote to each other, her brief diary (1847-48 and 1852), family memories, and other letters and reports from a variety of sources. Booth-Tucker also seems to have used autobiographical extracts from Catherine’s published addresses. For example, he records an example of Catherine’s early ministry amongst women, which had already appeared in her Papers on Practical Religion (1879),49 and her account of her call to preach while in Gateshead that was in her Papers on Aggressive Christianity (1880).50 While Booth-Tucker omitted some of the original material in these accounts and made some editorial “improvements”, as was his habit,51 it seems likely that he drew on Catherine’s addresses for these incidents, or possibly from the East London Evangelist (see above). Details of those two events were, most probably, also in the missing pages of the Reminiscences. They were too important to omit.

Numerous reports about the progress of Booth-Tucker’s book appear in newspapers from July 1891. They shed light upon a number of issues. They confirm that right from the start a three-volume edition was planned,52 though some thought seems to have been given to releasing them a volume at a time,53 which did not happen. In August, the Pall Mall Gazette said, “Mr. Bramwell Booth is busy just now arranging for the printers the ‘copy’ for the Life of Mrs. Booth, which the General left in a forward state before leaving this country for South Africa. The volume will be fully as large as ‘In Darkest England,’ and is expected to be ready about the end of October.”54 With three volumes it proved to be considerably larger than In Darkest England.55 Later that month an unattributed report in The War Cry said, I have been privileged with a hurried glance at the manuscript of the first three chapters of ‘Mrs. Booth’s Reminiscences,’ upon which Commissioner Booth-Tucker is hard at work. It is early yet to say very much, but I am satisfied that this work will be by far the most wonderful we have yet published.56

In November, the Scotsman reported, The Life of Mrs Booth, in the preparation of which Mr. Booth-Tucker, with the assistance of his wife, is busily engaged, will not be issued until General Booth has had an opportunity of perusing the proof-sheets.57

A further update appeared shortly before Christmas in another paper, with a suggested publication date.

49

Compare Booth-Tucker, Catherine Booth, 1:235-37 with Catherine Booth, Practical Religion, 88-91.

Compare Booth-Tucker, Catherine Booth, 1:253-55 with Catherine Booth, Papers on Aggressive Christianity, (London: Salvationist Publishing, 1880), 136-40.

51 For example, when quoting from the letters of William and Catherine Booth, Booth-Tucker frequently omits or changes words, and also rearranges the wording.

52 See for example, Western Times, (UK, Monday, 6 July 1891), 2.; Star, (Guernsey, UK, Thursday, 9 July 1891), 1.

53 Daily Gazette for Middlesbrough, (UK, Wednesday, 19 August 1891), 2.

54 Pall Mall Gazette, (UK, Saturday, 8 August 1891), 1.

55 William Booth, In Darkest England and The Way Out, (London, UK: International Headquarters of The Salvation Army), 1890.

56 The War Cry, (London, 22 August 1891), 8.

57 The Scotsman, (UK, Monday, 2 November 1891), 4.

50

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The life of the late Mrs. Booth, wife of the founder and head of the Salvation Army, will be published early in March next. It will be contained in three volumes, with an introduction written

by General Booth. The printing, binding, and publication of the work are in the hands of the Salvationists themselves, who expect to derive from it a considerable profit… General Booth has yet to write the introduction. He will do so on his return from India, which is expected early in February.58

However, that date proved much too optimistic. In February 1892, another report said, “The life of Mrs. Booth, the Mother of the Salvation Army, will be ready for publication on the second anniversary of her death, which will be next autumn. It will probably appear in a three volume form.”59 In July, another report said, “Mrs. Booth’s Life is to appear in a three-volume subscription edition about the beginning of October[.] A title has not absolutely been decided upon, but most probably it will be ‘Life of Mrs. Booth, the Mother of the Salvation Army.’ General Booth is going over the book.”60 The next month, the Pall Mall Gazette said, The various sizes and styles in which the three separate editions of ‘The Life of Mrs. Booth’ will appear have at length been decided upon, and should there be no unforeseen delay the work is now likely to be ready by the anniversary of the death, in October, of the Mother of the Salvation Army. In arranging the multifarious materials for the biography, Mr. Booth-Tucker has had the assistance and counsel of the General and several members of the Booth family, and no pains have been spared to render the work in every respect complete as well as accurate in the smallest details.61

But there were further delays. In November, the Pall Mall Gazette reported, “The ‘Life of Mrs. Booth,’ of which there will be three separate editions issued simultaneously, is expected to be ready for publication early in December.”62 That prediction was only partly accurate. The book was reviewed by newspapers on Monday 12 December 1892, and it appears to have been available to the public two days later. Only the twovolume edition was mentioned in most of these reports, but that may have been because that was the edition that the journalists had seen or been made aware of.63 Yet the Yorkshire Evening Post mentioned two editions. It complained about the price of them. The three-volume edition was “three guineas” (£3.3 shillings), and the “popular”, two-volume edition, was “15 shillings”.64 It would appear, then, that the biography was published initially in two editions in December 1892. There was a three-volume “de Luxe” edition, with over 1,300 pages, and a “Library” edition in two volumes, with about 950 pages. The text was the same in each, but the two-volume edition had smaller print and lacked the marginal notes that were in the larger. The smaller edition was also less elaborately illustrated. There was also an abridged one-volume edition, which may not have been published until early 1893. Another abridged edition in two volumes appeared in 1910.

58

Derby Daily Telegraph, (UK, Friday, 18 December 1891), 2.

Western Morning News, (UK, Friday, 26 February 1892), 6. See also Manchester Courier and Lancashire General Advertiser, (UK, Saturday, 12 March 1892), 11.

60 Cornish Telegraph, (UK, Thursday, 21 July 1892), 3.

61 Pall Mall Gazette, (UK, Saturday, 20 August 1892), 3.

62 Pall Mall Gazette, (UK, Saturday, 19 November 1892), 3.

63 Leeds Mercury, (UK, Monday, 12 December 1892), 5.; London Daily News, (UK, Monday, 12 December 1892), 3.; Northern Daily Telegraph, (UK, Monday, 12 December 1892), 3.; Western Daily Press, (UK, Monday, 12 December 1892), 3.

64 Yorkshire Evening Post, (UK, Monday, 12 December 1892), 2.

59

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Summary It is clear that what began as Catherine Booth’s Reminiscences became, in part, Frederick BoothTucker’s The Life of Catherine Booth, which was published at the end of 1892. However, it is unknown how the 600 plus missing pages of the Reminiscences were lost, or even by whom (The reports imply, but do not clearly say, that it was the General who lost them). But, as far as can be established, those pages have never been rediscovered. While Catherine Bramwell-Booth claims to be quoting from the “Reminiscences”, this appears to be a different document or documents from the Reminiscences dictated by Catherine Booth. Bramwell-Booth may be quoting from Catherine Booth’s addresses, recorded in her books, and/or her articles that appeared in Mission and Army magazines, or, more likely, from a specially compiled collection of these.

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NEW RESOURCE AND REQUEST FOR INFORMATION

The homepage of Survey of London – Histories of Whitechapel1

1

From https://surveyoflondon.org/, accessed on 22 August 2017.

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NEW RESOURCE AND REQUEST FOR INFORMATION The Survey of London is presently researching Whitechapel, an area of rich significance to the history of The Salvation Army. An interactive website (surveyoflondon.org) invites contributions from those with knowledge, memories or images. An example of the kind of information to be found relates to 20-22 Whitechapel Road that The Salvation Army used as a Mission Hall.2 The website can be used to look at information about specific places and also upload information and images about the location. Maps and photographs are included to show the location over time and identify the volume of information about a specific location.

Map, photograph and information about 20-22 Whitechapel Road, former location of The Christian Mission Mission Hall3

Map, photograph and information about Old Montague Street, The Salvation Army Hopetown 4

While information can be contributed directly to the website, contact can also be made to - Survey of London, The Bartlett School of Architecture, 22 Gordon Street, London WC1H OQB. Via telephone (UK) +44 (0)20 3108 6125 or email solwhitechapel.bartlett@ucl.ac.uk

2

Information about the property on Whitechapel Road can be viewed and added to at https://surveyoflondon.org/map/feature/150/detail/#, accessed on 22 August 2017.

3 https://surveyoflondon.org/map/?highlight=150, accessed on 22 August 2017.

4 https://surveyoflondon.org/map/?highlight=150, accessed on 22 August 2017.

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NEW RESOURCES Two new books have just been published by WIPF and Stock Publishers which may interest readers of Salvation Army history. Please note that this following information is abridged from the publisher’s website http://wipfandstock.com/ and is not a paid advertisement.

Saved to save and saved to serve: Perspective on Salvation Army History

By Harold Hill Webpage: http://wipfandstock.com/saved-to-save-and-saved-toserve.html About - The Salvation Army has now been around for more than one hundred and fifty years. The Army and the world have changed beyond recognition. The movement has not evolved in isolation from the world.

Bringing its own history with it, it nevertheless belongs to the twentyfirst century world as much as William Booth’s little East End Mission belonged to nineteenth-century London. This book attempts to explore the interaction between mission and world as it has impacted the Army’s beliefs and practices as well as the place it now occupies in the wider world. This critical and analytical study may also be of interest to those beyond the Army’s ranks who would like to learn more about this remarkable organization.

Lutheran Salvationists? The development towards registration as an independent faith community in The Salvation Army in Norway with focus on the period 1975-2005

By Gudrum Maria Lydholm Webpage: http://wipfandstock.com/lutheran-salvationists.html About - The idea of a state religion is seldom connected to religious freedom and liberal, modern, and democratic states. However, such a situation existed in Norway until 2012, when the Lutheran Church was the state church of Norway. The relationship between the church and minority religious movements demanded adaptation and compromises from the minority churches. The Salvation Army’s enculturation and accommodation during its 128-year history in Norway illustrates such a situation. The book examines how The Salvation Army accommodated itself both doctrinally as well as practically to the situation of a dominant state church. The study reveals such a close affiliation of Salvationists to the Norwegian Church as a state institution, that it raises the question of whether a concept of civil religion was implicitly present in Salvationists' view of the state church and their own adherence to the church. This situation also raises the question of what constitutes a real church.

The book indicates the tension between Lutheran and Salvationist ecclesiology as well as the influence from the Lutheran Church.

The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 166

NEW RESOURCE AND REQUEST FOR INFORMATION Salvation Army Year Book Statistical Project David Philpot is currently working on a website that will allow Salvation Army statistics to be displayed as an ‘animated heat map’ which will show how the statistics change over time. This will then be displayed on a map of the world for easy visual comparison between countries.

To develop this map the project will use data from The Salvation Army Year Book. For example, statistics could show the number of senior soldiers for each country or territory, these will then be animated on a global map.

Philpot is looking for people with The Salvation Army Year Book to enter this data into an online spreadsheet. The spreadsheet can be accessed at https://docs.google.com/spreadsheets/d/1UJTd8yz8P-7-2A9Y6xHKhknbn34iHb7SipoXAGPO20/edit?ts=599625c2#gid=0

A screen shot of The Salvation Army Year Book Statistics Project spreadsheet.

The instructions to enter the data are simple. For Sheet1; 1) enter your name and email for the year you enter; 2) if there are any territories or other categories listed on the spreadsheet but not in the Year Book leave the cell blank; and 3) add new rows as required.

Philpot stated, the main goal at this time is to get The Salvation Army Year Book statistics “in electronic form (including any errors you think might exist). We’ll work out the best way to interpret the stats (and clean out errors) at a later date.” The estimated time for the entry of data is about 2 hours per Year Book.

If you have any questions please email David Philpot at dnphilpot@hotmail.com

The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 167

Push The Australasian Journal of Salvation Army History Read it, push it and write for it!

It is our journal!

A little soldier from The Little Soldier of the 1880s The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 168

Save the date Salvation Army History Symposium Theme - History: a collection of memories or a collective myth?

th

th

27 – 29 July 2018

Sunshine Coast Queensland, Australia

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.

Major Glenda Hentzschel – History of SAGALA (Life-Saving Guards and Scouts) with focus on Australia. Research and preparations are well underway developing a book that presents a more complete story of the Life-Saving 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

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 the previous issue, Vol.2, Iss 1. of AJSAH). He is looking to write a book on the orders and medals given out by The Salvation Army (or any clubs or groups run by the Army, e.g. 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@gmail.com

Graeme Inglis - Family History of the Inglis family. Inglis would like to hear of any information on his grandfather, Gilbert Joseph Inglis (1887 - 1955). He was a Salvation Army officer commissioned in NZ and later moved to Australia. Some information has already been provided from his early life in Gisbourne, NZ from As for Me and My House: A Salute to Early Gisborne Salvation Army Families, 1886 to 1952 by Joan Hutson. Any additional information would be greatly received. Please contact him at ginglis@bigpond.net.au

Garth Hentzschel – History The Salvation Army in Brisbane pre1885. Research has commenced on the history of The Salvation Army activities in Queensland and specifically Brisbane prior to 1885.

Any information on this time period, please contact Hentzschel at ctp.nanna@hotmail.com

The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 170

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

Requests for a printed version Editorial Note: After a number of people requested the AJSAH to be available in a printed format the peer review and editorial team investigated costing. For printing and postage to be at a reasonable cost, the size of the AJSAH would need to decrease and we would need 100 people to subscribe to each issue. We have therefore decided at this point to not to print the issues, but will be happy to send pdf files of the AJSAH to readers interested. For a copy of the file, please email the executive editor, Garth Hentzschel at AJSAHistory@gmail.com Major Dr. Harold Hill, retired Salvation Army officer, New Zealand; Congratulations once more…

Tremendous effort. This is becoming established as an international go-to place for Salvation Army historical research.

It has the downside of making it likely that anything we now write about Salvation Army history will run the risk of being out of date and superseded in short order, even by the time we reach print! Which is a really good problem to have…

Colonel Richard Munn, Territorial Secretary for Theology and Christian Ethics, USA Eastern Territory; … this is a quite remarkable Journal, and I commend you and your team, again.

The level of historical detail and specificity, in addition to the broad range of subject matter is unlike anything I have ever seen.

A hearty congratulations.

Veronica Dawson, Author, Australia; Congratulations … on producing another successful issue. It made interesting reading.

The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 171

Captain Marcus Mylechreest, Corps Officer of The Salvation Army, United Kingdom; Hi. I'm a corps officer from the UK and I just happened to come across your site. I noticed that last September you gave a lecture on SA uniform. I'm wondering if you have any information from that evening? A video online or PowerPoint slides, etc?? I’ve recently completed a dissertation on the uniform and would be interested to hear how its use and purpose is approached in Australia. Many thanks for any insight you can share! God bless. Marcus Mylechreest, Captain

Editorial note: Information has been sent to Captain Mylechreest. It is great to receive emails from interested people.

Angela Dueck, Library Technician, Circulation and Serials, John Fairbank Memorial Library Booth College & CFOT, Canada; We would like a copy of the Australasian Journal of Salvation Army History for archival purposes and for offline use. Could you please send us a print or PDF copy of new issues when they come out? I noticed your issues are on the ISSUU platform but you have disabled the download function. We would appreciate it if we could receive a copy of the journal.

Editorial note: pdf copies of each issue of the AJSAH has been sent to the John Fairback Memorial Library. The review committee has decided that at this point in time the printing of the AJSAH would not be economically viable. However if you need to have a downloadable copy, please contact the executive editor via email to receive a pdf version.

Major Michelle Wheeler, Training Co-ordinator (Learning Support) and Module Unit Leader (Sure Foundations [Salvation Army History]), William Booth College, London, United Kingdom; Thank you for sending me the pdf copies of the AJSAH. They were very interesting, particularly volume 1 issue 2 with the articles including information about the nature of history. This was especially helpful to me and has given me fresh areas to research.

Colonel Jenty Fairbank, retired officer of The Salvation Army, residing in the United Kingdom; I am finding many of these articles totally absorbing, … and congratulate you and all concerned on the online production.

I did just notice one error in a bibliography entry in Volume I Issue 1: Miriam Blackwell, who wrote the history of the Army’s re-opening in Russia in 1991, is described by you as an officer. She was, in fact a wonderful ‘one off’ soldier and totally dedicated. …

Editorial note: Please make a note of the error that Miriam Blackwell is a solider and not an officer.

The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 172