Australasian Journal of Salvation Army History Volume 3 issue 1 by The Salvation Army

ISSN 2206-2572 (Online)

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

Issue 2

September 2016

Volume 3

Edition

Issue 1

March 2018

The Australasian Journal of Salvation Army History, Volume 3, Issue 1, 2018. Page 1

storical Symposium

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

Papers presented at Salvation Army heritage meetings will welcome. Where possible, primary sources should be used and presumptive statements avoided. Images and graphics will be accepted if the contributor or The Salvation Army holds the copyright and they are visually clear for reproduction. All articles contributed must be original, the contributor's own work and referenced throughout. Articles previously published in either Army or non-Army publications will be considered on a case-by-case basis. Interested contributors are highly encouraged to submit their manuscripts/papers to the executive editor via e-mail at 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. 2. The online publication date is September 2018. Submission deadline: 30 July 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 2018 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 book Attributed to Mildred Duff, Toddles: A book for little children, (London, UK: The Salvation Army Book Department, 1907), 31, and linked to the paper “An overview and history of toys relating to The Salvation Army” by Belinda Youssef, with the assistance of Garth R. Hentzschel, pages 21 – 44.

Executive Editor Mr Garth R. Hentzschel Peer Review and Editorial Team Dr. David Malcolm Bennett Major Donna Bryan 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 3 ISSUE 1 2018 Editorial Note Welcome to the third volume, first issue of The Australasian Journal of Salvation Army History (AJSAH). This issue again contains original research with the authors representing a number of countries: Australia; Canada; and New Zealand. These papers cover topics of significance to both the local and the international Salvation Army in the hope that they will be both enjoyable and informative. While compiling and editing this issue, peer reviewers have again travelled the globe with Lindsay Cox representing Army history in Canberra and Garth Hentzschel visiting Spain, Portugal and Gibraltar. It is exciting to know that the AJSAH is read in an increasing number of countries: Australia; Canada; Germany; India; Sweden; Switzerland; New Zealand, United Kingdom, and the United States of America. Please pass the information of this issue on to people you know who would be interested, or contact the peer reviewers and we will inform them of the AJSAH. The first paper for this issue, by Major Robert (Bob) Broadbere, honours the generosity of a British born officer. It traces her biography and her contribution to assist other officers who need relaxation. In previous issues, reference has been made to landmarks in Australia that have been named after Salvationist. Responding to a request for additional information on one such site, Dr. Ray Kerkhove outlines the biography of Henry Keil and his impact on the Sunshine Coast of Queensland, Australia. The third paper will attract the attention of collectors of Salvation Army items as well as Army and toy historians. Belinda Youssef, with the assistance of Garth R. Hentzschel gives an overview of toys relating to the Army and includes some discussion on how Salvationists have used toys throughout the Army’s history. The middle section, as with previous issues of the AJSAH contains information which will assist Army historians and others interested in learning about the movement. The first in the section is another “meet the author”. This issue introduces Major Harold Hill of New Zealand. The paper outlines Hill’s biography, appointments and publications. The second in this section holds information on the third Salvation Army Historical Symposium at Maroochydore, Queensland, Australia. The Symposium will be held at the end of July

this year and the papers presented will be published in the next issue of the AJSAH. It is hoped that you will be able to present a paper or at least attend. More information about this event will be sent to people who identify their interest in this event. In the third paper of the middle section, Garth R. Hentzschel continues the list and description of Salvation Army related books published since 1988. The final section of papers in this issue have an international connection. Dr. David Malcolm Bennett concludes his papers on the Booth’s letters. In this issue Bennett discusses the final letters between William and Catherine. It is hoped this will not be the final paper on letters as Bennett is now transcribing the letters of Catherine to her parents. The next two papers investigate statements from an historical perspective. These papers are imperative to seek clarity of thought and understanding. Professor R. Gordon Moyles’ paper investigates the statement that the Army was “invented”. He uses historical narratives to present a counter claim from this statement. Garth R. Hentzschel, in continuing of the narrative of The Salvation Army and the Eagle Tavern uses historical evidence to support a statement made about the Eagle Tavern. The final paper of this issue outlines the stand the Army made leading up to the New Zealand 1986 Homosexual Reform Act. It uses interviews from Salvationists and others who opposed the official Army stand to assist current Salvationists to think about alliances and the silent voices on official decisions. At the end of this issue there are a number of advertisements and pages of information. Firstly, resources: a repeated request for information on the history of architecture in the East End of London; another repeated request, this time to add to the statistics from the Year Books of The Salvation Army; then information on a new book. Secondly, an advertisement to encourage you to tell others about the AJSAH. Thirdly, 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 as well as a list of publications which have cited the Journal. I would like to thank to the peer review and editorial group who work hard to ensure accuracy and clarity in all the papers published. We hope you enjoy this issue and we are happy to receive feedback or ideas for research. Blessings, Garth R. Hentzschel

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The Australasian Journal of Salvation Army History CONTENTS

Vol. 3 Iss. 1

Title/Author

Page

Editorial note Garth R. Hentzschel

Contents

Contributors

Peck cottage: An Australian rest home for officers Robert (Bob) Broadbere

Heinrich Keil and the origins of Kiels Mountain and Diddillibah, Queensland, Australia Ray Kerkhove 13 An overview and history of toys relating to The Salvation Army Belinda Youssef, with the assistance of Garth R. Hentzschel 21 Meet the author – Harold Hill Harold Hill

Information on The Salvation Army History Symposium 2018 50

Title/Author

Page

A look at the Booth letters 1861-1889 David Malcolm Bennett

Was The Salvation Army invented? How we should define our history R. G. Moyles

William Booth owned a pub: An analysis of a historical statement: A case study on The Salvation Army and the Eagle Tavern. Part II Garth R. Hentzschel 87 The Salvation Army and the 1985 Homosexual Reform Bill in New Zealand Ian Hutson 104 Resources and request for information

123

Push The Australasian Journal of Salvation Army History 127 Request for information to assist with research 128 Review, comments, feedback and letter to the editor on the AJSAH on Volume 2, Issue 2 129

A bibliography of Salvation Army literature in English, 1988 – present, surnames of book authors N to Q Garth R. Hentzschel 55

A model of a Salvation Army “Family Stores” truck made in Australia and sold through the second-hand shops run by the Army throughout Australia (Photograph courtesy of Lindsay Cox).

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Contributors - Vol. 3 Iss. 1 Dr. David Malcolm Bennett is a Christian researcher and writer based in Brisbane who has the gift of doing quality historical research and presenting it in a readable form. He has written two biographies of William Booth: William Booth and his Salvation Army (Even Before Publishing) and The General: William Booth (2 vols. Xulon Press). He is also the editor of The Letters of William and Catherine Booth and of The Diary and Reminiscences of Catherine Booth. His books include The Altar Call: Its Origins and Present Usage (his MTh thesis, awarded with merit) in 2000 and The Origins of Left Behind Eschatology (his PhD thesis) in 2010. One of his latest books is John Wesley: The man, his mission and his message (Rhiza Press).

Major Robert (Bob) Broadbere is a retired Salvation Army Officer living in the Sydney suburb of Kogarah. He and his wife, Christine, have a ministry mentoring the students from the Hurstville Chinese Corps. In retirement his initial interest focused on his Henry Lawson collection. Broadbere’s unpublished works include: Exploring Henry Lawson – An examination of the life and times of Henry Lawson; Alfred Deakin – The Salvation Army and Federation; From Coffee Palace to Peoples Palace (A history of Peoples Palaces in Australia and New Zealand); The Halabulah Man – the story of a Cockney Salvationist who founded the Aboriginal mission in Warburton (WA); Tingha – The tin industry, Chinese Workers and the Salvation Army. His most recent unpublished works; Through the Ages – A history of aged care in the Australian Eastern Territory and was presented on 29 September 2017 to the Sydney Chapter of the Historical Society. Broadbere retired in 2003 after 43 years’ service with The Salvation Army.

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.

Lieutenant-Colonel Ian Hutson has been a Salvation Army officer for 33 years serving both in New Zealand (29 years) and Canada (four years). He has served as a corps officer, divisional commander and as Territorial Community Ministries Secretary but his main work has

been in the Army's addiction treatment services. Ian is a registered social worker and it was in his extensive social service appointments that he developed a passion for marginalised people. This led to Ian, along with his wife Lynette pioneering an addiction programme operated in partnership with the Mongrel Mob, a Māori gang. This passion also prepared Ian for his current role as Director of the New Zealand, Fiji and Tonga Territory’s Social Policy and Parliamentary Unit which enjoys a high profile on New Zealand’s political and national arena.

Dr. Ray Kerkhove is a consultant professional historian. He holds a Doctorate in Religious Studies from University of Queensland, and has an interest in the history of smaller religions and their culture, especially within a local context. In 2003 he completed a book on Sunshine Coast religious history, Soul Havens, funded through two Sunshine Coast Council RADF grants. This involved interviewing representatives from over 80 religious groups and centres in the region. He subsequently (2003-2004) launched a map concerning this heritage, and organised an inter-faith arts festival with Noosa Regional Gallery. In the past few years, Ray has been promoting and supporting the archival work of various Sunshine Coast religious centres. His other specialty, and his main current work, is the Indigenous history of south-eastern Queensland. This has included researching Indigenous traditions and sites for Sunshine Coast Indigenous families.

Professor R. Gordon Moyles, PhD, FRSC, is a Professor Emeritus at the University of Alberta in Edmonton, Alberta, Canada. He taught in the Department of English and was, for some years, Associate Dean of Arts. His specialties were Bibliography and Methods of Research, Canadian Literature and Children's Literature. Moyles has written more than twenty books, but in his retirement, has concentrated solely on the history of The Salvation Army. Moyles' two most recent publications are Maud, Emma, Evangeline: America’s Love Affair with the Three Booth Women (Frontier Press) and Glory! Hallelujah! The Innovative Evangelism of Early Canadian Salvationists (Triumph Publishing). He is an active member of The Salvation Army and lives in retirement in Edmonton.

Belinda Youssef is a teacher at Caloundra Christian College, Queensland and a Salvation Army soldier of the Maroochydore Corps. She holds a number of degrees in education; Bachelor of Teaching, Bachelor of Education, Graduate Diploma of Education (Middle Years), and Master of Education (Arts). Youssef is the author of a number of teaching modules which include; DX5: A thematic program for middle school, Chick Chat and is coauthor of Playing with words: A poetry based mini unit for lower secondary school. She has a keen interest in music and her collection of unique teddy bears.

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PECK COTTAGE AN AUSTRALIAN REST HOME FOR OFFICERS Robert (Bob) Broadbere On the Collaroy Plateau, north of Sydney, New South Wales sits The Salvation Army’s Collaroy Centre for camps and conferences. Lower down the hill was located one of the Army’s centres for aged care, which comprised a nursing home, Elizabeth Jenkins Place, and aged housing known as Warringah Place and the Trigg Units (later called Trigg Village). Most active officers in the Australia Eastern Territory would have known of the early Peck Cottage which was one of the units in Trigg Village. Visitors to the current Elizabeth Jenkins Place Aged Care Plus centre1 will not see any evidence of Peck Cottage and the old Trigg Units2, which were redeveloped in 2017. This paper asks the questions, where is Peck Cottage now and who was Dorothea Peck, the person who gave the cottage its name? As Peck was originally an officer in the United Kingdom, inquiries were made to that territory. The first point of questioning was directed to the International Heritage Centre. However, the centre holds limited history on this topic before 1914 and less on the Army in countries other than the UK throughout this period. Information from this source revealed that Peck was appointed to South Africa with Clara Eden. Inquiries were then made to Peck’s home corps, Thornton Heath Corps but this produced no records. Finally, questions were sent to the Southern African Territory and as of August 2017 there has been no response. For these reasons, there is little known of her history and much of this paper came from interviews with Salvationists and a little from newspapers. Therefore, the history given here must be seen as an oral history. This short paper is presented in three parts. Firstly, a short biography of Clara Eden is presented with much of the joint ministry reserved for the second section. Secondly, the biography of Dorothea Peck is presented; then finally, a limited oral history of Peck Cottage is outlined. Clara Eden (1891 – 19693) Like that of Peck, the information on Clara Eden is very limited. Records indicate that Eden was born in the United Kingdom during 1891 and entered the International Training College in 1913, some four years before Peck.4 At some point Eden and Peck were appointed together and they remained together in ministry throughout the remainder of their lives.

Reference citation of this paper Robert Broadbere, “Peck cottage: An Australian rest home for officers”, The Australasian Journal of Salvation Army History, 3, 1, 2018, 6-12. 1 The redesign of Elizabeth Jenkins Place was commenced in 2011 in consultation with many stakeholders. The new Elizabeth Jenkins Place Aged Care Plus centre was opened on 15 June 2013. Victoria Hollick, ‘Aged Care Plus makes growing old easy’, Pipeline, (Sydney, Vol. 15, Iss. 10, October 2011), 8-13.; Joanne Brain, ‘Aged Care Plus open new state-of-the-art centre’, Pipeline, (Sydney, Vol. 17, Iss. 7, July 2013), 41. 2 14 of the 22 original buildings on the site were demolished by 2 September 2010 by the Cordell Company. “Project: Salvation Army – Trigg Village” Cordell, A Corelogic Business, n.d. http://www.cordellconnect.com.au/public/project/ProjectDetails.aspx?uid=1227137, accessed on 21 August 2017. 3 Find my past, http://search.findmypast.com.au/results/australia-and-new-zealand-records-in-life-eventsbdms?firstname=clara&lastname=eden&yearofbirth=1891&yearofbirth_offset=2, accessed 20 August 2017. 4 Information sourced from The Salvation Army International Heritage Centre, London. The International Training College, London has no cadet records prior to 1914. Therefore, there is no record of Eden’s ‘home Corps’.

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In 1922 Eden was listed as leading a song at a ceremony while she was the captain at Hendon Corps.5 Prior to the commencement of 1923 they served in two corps appointments together. Then in January 1923 they felt the call to missionary work and were sent to the South Africa Territory. They did not remain in Africa long as Eden and Peck were listed as ‘deserted’ from their South African appointment in 1925.6 Together Eden and Peck travelled to Australia and were reaccepted as officers of The Salvation Army in the Australia Eastern Territory in June 1926. Throughout their officership in this territory they remained together and it appears that both Eden and Peck took leave from Gosford Corps, NSW in 1947. Eden remained on leave until her retirement in 1948 aged 57 years. Dorothea Peck (1896 – 1976)

Cadet Dorothea Peck, 1917.7

Cadet Dorothea Ethel Peck was listed as a cadet who entered training from Thornton Heath Corps in 1917.8 It is noted that the population of Thornton Heath thought of themselves as godless people. Not only had the notorious highwayman, Dick Turpin lived in this area but “the locals seemed to delight in their nickname as the ‘Heathens’”.9 Despite this, there were “two … missions in the West Thornton area and the Salvation Army in the High Street.”10 Commissioned 20 June 1918, Peck was appointed to Thetford Corps, Norfolk, UK and served at a further six corps until she was connected in ministry with Eden.11 It is not recorded if Peck knew Eden prior to their first appointment together. Eden had trained in 1913, so they had not trained together. It could be because they both came from Thornton Heath, or had met at some later time as officers, or were just thrust together by The Salvation Army’s appointment processes. In 1921 Peck assisted Eden at the Weldstone Corps, London Borough of Harrow, UK.12 Peck would have been of great support to Eden as it is known that Peck was a talented and practical woman. She could play the organ, piano accordion, bass guitar and her other skills included shorthand, typing and having a driver’s licence.13 There is again a lack of information of the two women until 1923, but

‘The Nation’s Loss’, Hendon & Finchley Times, (London, UK: Friday 17 November 1922), 5. The Salvation Army International Heritage Centre. 7 Photograph courtesy of The International Heritage Centre, London. 8 The Salvation Army International Heritage Centre. 9 “History of Thornton Heath, Wikipedia edited 1 August 2017, https://en.wikipedia.org/wiki/History_of_Thornton_Heath accessed on 18 August 2017. 10 “History of Thornton Heath, Wikipedia edited 1 August 2017, https://en.wikipedia.org/wiki/History_of_Thornton_Heath accessed on 18 August 2017. 11 The Salvation Army International Heritage Centre. 12 Anon, The Salvation Army Disposition of Forces,1921, (London, UK: The Salvation Army, 1921). 13 Information collected from interviews with Salvationists who knew Peck. 5 6

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it would appear that they shared at least two appointments before applying for missionary service. In January 1923 Captain Eden and Lieutenant Peck were transferred to the Southern Africa Territory.14 Upon their arrival in South Africa, Peck and Eden served at Wynberg Corps, a suburb of Cape Town. The corps is mentioned in Salvation Army history as it was reported in the official history of The Salvation Army that: At Wynberg, a Cape suburb, the native women who used to wash their clothes by the riverside were constantly fighting and using vile language, but after the Army had opened a corps there residents brought visitors to hear the women singing hymns instead of swearing.15

Peck and Eden did not stay in South Africa for long as in March 1925 they left and sailed for Australia. For this action The Salvation Army International Headquarters records listed them as “deserters”,16 yet as their service in Australia will show they did not desert the Army, only their appointment and possibly for good reasons. From the available records, it can be assumed that Peck did not enjoy good health as there are notes on Peck having “furlough” ranging from one month to thirteen months.17 Upon arrival in Australia Peck and Eden reapplied for officership in The Salvation Army. After a short period both were reaccepted as officers in the Australia Eastern Territory in June 1926. On Friday night 2 July 1926, Ensign Eden and Captain Peck were welcomed to Bundanba (later Bundamba) Corps, south Queensland. The next evening the Woolloongabba Corps Life Saving Guards travelled to have a dinner with the Life Saving Boy Scouts at Bundanba where Eden and Pack were on duty to assist.18 Early in December, at a Home League Christmas event Eden and Peck sang a duet,19 then on Saturday 18 December they opened a new Primary Hall.20 While Bundamba Corps’ centenary booklet included Eden but not Peck21 the 90th anniversary booklet failed to include either.22 The centenary booklet had Eden leave Bundamba in January 1927.23 During this period of Salvation Army history officers were frequently transferred from appointment to appointment and by 1928 Eden and Peck were stationed at the Burwood Corps, a suburb of Sydney, NSW.24 There was an unconfirmed record that around this time they were appointed to another Sydney Corps, Earlwood.25 They were not in Sydney for long as by August 1930 they were leading the Uralla Corps, NSW.26 On Thursday 15 January 1931, Peck and Eden were welcomed from the Uralla Corps, back into Queensland to take leadership of the Fortitude Valley Corps.27

The Salvation Army International Heritage Centre. Robert Sandall, History of The Salvation Army, Volume 2, 1878 -1886, (London, UK: Thomas Nelson and Sons, 1959), 289. 16 The Salvation Army International Heritage Centre. 17 Information collected from interviews with Salvationists who knew Peck.; The Salvation Army Heritage Centre, Sydney. 18 ‘Bundanba District’, Queensland Times, (Ipswich, Monday 5 July 1926), 3. 19 ‘Bundanba District’, Queensland Times, (Ipswich, Monday 6 December 1926), 9. 20 ‘Bundanba District’, Queensland Times, (Ipswich, Monday 20 December 1926), 7. 21 Anon, Our Corps & their work, Bundamba – 100 years of service, 1886-1986, (Ipswich, Australia: Dele Rule, 1986), 18. 22 Anon, The Salvation Army, Bundamba, 90th Corps Anniversary Celebrations, 1886-1976, (Ipswich, Australia: The Salvation Army Bundamba Corps, 1976), 14. 23 Anon, Our Corps & their work, Bundamba, 18. 24 ‘Bundanba District’, Queensland Times, (Ipswich, Tuesday 28 August 1928), 12. 25 The Salvation Army Heritage Centre. 26 “The Salvation Army Home League’, The Uralla Times, (New South Wales, Australia, Monday 11 August 1930), 1. 27 ‘Salvation Army – New officers welcomed’, The Brisbane Courier, (Queensland, Friday 16 January 1931), 18. 15

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In January 1932 Peck and Eden were transferred from the Fortitude Valley Corps, Brisbane to Bundaberg Corps, Central Queensland.28 The Bundaberg Corps Centenary booklet, unlike that of Bundamba’s listed both “Adj. Clara Eden and Ens. Dorothy Peck”. 29 They were in Bundaberg for only twelve months when they were moved on 9 January 1933 to “the Southern corps”.30 There is no indication of what corps this southern corps was; however it was probably Newtown Corps as it was from this corps that they later were welcomed to Parramatta.31 By January 1935 Peck had been promoted to Adjutant and was appointed with Eden to Parramatta Corps. This appointment lasted for only eight months.32 This could have been a short appointment due to Peck’s health. Her health was of concern enough from the time she arrived from South Africa, and possibly before then. The International Heritage Centre records for Peck of 1935 stated; “Parents’ desire for transfer to England – agreed by International Headquarters but later cancelled by daughter”.33 In her fortieth year and with support from Eden, Australia would seem more comfortable than returning to England. It would appear that her parents made a request to International Headquarters without her knowledge. Not returning to England may have been prompted her parents’ action or that they were not supportive of her salvationist calling. As indicated, the Thornton Heath Corps has no information on the Peck family. Australia therefore became Peck’s home until she was promoted to Glory. In January 1936, it was announced that Peck and Eden were to be appointed to Campsie Corps, a suburb of Sydney.34 This appointment lasted for twelve months.35 No other information on their appointments could be sourced until their appointment to Gosford Corps, NSW in 1947 from where they took leave. Records indicate that Peck and Eden shared appointments in Australia for twenty years and Peck retired in 1949 at 53.36 A retired soldier of Manly Corps remembers Peck and Eden soldiering at Manly in their retirement years. The comment was made as to Peck’s musical ability as well as her insistence that she be called ‘Major’ at least and objected to any shortened version of ‘Dorothea’.37 As Peck and Eden shared their appointment in three countries during their active service they also shared their house in retirement. The house was located between Dee Why and Collaroy on the north shores of Sydney and upon Eden’s promotion to Glory in 1969 Peck lived on her own. A soldier of Manly Corps who remembered Peck, knows Peck was in a nursing home until she was promoted to Glory. The assumption is that at some point after this Peck moved into The Salvation Army’s Elizabeth Jenkins Place nursing home. Records of residents in the Elizabeth Jenkins Place nursing home of this period cannot be found. Peck was promoted to Glory in 1976 at the age of 80. Although no information has yet been located as to her financial standing, Peck cottage came from Peck’s legacy.

‘The Salvation Army’, The Brisbane Courier, (Queensland, Saturday 9 January 1932), 9. Anon, Bundaberg Corps Centenary 1886-1986, (Bundaberg, Australia: The Salvation Army Bundaberg Corps, 1986), 26. 30 ‘Bundaberg Salvation Army’, The Brisbane Courier, (Queensland, Tuesday 10 January 1933), 7. 31 “Salvation Army’, The Cumberland Argus and Fruitgrowers Advocate, (Parramatta, Australia, Thursday 31 January 1935), 4. 32 Alayne Godkin, The history of Parramatta Corps, 1884-1984, (Parramatta, Australia: The Salvation Army Parramatta Corps, 1984), 112. 33 The Salvation Army International Heritage Centre. 34 The Sydney Morning Herald, (NSW, Saturday 11 January 1936), 9. 35 Anon, Campsie Salvation Army 1912-2012 – 100 years of changing lives, (Campsie, Australia: The Salvation Army Campsie Corps, 2012), 23. 36 The Salvation Army Heritage Centre. 37 Interview with Salvationists of the Manly Corps, NSW. 28 29

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PECK COTTAGE38 In her will, Peck left the house to the Retired Officers’ League, her wish being that officers could use the house for beach holidays. As the area north of Sydney developed, it became impractical for territorial headquarters to maintain the house and a decision was made to sell the property. The Retired Officers’ League is not a legal entity therefore the legal process was needed to transfer the house to the Social Trust. The sale of the property allowed for the building of a unit within the Trigg Unit complex at Collaroy in 1980. The purpose as stated in Peck’s will remained unchanged. As the plaque stated: “In memory of The Late Major Dorothea Peck”.39 It is interesting to note that Major Eden is not mentioned on the plaque so either Eden left her earthly goods to Peck or Peck inherited some money from her family.

The opening plaque of Peck Cottage.40

The cottage first appeared in the 1981 Disposition of Forces as “Dorethea [sic] PECK MEMORIAL COTTAGE”. Bookings were to be made through the Staff Secretary’s Department at Territorial Headquarters.41 The cottage did not appear in the 1984 or 1985 Disposition of Forces.42 The cottage reappeared simply as “Peck Cottage” in the 1986 Disposition of Forces and with the street address of “Trigg Units 1041 Pittwater Road Collaroy 2097”.43 By 1993 the management of

Based on interviews with retired officers and older soldiers. The Salvation Army Heritage Centre. 40 The Salvation Army Heritage Centre. 41 Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1981, (Sydney, Australia: The Salvation Army, 1981), 12. This appeared unchanged in the following Disposition of Forces; 1982 &1983. See Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1982, (Sydney, Australia: The Salvation Army, 1982), 12.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1983, (Sydney, Australia: The Salvation Army, 1982), 12. 42 Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1984, (Sydney, Australia: The Salvation Army, 1984).; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1985, (Sydney, Australia: The Salvation Army, 1985). 43 Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1986, (Sydney, Australia: The Salvation Army, 1986), 16. This also appeared in a number of Disposition of Forces 1987 – 1989. See Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1987, (Sydney, Australia: The Salvation Army, 1987), 16.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1988, (Sydney, Australia: The Salvation Army, 1988), 16.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1989, (Sydney, Australia: The Salvation Army, 1989), 19. 39

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the cottage had changed to the Territorial Headquarters Business Department44 and listed as unit 11 of the same address shown above.45 This remained unchanged until 2007.46 In preparation for the redevelopment of the Trigg Village site in 2010,47 the decision was made to move the Peck Cottage, in name only. That is, while the unit remained on the Collaroy site, it lost its name and was eventually demolished and the name later given to another property. The “Assessment Report and Recommendation” outlined the demolition of the Trigg site: • DA2007/0433 was approved by Council on the 7 May 2009 for demolition of the existing ‘Trigg Retirement Village’, ‘Elizabeth Jenkins Nursing Home’ and Hostel and construction of an Aged Care Facility, Independent Living Units, Community Centre and associated carparking, new internal roads, landscaping and stormwater infrastructure. The proposal included a 102 bed residential aged care facility with 30 car spaces, 51 independent living units with 62 car spaces. Part demolition works have been completed as per DA2009/1271…. • DA2009/1271 was approved by Council on the 14 January 2010 for the demolition of 14 of 22 buildings within the “Trigg Village” area (“Area 3”) and the removal of 55 trees. This DA has been commenced and works completed in preparation for the progress of DA2007/0433.48

Information from Cordell website on the demolition of Peck Cottage.49

This department was later call “Business Administration”. Please note that Disposition of Forces from 1990 to 1992 were not accessible. Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1993, (Sydney, Australia: The Salvation Army, 1993), 28.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1994, (Sydney, Australia: The Salvation Army, 1994), 30.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 1995, (Sydney, Australia: The Salvation Army, 1995), 32. 46 Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2007, (Sydney, Australia: The Salvation Army, 2007), 52. 47 “Project: Salvation Army – Trigg Village” Cordell. 48 Malcolm Ryan, Construction of a Seniors Housing Development, Assessment Report and Recommendation, (Sydney, Australia: Warringah Council, DA2010/2047, 2010), 4. 49 “Project: Salvation Army – Trigg Village” Cordell. 44 45

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The Salvation Army purchased a unit in the Monterey area, a southern suburb of Sydney in 2007. It was felt this would better meet the intention of the original donation, for officers in need of holidays. The move meant that the unit was away from all Salvation Army activities and could lead to a deeper sense of rest. Plans were put in place for the unit to be purchased with money from the Army’s General Fund. However, a valuation of this new property was too expensive for the General Fund to purchase, so the unit remains as part of the Social Fund. The information on the new unit first appeared in the 2008 Disposition of Forces and appeared at its new location as “THE PECK UNIT”.50 Another change took place in 2010 when the name was changed to “Peck Villa” and so it has remained.51 The move to the current location has kept and reinforced the original purpose for the gift, that is holiday accommodation for officers.

The Google view of the complex in which Peck Villa is located.

The Google view of beach at the end of the street where Peck Villa is located.

Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2008, (Sydney, Australia: The Salvation Army, 2008), 56. 51 Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2010, (Sydney, Australia: The Salvation Army, 2010), 58.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2011, (Sydney, Australia: The Salvation Army, 2011), 58.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2012, (Sydney, Australia: The Salvation Army, 2012), 61.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2013, (Sydney, Australia: The Salvation Army, 2013), 65.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2014, (Sydney, Australia: The Salvation Army, 2014), 51.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2015, (Sydney, Australia: The Salvation Army, 2015), 57.; Anon, The Salvation Army Australia Eastern Territory, Disposition of Forces, 2016, (Sydney, Australia: The Salvation Army, 2016), 74.

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HEINRICH KEIL AND THE ORIGINS OF KIELS MOUNTAIN AND DIDDILLIBAH QUEENSLAND, AUSTRALIA Ray Kerkhove Heinrich Keil: a German migrant turned pioneer One of the Sunshine Coast’s prominent pioneers was a Salvationist by the name of Heinrich (Henry) August Keil. Kiels Mountain at Woombye, Queensland bears his name, albeit now incorrectly spelt.1 Heinrich was born during 1838 in Frankenberg, Germany.2 He came to Australia as a teenager, yet his life embodied all the clichés of an ‘Aussie’ pioneer. He trekked to Ipswich, Queensland and learnt to be a ‘bullocky’3 He transported goods from Ipswich: west to the Darling Downs, over 240km (149 miles); east to areas south of Brisbane, over 40km (25 miles); and even south to the New England area, New South Wales, over 420km (261 miles). These were all areas which at that time were amongst the most dangerous in Australia. Being recently ‘open’ to settlement, they suffered the full brunt of the frontier wars, as well as the perils of drought and flood.

Henry Keil with his wife Elizabeth (seated) surrounded by their adopted children. Elizabeth was the first treasurer of Nambour Salvation Army Corps.4 Reference citation of this paper Ray Kerkhove, “Heinrich Keil and the origins of Kiels Mountain and Diddillibah, Queensland, Australia”, The Australasian Journal of Salvation Army History, 3, 1, 2018, 13 – 20. 1 Note the name of the mountain is incorrectly spelt in comparison to the family name. It is not yet known when the spelling was changed; however it was not a part of the Anglicisation of Germanic names in World Wars One or Two as the spelling “Keil’s Mountain” was used in December 1945. It seems there was a gradual change as the same article spelt the school as “Kiel’s Mt. School” while in 1933 it was spelt “Keil’s Mountain State School”. Until recently, the Council signs for “Keils Mountain Road’ had one spelling at the Maroochy end and another spelling at the Woombye end. See “Keil’s Mountain”, The Courier-Mail, (Brisbane, Thursday 21 December 1933), 3,; “Keil’s Mountain”, Nambour Chronicle and North Coast Advertiser, (Queensland, Friday 21 December 1945), 8. 2 “Death”, Nambour Chronicle & North Coast Advertiser, (Queensland, 2 March 1912), 2. 3 An Australian term for a driver of a bullock team. 4 Picture supplied by the author and sent to him for use in publications.

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Bullock dray in Henry Keilâ&#x20AC;&#x2122;s time, 1860s.5 It was not an easy task to be a bullocky6 in these realms. Bullock drays were favoured because roads were so rough, being mostly tracks. Bullocks could also pull large quantities of goods. However, they travelled slowly, and had to do so through vast stretches of unsettled territory. The settlers depended on these supplies, so bullockies were obliged to push on, regardless of weather or other perils. Aboriginal warriors often ambushed and sacked their drays. They realized the importance of these goods for the survival of pioneers they were trying to oust. Perhaps such difficulties taxed Keil, as for an unknown reason he attempted to sell his livelihood in April 1864.

An advertisement in the Queensland Times, Ipswich Herald and General Advertiser for the sale of Henry Keilâ&#x20AC;&#x2122;s bullocks and equipment.7

In 1865, Keil now 27 years old, married and settled down at Goondiwindi, an inland town just north of the New South Wales/ Queensland border. This was still in the thick of new and dangerous frontier land. Like so many women on the frontier, his young wife died after just a short period of marriage and before they could have any children. It seems this tragedy induced Keil to quit both the bullocky work and Goondiwindi. Unsure of what to do with himself, he decided, like so many Australian migrants, to try his luck finding gold. In this case, his quest led him north to the Jimna gold diggings, west of the Sunshine Coast, Queensland. 5

Samuel Thomas Gill, The Australian Sketchbook, (Melbourne, Australia: Hamel and Ferguson, 1865), 11. Bullocky was slang for a bullock driver. 7 Queensland Times, Ipswich Herald and General Advertiser, (Queensland, Saturday 19 March 1864), 2. 6

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Bruce Hwy

Kiel Mountain Rd

Kiels Mountain

Eudlo Flats Rd

A satellite image of Kiels Mountain from Google maps. The Australasian Journal of Salvation Army History, Volume 3, Issue 1, 2018. Page 15

Like most prospectors, Keil did not succeed in finding enough gold to sustain himself, although there were different thoughts for a time, as one newspaper report stated; Mr. Keil having circulated the rumor that he did find some small share of gold in the particular place, which he says may eventually turn out well, but that at present he is bound to keep it to himself, or the diggers would come on him in large numbers and deprive him of his just rights to a prospector’s claim. We only hope, however, that he may succeed, but the opinion formed of his statement is very doubtful…8

However, Jimna’s proximity to the Sunshine Coast enticed Keil to try another type of ‘gold’, cedar and other timbers. During October 1869 he purchased 40 acres at Painter’s (now Paynter) Creek.9 At this time, the Sunshine Coast, Kenilworth, Jimna and Wide Bay formed a vast, unofficial timber reserve on account of the region’s dense stands of very tall timbers. There was a roaring trade in timber, and the timber mills were always in need of bullockies to drag the timbers down mountains, gullies and creeks. Yet again in 1869 Keil sold his livelihood of his team of eight Bullocks and gear, perhaps to purchase land or work in a more overseeing capacity with the timber.

An advertisement in the Maryborough Chronicle, Wide Bay and Burnett Advertiser for the sale of Henry Keil’s bullocks and equipment.10

At any rate, after the sale of his tools of trade, Keil purchased another 80 acres at Petrie’s Creek, near his earlier purchase.11 He also aligned himself with William Pettigrew, the region’s main timberworker. Pettigrew purchased 530 acres of land at this time near Mooloolah.12 For the next 40 years, timber-getting became Keil’s main occupation. He harvested on Paynters Creek, Eudlo Creek and as far as the Blackall Ranges. Eventually he started his own timber-work, joined by his brother-in-law in 1874.13 Keil’s land purchases led to the founding of the town of Diddillibah. In fact, Keil built Diddillibah’s first house, now in the town of Bli Bli and in 1884 donated two of his 424 acres of land to the “Department of Public Instruction for the purpose of facilitating a school.”14 The mountain behind Keil’s house became known as Keil’s Mountain because it was part of his property. Also, he was often cutting (or overseeing the cutting) of timber along the creeks near the mountain,15 snigging “Jimna”, The Queenslander, (Brisbane, Saturday 13 February 1869), 11. “Crown land selections”, The Queenslander, (Brisbane, Saturday 9 October 1869), 6. 10 Maryborough Chronicle, Wide Bay and Burnett Advertiser, (Queensland, Thursday 11 November 1869), 3. 11 “Land selections”, The Brisbane Courier, (Queensland, Thursday 9 December 1869), 3. He was to go on to purchase more land, example N. 552 at Maroochie, “The land”, The Queenslander, (Brisbane, Saturday 5 February 1876), 25. 12 “Land selections”, The Brisbane Courier, (Queensland, Thursday 9 December 1869), 3. 13 ‘Woombye and District – Reminiscences of the Early Days; Among the Pioneers,’ Nambour Chronicle and North Coast Advertiser 21 December 1923 p 8 14 Marion Jonkers, “Plaque unveiled to honour Diddillibah school history”, Sunshine Coast Daily, (Queensland, 18 May 2017), ¶ 8, https://www.sunshinecoastdaily.com.au/news/plaque-unveiled-to-honour-diddillibah-school-histo/3179148/ accessed 7 December 2017. 15 “Woombye and district. Reminiscences of the early days”, Nambour Chronicle & North Coast Advertiser, (Queensland, Friday 21 December 1923), 8. 8 9

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(dragging) the logs down with his bullocks to the timber-rafting point at Eudlo Creek. In 1886, his home was the area’s centre. He was described as “a most entertaining companion” who was at the time suffering financial losses due to investing in a sugar refinery that was never established in his area.16 Despite this, he found time to become a Justice of the Peace and in his busy schedule heard various cases.17 1894: Religious fervor in Diddillabah Keil was 56 years old, rather late in life, when he was drawn into the orbit of The Salvation Army. A few years earlier, 1886 he had married again to a fine lady, Elizabeth Drew.18 They could not have children, so they chose to adopt three.19 Keil was moved to convert during an all-night ‘gathering’ at Diddillibah Hall, an event so marked that it was elaborated in The War Cry of the time:

Some people from the 2016 Salvation Army History Symposium visiting Diddillibah Community Hall, next to the grounds of the former school used by The Salvation Army as an outpost as early as 1894. The school and hall were of similar design.20 The meeting began at 7.30... Oh, it was beautiful! The Spirit of God was doing a mighty work. Praying, praising, testifying and singing went on so heartily that all and sundry seemed forgetful of time or distance until we closed at 11.20pm, feeling more like going on than leaving off. How very happy every Christian seemed to be - and in fact was! When we got outside, the full moon shone clearly and bright and blended in sweet harmony with the bright shining in our hearts, but there seemed the general disposition on the part of the Christians to form little groups and talk and testify and rejoice together over the bounties of the Father’s table so graciously bestowed to our souls. I reached my resting place just before 2am, but my host (a recent convert) brought out a Bible, called his family together, and we had more reading and prayer before retiring.21

‘Through the Maroochy District,’ Moreton Mail, (Queensland, 10 July 1886), 2. See for example “Woombye”, The Telegraph, (Brisbane, Wednesday 13 September 1893), 7. 18 Queensland marriage record, reference number B10263. 19 “Death”, The Chronicle & North Coast Advertiser, (Queensland, Saturday 2 March 1912), 2.; “Obituary”, Nambour Chronicle & North Coast Advertiser, (Queensland, Friday 20 March 1925), 5. 20 Photograph courtesy of Rachel Hentzschel; “School history at Diddillibah goes back fifty years. Reminiscences unfolded at official opening of modern building.” The Nambour Chronicle & North Coast Advertiser, (Queensland, Friday 17 December 1937), 5. 21 The War Cry as transcribed by Kay Gittins, The Salvation Army Nambour Corps: 100 years of service on the Sunshine Coast, (Nambour: The Salvation Army Nambour Corps Centenary Committee, 1994), 3 – 4. 16 17

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Within a year, Henry and his wife, Elizabeth were sworn in as “blood and fire Salvationists” and became dedicated to the movement.22 Probably Elizabeth led the way as she became the founding pillar and first treasurer of what became the Nambour Salvation Army Corps.23 Elizabeth was also one of the first, perhaps the first of Woombye’s teachers.24 Diddillibah’s pioneer Salvationist community The nature of the early Diddillibah Salvationist community is somewhat of a mystery. The War Cry account stated that Diddillibah was one of the central towns to the movement at this time, as a result of earlier work: A visit to Diddillibah (a post of Woombye Camp) deserves some particularising. This is a very scattered place indeed… the school … was the centre of operations… Captain Thomas and Lieutenant Dunn’s visit... had considerably awakened interest in spiritual matters throughout the district.25

It appears that the hamlet of Diddillibah had grown up around Keil’s homestead, so it is significant that its ‘patriarch’ had decided to become a Salvationist. Diddillibah was at the time larger and more prosperous than Nambour. It would soon boast a sawmill and served as an important stop called ‘the hospital’ for the region’s timbergetters. ‘The hospital’ referred to the confluence of the Paynter and Petrie creeks and Maroochy River. Here the logs were ‘put to bed’ for a while and tied up before being rafted towards Cottontree at the mouth of the river and then to be transported to Brisbane. It was not just a meeting point of the rivers but also of logs as the timber was usually obtained along the creeks and gullies and dragged to this point. A War Cry account reported: With the considerable charm of a coffee supper… we found nearly 100 people, old and young, gathered together. Some had come twelve to fourteen miles - on purpose - to be at this event....26

For the time, 100 people crowding little old Diddillibah school hall was a very unusual occurrence. Nambour and Woombye together had only around 600 residents.27 People had to come by horse, up the creeks and rivers by boat and even on foot to attend functions at the school hall.28 Journeys took a long time, and required staying overnight at any home kind enough to offer a bed. Thus there must have been intense interest for so many to attend the gatherings. Another War Cry account suggested quite a community of converts lived here in 1894. One of William Booth’s sons even took time to visit the community.29 When the ‘Salvation Riders’ left Diddillibah, they were greeted by many who evidently shared their faith:

Gittins, The Salvation Army, 18. Gittins, The Salvation Army, 18. 24 “Obituary”, Nambour Chronicle & North Coast Advertiser, (Friday 20 March 1925), 5. 25 As cited in Gittins, The Salvation Army, 3 – 4. There is now a plaque where the school once stood. 26 As cited in Gittins, The Salvation Army, 3 – 4. 27 “Historical tables, demography, 1823 to 2008”, Queensland Government http://www.qgso.qld.gov.au/products/tables/historical-tables-demography/index.php accessed 7 December 2017. 28 “School history at Diddillibah goes back fifty years. Reminiscences unfolded at official opening of modern building.” The Nambour Chronicle & North Coast Advertiser, (Queensland, Friday 17 December 1937), 5. 29 Gittins, The Salvation Army, 18. 23

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On the following morning when leaving the district, hearty salutes of ‘Praise the Lord!’ or other indications of joyous heart came from the occupants of several homes as we passed.30

We know very little about these followers, or whether they endured. Surviving names in Diddillibah’s historic cemetery suggests that some were Central Europeans like Keil and others probably Pacific Islanders – indentured labourers. Nearby Buderim’s Salvation Army ‘Camp’ consisted almost solely of Pacific Islanders.31 There are several photographs showing Islanders living and farming at Diddillibah. Locals later recalled them walking all the way to Diddillibah’s St Margaret’s Anglican Church, where people remembered their fine singing. Henry Keil’s life of service How did Keil express his newfound faith? Like all good Salvationists, he had a strong yearning to serve others. He regularly asked for government blankets, which he distributed to the 80 to 100 Maroochy Aborigines who occasionally came to his house and assisted with timber-hauling. Even in old age he was charitable, for example, he donated the land, timber and volunteered furnishings for Woombye’s first school.32 Beyond this, Keil was very active in his community. He was the main person to develop the Maroochy (Nambour) Show,33 which is still held as an annual event. This show was a means of bringing the community together to celebrate their produce and distinctive features. Keil also passionately advocated on behalf of local ratepayers on their various “knotty” issues. He did this so generously that his many friends and neighbours begged him to run for council, which he did.34 However, the underhanded campaigning of a rival compelled Keil to withdraw on ethical grounds.35 Thus it seems that Keil was a man of high integrity. He was also courageous. At the ‘Cobb and Co’ hotel at Woombye, he personally apprehended a known murderer, “Captain Piper” and assisted two others in leaping on the man and securing him until the police could assist.36 Conclusions Today, few realize that Kiels Mountain, Diddillibah, Woombye School and the Nambour Show all have a connection to the early work of The Salvation Army in this area. In later life, Henry and Elizabeth moved to Cooran, but did not stop working. Instead, they took up dairy farming. 37 Henry was promoted to Glory on 21 February 1912,38 while Elizabeth went to her eternal reward on 13 March 1925.39 One obituary described him as “one of the oldest pioneers” and a “good sample of the

As cited in Gittins, The Salvation Army, 3 – 4. Gittins, The Salvation Army,5 – 7, 11f. 32 “School history at Diddillibah goes back fifty years. Reminiscences unfolded at official opening of modern building.” The Nambour Chronicle & North Coast Advertiser, (Queensland, Friday 17 December 1937), 5.; Jonkers, “Plaque unveiled to honour Diddillibah school history”, ¶ 8. 33 “Death of a Pioneer”, The Chronicle & North Coast Advertiser, (Queensland, Saturday 24 February 1912), 5. 34 “Maroochy Shire election”, The Chronicle & North Coast Advertiser, (Queensland, 8 January 1904), 4. 35 “Maroochy Shire elections. Mr. Keil withdraws.” The Chronicle & North Coast Advertiser, (Queensland, 22 January 1904), 3. 36 “Woombye and district. Reminiscences of the early days”, Nambour Chronicle & North Coast Advertiser, (Queensland, Friday 21 December 1923), 8. 37 “Death of a Pioneer”, The Chronicle & North Coast Advertiser, (Queensland, Saturday 24 February 1912), 5. 38 “Death”, The Chronicle & North Coast Advertiser, (Queensland, Saturday 2 March 1912), 2. 39 “Obituary”, Nambour Chronicle & North Coast Advertiser, (Friday 20 March 1925), 5. 30 31

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hardy pioneer that is now only to be found ‘further out’.” 40 It was a testimony to Henry Keil that his entire life consisted of work of some sort or other, always with the aim to serve.

The announcement of Henry Keil’s withdrawal from the election.41

“Death of a Pioneer”, The Chronicle & North Coast Advertiser, (Queensland, Saturday 24 February 1912), 5. “Maroochy Shire elections. Mr. Keil withdraws.” The Chronicle & North Coast Advertiser, (Queensland, 22 January 1904), 3. 40 41

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AN OVERVIEW AND HISTORY OF TOYS RELATING TO THE SALVATION ARMY1 Belinda Youssef, with the assistance of Garth R. Hentzschel I wasn’t interested in dolls as a child and I’m still not keen on dolls in my adulthood. I am not a historian, I don’t study any type of history, neither Salvation Army nor the general history of toys. However, I am interested in teddy bears and I am becoming a historian of the makes and development of teddy bears and the specific makes and types. I have a couple of thousand teddy bears in my collection from most of the major companies around the world: from Germany, Steiff,2 Hermann Coburg,3 and Teddy-Hermann Red Label;4 from Australia, Tambo Teddies,5 Constable T Bear,6 Australia in the Great War Bears,7 and Settler Bears; from the UK, Charlie Bears,8 Me to You Bears (also known as Tatty Teddy),9 and Great British Teddy Bears;10 and from the USA, Bearington,11 Boyds12, Gund,13 and World of Miniature Bears.14 One of the promotional photographs of the 2015 Boundless International Congress showed a young girl holding a teddy bear in full and beautiful navy Salvation Army uniform. Instantly I was interested. Unfortunately, the bear was not available for purchase as a relative of the girl had made the uniform for the bear. Oh well, I can dream! This bear did raise a number of questions however. Reference citation of this paper: Belinda Youssef, with the assistance of Garth R. Hentzschel, “An overview and history of toys relating to The Salvation Army”, The Australasian Journal of Salvation Army History, 3, 1, 2018, 21 – 44. 1 Please note that the paper uses the wider definition of ‘toy’, not just being an item for children but, “an object, often a small representation of something familiar, as an animal or person, for children or others to play with” and “something diminutive, especially in comparison with like objects.” “Toy”, (Dictionary.com, 2018), http://www.dictionary.com/browse/toy accessed on 5 February 2018. 2 Named after their founder Margarete Steiff. The history of these teddy bears can be found at “The history of Steiff teddy bears: A timeline for Margarete Steiff, and her beloved bears”, https://www.steiffteddybears.co.uk/more-thingssteiff/history-of-steiff-bears.php accessed on 8 January 2018. 3 Named after their founder Max Hermann with the Coburg added to the name when the family moved to that city after World War Two. The history of these teddy bears can be found at “The Hermann Coburg History”, HERMANNSpielwaren GmbH, http://www.hermann.de/history/hist_00e.htm accessed on 8 January 2018. 4 The oldest teddy bear manufacturer in Germany. The history of these teddy bears can be found at “Teddy-Hermann” (last updated 24 July 2014), https://en.wikipedia.org/wiki/Teddy-Hermann accessed on 8 January 2018. 5 From the fall in wool prices, three women in Tambo, Queensland made teddies to support the wool industry. “Our history”, Tambo Teddieshttps://www.tamboteddies.com.au/history/ accessed on 8 January 2018. 6 Limited edition of teddy bears produced by the Victorian Police Service. In 2018, the bears were up to edition 17. 7 Bears in the collection include; stretcher-bearer bear, Australian Flying Corps Bear, Greatcoat Bear etc., see “Great war collector teddy bears”, http://australiagreatwar.com.au/features/gwBears.html, accessed on 8 January 2018. 8 Charlie Bears were established by Charlotte and William Morris. A short history of these bears can be found at “The history of the Charlie Bear”, Willow Tree Bears, http://www.willowtreebears.co.uk/the-history-of-the-charlie-bear accessed on 8 January 2018. 9 First only available in the UK by Carte Blanche Greetings Ltd., in 2011 they became available worldwide. A brief history can be found at “Me to you bears”, last updated 28 September 2017, https://en.wikipedia.org/wiki/Me_to_You_Bears accessed on 8 January 2018. 10 The bears are dressed as iconic British characters, Sherlock Holmes, Robin Hood, Bobbies (English police officer), Florence Nightingale etc, see “GB British Teddies”, https://britishteddies.com/about-us/ accessed 8 January 2018. 11 Made by the Stray family, a short history of these bears can be found at “About us”, Bearington Collection, http://www.bearingtoncollection.com/40/bear-about-us-history.htm accessed on 8 January 2018. 12 The company was founded by Gary Lowenthal and his wife Justina Unger. A brief history of these bears can be found at “Boyds Bears” https://en.wikipedia.org/wiki/Boyds_Bears accessed on 8 January 2018. 13 The company first made bears in the USA and is one of the oldest teddy bear companies in that country. A short history can be found at Kate Tilmouth, “Totally teddy bears: The online teddy bear resource – Gund Bears”, http://www.totallyteddybears.com/gund-bears.html#sthash.3c8SsUgj.dpbs accessed on 8 January 2018. 14 The bears were created by Theresa Yang in 1996. A short history can be found at “World of miniature bears.inc” http://www.minibear.com/ accessed on 8 January 2018.

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A young French girl gives her “dollie” to a lady of Armée du Salut (The Salvation Army in France) to be dedicated to the service of Jesus.15

The Little Soldier, (London, 10 October 1896), 1.

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Has there ever been a Salvation Army teddy bear? What about other toys? Has The Salvation Army infiltrated the toy market? Why would the Army want to get involved with toys? This paper will investigate the importance of toys in the spiritual life of early Salvationists; then give an overview of just some of the toys with specific links to the Army. The paper will divide these toys into three categories; those made in honour of the Army, toys produced by the Army, and toys reborn through the Army. Richelle E. Goodrich, an American author stated in her book, Making wishes, “The happiest adults are those who never buried old toys or abandoned imaginary friends.”16 So, find the nearest teddy bear to snuggle up with, curl up in a comfortable warm spot, and let your inner child free as we explore the world of toys relating to The Salvation Army. The importance of toys to early Salvationist childhood development Toys are a major part of child development. Playing with a decent toy can promote development in children, with their imagination, their coordination, motor skills, social skills and their intellectual development.17 These benefits are agreed upon by most child psychologists, pediatricians and early childhood teachers.18 However I’m going to add another area – the right kind of toy can also help in spiritual formation and development. Toys were important to the spiritual development of William Booth’s children. The children used their toys to learn and mimic their parents’ ministry in the early Salvation Army. Imitation of behavior through the use of toys meant that the children were unwittingly using the toys to prepare themselves for the future God had in store for them. In a biography of Evangeline Booth, M. Troutt wrote, … eleven-year-old Ballington set up an impromptu meeting in the nursery and preached. Kate, age ten, and Emma, eight, sometimes had trouble keeping their dolls quiet. When this happened, Ballington demanded, “Take those babies out of the meeting.” But his sisters refused to go, reminding him, “Papa [William Booth] would not have told us to leave; Papa would have kept on preaching…”19

But it wasn’t just Ballington who preached to the dolls, Troutt wrote of another incident, …Eva [Booth], again in the kitchen, stood on a chair and preached. This time she used “God Is Love” for her text. [William] Booth was amazed at the impassioned appeal she made to her improvised audience of dolls, reminding them that Christ’s love was all that stood between them and hellfire.20

In addition to preaching to dolls, the Booth children used toys for spiritual formation and learnt their bible stories using other toys. Some of the lessons became very real;

Richelle Goodrich, Making wishes: Quotes, thoughts, & a little poetry for every day of the year, (USA: CreateSpace Independent Publishing Platform, 2015), n.p. 17 John Newson and Elizabeth Newson, Toys and playthings: In development and remediation, Psychology Library Editions: Child Development, (London, UK: Allen and Unwin, 1979). 18 Caroline Bunker Rosdahl and Mary T. Kowalski, Textbook of basic nursing, (USA: Welters Kluwer Health, 2008), 97.; Gabriel Guyton, “Using Toys to Support Infant-Toddler Learning and Development”, Young Children, (September 2011), 50 – 56. 19 M. Troutt, The General was a lady: The story of Evangeline Booth, (California, USA: A. J. Holman, 1980), 25. 20 Troutt, The General was a lady, 30.

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William and Catherine read aloud from the Bible in family devotions, and Bible characters became familiar friends to the youngsters. In their playroom, they acted out scenes. Abraham giving proof of his faith and obedience to God by his willingness to sacrifice his son, Isaac; David slaying Goliath; Daniel in the lions’ den; and upon Eva’s insistence, Queen Esther going before the king to intercede for her people. Noah’s Ark and his biblical menagerie were among their props. The animals were used so often that their limbs and bodies broke down. They then became burnt offerings (albeit not perfect) as commanded in the Book of Leviticus. The sacrificial table soon showed a deep black circle from the charcoal used in these ceremonies…”21

It is clear the Booths liked toys, not just to preach to or to learn from, but also as an evangelical tool to reach the heart and minds of the unconverted and impoverished. As a young woman, Evangeline Booth was working in a slum area, trying to feed people and preach to them. She soon realized that she could in no way meet the level of need that was evident. The main thing that struck her was the sadness of the children. So, with godly inspiration, she decided to act. Toys had played such a major role in her own childhood that she decided to focus her efforts with the children. However, even then toys were not cheap and the money to buy a doll for each child would be out of the reach of Army funds. Evangeline approached a toy factory and arranged to be given all of the heads and limbs of dolls which were not ‘A grade’ and were to be thrown out. A local sawmill agreed to let her take their sawdust free and a group of mothers got to work assembling the dolls and repairing the limbs and faces. Troutt outlined the rest of the story; After finding a cellar for them to work in, Eva posted a sign outside: All broken toys mended here; Dolls manufactured. All sorts of broken toys were brought to be fixed. One little boy brought some sick white mice. When he was given some healthy mice the next day, Captain Eva’s fame spread. Wasn’t this a miracle? Soon she was being called the “White Angel of the Slums.”22

Evangeline Booth now had an amazing way to reach out to people and the people responded. In this way, toys were used to train children for Christian and Salvation Army service, teach children biblical truths and assist the Army to reach the underprivileged in the name of Jesus. There is further evidence that The Salvation Army has used toys to link to children throughout its history. Two examples away from the Booth family give evidence: First, the primary meetings (junior Sunday school classes) included sand trays with toys to tell infants Bible stories.23 Second, an unnamed captain met Beulah Maynes and helped fix Maynes’ doll. As they spoke, the captain invited Maynes to the local company meeting (Sunday school). Maynes attended and in time became a junior soldier of the Army.24 The scope of the paper If toys are important to spiritual formation and development of children, then what toys were developed by, or related to The Salvation Army? After research, it was found that there were too many toys identified with connections to the Army to include them all in this paper. The toys that will be included are a tiny drop in a very large bucket. Once I started scratching the surface looking 21

Troutt, The general was a lady, 29. Troutt, The general was a lady, 42 – 43. 23 By order of the Commissioner, (The young people’s work) A.B.C. guide to primary workers, (Sydney, Australia: Territorial Headquarters, n.d.), 7. 24 “A broken dolly”, The young soldier, (Sydney, Saturday 26 November 1927). 2. 22

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for toys, it got crazy. The quantity of toys relating to the Army are ridiculously numerous. In fact, there are so many toys with links to The Salvation Army, that this paper will only touch on examples of figurines, games, collectibles and various other toys that could be considered to be played with by children in countries around the world. It will not cover more delicate items or items unsafe for children to play with. In addition to toys not covered in this paper, activities and events involving toys and The Salvation Army will need to be researched by another historian. These activities and events would include collection methods or promotional events involving toys and the Army. Although these are outside of the scope of this paper, a number of these should still receive an honorable mention for their longevity or creativeness: the Australian Kmart Wishing Tree Appeal;25 the Angel Tree Program, USA;26 the ‘Annual Toy Shop Auxiliary Fundraiser & Doll Auction Dolls’, USA;27 the Doll Tea, USA;28 the Dress-a-doll & bear exhibition, USA;29 various motorbike toy runs, in different parts of the world;30 or the annual teddy bear toss in Canada, where everyone attending an annual ice hockey game bring a stuffed toy and at the end of the game throws the toy on the ice for distribution by the Army.31 Also, to ensure toy quality in donations, the Army in Australia has created a “Toy ideas – Gift ideas for all ages” hint sheet.32 The overview of toys in the remainder of the paper are those associated with the Army and which my “inner child” found interesting. Toys relating to The Salvation Army I’ve broken down the toys into three groups and within these groups have used a thematical rather than a chronological ordering. First, ‘Made in Honour’ are toys made by existing toy companies or toy artists specialising in collectible toys. All of these toys were designed to honour The Salvation Army or a particular officer or soldier of the Army. Second, ‘Our Toys’ are toys produced or commissioned by The Salvation Army for Salvationist children. Third, ‘Reborn Toys’ are preexisting toys that have been given a Salvation Army ‘conversion’ or ‘makeover’ by some very clever people. Of course, each of these categories is extremely large so I will mention just a small sample of the more interesting items I found. “Kmart Wishing Tree Appeal: Kmart Wishing Tree Appeal celebrated 30 years of helping those in need”, The Salvation Army’s Christmas Appeal, The Salvation Army – Australia Southern Territory, http://www.salvationarmy.org.au/en/get-involved/Christmas/Our-Partners/Kmart-Wishing-Tree/ accessed 9 January 2018. 26 See for example, “Share the joy of Christmas”, The Salvation Army Intermountain Division, http://give.salvationarmyusa.org/site/PageNavigator/IMFY17Angel.html access on 9 January 2018. 27 “The Salvation Army Toy Shop Auxiliary Presents Its 58th Annual Fundraiser & Doll Auction”, The Salvation Army, Cincinnati & Northern Kentucky, http://swo.salvationarmy.org/SouthwestOhio/news/doll-auction-2014 accessed on 9 January 2018. 28 Katie Duran, “The Salvation Army Holiday Boutique and Doll Tea”, https://www.facebook.com/events/868645466588424 accessed on 9 January 2018. 29 Community Word Staff, “Dress-a-doll & bear exhibition and tea Wednesday”, CW Notes, 30 November 2009, http://thecommunityword.com/online/cwnotes/2009/11/30/dress-a-doll-bear-exhibition-and-tea-wednesday/ accessed 9 January 2018. 30 Some have been in operation for 40 years; see for example, the motorcycle Toyrun organised by the Victorian Motorcycle Council, http://www.toyrun.org.au/ accessed 9 January 2018. 31 See for example, Jaclyn Carbone, “London Knights to host annual teddy bear toss”, 980 CFOL Radio, 2 December 2017, https://globalnews.ca/news/3893248/london-knights-to-host-annual-teddy-bear-toss/ accessed 9 January 2018. 32 The Salvation Army, “Toy ideas”, (Australia, 2016), https://www.salvationarmy.org.au/Global/Get%20Involved/Christmas%20Appeal/2016/toy_suggestions_2016.pdf accessed 23 January 2018. 25

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An advertisement for the 2017 Victorian Motorcycle Council’s Motorcycle and Classic Car Toyrun. Note the celebration of 40 years.33

Made in Honour In the search of companies that made toys relating to The Salvation Army, it became apparent that many people outside the movement have been impacted by its work or witness. In addition to this, the distinctive military features have made it easy for toy producers to make the products immediately recognizable. Some of these toys imitate reality or use well known Army symbols while others bear the name of individual Salvationists. It must be noted that very rarely are toys abstract from reality or move from values of the society from which they derive.34 As toys are used to imitate life, the 33

Permission to use the poster was given by the coordinator of the event, Kerry (Santa) Walton. Walton stated that; … this poster … [is] of our 40th Year of running this popular Event. Thousands of motorcycle riders and classic car owners are part of this spectacular event that started 40 years ago with only a handful of riders wanting to donate toys and non-perishable food for the needy families around Christmas time to assist with the worthy Christmas appeal here in Melbourne. I am positive we were the first to run this event in the southern Hemisphere and now mostly motorcycle Toy Runs are worldwide and growing popular in all corners of our globe. We are the only Toyrun in the world to include classic cars as part of this event and I sincerely hope this continues into the future looking forward. … I have been involved with this event for 20-25 years and now totally run this event on behalf of the VMC= (Victorian Motorcycle Council) … [which] is now the peak lobby group here in Victoria for motorcycle policies and politics, … I run this “GREAT” charity Event for I believe its for all bike & classic car enthusiasts to get involved as a TOYRUN which is what this Melbourne Event was designed to be and has now become a Victorian Icon TOYRUN for all Melbournians and there is one in every State of Australia.

For example, although Star Wars toys are based on the movies in space, they still portray the value of good against evil.

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Army needed to be represented in the society of the company who made them or impacted by the life of an individual.35 In the future this category of toys could be used by historians to monitor the impact and image the Army has on the wider community. Could the loss of outreach and military paraphernalia in some locations see the demise in toys made by non-Army companies? This section is divided into model trains, toy soldiers, dolls, and model cars. Model Trains The first of the toys to be discussed are three model train related products; a locomotive, a carriage and items for the layout for model trains. On 26 May 1990 a UK Class 60 diesel locomotive was named “William Booth” in a ceremony at Nottingham Station. The locomotive sported the Founder’s name and the crest of The Salvation Army.36 To imitate this, Lima, an Italian brand of model trains released a model of the engine. Lima has an interesting history, as soon after World War Two they commenced making trains which were exported to many countries. Although the company still exists, as of 2004 it is to be found under the Hornby umbrella. The model was made for OO Gauge (1:76 Scale) with the number of L204806.37 Another train model was from Lionel in the USA. The company was started by Joshua Lionel Cowen from New York. In 1999 they produced a series of carriages called “boxcars with a cause”. One of these was the Lionel Salvation Army Disaster Relief Boxcar. It had sliding doors, die-cast metal sprung trucks, operating knuckle couplers and metal wheels and axles.38 To make the model layout more realistic, the Miller Engineering company create animated electroluminescent billboard kits for HO/O Scale model trains. They created an Animated Neon Billboard Salvation Army Logo & Thrift Store Kit. This incorporated chase lights and was designed to be installed on building rooftops or along highways in the train layout.39

Lima OO gauge 204806A5 Class 60032 “William Booth” Diesel Locomotive.40

Joyce Gibson Roach, “Toys on the frontier” chapter 17, in Francis Edward Abernethy (ed.), Texas toys and games, (Denton, USA: University of North Texas Press, 1997), 220. 36 David Miller, “William Booth Locomotive”, SA Historical & Philatelic Association, http://sahpa.blogspot.com.au/2011/08/william-booth-locomotive.html accessed 23 January 2018. 37 Hattons, “Lima L204806 Class 60 60032 William Booth in Railfreight Coal grey”, http://www.hattons.co.uk/66692/Lima_L204806_Class_60_60032_William_Booth_in_Railfreight_Coal_grey/StockDet ail.aspx accessed 23 January 2018. 38 See Graham’s Trains, “Lionel 6-26256 Salvation Army Disaster Relief Boxcar” http://www.grahamstrains.com/store/Lionel-6-26256-Salvation-Army-Disaster-Relief-Boxcar.html accessed 9 January 2018. 39 See for example “Scenic express, Model landscaping supplies”, http://www.sceneryexpress.com/searchprods.asp accessed 9 January 2018. 40 Photograph courtesy of Garth R. Hentzschel. 35

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Toy Soldiers A number of companies and individuals have created miniature Salvationists. Many of these were in the style of toy soldiers and focused on the marching bands or open-air scenes of the Army.41 One of the early makers of toy soldiers was Marlborough. They created a number of sets linked to The Salvation Army, for example a set with Salvation Army bandsmen and female tambourine players and War Cry sellers in dark navy uniforms.42 Another maker was from Scotland; Charles Hall Collection made toy soldiers from 1977 to 1981. He was noted for his Salvation Army figures and those of other bands. One example is the 19 piece, “Salvation Army Band Regent Hall” in red tunics.43 Ducal models was one of the larger model makers to have produced Salvation Army toy soldiers. These models are 54mm tall figures at 1:32 scale. The models were the creation of Jack and Thelma Duke of Eastleigh, England and the figures were manufactured from 1975 to 2009. They produced a number of different Salvation Army bands; a 12-piece set in red jackets;44 a 12-piece set with a timbrel girl and two female band members;45 and an 18-piece set with female band members, timbrelists and a female seated collector.46 In 1989, STE Ltd., an English based model maker, produced a limited edition 60-piece Salvation Army marching band to commemorate the Pasadena (USA) Rose Parade’s 100th Anniversary. This Salvation Army Tournament of Roses Band consisted of both male and female band members, timbrel players, a banner and flags. It also recognised the Salvation Army’s 69th consecutive year of participation. The final model maker to be discussed in this section is JYM Miniatures based in the UK. In retirement Jym Moore and his brother created the model making company in 2012 and made both a Salvation Army set and Salvation Army individual figures. The set is a 12-piece marching band in dark navy uniform with a flag bearer and conductor. Individuals in the set can be made to order, as either a male or a female figure. The individuals are in three categories; Salvation Army marching band with dark navy uniforms; Salvation Army standing band in red tunics; and Salvation Army standing open-air from c1900s.47 Dolls Although toy soldiers relating to The Salvation Army are numerous, dolls have an even greater variety and number, and are by far the greatest section of toys in this category. For examples of more Salvation Army toys soldiers see James H. Hillestad, “Silver bells of Christmas time” Collecting toy figures, 2010, 14 – 19, http://beta.asoundstrategy.com/sitemaster/userUploads/site259/csalvationarmy.pdf accessed 23 January 2018. 42 “Marlborough, Salvation Army band, lot of 5 painted 54mm lead figures, L3” https://www.ebay.com/itm/Marlborough-Salvation-Army-band-lot-of-5-painted-54mm-lead-figures-L3/152863619218?hash=item239761b892%3Ag%3A9WYAAOSw9gRaTnBA&nma=true&si=Lgxpi9tl5pGycAYtaIoW MUdpias%253D&orig_cvip=true&rt=nc&_trksid=p2047675.l2557 accessed 23 January 2018. 43 “SALVATION ARMY BAND REGENT HALL RED TUNIC/19PC/54MM/C.1970/ UK/CHARLES HALL/NO B”, https://www.ebay.com/itm/SALVATION-ARMY-BAND-REGENT-HALL-RED-TUNIC-19PC-54MM-C-1970-UKCHARLES-HALL-NO-B/381560637457?hash=item58d6c94811:g:SgAAAOSwxH1T3613 accessed 23 January 2018. 44 “DUCAL SALVATION ARMY 12 PIECE BAND HAND PAINTED BOXED VERY SCARCE”, https://www.ebay.ie/itm/DUCAL-SALVATION-ARMY-12-PIECE-BAND-HAND-PAINTED-BOXED-VERYSCARCE-/182994727438?hash=item2a9b55f20e accessed 23 January 2018. 45 Garth R. Hentzschel’s private collection. 46 “DUCAL MODELS BRITISH SALVATION ARMY MILITARY METAL TOY SOLDIER FIGURE BAND SET”, http://www.ebay.com.au/itm/351805910971?rmvSB=true accessed 23 January 2018. 47 JYM Miniatures http://www.jymminiaturemodels.co.uk/home.php accessed 23 January 2018. 41

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The first dolls in this section came from a sad narrative but the outcome has given joy to countless children. Putnam dolls were created by Grace Storey from San Diego. She was an artist and art teacher who married sculptor Arthur Putnam in 1899. Unfortunately, Arthur developed a brain tumor in 1911 and had surgery to remove it. After the surgery, his personality changed and he became very violent. Grace divorced him to get her children out of this horrible situation and went back to teaching art. At the end of World War One, Mrs. Putnam visited a Salvation Army foundling home and saw a 3-day-old baby girl. She was instantly attracted to the child and quickly sketched the infant. Putnam later used the sketches as a model for an infant doll she wanted to create. Dolls in the early 1900s were usually stiff, made of hard materials and dressed as children or even adults. There weren’t any “baby dolls”. Putnam designed her doll with bisque head and celluloid hands, but often a soft body that could be cuddled by a child. One of the lawyers from the FAO Schwarz toy company in New York helped her and Putnam achieved copyright of her doll. The Bye-Lo baby doll was born.48 The Bye-Lo doll was made with a hand-painted bisque head, the face based on the baby in the Army home with glass eyes and was dressed in a white christening gown. It first arrived in toy stores in 1920 and was immediately successful. Once the doll’s popularity was assured, Putnam designed other outfits and subtle changes to the doll’s features. The heads were eventually created by some of the top toy manufacturers in the world, but Putnam always had the dolls put together by an American company.49 The doll was nicknamed “Million Dollar Baby” because Grace Putnam made her fortune by designing this one doll. It was a revolution in dolls as doll expert, Denise van Patten stated, “In many ways, I consider the Bye-Lo Baby to be the true forerunner of all the realistic baby dolls on the market today, as well as a direct ancestor to the Reborn baby doll craze.”50 The design and sizes of the doll varied over time but still gave honour to the work of the Army with infants through the design of the face. Second, from an unidentified baby in a Salvation Army home to two dolls made by nonSalvationist artists in honour of specific Salvationists. Debbie Ritter, an artist and owner of Uneek Dolls created famous historical figures and fictional characters. One of her dolls, “Little William” is based on General William Booth, the founder of The Salvation Army. The doll is 115mm tall and made of wood, wire, clay and paint. This doll also holds a copy of In darkest England and the way out.51 Another artist, Wendy Lawton has been creating dolls for over 30 years and created “The Hallelujah Lass Doll”. This is a 355mm porcelain and wood doll and part of her “Daughters of Faith collection”. The doll was designed to honour Eliza Shirley, “a ‘Hallelujah Lass’, who single-handedly started the Salvation Army in the United States of America”. Lawton, who is also an accomplished author has written a book about the life of Shirley.52 Third, there are a selection of artists who have made more general one of a kind Salvation Army dolls to honour the Army. The first is Simpich Character Dolls. This company was founded in 1952 by Bob and Jan Simpich. They made figurine dolls, specializing in carolers, angels, Santas and American storybook figures. Their business started because they couldn’t afford to buy a gift for a Miriam Formanek-Brunell, Made to play house: Dolls and the commercialization of American girlhood 1830 – 1930, (Baltimore, USA: Johns Hopkins University Press, 1998), 157. 49 Companies included Kestner, Alt Beck and Gottshalck, and Hertel, Schwab and Co. Denise van Patten, “An overview of Bye-Lo baby dolls”, the spruce, ¶ 7, https://www.thespruce.com/bye-lo-baby-dolls-774684 accessed 23 January 2018. 50 Patten, “An overview of Bye-Lo baby dolls”, ¶ 2. 51 Debbie Ritter, “William Booth Doll Miniature Historical Founder”, UneekDollDesigns, https://www.etsy.com/au/listing/177236982/william-booth-doll-miniaturehistorical?ga_search_query=william+booth&ref=shop_items_search_1 accesed 23 January 2018. 52 Wendy Lawton, The Hallelujah Lass: A Story Based on the Life of Salvation Army Pioneer Eliza Shirley, (USA, Moody Publishing, 2004). 48

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child. They decided to make a gift themselves from materials that they found. The doll was so popular, that they set up their company and continued to create their dolls for 55 years. In 1988, they made a limited-edition doll, to commemorate the Centennial of the Rocky Mountain region of The Salvation Army in America. There were 1,500 made and the doll is now considered extremely desirable by collectors. This doll is holding a basket of food, to symbolise the welfare work of the Army and a copy of a 1918 War Cry.53 The second is Maggie Sue, another doll artist who handcrafts unique miniature dolls. The lower legs, arms and head of these character dolls are created out of clay and the rest of the body is poseable. They are 1:12 scale and stand about 150mm. She has created a “Salvation Army Man” doll wearing full navy uniform.54 Fourth, there are doll makers who have created a series of Salvation Army dolls. First, Susan Emsell made dolls for the Harlequins Dolls House and Miniatures Shop and created a small number of Salvation Army dolls, including bandsmen and a lady with a collection tin. She now makes Salvation Army dolls to order and these have included junior soldiers and Salvationists doing a variety of tasks.55 Second, the largest selection of Salvation Army related dolls have been developed by Byers’ Choice. Red kettles are a familiar symbol of The Salvation Army Christmas Appeal, especially in the United States of America. Byers’ Choice are “one of a kind pieces, handmade” with individual features. In 1992 the company introduced a special edition of their carolers in honor of the 100th year of the Salvation Army Christmas kettles. They link the following story to the dolls; In 1891, a Captain in The Salvation Army wanted to offer free Christmas dinners to the poor of San Francisco. But how would he pay for it? As he went about his daily tasks, the Captain remembered his days in Liverpool, England. There, donations were thrown into a “Simpson’s pot” and later distributed to the poor. Thus inspired, Captain Joseph McFee set up the first Christmas kettle. Today, these red kettles have become a familiar symbol of Christmas. Each year, The Salvation Army assists more than 4.5 million individuals during Thanksgiving and Christmas holidays, offering food, clothing, toys and fellowship to many who would otherwise be forgotten. Byers’ Choice is proud to introduce this special edition of the Carolers in honor of the 100th year of the Salvation Army Christmas kettles. A portion of the proceeds from these figurines will go directly to the Salvation Army.56

Since 1992, Byers’ Choice has continued to create their Salvation Army series. While the majority of dolls were Caucasian, some figures appeared in a choice of Caucasian or African American models (Noted in Table 1 with *). One of the major sellers of this series, Christmas Treasures stated on their webpage: Designed for one of the charities closest to our hearts, the Salvation Army line features a variety of unique characters, all which serve to represent the men and women, the boys and girls, the young and old--everyone who has given their time to the Salvation Army because they want to give to others. As with the Colonial figurines, a portion of the proceeds from the sale of each of these cherished figures is gifted to this icon of American charity[. M]ore than $300,000 dollars

Simpich Showcase, https://www.simpich.com/ accessed 23 January 2018. “Salvation Army man”, http://miniaturescene.com/Salvation-Army-Man accessed 23 January 2018. 55 “Harlequins Dolls House and Miniatures Shop”, https://www.facebook.com/HarlequinsDollsHouseShop/ accessed on 23 January 2018. 56 Christmas Treasures, “Byers’ Choice African American Salvation Army”, (USA, Christmas Treasures, Inc., 19932018), ¶ 2, https://www.christmastreasures.com/ByersChoiceLtd/AfricanAmerican/AfricanAmericanSalvationArmy.htm accessed 22 January 2018. 54

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has been donated through the sale of these carolers since the line’s first character was released in 1992!57

The range of dolls is extensive with different dolls, not only doing different activities, but having different expressions or different hair colour. A number of the dolls have become instant collector items as they have been produced for only one year; others are retired after a number of years, while others were retired and then reintroduced. Table 1: List of Byers’ Choice Salvation Army Dolls58 Year(s) produced

Doll Description

1992-2004

Salvation Army Lassie with Bell & Kettle

1993-1997

Salvation Army Man with Cornet

1994-1995

Salvation Army Lassie with Tambourine

1995-1999

Salvation Army Girl Holding War Cry

1990-1999

Salvation Army Man with Bass Drum

1997-1999

Salvation Army Boy with Flag

1998-2002

Salvation Army Man with Tuba 59

1999, 2012

Salvation Army Woman with Bible*

2000 - 200160

Salvation Army Girl with Tambourine

2001 - 200561

Salvation Army Boy with Trumpet

2002 - 200362

Salvation Army Doughnut Girl in WW1 military uniform

2003 - 2004

Salvation Army Man with Trombone

2004

Salvation Army Woman with Alto Horn

2005 – 2007 reintroduced 2017

Salvation Army Girl with Tambourine

2005, 201263

Salvation Army Man with Kettle

2005 - 200664

Salvation Army Woman with Shopping Bags

2006-2009

Salvation Army Woman with Kettle

2006 – 2008, 2011

Salvation Army Boy with Bass Drum

2007 - 2009

Salvation Army Man with Tuba

2008 - 2009

Salvation Army Girl with Bible

Christmas Treasures, “Byers’ Choice Carolers History Tables – Salvation Army Table”, (USA, Christmas Treasures, Inc., 1993-2018), ¶ 1, https://www.christmas-treasures.com/ByersChoiceLtd/History/SalvationArmy/salvationarmy.htm accessed 22 January 2018. 58 This table was developed from Christmas Treasures website and information is from that site unless otherwise identified by the footnote number. Christmas Treasures, “Byers’ Choice Carolers History Tables – Salvation Army Table”. 59 “Old friends look up”, Byers’ Choice Ltd. https://www.byerschoice.com/about-the-carolers/old-friends-lookup/24 accessed on 22 January 2018. 60 “Old friends look up”, Byers’ Choice Ltd. 61 “Old friends look up”, Byers’ Choice Ltd. 62 “Old friends look up”, Byers’ Choice Ltd. 63 “Old friends look up”, Byers’ Choice Ltd. 64 Garth R. Hentzschel’s private collection. 65 “Old friends look up”, Byers’ Choice Ltd. 57

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2009

Salvation Army Woman with Soup Pot

2010

Salvation Army Man in Santa Suit with Bell66

2010, 2018

Salvation Army Boy with Tuba67

2010

Salvation Army Girl with Trumpet68

2010

Salvation Army Woman with French Horn69

2011

Salvation Army Woman with Tambourine and War Cry

2011

Salvation Army Girl with French Horn70

2011

Salvation Army Man with Coffee Pot and doughnuts71

2012

African American Salvation Army Man with Cornet

2012

Salvation Army Boy with Concertina

2012

Salvation Army Girl with Bell and War Cry

2013

Salvation Army Girl with Doughnuts

2013

Salvation Army Boy with Coffee Pot in Disaster Services Uniform72

2013

Salvation Army Man with Soup Pot in Emergency Disaster Uniform73

2013

Salvation Army Woman with Shopping Bag, Box of Oranges and Broom

2014

Salvation Army Woman with Bass Drum

2015

Salvation Army Man with Bible*

2015

Salvation Army Boy with Sign “Sharing is Caring” and Red Shield*

2015

Salvation Army Woman with Shopping Bags

2015

Salvation Army Girl with Bell and Candy Cane

2016

Salvation Army Woman with bell and War Cry

2017

Salvation Army Man with French Horn

2018

Salvation Army Woman with Pie and Shopping Bags

2018

Salvation Army Boy with Shopping Bag

Finally, a subsection of dolls would be doll‘s clothing. “Our Generation Dolls,” sold in Kmart in Australia, are a fairly large 50cm tall doll, usually dressed in cute outfits. They are the same size

Garth R. Hentzschel’s private collection. “Old friends look up”, Byers’ Choice Ltd. 68 “Old friends look up”, Byers’ Choice Ltd. 69 “Old friends look up”, Byers’ Choice Ltd. 70 Old friends look up”, Byers’ Choice Ltd. 71 Garth R. Hentzschel’s private collection. 72 Garth R. Hentzschel’s private collection. 73 Garth R. Hentzschel’s private collection. 66 67

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as “American Girl” dolls, which have had two historical Salvation Army uniforms created for them. These uniforms are replicas of the Salvation Army Donut girls from World War One.74

A selection of Byers’ Choice dolls.75

Model Cars Several model cars companies have created products with links to The Salvation Army. First, Durham Classics, from Oshawa, on Lake Ontario, Canada, has made four model cars linked with The Salvation Army. Durham Classics was established in 1986 and produced hand-built model cars for collectors. Durham Classics never make more than 250 copies of any car. However, the Salvation Army models had fewer produced, making them more valuable and desirable to collectors. They have created: [A 1953 F-100 Ford Pick Up,] “Finished in metallic blue with red tonneau. Salvation Army logos on doors. Fundraising charity model made for Past Time Hobbies, Chicago, Illinois. Individually numbered. Number produced 150.”76 [A 1939 Ford Panel Van,] “Finished in dark green with Salvation Army logos on doors. Fundraising charity model made for Past Time Hobbies, Chicago, Illinois. Individually numbered. Number produced 150.”77 [A 1939 Ford Panel Van,] “Finished in off white with Salvation Army, Disaster Relief logos on side panels and doors. Fundraising charity model made for Past Time Hobbies, Chicago, Illinois. Individually numbered. Number produced 100.”78 [A 1941 Chevrolet Utility Pick Up,] “Finished in metallic burgundy with steamer trunk in rear. Salvation Army logos on doors. Fundraising charity model made for past Time Hobbies, Chicago, Illinois. Number produced 150.”79

Brooklin Models also has a link with The Salvation Army. Brooklin Models has been creating handmade 1/43 scale models of American classic cars since 1974. They created a 1940 Ford Sedan

The Queen’s Treasures, “Salvation Army American Doughnut Girls, Doll Clothes for 18” Dolls” http://www.thequeenstreasures.com/18-inch-doll-clothes/salvation-army-american-doughnut-girl-uniform-fits-18-inchdolls.html accessed 23 January 2018. 75 Garth R. Hentzschel’s private collection. 76 “Durham Classics”, http://www.durhamclassics.ca/view_models.asp?modelNum=2 accessed 23 January 2018. 77 “Durham Classics”, http://www.durhamclassics.ca/view_models.asp?modelNum=3 accessed 23 January 2018. 78 “Durham Classics”, http://www.durhamclassics.ca/view_models.asp?modelNum=3 accessed 23 January 2018. 79 “Durham Classics”, http://www.durhamclassics.ca/view_models.asp?modelNum=14 accessed 23 January 2018. 74

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Delivery model with the Salvation Army’s Red Shield on the doors and “The Hope Centre” on the back upper panel.80 Another model car manufacturer, Lledo Promotional Models created a 1934 Dennis Van decorated to be a “Salvation Army Mobile Canteen” of the World War Two era. Lledo was started in 1982 by Bert Russell and Jack Odell, formerly of Matchbox Cars.81 During 1982 Jack and Bert bought some machinery from an old Matchbox plant and began creating the “Days Gone” range. In 1983, the company started producing ‘special promotional runs’ of cars. The same design van with the same markings also appeared under the “BBC Dad’s Army” range and had “Lledo Promotional Model Made In England” on the base. The markings were; The Salvation Army shield and mobile canteen logo on the side. On the truck’s panels is painted “Salvation Army Denmark Hill London SE5 Tel. Brixton 4037” “Canteen presented by the People of Watford”.82

The only difference between the two were that the BBC range came in two different packages. Our Toys There have been many toys created by different Salvation Army trade departments throughout the world. All were sold to promote the work and message of The Salvation Army and to train the children up in the methods and processes of the Army. This is not unique to the Army as toys and games have been used to socialize children into their society throughout history.83 Therefore the right type of toy is extremely important. William Booth was clear in Training of children that toys should be evaluated before being given to children. He stated, A careful eye should also be kept on the kind of games played, the nature of their toys, and the influence exercised by companions and playmates on the character of the children. This may mean a little trouble, but it will pay well in the long run.84

A year later Booth’s optimism was infectious. He wrote that the correct child’s play would train the next generation of Christian, soul-saving soldiers for his Army; Ah! Hope sings in my soul! There is another generation coming along – a generation that is being nursed at the breast and rocked at the cradle on purpose to fulfil this saving mission; who, amidst their toys, and lessons, and alphabets, and mathematics, and grammar are being fired with a Soldier’s ambition. In their boyish and girlish imaginings and plannings and castle building they are being inspired with their ambition and filled with that purpose of living and fighting and dying in the suffering track of their Master.85

“BROOKLIN MODELS 1940 FORD SEDAN DELIVERY SALVATION ARMY 1/43 SCALE SERIAL #75”, https://www.ebay.com/itm/BROOKLIN-MODELS-1940-FORD-SEDAN-DELIVERY-SALVATION-ARMY-1-43SCALE-SERIAL-75-/202165419217?hash=item2f11ff7cd1 accessed 23 January 2018. 81 Odtoys.com, “Lledo Promotional Models 1934 Dennis Van - The Salvation Army Mobile Canteen”, http://www.odtoys.com/product_info.php?products_id=20939&language=en accessed 23 January 2018. 82 WorthPoint, SALVATION ARMY BBC DAD'S ARMY CANTEEN TRUCK DIECAST”, https://www.worthpoint.com/worthopedia/salvation-army-bbc-dads-army-canteen-truck accessed 23 January 2018. 83 Lera Tyler Lich, “Children’s games and socializatioin in the Texas Hill Country” chapter 19, in Francis Edward Abernethy (ed.), Texas toys and games, (Denton, USA: University of North Texas Press, 1997). 84 William Booth, Training of children: Or, How to make the children into saints and soldiers of Jesus Christ, (London, UK: International Headquarters, 1889), 145 – 146. 85 William Booth, The General’s Letters, (London, UK: International Headquarters, The Salvation Army, 1890), 13. 80

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English toy historian Pauline Flick stated that toys “have always reflected the child’s attempts to imitate grown-ups.”86As imitation is a part of learning of the adult world and the formation and development of spirituality, the Army developed its own toys. Toys are not only important for children to learn and imitate adult behaviour, but they are important historical artefacts describing the rituals and childhood of the past. Joyce Roach wrote: “Toys are a part of heritage and history, but unlike so many elusive facts, figures, names, places, and dates, some toys are traceable to prehistory.”87 They therefore give information where written or oral histories no longer exist and in some cases never were, especially giving voice to the children of history. Toy Soldiers Throughout the history of The Salvation Army, there have been a number of sets of toy soldiers created and they are still a popular item, albeit for older boys. One very common and popular set of toys were of bandsman and women figurines. I remember my brother (who assisted with this paper) lining a set up and marching them all over the house. The set he played with was a 20-piece set manufactured by The Salvation Army Trade Department in Hong Kong. They were made of plastic and the bandsmen, all men, wore red festival tunics.88 Norman Cuthbert, a former member of the Canadian Staff band, makes miniature Salvation Army figures. He casts them himself and then paints each one by hand. Cuthbert sells his figures and also does commissions. Some of the sets created have included: the Canadian Staff Band; Doughnut Girls of World War One; and William and Catherine Booth in a horse drawn carriage. In April 2016, the Canadian Salvationist magazine featured a story on Cuthbert in which he said that these miniatures are, “Salvation Army history you can hold in the palm of your hand.”89 A number of different miniatures were created exclusively for The Salvation Army. Rod Key of Rod Key’s Figurines has created five different series of Salvation Army figures and also unique sets. These figurines included the: Overcoat Series, Soup Kitchen Series, Christmas Series, Vintage Series, and William and Catherine sets.90 In addition to these series, larger sets were also made and sold through the Salvationist Publishing and Supplies, London, UK and included; Household Troops Band marching, Household Troops Band standing, International Staff Songsters, and International Staff Band.91

Cited in Roach, “Toys on the frontier”, 220. Roach, “Toys on the frontier”, 220. 88 Garth R. Hentzschel’s private collection. 89 Ken Ramstead, “The Army in Miniature”, Salvationist, (Canada, 27 April 2016), ¶ 2, https://salvationist.ca/articles/2016/04/the-army-in-miniature/ accessed 23 January 2018 90 SP&S, “Rod Key’s Figurines”, http://www.sps-shop.com/rod-keys-figurines-80-c.asp accessed 23 January 2018. 91 Garth R Hentzschel’s private collection. 86 87

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(L) Cover of the boxes of Rod Key’s figures and (R) A section of Rod Key’s Christmas Series.92

Plush Toys, ‘Stuffed’ Toys, ‘Stuffies’ or Soft Toys There have been a number of plush toys made by The Salvation Army for a variety of reasons, some for training children, while others for product links to the Army or Army publications. Four plush toys will be used to show how these toys assisted with the training of children. In 2000, Commissioner Doris Noland published Booth Tucker and the Fringle.93 In connection with the book, a plush toy of the Fringle, a pink alien was produced along with a big red heart.94 In the story, this character was converted by Booth Tucker and the Fringle and the heart reminds children that they are never too damaged or too far away to receive God’s love. The Fringle was part of the Noland’s attempt to revamp Sunday school or as they called it SONday’S COOL.95 The Australia Eastern Territory created the ‘Agents of Truth’, a group of three characters; Eve, Logan and Bally all with individual characteristics and special powers.96 The characters teach children morals and are also used in Self-Denial materials. A plush toy of Eve and Bally have been produced as well as cartoon magazines, moneyboxes and other items for children.97 There are also a number of plush toys for ‘product placement’, placing symbols of The Salvation Army in the hands of children and helping them to think about the movement. Salvationist Publishing & Supplies, London, around the time of the 2015 Boundless International Congress created ‘Reddie’, a plush toy based on The Salvation Army’s Red Shield. Reddie did not have the title of the movement on its body, instead it had arms, legs and a face.98 For generations in Australia, children have been writing letters to Cousin Koala99 in The Young Soldier and now Kidzone. In 2015 the magazine produced a plush toy of Cousin Koala. The toy was, “16cm, with dangly legs and dressed in his favourite green Kidzone shirt.”100 Australia also produced three strange looking characters to support the ideas behind Salvos Stores, “shop, donate, recycle”. “Shop” was a blue Garth R Hentzschel’s private collection. Doris Noland, Booth Tucker & the Fringle, (West Nyack, USA: The Salvation Army, USA Eastern Territory, 2000). 94 Garth R. Hentzschel’s private collection. 95 “Christian Education Summit”, New Frontier Chronicle, (USA Western Territory, 29 June 2001), http://www.newfrontierchronicle.org/christian-education-summit/ accessed 23 January 2018. 96 “Agents of Truth” Australia Eastern Territory, https://salvos.org.au/agentsoftruth/ accessed 24 January 2018. 97 “Agents of Truth - Shop” Australia Eastern Territory, https://salvos.org.au/agentsoftruth/shop/ accessed 24 January 2018. 98 See “Reddie’ soft toy”, SP&S website http://www.sps-shop.com/reddie-soft-toy-10181-p.asp accessed 24 January 2018. 99 Please note that this toy is listed here and not in the teddy bear section. A Koala is not a bear but an Australian arboreal herbivorous marsupial. 100 “Kidzone plush toy”, Kidzone, (Melbourne, Australia, Vol. 126, No. 38, 19 September 2015), 15. 92 93

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egged shape monster, “donate” a yellow oval shaped monster, and “recycle” a green round monster. These three were made into plush toys and sold in the stores.101 The Salvation Army Canada and Bermuda Territory have also created toys for product placement. These include: two Salvation Army beavers, one with a red shirt and shield, the other with a blue shirt and shield.102 Not to be outdone, the USA Southern Territory created a Salvation Army Tiger Toy with shield and “Love others” on a red shirt.103 Teddy Bears The Salvation Army has also produced a number of teddy bears and sold prayer bears. The Army used Precise Kit Promotions to produce cute 17.78cm Salvation Army Prayer Bears. The bears come in the Army colours; yellow, red and blue and have a hangtag in their ear with the red shield. The bears were sold in various Christian shops and at teddy bear shops to raise funds and awareness of the Army.104 Another teddy bear, “William Bear” was a beautifully soft red-pink teddy bear created by Australia Southern Territory. He had a red shield on a white shirt and also on a wide brimmed hat. William Bear was sold to benefit the Army.105 Salvationist Publishing & Supplies, London have also produced and sold three different teddy bears. In 2004, the Army had produced a bear from the “Lovehearts Bears” range for its supporters. It was a bear with the red shield and “2004 I support The Salvation Army” on a white shirt.106 Another supporter’s teddy bear was created in 2016. It is 22.68cm, has “your/our army” and the red shield on a white shirt.107 The latest bear, produced in 2017 was “Bramwell Bear”. The name was given to the bear after a competition was held. Bramwell Bear was a very smart looking bear wearing a male navy officer’s uniform, a cap and a red shield on his left foot.108

“Bramwell Bear” produced by SP&S, London.109 “Salvos Stores”, Warcry, (Melbourne, Australia, Vol. 129, No. 49, 11 December 2010), 16. “6 inch plush beaver”, Salvation Army Store, http://store.salvationarmy.ca/index.php?main_page=product_info&cPath=109_111&products_id=13247 accessed 24 January 2018. 103 “Plush Tiger Toy”, Trade South, https://mytradesouth.com/Home/Product?id=01e50103-8cc7-45b1-98d4e6234cf67467 accessed 24 January 2018. 104 “7 inch Salvation Army Prayer Bears”, Precise Kit Promotions Inc., http://www.precisekit.com/SA_detail.asp?pID=O450 accessed 24 January 2018. 105 See for example “William bear”, Warcry,(Melbourne, Australia, Vol. 121, No. 29, 20 July 2002), 12. 106 Garth R. Hentzschel’s private collection. 107 “Your Army/Our Army Bear”, SP&S, http://www.sps-shop.com/your-armyour-army-bear-13712-p.asp accessed 24 January 2018. 108 Garth R. Hentzschel’s private collection. 109 Garth R. Hentzschel’s private collection. 101 102

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The Salvation Army Canada and Bermuda Territory have also created teddy bears, all 16.24cm high. These included: bears with gold, maroon or navy shirts each with an Army crest;110 and polar bears with red and blue shirts with the shield.111 Toy Dolls As in the secular world, The Salvation Army has produced dolls, all which portray linknesses to Salvationists. In 1967, a pair of plastic 20.32cm dolls, male and female were produced by SP&S wearing a full Salvation Army navy high neck uniform, the male with cap and female with bonnet.112 These dolls were sold in Salvation Army trade stores around the world. Female dolls were again produced by SP&S for the 1990 International Congress. While they were of the same design as each other, with a high neck navy uniform and bonnet, one had blond hair and the other was a brunette.113 Unfortunately, no male doll equivalents were created at this time. There have also been various Salvation Army dolls created in different territories. When the Army re-entered Russia, Salvation Army Babushka dolls were sold to raise funds for the work. More recently the Salvation Factory in the USA Eastern Territory created bobble head dolls. In the range were: Catherine and William Booth, Linda Bond, Evangeline Booth, Eliza Shirley, Joe the Turk, George Scott Railton and Samuel Logan Brengle. Promotional Toys There have also been numerous promotional toys which have displayed Salvation Army symbols or the names of Army properties or events. While it would be impossible to track each of these down, included here are a number of general and specific examples. Different corps, camps, homes and institutes from around the world have created their own toys for promotion, fundraising or as a souvenir. For example: Booth Lodge, Hong Kong produced a plush bear backpack clip;114 Camp NEOSA, USA produced a frog clip-on-toy.115 For special events commemoration toys included: 1990 International Congress - a car and a London Bus;116 2015, Boundless International Congress - money boxes and colouring-in items.117 There have also been various ‘novelty’ toys with Salvation Army symbols, now usually the red shield. These have included: soft flying frisbees, solid flyers, money boxes designed for children, miniature replica “kettle”, and various USBs created and sold shaped like little Salvation Army people.118 “6 inch plush bear”, Salvation Army Store, http://store.salvationarmy.ca/index.php?main_page=product_info&cPath=109_111&products_id=12074 accessed 24 January 2018. 111 “6 inch plush polar bear”, Salvation Army Store, http://store.salvationarmy.ca/index.php?main_page=product_info&cPath=109_111&products_id=13246 accessed 24 January 2018. 112 “Eight-inch Salvation Army Dolls”, The Musical Salvationist, (London, UK: Salvationist Publishing & Supplies, Vol. 79, Part 3, July 1967), back cover. 113 Souvenirs Catalogue, (London, UK: Salvationist Publishing & Supplies, 1990), 1. 114 Garth R. Hentzschel’s private collection. 115 Garth R. Hentzschel’s private collection. 116 Souvenirs Catalogue, (London, UK: Salvationist Publishing & Supplies, 1990), 1. 117 Garth R. Hentzschel’s private collection. 118 See for example “Solid Flyer” Salvation Army Store, http://store.salvationarmy.ca/index.php?main_page=product_info&cPath=109_111&products_id=10865 accessed 25 110

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In addition to all the other promotional toys, the Australia Eastern Territory produced toy and other novelty items and “kid friendly objects” for children each year for the junior soldier day of renewal. These have usually had a section of the junior soldiers’ promise, the junior soldiers’ badge, or a verse of scripture on them. Some of these items have included: book marks, highlighters, puzzles, shaker pens, stress balls, and bubble blowers. Board Games and Collector Cards The final selection of toys in ‘Our Toys’ section are those which are not always reserved for children. Yet in saying that, the inner child in all of us, at times, would like to play with or collect other toys already listed. During World War Two, The Salvation Army created and distributed sets of dominoes and other games which had the red shield printed on them. They were made for the military personnel to play in Salvation Army Huts or Hop in Centres. In different countries The Salvation Army also worked with other organisations and therefore other symbols may have been used; for example, in Australia the Australian Comforts Fund star could appear on games used by the Army. A popular Salvation Army board game has also been created, Beat the Drum. This game is a trivia board game covering Army, biblical and religious knowledge. It was originally created by the Canadian Territory and then sold in different Salvation Army trade stores worldwide. There has also been a card game created by Lawrie and Glenda South based on different corps throughout the UK Territory.

“Beat the Drum” board game, produced in Canada.119 January 2018.; “USB” The Salvation Army, Online Supplies Shop, http://commerce.salvationarmy.org.au/product.asp?pID=2149&cID= accessed 15 January 2018. 119 Garth R. Hentzshel’s private collection.

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At different times in history, children have also been interested in collector cards. To link to this, the Army produced such items as a Cartridge Book for Company Meeting (Sunday School) where for each week of attendance, a child would get to stick a stamp in their book that had a picture of a Salvationist, an Army symbol or a drawing of a moment from Army history. From this a similar idea was developed with memory verse cards. The Salvation Army produced many with both Salvation Army and biblical pictures. At one point in time, this became quite a collector’s paradise as a number of 3cm2 cards would give you a postcard sized card. Then a number of postcard sized cards would earn you a poster sized picture. In June 1997 for the Great Victory Congress, the USA Eastern Territory produced a series of Salvation Army swap cards, very much like baseball cards with a photograph of a Salvation Army officer on the front and a list of appointments on the reverse.120

General Rader’s swap card from the June 1997 Great Victory Congress, the USA Eastern Territory. (L) Photograph of Paul Rader, (R) List of appointments.121

Reborn Toys There are many types of ‘reborn toys’, from plastic plates as timbrels to redesigned toys reconditioned from professionally made products. Folk or Child-Made Toys Children are gifted at using their imagination and creating for themselves toys and games. Guyton pointed out that homemade toys are important: Many advertisements lead consumers to think that toys are better if they are expensive, storebought items. In reality, the best toys are those selected based on their appropriateness for a child’s age, development, and interests. Engaging toys are often homemade from readily available items such as fabric, bottles, cardboard boxes, yarn, cooking pans, pinecones—the options are practically limitless.122 Garth R. Hentzschel’s private collection. Garth R. Hentzschel’s private collection. 122 Guyton, “Using Toys to Support Infant-Toddler Learning and Development”, Young Children, (September 2011), 50 – 56. 120 121

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Children have ‘played’ Army in the open-air and in the citadel. Plates have become timbrels, sticks used as trombones, pegs as marching Salvationists and cardboard boxes as citadels. There have also been very clever people who have made Salvation Army related toys out of wool, wood and used everyday toys such as popular building blocks to create Salvation Army toys. There has even been stop motion animation videos placed on YouTube.123 The remaining toys will be listed in three sections and only giving a few examples due to limited space. Teddy Bears As described in the introduction of the paper, a homemade uniformed teddy bear was photographed at 2015 Boundless International Congress; yet this is only one such ‘reborn’ teddy bear. In Australia each year, Kmart produces a teddy bear for Christmas with the year embroidered on the foot. Major Cathryn Williamson, a very talented officer was getting ready for toy distribution a couple of years ago at Christmas and noticed that these teddy bears had the wrong year on their paw. Rather than throw out the beautiful new bears, she changed them into Salvation Army bears. She sewed a red shield over the embroidered year and placed a white shirt with a shield on the bear and now sells them to raise money for the Army.124

One of Major Williamson’s bears.125

Toy Dolls Another of Williamson’s creations are Freedom Dolls. To create these dolls she uses Bratz Dolls: Bratz are positioned as being particularly stylish, a feature emphasized by the Bratz slogan, “the girls with a passion for fashion.” The Bratz girls are often outfitted in provocatively cut outfits See WEEVIL889, “Brick Congress (Salvation Army Congress in LEGO!)”, https://www.youtube.com/watch?v=RJrcPfF1-6E accessed on 27 January 2018.; WEEVIL889, “LEGO Salvation Army Band”, https://www.youtube.com/watch?v=x0iKdmaXn2E accessed on 27 January 2018.; WEEVIL899, The Salvation Army Show, Cardiff Canton Songsters in Lego!, https://www.youtube.com/watch?v=UiuKlQ1hIr0 accessed 27 January 2018. 124 Garth R. Hentzschel’s private collection. 125 Garth R. Hentzschel’s private collection. 123

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that resemble those worn by pop stars. Therefore, parents and other concerned adults have criticized the attire of the Bratz dolls because of the sexualization. In 2004, parents were shocked to see that Bratz Babyz wore what looked like thong underwear.126

Williamson removes their make-up and repaints the dolls’ faces. Then puts them in a Salvation Army junior soldiers’ uniform with a promise card and a Freedom Doll is born. A number of other very talented and artistic people have also created ‘Reborn Dolls’. Salvationist Tanya Collins has taken Barbie and Ken dolls and dressed them in Salvation Army uniform. Garth Hentzschel has painted dolls to turn them into Salvation Army soldiers and officers. Envoy Lily Hoepper created a first-year cadet puppet, and placed a Shirley Temple doll in a Salvation Army Sunbeam uniform.127 Also people have created hand knitted dolls and used professionally made dolls wearing a plethora of Salvation Army uniforms. Models, Trains, Cars and Planes Models have also been produced, often where no examples existed in professionally-made toys. In the areas of model trains, there are examples of people using an existing model of a shop from a train set and decorating it to become a Salvation Army store with the simple addition of a sticker. In addition to this, there is a company named Dave’s Decals, Models & Detail Parts which makes and sells various decals for both N and HO scale.128 With these products anyone can make any existing toy building into a Salvation Army store. Finally, I will focus on just two Salvationists who have made a number of different models for display in heritage centres and collections to give visual examples of items in Salvation Army history, again setting to imitate reality. First, Lindsay Cox, The Salvation Army Territorial Archivist, Malborne has created a number of models for the Heritage Centre in Melbourne. These have included: a ‘Salvation Rider’,129 a ‘Cavalry Fort’,130 a ‘Red Shield Representative’ giving coffee to troops in Tobruk during World War Two,131 and the first plane of the Flying Padre in Darwin.132 Cox stated, The use of miniatures and models add colour and interest to displays and help entice museum visitor[s] to an item that initially may appear dull and uninteresting to them. And that indeed can lead to blessing!133

Second, Major Kevin Hentzschel has created a number of models for Garth R. Hentzschel’s private collection. A Cessna model was used to create the second-last flying padre plane before the

126 Claudia A. Mitchell and Jacqueline Reid-Walsh (eds.), Girl culture, An encyclopaedia, Vol. 1, (Westport, USA: Greenwood Press, 2008), 201. 127 It should be noted that Eike Hutchens sculpted a 19.5 inch Shirley Temple doll in Salvation Army uniform entitled “Good Samaritan” The arms, legs and heard are crafted from fine bisque porcelain and is a collector’s items. The doll included a Christmas Kettle with a shield at the top with the words, “THE SALVATION ARMY CHRISTMAS FOR THE NEEDY Keep the POT BOILING”, Garth R. Hentzschel’s private collection. 128 “N040 DAVE'S DECALS N SCALE DECALS SALVATION ARMY MOVIE POSTER TOBACCO ADS SIGNS”, Maclshop, http://www.maclshop.top/n040-dave039s-decals-n-scale-decals-salvation-army-movie-postertobacco-ads-signs-p-2177.htm accessed 28 January 2018.; “SALVATIOIN ARMY THRIFT STORE HO SCALE”, Dave’s Decals, Models & Detail Parts, http://www.davart.net/?p=996 28 January 2018. 129 This model stands 230mm and was converted from a plastic model kit of a bearded Sikh Cavalryman. 130 This model was made from cardboard, plastic horses and model railway figures. 131 This model was developed from 54mm military figures and a 1941 Ford “Woody” toy car. 132 The plan is a model of a Tiger Moth, with the Padre’s call sign, “VH-ASA”. 133 Lindsay Cox, Newsletter of the Australia Southern Territory Archives & Museum, (Melbourne, Australia; No. 9, February 2002), 3.

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helicopter was introduced. The “yellow canary”, as the plane became known was used as the design as it was distinctly Salvation Army in colour. The main body and wings were yellow with red and blue detail stripes. He has also repurposed and redesigned model cars and trucks to create a variety of Salvation Army Emergency Service (SAES) vehicles, as well as a SAES male doll from a Ken doll. Hentzschel also created a replica of a SAES Mark II high profile feeding trailer from balsa wood. The latest creation is a full Salvation Army citadel with a platform, mercy seat, gallery, text on the front wall and a stain glass window bearing the ‘S’ and cross. This citadel was created from a disused doll house and now houses dolls made by Susan Emsell discussed earlier in this paper.134

Interior and exterior of the Salvation Army citadel developed by Major Kevin Hentzschel and housing the dolls made by Susan Emsell.135

Conclusion This overview has just touched the surface of the toys made in honour of The Salvation Army, made by the Army, or created from pre-existing toys. Although it is fun to play with the toys and look at these, they hold deeper meanings for both the development of children and the Army. Army related toys have helped with the socialisation and spiritual development of Salvationist children throughout its history. They have placed to the forefront of children’s minds the ‘product’ of the Army through the use of its symbols and processes. Toys too are an imitation of reality, an historical artefact of life and culture. For this reason, it is suggested that historians could further investigate both the chronological development of Salvation Army toys and the public’s perception of the Army through toys made in honour of the movement. Toys made by the Army could also be investigated to see how the Army has changed its concept of self. Finally, as our inner child is important to our well-being,136 why not find your favourite toy and thank it for the things it taught you. “Harlequins Dolls House and Miniatures Shop”, https://www.facebook.com/HarlequinsDollsHouseShop/ accessed on 23 January 2018. 135 Garth R. Hentzschel’s private collection. 136 See for example Halbert L. Dunn, “High-Level wellness for man and society”, A.J.P.H., (Vol. 49, No. 6, June 1959). 134

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Models of Australian Flying Padre Planes (L) Tiger Moth Model (C) Cessna137 (R) Cessna AET138

(L) Model of ‘Salvation Rider’ (C) Model of ‘Cavalry Fort’ (R) Model of ‘Red Shield Representative’139

(L) Lledo Promotional Model140 (C) Plastic bandsmen made in Hong Kong (R) Dolls by Garth R. Hentzschel141

(L) Salvationist Puppet by Envoy Lily Hoepper (C) USB Salvationists (R) SP&S dolls from 1967142

137

The first two model planes were made by Lindsay Cox and housed in the Melbourne Heritage Centre.

138

The plane was made and painted by Major Kevin Hentzschel and are housed in Garth R. Hentzschel’s private collection.

139

These three models were made by Lindsay Cox and are housed in the Melbourne Heritage Centre. Housed in the Melbourne Heritage Centre (Photos for the centre courtesy of Lindsay Cox). 141 Housed in Garth R. Hentzschel’s private collection. 142 Housed in Garth R. Hentzschel’s private collection. 140

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Major Harold Hill and Major Pat Hill.1

Photograph courtesy of Harold Hill.

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MEET THE AUTHOR Publications about The Salvation Army and by Salvationists are often referenced, cited, critiqued and evaluated without the reviewer knowing anything about the author. In an attempt to introduce the authors of Salvation Army works to their readership The Australasian Journal of Salvation Army History will, from time to time, ask authors to contribute to this section of the journal, “Meet the Author”. This issue introduces readers to a New Zealand Salvation Army officer, author and lecturer, who has written a number of items on Salvation Army history and has contributed to the AJSAH.

HAROLD HILL Harold Ivor Winston Hill is a New Zealander, the child of Salvation Army officers, a life-long Salvationist, and (since 1961) also an Anglican. He is an alumnus of two New Zealand universities: Victoria University of Wellington, where he was awarded a Bachelor of Arts with Honours in History, and a Doctorate of Philosophy in Religious Studies;2 and Otago University, where he was awarded a Bachelor of Theology. In 1962 his first cartoons were published3 and the following year Harold became the founding editor of Battlepoint, a quarterly magazine published by the Salvation Army Student Fellowship in New Zealand. He retained editorship of this publication from June 1963 to June 19664. From 1965 to 1969, he taught at Gore High School, New Zealand, then from 1970 to 1972 he was a cadet at The Salvation Army International Training College, London. In 1972, commissioned as an officer, Hill married Lieutenant Dr. Pat Cruickshank and they were appointed to Howard Secondary School, Chiweshe, Zimbabwe (then Rhodesia). Harold worked in the school from 1972 to 1978, while Pat worked at the Howard Hospital. Their daughters, Ruth and Mary were both born in Rhodesia during this time. The family returned to New Zealand in 1979 and were appointed by The Salvation Army to corps work. Leadership of corps included: Mosgiel Corps, Dunedin, 1979 – 1980; Invercargill Corps, 1983 – 1987; and Wellington City Corps, 1988 – 1994. Their officership was atypical as they received study leave in 1981 and 1982. During the time in the corps appointments, Pat also worked part-time as a schools’ medical officer, and held the same position for The Salvation Army Wellington Bridge Addictions Programme and from 1992 as a General Practitioner with Te Aro Health Centre, Wellington.5 Harold and Pat then received separate appointments from 1995. Pat was seconded to the Te Aro Health Centre full-time, while Harold was appointed to territorial headquarters (THQ) in Wellington. For her work at the Health Centre, Pat was made a Distinguished Fellow by the Royal

Reference citation of this paper: Harold Hill, “Meet the author – Harold Hill”, The Australasian Journal of Salvation Army History, 3, 1, 2018, 45-49. 2 Harold Hill, The Salvation Army officer: A case study in clericalization, a thesis submitted to the Victoria University of Wellington in the requirements for the degree of Doctor of Philosophy in Religious Studies, (Wellington, NZ: Victoria University of Wellington, 2005). 3 Harold Hill, “'Tonkins' cartoons for Post Primary Teachers' Journal, 1965-1979.” Selected cartoons in A Remedial Persiflage, edited by Lauris Edmond, with poems by Chris Ward (Wellington: PPTA, 1980). 4 The publication continued until 1988. 5 Te Aro Health Centre, a not-for-profit charitable trust providing affordable, high quality and accessible health and medical services to people predominantly with special needs, on low incomes, living in assisted housing or homeless within the Wellington Area.

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New Zealand College of General Practitioners and awarded the Queen’s Service Medal the same year. During Harold’s time at THQ he fulfilled the appointments of: Education Secretary, 1995 – 6 2003; Overseas Development Officer, 2003 – 2004; Chairman of Moral and Social Issues Council, 2003 – 2007; and Manager of Flag Publications, 2004 – 2007.7 While manager of Flag Publications, Harold had his PhD published by Paternoster.8 Harold and Pat retired from active service as officers of The Salvation Army in 2007. In the same year as his retirement, Harold paid homage to the work of The Salvation Army with the Māori peoples of New Zealand in the published collection of documents and other item, Te Ope Whakaora: The Army that brings life.9

Cover: Te Ope Whakaora: The Army that brings life, published in 2007.10

Additional to the official Salvation Army appointments Harold also taught Old Testament Prophets at the Booth College of Mission, Wellington, 1995 – 2000, and Old Testament and Church History for a Youth Work Training programme (initially Youth for Christ, then Praxis), c.1992 – 1999. Harold was Honorary Secretary of Te Aro Health Centre Trust Board, 2005 – 2015, represented The Salvation Army on the New Zealand National Dialogue for Christian Unity, 2009 – 2016 and on the Wellington Abrahamic Council, 2009 – 2017. In retirement, Harold has had more time for teaching, research, reviewing and writing. Since 2010 Harold has been an Adjunct Teacher for Booth College of Mission, Wellington, and for Booth College, Sydney, Sydney College of Divinity. Booth College printed his lecture notes11 and from 6

During the time as Education Secretary Harold at times was Secretary for In-Service Training and then Secretary and later Associate Secretary for Leadership Development; he also had published two works linked with education: Harold Hill, Supervision: What is it? What Use is it? How do you get the best out of it?, (Wellington, New Zealand: Salvation Army, 2000).; Harold Hill with Ferrell Irvine, The Twelve Steps Workshop Manual, (Wellington, New Zealand: Flag Publications, 2001, 2005, 2011). 7 Flag Publications is the publishing imprint of The Salvation Army New Zealand, Fiji and Tonga Territory. 8 Harold Hill, Leadership in the Salvation Army: A Case Study in Clericalisation, (Milton Keynes, UK: Paternoster, 2006). 9 Harold Hill (Ed.), Te Ope Whakaora: The Army that Brings Life. A Collection of Documents on the Salvation Army and Māori 1884-2007, (Wellington, New Zealand: Flag Publications, 2007). 10 Hill, Te Ope Whakaora. 11 Harold Hill, Saved to save: Saved to serve. Notes on Salvation Army history, (Sydney, Australia: The Salvation Army Booth College, 2014).

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these were developed his most recent book published in 2017 as Saved to Save and Saved to Serve.12 In 2018, he is engaged to teach a Salvation Army history course on-line for the joint Booth University College and Tyndale Seminary Master of Theological Studies course, Canada. His publications have increased over the last number of years. A chapter on The Salvation Army and Maori appeared in Mana Maori and Christianity in 2012.13 In 2015 Harold edited and arranged the publication of Norman H. Murdoch’s Christian Warfare in Rhodesia-Zimbabwe, as Murdoch had become very ill with a terminal disease.14 The year 2016 saw Harold’s work published in a number of sources. First, to mark 125 years of William Booth’s In darkest England and the way out,15 Harold contributed a chapter to Darkness and deliverance which outlined effects the scheme had on the movement.16 Second, another chapter appeared in Saved, Sanctified and Serving: Perspectives on Salvation Army Theology and Practice which focused on the vocational ministry in The Salvation Army.17 Third, he had published two papers published in The Australasian Journal of Salvation Army History which outlined World War One’s impact on Salvation Army thought and theology.18

Cover: Darkness and Deliverance: 125 Years of the In Darkest England scheme published in 2016.19 12

Harold Hill, Saved to save and saved to serve: Perspectives on Salvation Army history, (Eugene, USA: Wipf and Stock, 2017). 13 Harold Hill, “Te Ope Whakaora: The Salvation Army and Māori”, in Hugh Morrison, Lachy Paterson, Brett Knowles and Murray Rae (Eds), Mana Maori and Christianity, (Wellington, NZ: Huia, 2012). 14 Norman H. Murdoch, Christian Warfare in Rhodesia-Zimbabwe: The Salvation Army and African Liberation 18911991, (Eugene, USA: Wipf and Stock, 2015). 15 William Booth, In darkest England and the way out, (London, UK: International Headquarters of the Salvation Army, 1890). 16 Harold Hill, “Out of Darkest England: The Effect of the ‘In Darkest England’ Scheme on the Salvation Army” in Matt Seaman (Ed.), Darkness and Deliverance: 125 Years of the In Darkest England scheme, (Melbourne, Australia: Salvo Publishing, 2016 as ebook), and (Nambour, Australia: Chaordic Creative, 2016), 83 – 105. 17 Harold Hill, “To Love and Serve Him Supremely all my Days: Vocational Ministry in the Salvation Army” in Denis Metrustery (Ed.), Saved, Sanctified and Serving: Perspectives on Salvation Army Theology and Practice, (Milton Keynes: Paternoster, 2016). 18 Harold Hill, “The Salvation Army in New Zealand in the Aftermath of the First World War – Part One”, The Australasian Journal of Salvation Army History, (Brisbane, Australia: Vol. 1, Iss. 1, 2016), 139-153.; Harold Hill, “The Salvation Army in New Zealand in the aftermath of the First World War – Part Two”, The Australasian Journal of Salvation Army History, (Brisbane, Australia: Vol. 1, Iss. 1, 2016), 154-169. 19 Matt Seaman (Ed.), Darkness and Deliverance: 125 Years of the In Darkest England scheme, (Melbourne, Australia: Salvo Publishing, 2016 as ebook), and (Nambour, Australia: Chaordic Creative, 2016).

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Continuing from his work on The Salvation Army’s work relating to World War One, Harold has contributed a chapter to a book, Saints and Stirrers which outlined how the New Zealand War Cry represented Germany throughout that period.20 He is also currently (2018) working on a book with Major Kingsley Sampson and Major Gary Mellsop on the response of The Salvation Army in New Zealand to World War One.21

Harold Hill, “Comrades in Arms: Germany and the War Cry in the Great War” in Geoff Troughton (Ed.), Saints and Stirrers: Christianity, Conflict, and Peacemaking in New Zealand, 1814–1945, (Wellington, NZ: Victoria University Press, 2017). 21 Kingsley Sampson, Harold Hill and Gary Mellsop, (Provisional title), Under Two Flags: The New Zealand Salvation Army’s Response to the First World War, (Wellington, NZ: Flag Publications, in print). 20

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You are welcome to attend Salvation Army History Symposium Theme - History: a collection of memories or a collective myth?

27 â&#x20AC;&#x201C; 29 July 2018

Maroochydore Corps, Sunshine Coast, Queensland, Australia

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THE SALVATION ARMY HISTORICAL SYMPOSIUM CALL FOR PAPERS & PRESENTATIONS The Salvation Army Eastern Territory Historical Society - Brisbane Chapter & The Australasian Journal of Salvation Army History

– History: a collection of memories or a collective myth? – DATE: 27 to 29 July 2018 TIME: Friday 7:30 – 9:00 pm; Saturday 9:00am-9:00pm, Sunday 9:00am-1:00pm LOCATION: The Salvation Army, Maroochydore Corps, Cnr Broadmeadow & Maroochydore Road, QLD SUBMISSION OF PAPERS DUE: Please have all abstracts or outline of papers/presentation to Garth Hentzschel AJSAHistory@gmail.com by 30 June, 2018

The Salvation Army Historical Symposium is a gathering of people interested in history and elements of Salvation Army tradition. It seeks to foster a dialogue on all areas of history and development of The Salvation Army. Papers and presentation are encouraged to be presented on any areas of the Army or around the theme:

History: a collection of memories or a collective myth? The theme is inspired by two quotations. The first quote from General Frederick Coutts, “…history is to a community what memory is to an individual. Without memory I would be an ‘unperson’, unable to say whence I came or whither I was bound. History enables a community – whether an entire nation or a section of a nation – to place itself in relation to its own past, its present opportunities and its future prospects.”1 The second from Napoleon Bonaparte who is reputed as stating that; “History is a set of lies agreed upon.”2 Through the investigation of this question, how, or in what ways could the study of its history help The Salvation Army “to place itself in relation to its own past, its present opportunities and its future prospects.”3 This third symposium, again run by The Salvation Army Australian Eastern Territory Historical Society, Brisbane Chapter seeks to increase the knowledge and promote the interest of Army history and understanding of its development. Papers or presentations can be; a traditional verbal reading of a paper, a poster presentation, a multimedia presentation, a paper to raise questions, a research paper, a historical narrative or biography. The paper or presentation can include areas covering 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 theology 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.

Each presentation should be from 30-40mins. Papers presented at the Symposium will be encouraged to be submitted to The Australasian Journal of Salvation Army History for publication. Interested people are encouraged to submit an abstract of a paper or outline of a presentation to Garth Hentzschel via e-mail at AJSAHistory@gmail.com by 30 June 2018. Blessings,

GRHentzschel Garth R. Hentzschel President, The Salvation Army Eastern Territory Historical Society – Brisbane Chapter Executive Editor, The Australasian Journal of Salvation Army History

Frederick Coutts, In Good Company, (London, UK: Salvationists Publishing & Supplies,1980), 71. Napoleon Bonaparte quoting Fontanelle Cited in John Scales Avery, Collected Essays Part 1, (Sparsnäs, Sweden: Irene Publishing, 2016), 208. 3 Coutts, In Good Company, 71. 2

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THE SALVATION ARMY HISTORY SYMPOSIUM REGISTRATION FORM The Salvation Army Eastern Territory Historical Society – Brisbane Chapter & The Australasian Journal of Salvation Army History – History: a collection of memories or a collective myth? – DATE: 27 to 29 July, 2018 TIME: Friday 7:30 – 9:00 pm; Saturday 9:00am-9:00pm, Sunday 9:00am-1:00pm LOCATION: The Salvation Army, Maroochydore Corps, Cnr Broadmeadow & Maroochydore Road, QLD ACCOMMODATION: Please note that this is at the delegates’ own arrangement REGISTATION DUE: Please have all registration forms returned to Garth Hentzschel AJSAHistory@gmail.com by 7 July, 2018 Contact Details □ Mr □ Miss □ Ms □ Mrs □ Dr □ Lt. □ Capt. □ Maj. Last Name Corps/Centre or other organisation Position

Other (please specify) First Name

Address Suburb/Town State

Postcode

Work Phone

(

)

Mobile

Email How did you find out about the symposium

□ Received information via email □ Via internet □ Others – please specify

□ Through Corps/Divisional Newsletter □ Via AJSAH

SYMPOSIUM REGISTRATION There is no registration fee but a donation will be greatly received. Registration type Please tick the correct expected attendance

Full Registration – □ Friday evening to Sunday full day Friday evening only □ Saturday full day only □ Sunday full day only □ Please note all accommodation and meals are the responsibility of the delegates – there will be a request of a donation towards Friday Supper, as well as Saturday and Sunday Morning and Afternoon Tea Welcome and registration The registration will take place upon entry into the Maroochydore Salvation Army hall and the welcome will take place at 7:30pm on Friday 27 July, 2018. Accommodation Although a list of accommodation is available, The Salvation Army Eastern Territory Historical Society – Brisbane Chapter takes no responsibility for cost, conditions, damages or losses in booking or staying at the venues.

Catering Morning and afternoon tea will be provided at the Symposium. Dinner on Friday as well as Breakfast, Lunch and Dinner on Saturday and Sunday is not provided at The Salvation Army Heritage Symposium. Delegates will need to purchase their lunch from the catering outlets away from the hall.

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Terms & Conditions COMMUNICATION Please send registration forms and direct all communication to Garth Hentzschel, email AJSAHistory@gmail.com or telephone Major Glenda Hentzschel 040 9999 564 REGISTRATION CONDITIONS Cancellation Statement: If you are presenting a paper and wish to cancel, please contact Garth Hentzschel by 1 July, 2018. Transfer of registration: Transfer of your registration to another person is acceptable. The full name and details of the person who will replace you must be advised in writing to Garth Hentzschel prior to the Symposium. Privacy Statement The Salvation Army Heritage Symposium is bound by and committed to supporting the National Privacy Principles (NPPs) set out in the Privacy Amendment (Private Sector) Act 2000. USE OF PERSONAL INFORMATION The Symposium will collect and store information you provide in this Registration Form for the purposes of enabling us to: register your attendance at the Symposium; assist with administrative and planning purposes; plan and develop Symposium and other Salvation Army History events in the future; facilitate your requirements in relation to the Symposium; and allow the compilation and analysis of statistics relevant to the Symposium. The information that you provide in the Registration Form and information provided at any other time during the Symposium, including without limitation any feedback obtained during the Symposium, will be used by The Salvation Army Eastern Territory Historical Society – Brisbane Chapter to offer, provide and continue to improve its meetings, gatherings and other services. DISCLOSURE OF PERSONAL INFORMATION TO THIRD PARTIES The Symposium may disclose some of the information that is collected in the Registration Form such as your name, organisation and its location and your email address to Symposium sponsors and exhibitors for marketing purposes. As The Australasian Journal of Salvation Army History is cosponsor and will publish the papers, information (including photographs) about the presenters and participants may be published in articles about the Symposium. The Symposium will not otherwise, without your consent, use or disclose your personal information for any purpose unless it would reasonably be expected that such purpose is related to the offer, provision and improvement of the Symposium or where such purpose is permitted or required by law. Registrants may withhold consent for disclosure of their contact details to sponsors or exhibitors by notifying the Symposium Office in writing.

□ I have read and understood the terms & conditions.

Signature: ______________________________________________

Please return the Registration Form to Garth Hentzschel AJSAHistory@gmail.com or The Salvation Army Eastern Territory Historical Society – Brisbane Chapter, PO Box 998, Mt Gravatt Qld 4122

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A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH 1988 – PRESENT SURNAMES OF BOOK AUTHORS N TO Q 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 E. PUBLIC REACTION TO AND COMMENTARY ON ARMY METHODS AND ACTIVITIES Percy, Sandra. CHRISTIAN WOMEN WRITERS THROUGH THE AGES. Preston, Australia: Mosaic Press, 2012, 501 pp. The research analysed the writings of Christian women writers and included a small section on Salvationists authors, Mildred Duff and Noel Hope. F. THE SALVATION ARMY THROUGHOUT THE WORLD Australia Parker, Lionel. SHADOW OF A TIGER. Australia: Lionel Parker, 1994, 168 pp. The book outlined the history of The Salvation Army’s Flying Padre Services in both the Northern Territory and outback Queensland. Paterson, Jai and Barnard, Simon (illustrator). BEER, TIN AND SALVATION; WILLIAM STREET LAUNCESTON 1898. Launceston, Australia: National Trust of Australia, 2009, 74 pp. The information of the buildings on William street in Launceston, Tasmania and included the drawing and narrative of The Salvation Army’s Rescue Home and Maternity Hospital in 1898. Pedersen, Vic. THE SALVATION ARMY IN NORTH AUSTRALIA – CHRISTMAS 1944 – CHRISTMAS 1974. Australia: Vic Pedersen, 2002, 28 pp. The booklet outlined the commencement of The Salvation Army’s Flying Padre Services and the Darwin and Katherine Salvation Army corps in the Northern Territory.

Reference citation of this paper Garth R. Hentzschel, “A bibliography of Salvation Army literature in English, 1988 - present, Surnames of book authors N to Q”, The Australasian Journal of Salvation Army History, 3, 1, 2018, 55 – 65. 1 R.G. Moyles, A Bibliography of Salvation Army literature in English (1865-1987), (Lewiston, USA: The Edwin Mellen Press, 1988).

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Cover of Gordon Parkhill and Graham Cookâ&#x20AC;&#x2122;s Hadleigh Salvation Army Farm.

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Plunkett, Geoff. LET THE BUMS BURN – AUSTRALIA’S DEADLIEST BUILDING FIRE AND THE SALVATION ARMY TRAGEDIES. Sydney, Australia: Leech Cup Books, n.d., 92 pp. The study of the 1966 fire at the William Booth Memorial Home at Melbourne was written about in detail. Photographs and the lessons learned from the fire were included. Other major Australian fires in housing accommodation were also discussed which included the fire at the Adelaide Salvation Army’s Peoples’ Palace in 1975. United Kingdom Oakley, Ray. TO THE GLORY OF GOD – A HISTORY OF THE DEVELOPMENT OF THE SALVATION ARMY IN THE BRITISH ISLES AS EXPRESSED, ILLUSTRATED AND SYMBOLISED THROUGH ITS BUILDINGS AND SOME PAINTINGS. Leamington Spa, UK: Ray Oakley, 2011, 191 pp. Through pictures and information of Salvation Army buildings the book traced the history of The Salvation Army.2 Parkhill, Gordon and Cook, Graham. HADLEIGH SALVATION ARMY FARM – A VISION REBORN. Great Britain: Shield Books, 2008, revised 2010, 146 pp.; updated 2015, 162 pp. The history, development, restructure and current use of The Salvation Army Hadleigh Farm was investigated. Photographs of the property were used to enhance the narrative.3 Zimbabwe Nyandoro, Misheck. A FLAME OF SACRED LOVE – THE SALVATION ARMY IN ZIMBABWE 1890 – 1991. Zimbabwe: The Salvation Army: 1993, 209 pp. The book focused on the major historical events in the history of The Salvation Army in Zimbabwe from its early development while the country was known as Rhodesia. It introduced a number of: important Salvationists such as Joel Mbambo Matunjwa; institutions such as Usher and Howard institutes; and different work of the Army such as education and medical work. SECTION II – SOCIAL SERVICE H. SPECIFIC ASPECTS OF SOCIAL WORK 4. MISSING PERSONS’ BUREAU Pratt, Bramwell. GOD’S PRIVATE EYE – THE FASCINATING WORK OF THE SALVATION ARMY INVESTIGATION DEPARTMENT. London, UK: International Headquarters of The Salvation Army, 1988, 173 pp. A collection of stories on how The Salvation Army assisted to find missing persons and reunite them were given in the book.4

At the time of publication of AJSAH the book could be purchased at SP&S – http://www.sps-shop.com/book-to-theglory-of-god-4048-p.asp 3 At the time of publication of AJSAH the book could be purchased at SP&S – http://www.sps-shop.com/bookhadleigh-salvation-army-farm-a-vision-reborn-revised-edition-2276-p.asp 4 At the time of publication of AJSAH the book could be purchased at SP&S – http://www.sps-shop.com/gods-privateeye-2198-p.asp 2

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7. WAR SERVICES Oppenheimer, Melanie. ALL WORK NO PAY – AUSTRALIAN CIVILIAN VOLUNTEERS IN WAR. Walcha, Australia: Ohio Productions, 2002, 236 pp. The study on volunteerism in World War One and World War Two investigated a number of organisations who assisted the military and the home front. The Salvation Army and individual Australian Salvationists were covered including when the Army worked within the Australian Comforts Fund (ACF) in World War Two. 10. MISCELLANEOUS SOCIAL SERVICES Petraitis, Vikki. SALVATION – THE TRUE STORY OF ROD BRAYBON’S FIGHT FOR JUSTICE. Australia: Jewel Publishing, 2009, 254 pp. The biographical narrative unpacked the life of Rod Braybon. A part of this story was his time when he was in The Salvation Army’s Bayswater Boys’ Home and covered abuses he received during this time. The end of the book told the story of people who assisted him and other victims of abuse. 12. MEDICAL AND PHYSICAL/MENTAL HEALTH AND WELL-BEING SERVICES Pallant, Dean. KEEPING FAITH IN FAITH-BASED ORGANIZATIONS – A PRACTICAL THEOLOGY OF SALVATION ARMY HEALTH MINISTRY. Eugene, USA: Wipf & Stock, 2012, 203 pp. From research across forty countries, the book asked the question about faith in faith-based health ministry. It drew on work from Karl Polanyi, John Wesley, Stanley Hauerwas and William Booth. SECTION III – PROMOTING THE WAR N – INSTRUCTIONAL AND DEVOTIONAL LITERATURE Noakes, David S. GOD! WHAT’S HAPPENING TO ME? Wellington, New Zealand: The Salvation Army, 1997, 41 pp. The small book used psychology to help readers understand the developmental processes people go through in stages of their life. Noland, Joe. A LITTLE GREATNESS. Alexandria, USA: Crest Books, Salvation Army National Publications, USA, 1998, 223 pp. The study was focused on the book of Acts to uncover the life of the believer.5

At the time of publication of AJSAH the book could be purchased at Trade South – https://mytradesouth.com/Home/Product?id=b8353fda-754b-4254-b5ca-ea59090d6e80 5

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Noland, Joe. HOPE – A FLIGHT MANUAL FOR PROSPECTIVE ANGELS. Yucaipa, USA: Hope Productions, 2004, 114 pp. With the use of scripture and stories the instructional manual outlined ways to live a more moral, ethical and spiritual life. Noland, Joe. NO LIMITS TOGETHER! THE SALVATION ARMY USA EASTERN TERRITORY, MOVING FORWARD THROUGH PRAYER, LOVE AND MISSION. Boulevard, USA: Duden Enterprises and Words in Process, 2000, 224 pp. Through instructions for prayer, holiness and evangelism, the book encouraged Salvationists to act as if there were no limits to their ministry. Noland, Joe and Court, Stephen (eds). CHARGE! LOOKING BACK, FACING FORWARD; 5 WISE WORDS OF COUNSEL. Atlanta, USA: The Salvation Army USA Southern Territory, 2016, 128 pp. The book was a collection of papers by retired and active officers of The Salvation Army on the theme of leadership in the movement. The contributing authors included; Carol Bassett, Todd Bassett, John Bate, Stephen Court, David Hammond, Wesley Harris, Harold Hill, Joyce Kerr, Mervyn Leach, Claralyn Lowman, John Nelson, Joe Noland, Kay Rader, Lois Rader, Paul Rader, Bramwell Tillsley, and Barbara Van Brunt.

Noland, Joe and Court, Stephen (eds). TSUNAMI OF THE SPIRIT: COME ROLL OVER ME – A FESTSCHRIFT FOR GENERAL PAUL & COMMISSIONER KAY RADER. Atlanta, USA: The Salvation Army USA Southern Territory, 2014, 253 pp. The book was a collection of papers to honour the Raders on Paul’s 80th birthday. Structured around the four stages of the metaphoric tsunami: the initiation (Creation & Motion); the splitting (Crisis & Opportunity); the amplification (Risk & Possibility); and the run up (Salvationism & Mission), the contributing authors included; Royston Bartlett, Birgitte Brekke, Bronwyn and Lyndon Buckingham, Eva Burrows, Peter H. Chang, Shaw Clifton, Stephen Court, Bob Docter, Jonathan Evans, William W. Francis, Roger J. Green, Ronald G. Irwin, Young Sung Kim, Carolyn and Jim Knaggs, Freda and John Larsson, Ed McKinley, Bill Miller, Richard and Janet Munn, Guy Noland, Joe and Doris Noland, Damon Rader, Herbert Rader, Lyell M. Rader Jr., Jonathan S. Raymond, Harry Read, James Read, JoAnn Shade, Danielle Strickland, Bramwell Tillsley, and Phil Wall.6 Northey, James. HIP! HIP! HURRAH! EVERYDAY SAYINGS: THEIR ORIGINS AND SPIRITUAL APPLICATION. London, UK: The Salvation Army United Kingdom Territory, 1992, 68 pp. As the name of the book implies, each of the devotional thoughts were based on everyday sayings which were unpacked and linked to versus of scripture. At the time of publication of AJSAH the book could be purchased at SP&S – http://www.sps-shop.com/book-tsunamiof-the-spirit-come-roll-over-me-10130-p.asp 6

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Needham, Phil. HE WHO LAUGHED FIRST: DELIGHTING IN A HOLY GOD. Kansas City, USA: Beacon Hill, 2000, 160, pp. To help the reader investigate a fuller identity of God the book examined the humour in the character of the divine. Supported by scripture, the information was divided into three sections; “hilarity in heaven”, “hilarity on earth”, and “hilarity in the church”. Needham, Phil. WHEN GOD BECOMES SMALL. Nashville, USA: Abingdon Press in association with Crest Books, 2014, 156 pp. With the use of scripture and reference to other sources, the book examined the size of God through the small and intimate.7 Ntoya, Kapela. BORN AGAIN OF THE SPIRIT. London, UK: Salvation Books, The Salvation Army International Headquarters, 2008, 76 pp. The book was written to assist those looking into the Christian faith or those new to the faith. It outlined issues of faith and practice, supported by scripture and included reflective questions.8 O’Kelley, Joyce. LOVE LETTERS TO GOD – A WOMAN TALKS WITH GOD. Atlanta, USA: The Salvation Army Supplies, 1989, 142 pp. The prayers, in the form of letters to God were originally printed in The Southern Spirit Salvation Army magazine. Set in 12 chapters and topics included; friendship, overcoming the world, people and hold thou my hand. Pearce, Lyn. TOGETHER IN PRAYER – A GROUP EXPERIMENT. How to series. London, UK: International Headquarters of The Salvation Army, 1988, 27 pp. Set over a four-week period, the instructional booklet gave information, models and scripture to support the understanding and practice of prayer. Pedersen, Vic. ACTS OF THE APOSTLES. Australia: Vic Pedersen, n.d., 44 pp. The booklet unpacked each section of the book of Acts. Pedersen, Vic. MEN OF FAITH AND ACTION – ABRAHAM TO NEHEMIAH. Australia: Vic Pedersen, n.d., 82 pp. The booklet unpacked a number of the heroes of faith which included; Abraham, Daniel, David, Hezekiah, Isaiah, Jacob, Joseph, Joshua, Moses, Nehemiah, and Samuel. Pedersen, Vic. STUDIES IN GOSPEL OF MARK. Australia: Vic Pedersen, 1995, 64 pp. The booklet unpacked each section of the book of Mark and included a map of Palestine in the time of Jesus. Poxon, Stephen. A FATHER’S HEART – LESSONS ABOUT LIFE AND A GOD WHO HAS A SENSE OF HUMOUR. Grantham, UK: Autumn House, 2003, 44 pp. Based on stories about children, the author developed devotional thoughts. Each concluded with a verse of scripture. At the time of publication of AJSAH the book could be purchased at SP&S – http://www.sps-shop.com/when-godbecomes-small-7068-p.asp 8 At the time of publication of AJSAH the book could be purchased at SP&S – http://www.sps-shop.com/born-again-inthe-spirit-7233-p.asp 7

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Poxon, Stephen J. (ed.). THROUGH THE YEAR WITH CATHERINE BOOTH, 365 DAILY READINGS FROM CATHERINE BOOTH, FOUNDER OF THE SALVATION ARMY, Oxford, UK: Monarch Books, 2016, 383 pp. The daily devotions gave a verse of scripture followed by selections from the writings of Catherine Booth.9 Poxon, Stephen J. (ed.). THROUGH THE YEAR WITH WILLIAM BOOTH, 365 DAILY READINGS FROM WILLIAM BOOTH, FOUNDER OF THE SALVATION ARMY, Oxford, UK: Monarch Books, 2015, 380 pp. The daily devotions gave a verse of scripture followed by selections from the writings of William Booth. SECTION IV – MUSIC AND MUSICAL GROUPS Nock, Betty. THE HISTORY OF MUSIC IN THE WYNNUM AND MANLY AREA 1900 TO 1997. Brisbane, Australia: Boolarong Press, 1998, 245 pp. Musicians, musical groups, events and locations were all covered in the history of music in the bayside suburbs of Brisbane, Queensland. A small section was given to The Salvation Army Wynnum Corps brass band and its bandmasters. Olsen, Charles F. THE MASTER’S MUSICIANS – A PHOTOGRAPHIC RECORD OF THE NEW YORK STAFF BAND OF THE SALVATION ARMY. West Nyack, USA: Others Press, The Salvation Army, USA Eastern Territory, 2007, 52 pp. This selection of photographs were from the collection of Major Charles Olsen. Each page included a photograph of different elements of the New York Staff Band, a description of the picture and a verse of scripture. Peeke, Ken. PRESSING ONWARD – THE FIRST ONE HUNDRED YEARS OF THE MELBOURNE STAFF BAND. Stepney, Australia: The Salvation Army, Australia Southern Territory, 1990, 140 pp. The history of the Staff Band was outlined with photographs to support the narrative. A list of bandmasters with photographs was included along with a list of band members. Phillips, Richard. THE ULTIMATE INDEX – THE COMPLETE SONG REFERENCE GUIDE FOR MEETING LEADERS. London, UK: Salvationist Publishing and Supplies Ltd., 2013, 134 pp. The index was compiled from Salvation Army published song books which included; Happiness and Harmony, New Christmas Praise, Sing to the Lord, and many more. SECTION V – SALVATIONIST BIOGRAPHY Gary Raymond Nicholas, David R. TOP COP – ‘EMERGENCY MAN’, SOME AMAZING EXPERIENCES OF CHIEF INSPECTOR GARY RAYMOND APM, OAM (RTD). Mona Vale, Australia: Ark House Press, n.d., 228 pp.10

At the time of publication of AJSAH the book could be purchased at SP&S – http://www.sps-shop.com/book-throughthe-year-with-catherine-booth-14429-p.asp 10 At the time of publication of AJSAH the book could be purchased at Koorong – https://www.koorong.com/search/product/top-cop-01-top-cop-david-nicholas/9780987583956.jhtml 9

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Nicholas, David R. TOP COP 2 – ON THE BEAT, CHIEF INSPECTOR GARY RAYMOND APM, OAM (RTD). Mona Vale, Australia: Ark House Press, n.d., 221 pp.11 Nicholas, David R. TOP COP 3 – ON PATROL. Smithfield, Australia: KI Entertainment, 2016, 172 pp.12 The three volumes recorded many stories associated with an Australian Salvationist police officer. The narratives included dealing with crime, emergencies and also outlined how faith assisted during these times. Pamela Shepherd (Mother Shepherd) Preece, Charles. WOMAN OF THE VALLEYS – THE STORY OF MOTHER SHEPHERD. Port Talbot, UK: New Life Publication, 1988, second edition 1989, 222 pp. The book outlined the life and ministry of the Salvation Army officer, Mother Shepherd and her influence on the Welsh revival. Photographs and the ministry of her family were also included. Preece, Charles, AND Le Carpentier, Bourke A. (ed.). TRAVELS WITH ALICE – THE STORY OF THE MOTHER SHEPHERD PROJECT. Forest Farm, UK: Charles A. Preece, 2000, 188 pp. Using a mix of biography, autobiography, and reflection, the book outlined the journey the author took to uncover the life of Pamela Shepherd (Mother Shepherd) and drew on some of her beliefs. Photographs of the people involved in the journey were included.13

Miscellaneous Biographies Petersen, Randy and Shreeves, Robin. THE ONE YEAR WOMEN IN CHRISTIAN HISTORY DEVOTIONAL – DAILY INSPIRATIONS FROM GOD’S WORK IN THE LIVES OF WOMEN. Carol Stream, USA: Tyndale House Publishers, 2014, 383 pp. The biographies were used as a tool for daily devotions, each included a short narrative of the person and a verse of scripture. The devotional biographies included Salvationists such as Catherine and Evangeline Booth. Pickup, Anne. BROKEN ALABASTER JARS – PORTRAITS OF WOMEN IN MINISTRY. Mukilteo, USA: WinePress Publishing with The Salvation Army Western Territory, 1998, 176 pp. The book paralleled historical women of faith with female Salvationists. The historical women included; the Samaritan women, Honor Burrell, Amy Carmichael, Henrietta Mears, Anne Steele, Hildegard von At the time of publication of AJSAH the book could be purchased at Koorong – https://www.koorong.com/search/product/top-cop-02-on-the-beat-david-nicholas/9780992345280.jhtml 12 At the time of publication of AJSAH the book could be purchased at Koorong – https://www.koorong.com/search/product/top-cop-03-on-patrol-david-nicholas/9781921202520.jhtml 13 At the time of publication of AJSAH the book could be purchased at SP&S – http://www.sps-shop.com/book-travelswith-alice-12344-p.asp 11

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Bingen, and Katherine von Bora. The Salvationists included; Betty Baker, Eva Bawden, Catherine Booth, Jude Gotrich, Shirley Kerestesi, Mina Russell, Alice Stiles, Maud Sullivan, and Virginia Talmadge. SECTION VI – AUTOBIOGRAPHIES AND MEMOIRS Neale, Douglas. AN UNEXPECTED CALL TO AFRICA, “WILL YOU GO?” VOLUME 1. Aberdeen, UK: D. and J. Neale, 2008, 84 pp. Neale, Douglas. AN UNEXPECTED CALL TO AFRICA, “WILL YOU GO?” VOLUME 2. Aberdeen, UK: D. and J. Neale, 2008, 84 pp. The two volumes were published to raise funds for the Army’s work in Mali and Namibia, Africa and Youth Outreach work in Aberdeen, UK. The memoirs were a collection of stories and photographs of the author’s ministry in the UK and Africa.14 Parker, Lionel. GRASS STRIP LANDINGS AND CAMP FIRE FACES. Nambour, Australia: Lionel Parker, 2000, 84 pp. The collection of stories, yarns and photographs gave an insight into the experiences of The Salvation Army’s Flying Padre. Pearson, Peter. A BLOOD AND GUTS GOOD NEWS STORY. Australia: Peter Pearson and InHouse Publishing, 2014, 161 pp. The author used his own testimony and reminiscences, supported with scripture to tell of his own story and inspire others.15 Pedlar, Burton E. TO THE ENDS OF THE EARTH… A SPIRITUAL PILGRIMAGE FROM FARM TO FAR OFF LANDS. Oakville, Canada: The Salvation Army Canada and Bermuda, 1991, 170 pp. The book outlined the career of the author. Information was given on the training college in Toronto to appointments across Canada, Hong Kong, China, India, Sri Lanka, Pakistan and Indonesia. Pierce, Daisy. CYCLING EVANGELIST – THE AUTOBIOGRAPHY OF BRIGADIER DAISY PIERCE (R). Green & Gold Series, No. 2. Hawthorn, Australia: The Salvation Army, Australia Southern Territory, 1988, 60 pp. The autobiography covered the ministry of the author as an officer of The Salvation Army in Western Australia in places such as Pingelly, Narrogin, Collie, Merredin and York. Pitcher, Arthur R. THE PEOPLE OF MY PILGRIMAGE – A SALVATIONIST LEADER TELLS HOW OTHERS HELPED TO BRING HIM CLOSER TO GOD. Atlanta, USA: The Salvation Army SuppliesSouthern, 1989, 99 pp. The author gave word-pictures of people he met throughout his ministry. Photographs of a number of these people were included.

At the time of publication of AJSAH the books could be purchased at SP&S – http://www.sps-shop.com/anunexpected-call-to-africa-vol-1--2-1919-p.asp 15 At the time of publication of AJSAH the book could be purchased at Koorong – https://www.koorong.com/search/product/a-blood-and-guts-good-news-story-peter/9780994374585.jhtml 14

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SECTION VII – CREATIVE PROSE, NOVELS AND POETRY BY SALVATIONISTS Noland, Doris. A TRIP TO WINDSOR HOUSE: A CHILD’S GUIDE TO NURSING HOME VISITATION. Sydney, Australia: The Salvation Army Australia Eastern Territory, 1996, first published by The Salvation Army Supplies & Purchasing, USA Western Territory, 1989, 16 pp. The colouring book helped to introduce children to Salvation Army nursing homes. At the end of the book there was information for leaders or parents to work with children. Noland, Doris. BOOTH TUCKER & THE FRINGLE. West Nyack, USA: The Salvation Army USA Eastern Territory, 2000, 40 pp. The story book for children encouraged them to befriend lonely people and was a part of the ‘Hope Productions’ for abused, neglected, and disadvantaged children. Perry, Geoffrey T. PSALMS FOR TODAY. Stibbington, UK: Geoffrey Perry, 1998, 195 pp. The biblical psalms were rewritten as poems and outlined in this book. Peterson, Stuart. ST. JOHN’S GOSPEL IN POETRY. Albion Park Rail, Australia: Stuart Peterson, 1999, 192 pp. The biblical book of John was rewritten as poems and outlined in this book. SECTION VIII – PLAYS, POEMS, NOVELS AND SHORT STORIES ABOUT THE SALVATION ARMY Nesbø, Jo. THE REDEEMER – A NOVEL. Translated from Norwegian by Don Bartlett, New York, USA: Alfred A. Knopf, 2009, 397 pp. The novel was in the series of Harry Hole, investigator with the Oslo Police Department. The Salvation Army in Oslo appeared in the opening chapter and became central to the narrative. Pratt, Will. A FUNNY THING HAPPENED ON… THE WAY! – HUMOR IN THE SALVATION ARMY. Mukilteo, USA: WinePress Publishing and The Salvation Army Western Territory, 1996, 217 pp. The collection of cartoons, quotations and short stories focused on humorous incidents relating to The Salvation Army. Perring, William J. THE SEDUCTION OF MARY KELLY – FINAL VICTIM OF JACK THE RIPPER. Coulsdon, UK: D’arvy Collection, 2005, 591 pp. The novel followed the life of Mary Kelly and her connection with The Salvation Army.

Books discovered since the previous edition of AJSAH Edge, Lynette and Morgan, Gregory. PARTNERING WITH GOD – BEING A MISSIONAL SALVATIONIST. Eugene, USA: Wipf & Stock, 2017, pp 184. The study set to challenge and motivate its readers to think and live missional lives. The book was divided into two sections, “thinking mission” and “living mission” which unpacked both theological and practical ways to live in a missional context.

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Davies, Howard. WORDS & MUSIC: STORIES BEHIND THE SONGS. Keysborough, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2017, 182 pp, included a CD of songs. Davies outlined the motivation and story behind each of his songs. Words of the songs for special occasions and musicals were included along with a CD of music and songs to go along with the book.16

Hill, Harold. SAVED TO SAVE AND SAVED TO SERVE: PERSPECTIVES ON SALVATION ARMY HISTORY. Eugene, USA: Resource Publication an imprint of Wipf & Stock, 2017, 412 pp. The book was first published by Booth College, Sydney, Australia in 2010 as course notes for H7264, History of The Salvation Army. The notes were reprinted and updated in 2014. The text had a thematical approach and used research to unpack historical and contemporary understanding of Salvationism. Five major areas were covered; an overview of history, the ecclesiology of The Salvation Army, the Army’s theology, social work, and the international work of the Army. Kothe, Willi. STRUCK DOWN BUT NOT DESTROYED – A HISTORY OF THE SALVATION ARMY DURING THE THIRD REICH AND SUBSEQUENT YEARS. London, UK: Salvation Books, The Salvation Army International Headquarters, English translation by David Dalziel 2017, first published in 1986 by Verlag der St.-Johannis-Drucherei C. Schweickhardt Lahr-Dinglingen, 261 pp. The translated book outlined the history of The Salvation Army in Germany during the time of the Third Reich to the 1960s. Photographs were included to enhance the narrative. Mylechreest, Peter. LIGHT BITES, SPIRITUAL FOOD IN SMALL PORTIONS. London, UK: Shield Books, The Salvation Army, United Kingdom Territory with Republic of Ireland, 2017, 102 pp. Topical issues and devotional thoughts were divided into 100 small chapters. Each chapter included a story and a verse of scripture.

At the time of publication of AJSAH the books could be purchased at SP&S – http://www.sps-shop.com/book-andcd-words--music---stories-behind-the-songs---howard-davies-15350-p.asp 16

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A postcard photograph of Catherine Booth in the later years of her life.1 1

From The Salvation Army International Heritage Centre, London, UK.

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A LOOK AT THE BOOTH LETTERS 1861-1889 David Malcolm Bennett “Live in and for Jesus,” William Booth to Catherine Booth.2 Introduction In earlier editions of The Australasian Journal of Salvation Army History we looked at the letters that William and Catherine Booth wrote to each other in 1852 – 1855 and 1855 – 1861.3 We will now look at their letters from 1861, when the Booths resigned for the Methodist New Connexion, to 1889 (or 1890), just before the promotion to Glory of Catherine. The earlier letters were drawn mainly from microfilm copies of the originals, which are now housed in the British Library. Sadly, there are fewer letters in this third period. There are two reasons for that. Firstly, because they were now married and, for the most part, living in the same house, letters were unnecessary. Secondly, the originals of all but one of the letters written in these later years have been lost,4 and we have to rely on extracts recorded in three biographies, namely: The Life of Catherine Booth: The Mother of the Salvation Army by F. de L. Booth-Tucker (2 vols. London: Salvation Army, 1892); Life of William Booth: The Founder of the Salvation Army by Harold Begbie (2 vols. London: Macmillan, 1920), and Catherine Booth: The Story of her Loves by Catherine Bramwell-Booth (London: Hodder, 1970). The Resignation from the Methodist New Connexion The Methodist New Connexion Conference held late in May 1861 refused to appoint William Booth as its travelling evangelist, a position he had unofficially held in his early years with that denomination. Instead, he was appointed to the Newcastle-on-Tyne circuit, which led to his resignation from the New Connexion. But that event is clouded in myth. It has been commonly said that when that Conference appointed William Booth to a circuit instead of as the Connexion’s evangelist, Catherine, sitting in the gallery, cried “Never!” William then rose from his seat, “waved his hat in the direction of the door”, they both moved towards the exit and met at the foot of the gallery stairs. They “embraced” and went forth to become travelling evangelists.5 However, that is not what happened. The evidence suggests that Catherine was not in the gallery, and Booth reluctantly took up his appointment and went to Newcastle in June, still as a New Connexion minister. Inevitably, neither William nor Catherine were happy with the situation, and they

Reference citation of this paper: David Malcolm Bennett, “A look at the Booth letters 1861-1889”, The Australasian Journal of Salvation Army History, 3, 1, 2018, 66 – 81. 2 Letter (WB 139), mid-October 1864, David Malcolm Bennett (ed), The Booth Letters, CD (Brisbane: Camp Hill Publications, 2011), 345. 3 The Australasian Journal of Salvation Army History, (Vol. 1, Iss. 1, 2016), 6 – 17.; AJSAH, (Vol. 2, Iss. 1, 2017), 120 – 131. 4 It is unknown what happened to these originals, and I would prefer not to guess. 5 This account seems to have first appeared in F. de L. Booth-Tucker, The Life of Catherine Booth: The Mother of the Salvation Army, 2 Volumes, (London: Salvation Army, 1892), 1:289 – 291, and has been repeated in other publications.

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at this later stage decide to become independent evangelists, travelling the country.6 William Booth finally resigned from his position as a New Connexion minister in a letter to Rev. H. O. Crofts dated 18 July, from an address in Newcastle.7 William Booth’s Search for Work In their independent evangelist period (1861 – 1865) there is only one letter from Catherine. Of the extant letters written during those four years there are several that were composed before Booth’s resignation from the New Connexion, while the rest were written in 1864 – 1865, when William was preaching in the north of England. Though the letters written before their resignation are few, they are fascinating and important. In the middle of June William Booth went to London to investigate the possibility of him and Catherine setting themselves up as independent evangelists. On 19 or 20 June he wrote to Catherine, telling her that he had met with “Mr Hammond”, presumably Edward Payson Hammond, an American Congregational evangelist, who was then preaching in Britain. The Booths were well aware that if they set themselves up as travelling evangelists finance was likely to be a problem. So William told Catherine that Hammond’s “success has been very considerable in Scotland,” and that his hosts had, acted most generously towards him. He … held three services a day until his health broke down. The people then sent him to Italy, meeting all his expenses, and numbers of first-class ministers are doing him and his work honour.8

The question must have been in Booth’s mind that if the Scots did that for an American visitor, would the English be as generous for one of their own? Aware of the increasing army of evangelists in Britain, he added, “I should like to lay the noble conduct of these men before our Conference, and contrast it with the drivelling opposition with which they have met my movements and convictions.”9 “Our Conference!” It certainly sounds as though William Booth still considered himself a New Connexion minister, and he still was officially. But the future beckoned. Booth added that Hammond advised him: Cut the denomination and go to work for Jesus, and He will open your way … If you have power to hold a large audience and to exhibit the truth and bring home the Gospel to their hearts, you may go forth, and God is sure to provide for you. All Britain is open to you!10

Not surprisingly Booth was pleased with what Hammond said, though he added that he did not agree with all of it. But Booth’s spirits had been lifted. He told Catherine, Still, the interview was such a contrast to the discouraging looks and desponding words of everybody I have come in contact with for the last two months, save one (my Kate), that it quite cheered me. I shall not, of course, decide on any plan until I see you.11

David Malcolm Bennett, The General: William Booth (2 vols. FL. Xulon, 2003), 1:291 – 301. Booth-Tucker, Catherine, 1:301 – 303. 8 Booth-Tucker, Catherine, 1:301 – 303. 9 Booth-Tucker, Catherine, 1:301 – 303. 10 Letter (WB 129), 19 or 20 June 1861, Booth Letters, CD, 340. 11 Letter (WB 129), 19 or 20 June 1861, Booth Letters, CD, 340. 6 7

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But Catherine also had important news. She replied immediately, telling him that while she had been unwell, she felt “a bit better since tea”. Then she dropped the bombshell, though, it appears, William was already aware that it might come: “Thou talks silly about my fears proving groundless. It is beyond a doubt now. I am just in the old fix. I think worse than with either of the two last, sick, languid & spiritless in the extreme.”12 She was pregnant again (they already had four children), or at least she believed that she was. However, as she did not have another child for fourteen months, she was either mistaken or she miscarried. The latter seems more likely. In a letter to her mother in January 1862 she complained of being “sick and ill all day long just as though it was the first three months.” She added, “Sometimes I think I miscarried when I was ill and that now I am beginning again.” 13 She seems to have been right. Herbert, their fifth child, was born, mid-evangelistic campaign, in Cornwall on 26 August 1862.14 It is worth noting here that Catherine Booth struggled through a mountain of Christian service through most of her adult life, while giving birth to and raising eight children, plus enduring much sickness. While some of her ailments may have been psychosomatic, they still produced real suffering and physical difficulties. But back to London in 1861. William Booth continued to meet those who might help him and Catherine become travelling evangelists. He told Catherine that he also “went to dine with Mr Pearse”, almost certainly George Pearse, a leading figure in the Chinese Evangelisation Society which sent Hudson Taylor to China.15 Pearse was also involved in the East London Special Services Committee (ELSSC), which conducted evangelistic work in East London. “After dinner … they had a long conversation on the work of God”, about Booth’s hopes, Catherine and other matters. Booth described Mr and Mrs Pearse as “much interested in all soulsaving work.” It appears that George Pearse “had attended a meeting of the Garrick Theatre Committee (GTC) that afternoon, and [Booth’s] name had been before them.” (The GTC appears to have been associated with the ELSSC.) Indeed, the GTC had issued an invitation to Booth to assist in an evangelistic meeting the next evening, which he accepted. Inevitably, the issue of money came up again. Pearse dropped a hint that if Booth threw in his lot with the ELSSC, they would be able to help him a little financially, but the committee’s work was “of a humble character”, so, presumably, he would not get much. It appears that earlier Booth had sent a letter to Reginald Radcliffe, a lay evangelist, apparently asking for his advice, in which Booth said that he “did not ask for a salary or guarantee, but for a sphere.” Radcliffe had sent this letter on to Pearse. But, as Booth told Pearse, he would “need a friend or two” to help financially, and, with four children and another expected, he clearly would.16 It was almost certainly no coincidence that four years later the East London Special Services Committee, with Pearse still involved, invited William Booth to preach for them on the Mile End Waste. And that did start a bold new work. His next letter, about two days later, said, “Yesterday, accompanied by father, I went to the Garrick Theatre,” where about 40 “workers” were gathered. After an address and prayer “they went off to the surrounding neighbourhood.”17 It needs to be noted that this was not the Garrick Theatre in Letter CB 161, 21 June 1861, Booth Letters, CD, 340 – 341. Catherine Booth to her mother, mid-January 1862, “The Booth Papers”, the British Library, MS 64806, f1. 14 Booth-Tucker, Catherine, 1:349 – 352. 15 A. J. Broomhall, Hudson Taylor & China’s Open Century: Over the Treaty Wall, (London, UK: Hodder, 1982), 59, 97 – 99. 16 Letter (WB 130), probably 22 June 1861, Booth Letters, CD, 341 – 342. Emphasis is as in Booth-Tucker, Catherine, 1:300. 17 Letter (WB 131), 24 June 1861, Booth Letters, CD, 342. 12 13

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Charring Cross Road, which was not opened until 1889, but one in Leman Street, Whitechapel in the East End,18 so the neighbourhood was a poor one. This was a foretaste of what was to come in the early days of the Christian Mission. It is also noteworthy that Catherine’s father, John Mumford, was with him. Mr Mumford was an alcoholic who had drifted from the Christian faith, which caused Catherine and her mother considerable anguish. Later that evening Booth preached to those who had accepted the invitation “to come to the mission”. Booth preached, though he seems to have altered his method midstream to something less formal. He told Catherine, “it was a very different affair altogether to what I have ever taken part in.”19 However, it was something he would get used to in the years ahead and even, perhaps, master. William Booth returned to Newcastle, resigned from the New Connexion, and then he and Catherine began their ministry as independent evangelists in Cornwall. There are no existing letters for the next three years. The Booths as Independent Evangelists The Booths met with considerable success in Cornwall in 1861 and 1862, but opposition to them grew. The Wesleyan Methodist Conference of 1862 forbad its churches from using freelance evangelists. The Primitive Methodists also issued a directive advising against using them. This lessened support for the Booths and their opportunities declined. They moved onto Wales early in 1863 and then the English Midlands.20 Up until the middle of 1864 the Booths ministered in tandem. They both would go to a particular area and take it in turns preaching, hence there are no letters. But in June 1864 they based their activities in Leeds in the north of England and changed their tactics. They decided to minister independently of each other.21 For our purposes, this meant they started writing letters to each other again. From June 1864 to February 1865 we have 22 fragments of letters written by William,22 but none by Catherine. All these have been gleaned from the biographies, and none of them are precisely dated. In mid-September William Booth was ministering in Hyde, near Manchester. He does not appear to have been meeting with the success he anticipated, and he was in a dark mood. He told Catherine, “I wish I were in a more satisfactory state spiritually. I feel almost dead – powerless. Consequently, my preaching and praying in public has but little effect on the people.” That hardly sounds like William Booth, though he did have his dark moods on occasions, and in this period he seems to have had more than usual. He then added almost in desperation, But wishing produces no improvement. O, that God would come and give me some new light or some new power. Will you pray for me? I never felt less emotion and power in prayer in my life. And I am sure I don’t know what to do.23

In another letter that September he gave what may be a clue as to the cause of his despondency. He told Catherine, “I feel so low and powerless spiritually. It is the Divine we both need. But you far

“The Garrick Theatre, Leman Street, Whitechapel, London”, http://www.arthurlloyd.co.uk/GarrickTheatreWhitechapel.htm, accessed 16 August 2017. 19 Letter (WB 131), 24 June 1861, Booth Letters, CD, 342. 20 Bennett, General, 1:331 – 339. 21 Bennett, General, 1:342 – 343. 22 I have given all these fragments different numbers, though in some cases two or three of them may come from one letter, and it is also possible that one fragment may contain material from two letters. 23 Letter (WB 132), mid-September 1864, Booth Letters, CD, 343. Emphasis is as in Begbie, Booth, 1:332. 18

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exceed me in the influence you can command in a service.”24 Catherine Booth’s popularity as a preacher was increasing, while William’s was at best remaining constant. Yet Catherine may not have agreed with his opinion about who exceeded who in influence. Back in 1860 she had expressed her regret about the lack of converts through her preaching compared with those that came through her husband’s.25 Whether William’s comment four years later was because he was depressed or whether he now really did think that Catherine exceeded him in preaching “influence” is unclear. But at this time she appears to have been the more popular of the two. Another cause of his depression was his separation from Catherine and the children, which he mentioned in several letters. Later that month in Bury his disappointment grew. He found the people there as “cold as an ice-house”, and he was “much disheartened”. He added that he did not “feel disposed to persevere much longer in a life, the results of which are really so trifling.”26 But the future was calling. Early in October, William indicated in a letter that Catherine was expecting to be invited to London to preach. This spurred him to say, “I will try and make my way there and see how I succeed.” He was also now in a better mood. “The Lord is using me here and bringing up the church”, he told Catherine. “I have been at them all the week, and the result is a great spirit of enquiry and reconsecration. Many of the people have, I believe, really and truly consecrated, and with many more there is a healthful enquiry after more of God.”27 In November William’s mood was still good. In one letter to Catherine he made some rather cryptic comments, which, if nothing else, show him to have been in a more optimistic frame of mind. He said, Three or six months ago there was some apparent reason for anxiety. Now our way is at least open, wide open, for a supply of our temporal need and it may be for an abundant supply of it. If the Lord does open my way with the Independents, or if He does continue to open our way to labour and to secure the income we have had the last two months, I will have a house in which you can have some quiet, if I pay £50 rent for it.28

The phrase “supply of our temporal need” suggests that William expected some regular and paid preaching opportunities, for him at least. It also sounds as though “the Independents” (the Congregationalists) were considering using him. On three occasions in 1852 – 1853, Catherine had tried to persuade William to join the Congregationalists, but, though he considered it, he decided against it.29 But this new opportunity must have been as a guest evangelist. Yet whatever good William was experiencing, Catherine was again unwell. Yet, amidst it all, William was aware of a great blessing he and Catherine had received at God’s hand. In an age when infant mortality was high in Britain, he was able to say, “We are saved, so far, from those gloomy visits to the churchyard which so many other families have to pay.”30 In fact, all their eight children lived to adulthood. Yet if the financial future looked promising, the financial present was not without its problems. In one letter he told Catherine that he owed £85,31 much more than most men would earn in a year in

Letter (WB 133), mid-September 1864, Booth Letters, CD, 343. Emphasis added. Letter CB 152, 17 September 1860, Booth Letters, CD, 329. 26 Letter (WB 134), late September 1864, Booth Letters, CD, 344. 27 Letter (WB 138), early October 1864, Booth Letters, CD, 345. Emphasis is as in Begbie, Booth, 1:340. 28 Letter (WB 145), November 1864, Booth Letters, CD, 348. 29 Bennett, General, 1:108 – 112, 122 – 123, 166. 30 Letter (WB 145), November 1864, Booth Letters, CD, 348. 31 Letter (WB 149), possibly December 1864, Booth Letters, CD, 349. 25

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the mid-nineteenth century. Norman Murdoch says that this debt was acquired because of the printing of hymnbooks to sell at his meetings.32 Presumably, he eventually sold enough to cover the debt. Late that year William met John Unwin, a travelling Methodist preacher, who triggered an unusually critical response from Booth. He told Catherine, “some of these revivalists, I dislike them the more I see of them. I am a strange being, perhaps. I wonder if I appear as bragging and mechanical in my revivalism as some of these folks do.”33 Some years earlier, James Caughey seems also to have been disappointed in a John Unwin, presumably the same man.34 The momentous year of 1865 began, but its early months did not look good for William Booth. In February he told Catherine, “You heard how they pitched into my writing and praised yours. There, as elsewhere, I must decrease and you increase!”35 Who “they” were is unclear, but it was another potential humiliation for William Booth, yet he did not sound bitter about it. While it could be fairly argued that William was a better preacher than Catherine, at least a more dynamic one, she was the better writer. In March Catherine was away preaching in London, while William stayed in Leeds with the children. She sent him a report of one of her meetings, and he replied, I am glad you had so good a meeting. I have no doubt about your adaptation for that sphere, or for almost any sphere, and I could never stand in your way or prohibit your labouring when … you could do so much good. This I settled years ago.36

At that time William Booth was probably as low as at any time in his ministerial life. The future looked uncertain for him, but he decided, for the second time in his life, to move to London. March was bleak, but July was coming. The Final Letters The final letters cover the period from the early 1870s to 1889 or 1890. Once more they are drawn from the biographies and are fragmentary, though a few, especially those written at the time of the “Maiden Tribute” court case, may be complete or nearly so. William wrote most of them. From Christian Mission to Salvation Army We will first examine those letters from 1872 to 1880. The first of these was from William and was probably written in 1872 when he was ill and recuperating at Smedley’s Hydropathic Clinic. My Dearest, my Darling, my own Love, How mysterious the tie that binds us together! How wonderful the union! How lost and lonesome I am without you. Life loses half, nay, all its charm. I am only living and working here to get better to return to you. My last and first thoughts are given to you. Oh, let us cherish and keep stronger with a living glow the holy flame of love as kindled in our hearts for each other. I am oppressed with the thought and feeling of my unworthiness of the devotion you manifest for me. The Lord reward you!

He then launched forth into a poem: 32

Norman Murdoch, Origins of the Salvation Army, (Knoxville, USA: University of Tennessee Press, 1994), 38. Letter (WB 150), possibly December 1864, Booth Letters, CD, 349. 34 James Caughey, Glimpses of Life in Soul-Saving, (New York, USA: Palmer, [1868] 2007), 177. 35 Letter (WB 151), late February 1865, Booth Letters, CD, 350. Emphasis is as in Begbie, Booth, 1:340. 36 Letter (WB 153), early March 1865, Booth Letters, CD, 350. Emphasis is as in Begbie, Booth, 1:341. 33

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If ’tis love to wish thee near, To shed for thee the silent tear, To start at every step and fear, Yet hope, that it will bring thee near – If this be loving, then I love. If ’tis love to wish that I, Knit by some strange mysterious tie, Might with thee live or with thee die, Then dwell with thee eternally – If this be loving, then I love.37

His love for her which had first blossomed in 1852, clearly still bloomed 20 years later. He was also rather proud of his children. In the second half of 1874 he told Catherine, Willie, or rather Bramwell, as I like to call him now, has just left me. He is a good lad – a real precious boy. I manage him a little better than you do, I think. Perhaps it is because I let him have his own way rather more. I have no fault worth calling a fault to find with him. His thoughtfulness for the real interests of the Mission, his responsibility as to business, his manly dealing with men and things, are in my estimation very remarkable. Then he is, I think, really good, open to spiritual influences to any extent. Poor boy! Were he only stronger I should rejoice in contemplating his future, and push him on to aim at far greater things. I don’t know whether I told you how pleased I was with dear Katie speaking in the streets on Sunday morning. It was very nice and effective. Bless her! I am delighted with all the children more and more. Willie is the greatest help I have ever had in the office. I heard Ballington give out a hymn and say a few words at Bethnal Green last night. He did not know that I was there. I was surprised and gratified in the extreme. He has an extraordinary voice and will be able to give out a hymn with more effect than many a man could produce with a sermon. The little he did say was spoken with force and feeling. They think very much of the promise he gives for ability at Bethnal Green. He will make a mighty man with the Divine blessing. But it will be a serious matter. I could not touch him in effective giving out of a hymn in the open-air, and he is only seventeen. Willie’s voice and chest are so weak that I don’t see how he is going to make a preacher.38

A family was maturing and an Army forming. The Booths found the work stressful and worrying, as no doubt it was. But a new helper had recently joined them and he had a less anxious disposition. He caused William to reflect, “A little bit of [George Scott] Railton mixed up with our anxious temperaments would do us a world of good.”39 In 1876 or 1877 William wrote Catherine a rather scrambled letter, which suggests that the stress and worries had increased, at least for him, as the Christian Mission began to change into The Salvation Army. He told her Katie is better and will soon be all right. I am as tender of her as you could wish. She eats and sleeps and seems very happy... Tell Bramwell I won’t have you made miserable by him. He must have a holiday. Railton will be up on Tuesday. He must go away at once. Where? With you too! You must come to me or me to you. I should arrange to visit the other stations here and come off to you at once and let

Letter (WB 154), probably 1872, Booth Letters, CD, 354. I have been unable to find the origins of this poem. If anyone has any ideas, please contact the AJSAH office. 38 Letter (WB 155), second half of 1874, Booth Letters, CD, 354 – 355. 39 Letter (WB 156), 1874, Booth Letters, CD, 355.

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him come and finish up the North with K.40 but for my promise to take her to Edinburgh … He can do with her as well as I can. Indeed, I think better. He would have plenty of preaching... He is a dear, darling boy, writes me beautiful business letters. What am I to do? I love him and all of you dearly. I love God and God loves me. I do wish he would alter in these little things. Do you talk to him ever?41

That is not William Booth’s most rational letter, but it, no doubt, reflects his mood and his phrenetic activity at the time. And it is clear that he was not the only one under pressure. As the Christian Mission moved closer to becoming The Salvation Army, opposition seemed to grow. In April 1878, William told Catherine, We are mobbed and hunted almost out of [Salisbury]. At present every hall and room is closed against us… Outdoors the Evangelists have to get into houses to escape the mob, and on Sunday they had to close the meetings – could not go on. Police refuse protection. Nevertheless there is a good Society. A lot saved. We must not give up; we will not.42

But William Booth needed to be loved. Also in 1878 he told Catherine; Bramwell started a letter the other day by saying, ‘I do miss you so much. I hope I don’t love you too much’. Those words follow me up and down like heavenly music. I seldom hear of anybody loving me. I don’t think my people do, and that my family do I have to take very much on trust. So to hear him go out of his reticent course to tell me so comforted me much.43

Catherine’s first letter in this section is drawn from Frederick Booth-Tucker’s biography of the Army Mother, though he did not say who was the intended recipient. However, it does sound as though it was meant for her husband. It was written while she was touring in the south of England, and from what she called “a priest-ridden, proud cathedral city, with unfaithful shepherds enough to lead a whole generation into hell.” That city was probably either Salisbury or Winchester, with the former more likely.44 Either way, one suspects that not too many residents of those cities would have been pleased by that description. But Catherine Booth did not usually aim to please. Booth-Tucker’s record of this letter begins with a bang: The more I see of fashionable religion the more I despise it; indeed, how can fashionable religion ever be any other than despicable? I was thinking the other day what a reproduction of the same classes of character this age presents as were in Jerusalem when Jesus lived and died. The Pharisees of that day wanted a Christ. Oh, yes! But he must be a reigning Christ. And now there are thousands talking about His second coming who will neither see nor receive Him in the person of His humble and persecuted followers. Christ manifested in flesh, vulgar flesh, they cannot receive. No, they are looking for Him in the clouds. What a sensation there would be if He were to come again in a carpenter’s coat. How many would recognise Him then, I wonder? I am afraid it would be the old story, “Crucify Him!” “Away with Him!” “Whoever denieth that Jesus is come (not did come) in the flesh is anti-Christ.” Oh, for grace always to see Him where He is to be seen,

“K” is presumably their daughter Katie. Letter (WB 157), 1876 or 1877, Booth Letters, CD, 355. 42 Letter (WB 163), April 1878, Booth Letters, CD, 357. 43 Letter (WB 162), March 1878, Booth Letters, CD, 357. Emphasis is as in Begbie, Booth, 1:433. 44 This could not be Portsmouth, as its Anglican Cathedral did not become such until the 20th Century, “Portsmouth Cathedral”, http://www.britainexpress.com/attractions.htm?attraction=1520, accessed 18 August 2017; and the Catholic Cathedral in Portsmouth was not opened until August 1882, “Cathedral of St John the Evangelist, Portsmouth”, https://en.wikipedia.org/wiki/Cathedral_of_St_John_the_Evangelist,_Portsmouth, accessed 18 August 2017. BoothTucker dates this letter 1880, Catherine, 219-20. William Booth’s earlier comment about his people being “mobbed and hunted” in Salisbury (above) suggests that that city was the more likely location. 40 41

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for verily flesh and blood doth not reveal this unto us. Well, bless the Lord, I keep seeing Him risen again in the forms of drunkards and ruffians of all descriptions.

She then continues, focusing more specifically on her current mission. I would have given a trifle for you to have been with me at Poole [in Dorset], and here [Salisbury or Winchester] on Tuesday night. A glorious band, sweet in spirit and valiant in fight! Driven close to God and each other by furious persecution from without. The Lord will give us a triumphant victory in this place ... I had a drawing-room meeting here yesterday morning and I preach to-night in the Assembly Rooms. The Lord came down in power. We had I trust a useful time at Bournemouth. I preached in the Town Hall on the Sunday night on Faith. Lady C…45 had besought me not to ask people out; she was sure that in proud Bournemouth no one would come, and feared it might create prejudice. I told her I dare not preach without, and was quite willing to leave consequences with God. The hall was packed, the power came down and twelve came forward. Everybody was amazed, and I hear people are asking in all directions whether I am going again… So you see, dear, God still sustains poor me and gives me the victory over rich and poor.46

While William Booth was the General, Catherine Booth, though officially unranked, was his foremost frontline officer, and, health permitting, always ready to do battle. The “Maiden Tribute” Affair The next sequence of letters is about the trials connected with the “Maiden Tribute” affair. In the summer of 1885 Bramwell Booth and other Salvationists had worked with the newspaper editor W. T. Stead to expose a child prostitution racket and to force the government’s hand to raise the age of consent from 13 to 16. While these two objectives were achieved, legal proceedings were taken against several people involved in this campaign, including Bramwell Booth and Stead. The trials were held in October and November that year,47 though this first letter from William Booth was written in September at the end of the preliminary hearing. Catherine was away on a speaking tour, enlisting support for the cause. My Dearest Love, We have had an anxious day, altho’ I should not be anxious myself, but that it is Bramwell who I fear will worry about things. Still I believe that if they are committed to-morrow, which we all expect, he will feel much better. Rebecca [Jarrett]48 is all right they say, and has consented to some evidence coming out which blacks her. … Ranger49 and all think they are certain to commit whether the matter ever comes to a real trial or not; very doubtful in the estimation of Russell50 and others. They think that the Government has felt so bespattered with these Revelations that they have felt compelled to discredit them before the world, consequently they have fallen upon this case. Perhaps they may never push the thing to the extremity of a trial; if they do, nothing very much can possibly come of a conviction if any Jury can be got together that will say “Guilty”. My opinion is that any way the Army cannot suffer very much. We shall have after the trial, whichever way it may go, a splendid text for an appeal to the Country. If they convict, we 45

This is probably Lady Cairns. Letter (CB 162), 1880, Booth Letters, CD, 357 – 358. Emphasis is as in Booth-Tucker, Booth, 2:219 – 220. 47 For more details about Maiden Tribute see David Malcolm Bennett, “‘The Maiden Tribute of Modern Babylon’ Affair”, AJSAH, (Vol. 1, Iss. 2, 2016), 53 – 71.; and Cathy Le Feuvre, The Armstrong Girl: A child for sale, (Oxford, UK: Lion Hudson, 2015). 48 An ex-brothel owner who had been used in “Maiden Tribute” to procure a girl. 49 Dr Washington Ranger, The Salvation Army’s solicitor. 50 Mr Charles Russell, Q.C., who defended Rebecca Jarrett. 46

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can show up the injustice of the thing – if they acquit, we can show the infamy and groundlessness of the prosecution. If B[ramwell] goes to prison, they will make a martyr of him, and this alone will make him a heap of new friends and bind the Army and him more closely together and make thousands burn to go to prison too.

Is William Booth being callous here? He does seem to be viewing this whole terrible event, and those who might suffer because of it, primarily through the lens of how it will impact the Army. He even appears (with biblical precedent, it can be argued) to view his own son as a sacrifice that was good for the cause. And does the phrase “bind the Army and [Bramwell] more closely together” suggest that Bramwell’s commitment to The Salvation Army was a little hesitant? It is known that Bramwell was originally far from certain that he would commit to becoming an officer in the Army. As late as 1877, concerned about his lack of preaching ability and the stresses of the work, he was uncertain that he would continue as a fulltime worker with what was then the Christian Mission. He said at the time, “A secular employment would certainly be much easier than this.”51 But it was now 1885. William Booth’s letter to Catherine continues, “Only one thing can hurt us, our own fears and worries; in other words, OUR OWN UNBELIEF. Have faith in God, Lucy has written across her breast. Oh, let us have it written across our hearts, and act it out.” It was then back to defending the Army and the family: Now, my darling, I do hope God will guide you to-morrow night. I hardly see how you can be wrong in a few words bearing upon what has led up to the Revelations, and on the wisdom of the Government prosecuting those who for the national weal made them. You should not say anything that links Bramwell with STEAD in ANYTHING – any day some more unwise things may come out yet.

W. T. Stead, who had taken a considerable risk in exposing the scandal in his Pall Mall Gazette, was a good friend of The Salvation Army and an ardent admirer of Catherine Booth, though his relationship with the General was rather frosty. Was Booth here spurning a man who had supported him and his Army on several occasions? A man who later helped him write In Darkest England. Stead was certainly a wild card and a most controversial figure, and William Booth was probably right to be cautious, but his feelings here seem to go beyond that. Later in the letter he turned his attention to Catherine. My darling, if I could always be assured of your welfare and that you don’t worry or care, I should be comparatively reckless about the other things. Let us cast our care on Him who cares for us – all our care – our care for those who are dearest and nearest and weakest in our circle… Good-night. Jesus Christ is a Brother born of adversity. We suffer in the Name for His sake and through His Spirit in us. Let us bear it like the saints; be strong; “we’ll be Heroes”. Now is the time. God bless and keep my beloved. Your affectionate husband, W.B.

“W.B.” perhaps sounds a rather formal way to sign off a letter to his wife, but he repeats it after a P.S., which is followed by a further comment. However, in some sections of the Army it was business as usual. Booth added, “The lasses went past here this morning from Tottenham, singing ‘Victory’. They had had a quiet meeting, sold 200 War Crys, and had a collection of 15s in the open air.” 51

Bramwell Booth, These Fifty Years, (London, UK: Cassell, 1929), 78 – 81; Bennett, General, 2:56 – 57.

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Booth’s last line in this letter was: “The Holy Ghost is our Power and our Defence.”52 William wrote two letters to Catherine on Monday 9 November, when the first trial was reaching its conclusion. In the first letter he told her, “I must say I am heartily sick of the whole affair”, and then went on to criticize Stead, who was adopting a “willing to be a martyr” approach in his Pall Mall Gazette. Booth was especially concerned about what might happen to Rebecca Jarrett. But Booth’s primary concern was always his Army. He continued, “I am moidered [worried or bothered] up with a thousand things, and matters have been so neglected of late that I must go back to my own work and look after the Army.” If this sounds as though he did not care about the results of the Maiden Tribute campaign, this is far from true. But he had been left minding the shop, while his righthand man (Bramwell) and his righthand woman (Catherine) had been, and still were, heavily involved in Maiden Tribute business. Indeed, in this letter he later added, I am sure the S. A. is the thing, and our lines are all right. We shall see tremendous things. We are deciding for our International Council in June next, and shall have Soldiers from all parts of the world and 2000 Officers. This will wipe out the very memory of Eliza Armstrong.

That last comment was not William Booth at his best, but expresses his frustration at the whole affair. As to the expected judgments, due after the brief second trial the next day, he said, We shall see what is done to-morrow. Stead won’t be put in prison, in my opinion, but will drop back into his old role of journalist, and leave us smeared with the tar of this affair to fight it out with blackguards and brothel-keepers all over the world... Bramwell is not quite out of the wood yet. We will wire you to-morrow how things go.53

As the trials drew to a conclusion, The Salvation Army certainly copped a pounding from some sections of the Press. In his second November letter Booth said, You will have seen something of the papers this morning, I suppose. The Daily News is bitterness itself, only a sentence or two against Bramwell; but of course we are implicated in its sweeping, scathing sarcasm. The Standard I hear is bad, and I fully expect they will all be alike. I have not a hope from any newspaper in the land except the religious ones, and only partially from them. However, this is just what we expected, and although I feel it at the moment, our turn will come byand-by.54

That same day, Stead’s Pall Mall Gazette, an evening newspaper, gave a summary of recent comments on the case in other newspapers, including some from that morning. Some of the papers were critical, while others were favourable.55 Booth also said in this letter, “I don’t believe they intend to send Stead to prison. We shall see!” And then added, “We have a lot of fighting yet before we go to rest, I hope.”56 The General was at IHQ the next day, writing another letter to Catherine when a “wire” arrived, announcing the sentences. They were: Stead Jarrett

3 months 6 months (not hard labour)

Letter (WB 164), 13 September 1885, in Booth Letters, CD, 358 – 359. Emphasis is as in Begbie, Booth, 2:47 – 50. Letter (WB 165), 9 November 1885 Letter (WB 166), 9 November 1885, in Booth Letters, CD, 360. Emphasis is as in Begbie, Booth, 2:50 – 51. 54 Letter (WB 166), 9 November 1885, in Booth Letters, CD, 360 – 361. 55 “The Press on the Armstrong Case”, The Pall Mall Gazette, (London, 9 November 1885), 12. 56 Letter (WB 166), 9 November 1885, in Booth Letters, CD, 360 – 361. Emphasis is as in Begbie, Booth, 2:51. 52 53

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Jacques Mourez

1 month57 6 months’ hard labour.58

Still Booth’s emotions were mixed. “We must do something now,” he said. “I am woke up again and in for fighting. Still I am sure it is not our business.”59 Bramwell Booth had escaped without a sentence, but his father had been wrong about his expectations concerning Stead. Yet Stead took his imprisonment like a martyr. He almost seems to have enjoyed the experience and after his release he donned his prison uniform yearly. 60 However, it proved a difficult time for Rebecca Jarrett, and Louise Mourez sadly died in prison.61 Booth on Tour In the middle of September 1886 William Booth began a crossing of the Atlantic and then conducted a tour of the USA and Canada. After initial difficulties, The Salvation Army had established a firm foothold in both countries, and the General’s aims were to encourage his troops and to strengthen their work. The letters in this section are all extracts from the biographies, most of which are very brief. Catherine was uneasy about his trip and the resulting lengthy separation. Soon after his departure she wrote telling him, “You cant [sic] realize the sense of danger I feel about you in so much travelling, etc., and the thoughts of the voyage home already jump on me in the night … This hateful writing, one can’t express what one wants.”62 However, her husband, for the most part, seems to have enjoyed himself. In what appears to be his first extant letter of this trip he offered her great words of encouragement. He told her “In every direction people speak in the highest terms of your books and ask most affectionately after you”, and then added: Mr. G…, my host, said last night that he came back from England thinking forty times as much of the Army as when he left ... and that among other things with which his visit had delighted him had been the delight and profit with which he heard Mrs. Booth; that you were the most eloquent speaker he had ever listened to; that to see you “shake your little fist” and hear you speak at Exeter Hall was worth going 16,000 miles. A Wesleyan Minister, the Chairman of the Toronto District, has just been in to see me, and has been telling me how he has read your books with profit, that they are the primitive Methodism of John Wesley and John Fletcher. An old man from the interior of the City grasped my hand in the carriage yesterday and bade me tell you what a blessing your books had been to him and that he read them first himself and then lent them to his neighbours. Continually these testimonies are coming up…

And William Booth sounds proud of the praise his wife was receiving, rather than jealous.

Sampson Jacques was an investigative journalist hired by Stead in “Maiden Tribute”. Begbie’s account of this letter has “Mourey”, but it should be Louise Mourez, a French midwife involved in “Maiden Tribute”. 59 Letter (WB 167), 10 November 1885, in Booth Letters, CD, 361. 60 James Mussell, “‘Characters of Blood and Flame’: Stead and the Tabloid Campaign”, in Laurel Brake, et al. (eds.), W.T. Stead: Newspaper Revolutionary, (London, UK: British Library, 2012), 25 – 26. 61 Bennett, General, 2:247 – 248. 62 Letter (CB 164), 12 October 1886, in Booth Letters, CD, 364. Emphasis as in Bramwell-Booth, Catherine, 170. 57 58

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He also mentioned that he had received letters from Bramwell and Railton. He said, “Railton was kind, Bramwell was OFFICIAL, I suppose he had not time for more. But I have been away from you all for 15 days, and I certainly longed for a few special words.”63 From Halifax in Canada he told her, Before starting on anything else, and I have plenty before me, I must scribble a few lines to my beloved. My thoughts have been with you through the night. When I awake I can safely say my heart comes over to you, and I embrace you in my arms and clasp you to my heart and bless you with my lips and pray God to keep you from all harm and bring me safely to meet you again on earth… The most popular Methodist minister in St. Johns, New Brunswick, greeted me on Friday night on leaving for Halifax in the most respectful and affectionate manner, saying that next to John Wesley he hailed me benefactor of the world. He had relapsed from his simplicity, given himself up to popularity-hunting, lecturing, etc. He has come to our Army Meetings, gone out for a new and full surrender and got a clean heart, brought his people, and is now a leader in the Christian world of that City and neighbourhood… The reception was immense. The Mayor and the City Marshal (the latter a Catholic, one third of the population is Catholic) met me at the station. The Mayor rode with me in my carriage. We had torch lights and red lights and crowds and music and volleys and a wind up on the parade, where an electric light had been fixed over where my carriage halted. Here I addressed for a short time the assembled multitude. There was a little hubbub at the start, but the police soon settled that, and all was still and quiet as a church, while I showed them that only righteousness could exalt their City or themselves personally. I only regret I did not go on longer.64

From an unnamed town in the USA, possibly Boston, he wrote, In the afternoon [the meeting] was awfully stiff. Seven ministers sitting in a row on the platform looking solemn as death, not helping to loosen either my feelings or those of the meeting. Then there had been no topic advertised, and so I was driven to a general talk. Hard and cold as I was at the start, God helped me before I got far in, and I finished in a tornado. I took the three things God wanted to do with a man. 1) To pardon. 2) To cleanse and rectify. 3) To employ for the accomplishment of His purposes. Oh, those parsons did look solemn as I closed in with them and all present on the importance of being consistent with the mighty truths we profess to believe. I pushed home, as I have done several times the last few days, the taunts of the infidels that we Christians do not believe our own doctrines, saying it was the weapon that pierced my soul the deepest, etc. To a man they shook hands with me at the close, introducing each other, and thanked me for my words – some of them in the heartiest way. It is a strange peculiarity of the American people that they will sit and stare at you, looking as solemn as death, not letting you see by the movement of a muscle that they are affected in the slightest degree by what you are saying, altho’ your own heart is in an agony and your words are burning and scathing or otherwise affecting them; and then, when you have done, they will gather round you and in the politest, kindest and most genial manner, bid you welcome, and say how glad they are to see and hear you. To look at that people yesterday afternoon you would not have thought they cared much, but yet I heard afterwards that they were much impressed.65

However much William missed Catherine, she may have missed him more. Being in their own home most of the time with memories of him all around her, she felt the separation greatly. In one letter she said, “It is over five weeks since you left us … I got home from my last tour and saw your Letter (WB 169) from Toronto, possibly Saturday 2 October 1886, in Booth Letters, CD, 362 – 363. Emphasis as in Begbie, Booth, 2:77. 64 Letter (WB 170) from Halifax, possibly Saturday 9 October 1886, in Booth Letters, CD, 363. Emphasis as in Begbie, Booth, 2:77 – 78. 65 Letter (WB 172), from the USA, probably October 1886, in Booth Letters, CD, 364. Emphasis is as in Begbie, Booth, 2:73 – 74. 63

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clothes hanging up, I felt awful. I thought what it must be when the occupant is gone forever – at least for time! I long for you daily.”66 William moved onto Washington DC, probably late in November. The city seems to have impressed him, though he found some of its residents confusing. He told Catherine, I came here, Washington, Saturday night. It is, as you know, the Capital City of the States. The seat of Government, a great centre of learning, wealth, fashion and influence. We have only a young Corps here, twelve months old. Still they gave me a good reception on Saturday night, and we marched through the principle [sic] parts of the City. A crowded meeting followed, at which I spoke with only little liberty; could not get away… I was sorry afterwards, as I learned that influential people were there. You cannot judge your audiences in this country from appearances. For instance, you cannot tell which are ministers from their dress. Yesterday afternoon there sat opposite me three of the leading ministers of the City, two of them D.D.’s, and but for their close attention and a certain refinement of feature I should not have supposed them to be ministers. Indeed, in the Old Country I should have said it was not so. They dress just as ordinary business men and often very shabby and slouchy. However, I have since Saturday had good times and wonderful afternoon meetings. On Sunday we had the penitent-form full after each meeting. Last night the Hall was crowded and they had to go away... I spoke an hour and a half with unabated interest to the audience. The shaking hands afterwards was immense… Any way, I like these Washington people. Oh, what a splendid City this is and is going to be. I have no doubt but they will make it the finest City in the world.67

Just before he left America he wrote to her saying, You must not be anxious about me on the water. I have not a fear. You cannot judge the weather at sea from what it will be on shore. So do not lie awake one hour on my account if you hear the wind blow. God will take care of me. Goodbye … take a little care of yourself so as to be able to sit at the table and welcome me when I return. I long for your smile and voice and to lay my head on your bosom once more. I am just the same, your husband, lover and friend, as in the earliest days. My heart can know no change.68

The Post Script This article will close with two letters, one from William and one from Catherine. William’s letter was not strictly his last, but it ties in so well with Catherine’s final letter that they match. The Booths had been married for over 30 years, yet they still loved each other deeply. While on his tour to America and Canada he told her, “Love me as in the days of old. Why not? I am sure my heart feels the same as when I wrote you from Lincolnshire or came rushing up the Brixton Road to hold you in my arms and embrace you with my young love.”69 Then on her death bed Catherine wrote him one last note. It said, My darling One, I never thought of you wanting a line or you should have had [a] better one, but you will accept this, just to assure you of my fullest and most satisfying assurance of your unalterable and eternal love to me. I have never doubted the possession of your heart from the day you first declared it mine. We were wed for ever, and though I go first you will soon follow and we shall 66

Letter (CB 165), possibly 29 October 1886, in Booth Letters, CD, 365. Emphasis is as in Bramwell-Booth, Catherine, 170. 67 Letter (WB 176), probably late November 1886, in Booth Letters, CD, 366. 68 Letter (WB 180), early December 1886, in Booth Letters, CD, 367. Emphasis is as in Begbie, Booth, 2:80. 69 Letter (WB 174), probably October or November 1886, in Booth Letters, CD, 365.

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find our all again in that eternal day, Amen, Amen. Goodbye, darling, till then. I shall be the first to greet you on that eternal shore with all our children and thousands of spiritual children from all lands. Yours as ever, Catherine.70

Conclusion The Booth Letters form a remarkable collection. They speak of the love of two people, their passion to share the love of God with others, and the birth of a mighty Army. They also give us a graphic picture of life in the nineteenth century, albeit from a unique perspective.

Letter (CB 167), 1889 or 1890, in Booth Letters, CD, 367.

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The purpose of The Salvation Army as expressed by General John Gowans.1 “Special Report – The Army Government”, The Salvation Army New Frontier, (The Salvation Army USA Western Territory, 28 April 2001), 7. 1

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WAS THE SALVATION ARMY INVENTED? HOW WE SHOULD DEFINE OUR HISTORY R. G. Moyles2 A few years ago, and some are still hanging on Salvation Army property walls, posters proclaimed the following admirable purpose of the organisation as expressed by the late General John Gowans: “The Salvation Army was invented to save souls, to grow saints, and to serve suffering humanity.”3 Without in any way disparaging Gowans – one of the Army’s outstanding officers — and taking no issue with the overall sentiment expressed, I quote it to show how it might promote a misunderstanding of just how The Salvation Army came into existence and how it evolved. For, if there is one thing clearer than any other, it is that our Army was not invented – it was not, as the word properly means, ‘created or planned by thought.’ This is a fact acknowledged by several exemplary witnesses. George Scott Railton, for example, stated that General William Booth, … almost drifted into his great life-work, and nothing could be more important to those who would rightly understand him or The Army than to bear in mind that nothing was pre-arranged, and that the huge Army of today [1886] has rather grown than been made.4

Bramwell Booth, who knew the Army well, later stated that when his father “assumed the entire control of the work, he had of course but the faintest idea of the possibilities which time has shown were before us”.5 And, more recently, Albert Orsborn suggested that The Salvation Army, … was not planned in advance by any man or body of men. William Booth never claimed to have invented or created it; indeed, no hint can be found that he, his devoted wife, or zealous and undauntable followers dreamed to what they were proceeding –until they found established an Army of which they were soldiers.6

If we need further corroboration, we have only to read any one of several biographies of William Booth. One of the things, among others, we learn from them is that the Founder, before and after he became such, did not plan his destiny. The road to his generalship was full of surprises, with corners around which he could not always see, and with some impediments he did not expect. Booth simply stepped on that road in faith, waiting to see if and how God would enable his journey. We can see him, for example, as a young man of nineteen, at the end of his apprenticeship as a pawnbroker, certainly passionately in love with revivalism, but without a job, roaming the streets of Nottingham for a whole year looking for work, without a plan for the future. “In desperation,” writes Roger Green, “William Booth moved to London. He had no grand vision for saving the lost of London Reference citation of this paper R.G. Moyles, “Was The Salvation Army invented? How we should define our history.” The Australasian Journal of Salvation Army History, 3, 1, 2018, 82 – 86. 2 A version of this paper was first published in R. G. Moyles, Exploring Salvation Army History, (Canada: R. G. Moyles, 2009). 3 See for example “Special Report – The Army Government”, The Salvation Army New Frontier, (The Salvation Army USA Western Territory, 28 April 2001), 7. 4 George Scott Railton, Twenty-One years Salvation Army, (London, UK: The Salvation Army Publishing Offices, c1887), 36. 5 Bramwell Booth, Echoes and memories, (London, UK: Hodder and Stoughton, 1925), 47.; Bramwell Booth, Echoes and memories, (London, UK: Hodder and Stoughton, 1977), 61. 6 Albert Orsborn, “foreword”, in Robert Sandall, The History of The Salvation Army, 1865-1878, Vol. I, (London, UK: Thomas Nelson and Sons, 1947), vii-viii.

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or bringing redemption to the masses. He moved to London to find work”.7 That he found his destiny also, we now know. Or it might be more aptly said that his destiny found him. For, again, it was not so much his own planning as by providential intervention that his ambition to become a preacher was realized. Even thereafter, Booth’s fulfilment of his destiny was a series of false starts and tentative explorations. He tried the Congregationalists and found he could not accept the doctrine of predestination. He had a stint at academic studies, under the tutelage of the renowned religious scholar, Dr. Cooke, but discovered (as I think he already knew) that he was no scholar. He toyed with the idea of migrating to Australia; and, almost in despair, thought of returning to full-time business as a pawnbroker. It was only when he threw in his lot with the Methodist New Connexion, and when his life’s ambitions began to be sustained by the love of his new wife, that he managed, for a few years, to fulfil his dream of a career as a free-lance revivalist. When in 1861 the New Connexion conference decided not allow him to continue his revival campaigns, Booth reluctantly severed his ties with that branch of the Wesleyan church and sought his own path as an independent revivalist. But, again, he was uncertain of his future – so uncertain that, in spite of walking out of the Conference in seeming confidence, he did not resign his commission as an ordained minister until a nearly two months later.8 And for four years more he and his wife walked in the “wilderness,” conducting revival services at the request of friends, but often penniless and still uncertain of his future.9 Often he had to drag himself to the various chapels he visited, … his mind harassed by the thought of the future, his soul asking questions hard to answer. … Sometimes he wondered if this work was indeed the work to which he had been called by God. He contemplated abandonment of his preaching, and once suggested to his wife that he should seek commercial work in London.10

When Booth did go to London in 1865, it was not for that reason. But neither was it because he saw the city as his future mission ground. The Booths’ move to London, states Roger Green, “had nothing to do with William. In fact, he would have preferred staying away from London. That move – which was to prove providential — had everything to do with Catherine…”11 She had, in fact, become a much sought-after preacher in her own right, and, after having received an invitation to conduct services in South-West London, she accepted it as a way of bringing some stability to their lives — of having a settled home for a while near her parents. So, when William Booth returned to London (from a preaching engagement in Lincolnshire), it was more to satisfy his wife than out of any deep conviction that this was where his destiny lay. Even when he was invited to preach for a fortnight in the East End, which he did on 2 July 1865, in a tent set up on a Quaker burial ground; and even though his preaching was well received, he was not aware that destiny was calling. “Here was the open door for which I had longed for years,” he later wrote, 7

Roger J. Green, The life & ministry of William Booth, (Nashville, USA: Abingdon Press, 2005), 25. The Methodist New Connexion Annual Conference was held from Sunday 19 May to Tuesday 28 May 1861. From this conference William Booth took an appointment as superintendent of the Newcastle-Upon-Tyne Circuit. Booth did not submit his letter of resignation until 18 July 1861. “Methodist New Connexion Annual Conference”, Staffordshire Advertiser, (Staffordshire, England: Saturday 25 May 1861), 5.; “Methodist New Connection Conference”, Liverpool Daily Post, (Merseyside, England: Thursday 30 May 1861), 7; William Booth, “Resignation of the Rev. W. Booth”, (North Brixton, London, England; International Heritage Centre, London, 20 August, 1861, PWB/1/1/3), 1,2. 9 Harold Begbie, William Booth founder of The Salvation Army, 2 volumes, (London, UK: MacMillan and Co., 1920), I:319-335. 10 Begbie, William Booth, I:320-321. 11 Green, William Booth, 99-100. 8

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… and yet I knew it not, and moreover was unwilling to enter it. The main reason for this was that I feared my ability to deal with people of this class; I had made several efforts, but apparently failed, and the thought saddened and oppressed me beyond measure. I would have given worlds, had they been mine, to have been qualified to attract and interest and lead to salvation the masses I saw around me, as completely outside the Christian circle as the untaught heathen of foreign lands, but I despaired of accomplishing it. This I thought was not my vocation.12

That pattern of patient, though often painful, discovery –of doubt even when opportunity faces him squarely — is repeated through much of Booth’s career. When, for example, he eventually did see the need for another mission to the east-enders – when he saw the spectacle of sin and suffering, and when, after consulting his wife, he decided to do something for them — he still did not imagine (much less plan) a permanent revival mission. Catherine’s reply to his suggestion was this: “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.’ There was not in our minds, at the time we came to this decision, the remotest idea of the marvellous work which has since sprung into existence.”13 As for The Christian Mission itself, that too was a matter of trial and error. “All this time,” William Booth wrote, “we had no regular definite plans for the future.” There was, at first, no plan to create a separate evangelical agency; Booth was, in fact, quite opposed to the idea. He simply wanted “to get the people saved and send them to the churches.”14 He was, of course, surprised (or perhaps delighted) to discover that when he tried to do this, his new converts did not want to attend another church, and when some did so they found they were not wanted. “We were thus driven to providing for the converts ourselves.”15 It was simple necessity which led to the formation of The Christian Mission, the unpredictable course of which may be gathered from its various names: Christian Revival Association, East London Christian Revival Union, East London Christian Revival Society, The East London Christian Mission and The Christian Mission. When, in 1878, The Christian Mission was transformed into The Salvation Army, it was again almost by an unconscious evolution rather than design. “We tried, for eleven years, various methods,” Booth later wrote. “Gradually the movement took on more of the military form, and finding as we looked upon that God in His good providence had led us, unwittingly, so to speak, to make an army, we called it an army, an army of salvation –The Salvation Army.”16 The concept of creating an army of revivalists might therefore be described as one which almost unconsciously forced itself on Booth’s imagination (and on those of his fellow evangelists) and the change of name, also an inspired (rather than planned) decision, merely made concrete an evolving awareness. As William Booth recalled the moment: I was upstairs one day with my two secretaries, William Bramwell Booth and George Scott Railton, drafting the annual report of our work, and dictating rapidly to them. ‘The Christian Mission is a volunteer army,’ wrote my son. Something flashed across me; I leaned over his shoulder, scratched out the word ‘Volunteer’ and wrote the word ‘Salvation.’ ‘The Christian Mission is a Salvation Army’ ran the corrected sentence, which pealed forth the clarion call of religious and moral reformation to the working men and women of the world.17 12

Railton, Twenty-One years, 18. Begbie, William Booth, I:371. 14 Railton, Twenty-One years, 22. 15 Railton, Twenty-One years, 22. 16 War Cry, (Melbourne, 16 April 1910), 7. 17 War Cry, (Melbourne, 16 April 1910), 7. 13

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The evidence, therefore, is overwhelming: The Salvation Army was not invented – it did not come into existence by intentional design but rather evolved by a series of serendipitous events (or, as Booth would say, by divine inspiration even when he did not know it to be so). This does not mean that planned strategy did not eventually play a great part in the development of the Army as a military-styled organisation. Nor does it imply that when we read our history we should only see it as a series of accidental events rather than a progression through time marked by changes in social forces and human expectations. What it does mean, and what I am arguing, is that if the terms ‘invented’ or ‘planned’ or ‘designed’ become the metaphors used to described the manner in which The Salvation Army came into existence, then they will perforce become the metaphors which dominate the thematic structure of our whole history. Our history will then seem to be more deliberate than impulsive, more considered than spontaneous; and that, it seems to me, would be to misrepresent the truth. For Booth was, most biographers agree, an opportunist first and strategist second. He was always experimenting, responding to opportunities, testing the waters, believing in faith that, by doing so, the right way would be shown to him. He did not, for example, consciously choose to use brass bands – did not, in fact, particularly like the idea — but when he saw what an asset they could be and how they could enhance the Army’s military style, brass bands became a distinctive feature of Salvation Army open-air and indoor worship. He also had reservations about letting William Baugh’s song, ‘Bless His Name he Sets Me Free,’ be sung in Army meetings because it was set to the popular music-hall tune, ‘Champagne Charlie.’ But when he saw how effective it was in conveying the salvation message, and when he heard his soldiers singing it by heart, he knew such songs were a providential gift. In like manner, whether examining either the evangelical or social outreach, Salvation Army history evinces an innovative daring, a ‘take-a-chance’ adventurousness, and an adaptability to circumstance. It is these impulsive, spontaneous, responsive actions which have been the hallmarks of Salvation Army progress. And its written history should reflect that pattern – not a prearranged, planned or orderly progress. We must see it as a kind of journey, full of unexpected opportunities and happy surprises. For, like most histories, that of the Army developed as much by faith as by logic.

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WILLIAM BOOTH OWNED A PUB: AN ANALYSIS OF A HISTORICAL STATEMENT A CASE STUDY ON THE SALVATION ARMY AND THE EAGLE TAVERN PART II Garth R. Hentzschel The first paper1 of this series on The Salvation Army and the Eagle Tavern outlined a historical narrative of the property of the Eagle.2 This paper follows from part one which also analysed an historical statement.3 This paper will analyse another historical statement made about the Eagle. John Hollingshead in The Sketch of 1898 claimed that the Eagle was of “considerable importance and even more considerable interest in the history of public amusements”. 4 This paper will investigate this statement; a fact, that if true would heighten the significance of the Salvation Army’s acquisition of the Eagle. Research was conducted through newspapers and other sources and the results are outlined below. The paper outlines the variety of amusements introduced into the Eagle and verifies the statement. Amusements at the Eagle This research focused on newspapers and flyers of the time and as will be shown identified many and varied amusements run from the Eagle. These amusements included: dinner parties; a pleasure garden with numerous amusements; street amusements; fireworks; wrestling; musical amusements and other sources of entertainment. Most of the amusements were introduced into the Eagle during the time of Thomas Rouse. The paper will now introduce each of the amusements with a brief history of each. Dinner Parties Dinner parties, other than social drinking appears to be the first amusement introduced on to the property. Although Rouse would become known for his dinner parties, he did not introduce this form of amusement to the Eagle. From the 1820s large dinner parties were held at the Shepherd and Shepherdess Tavern in the large room.5 A number of political groups met together for the dinners such as the Freemen of Coventry.6 Soon after the Eagle received its name, 150 members of the Friends of Liberty and Parliamentary Reform dined there on the Queen’s Birthday holiday.7 Soon after Reference citation of this paper; Garth R. Hentzschel, “William Booth owned a pub: An analysis of a historical statement: A case study on The Salvation Army and the Eagle Tavern. Part I1”, The Australasian Journal of Salvation Army History, 3, 1, 2018, 87 – 103. 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. 2 Please note that as in the first two papers “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. 3 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, 131 – 150. 4 John Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, The Sketch, (London, 21 December 1898), 332. 5 See for example “The dinner to hunt”, Public Ledger and Daily Advertiser, (London, Wednesday 13 November 1822), 3. 6 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. 7 “The Queen”, Globe, (London, Friday 18 May 1821), 3.

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Large poster advertisement from the Grecian Theatre in the year 1865, the same year of The Salvation Armyâ&#x20AC;&#x2122;s commencement.8 8

International Heritage Centre, London, UK. Photograph courtesy of Garth R. Hentzschel.

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Rouse’s lease commenced, the political agitator Mr. Hunt took the Eagle for a dinner party at short notice. The report of the dinner stated, …by perseverance and good humour the dinner was at last arranged in the grand room; and recollecting all the circumstances, the sufficiency of good substantials that appeared on all the tables, reflected great credit on the landlord and his arrangements. The next difficulty was, to get at the cellars; for so persevering were the crowds, that when the dinners had been sent up, and when opportunity presented itself, they re-took possession of all the passages, and it required a good deal of address and exertion on the part of the landlord; an anxiety for which his thirsty friends up stairs did not at the moment make much allowance – to have the permission of getting at his own cellars. But at last the “supply” went on somewhat regularly.9

Rouse indeed was a gracious host as it was later reported that nearly 400 people sat for the dinner, although there were only tickets available for 300 people.10 At an inquiry into closing times in 1823, Rouse outlined his difficulties with being such a gracious host, as; 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?11

In addition to political groups using the Eagle for amusements, community groups also used the Eagle for dinner parties. Groups such as: the Jew Furniture Brokers;12 the Finsbury Charity, which celebrated a dinner for their school;13 the Jewish Nation Re-establishment Organisation;14 and the Baking Gala15 all used the Eagle for dinners and refreshments. In August 1828 a dinner was held at the Eagle to celebrate the sixth anniversary of Rouse’s renovations of the property. After the dinner soloists from leading theatres of London performed for the guests and a toast was given to Rouse as he worked “in defiance of obstacles, by many considered insurmountable, had spared neither property or exertion, in bringing it to what they now witnessed – one of the most respectable and well-attended places of public resort in or near the metropolis”.16 This was not the only form of amusement at the Eagle. Pleasure Garden From 1823 a ‘pleasure garden’ started to be associated with the Eagle.17 Pleasure gardens were gardens with more pleasure than garden and while they included attractions such as concert halls, band stands, zoos, and other attractions, they also became known for courting couples to display their

“Dinner to Mr. Hunt”, Morning Advertiser, (London, Tuesday 12 November 1822), 2. “The dinner to hunt”, Public Ledger and Daily Advertiser, (London, Wednesday 13 November 1822), 3.; “Mr. Hunt”, Saunders’s News-letter, (Dublin, Friday 15 November 1822), 1. 11 “Police”, Morning Advertiser, (London, Monday 17 March 1823), 3. 12 “Jew Furniture Brokers”, Morning Advertiser, (London, Monday 28 June 1824), 1.; “Jew Furniture Brokers”, Morning Advertiser, (London, Saturday 1 July 1826), 4. 13 “Finsbury Charity School”, Morning Advertiser, (London, Friday 3 June 1825), 3. 14 “The Jewish Nation re-established”, Morning Post, (London, Saturday 22 October 1825), 1. 15 “The Working Bakers’ Gala”, Morning Advertiser, (London, Tuesday 23 May 1826), 3. 16 “Eagle Tavern, City-Road”, Morning Advertiser, (London, Friday 15 August 1828), 3. 17 “Police”, Morning Advertiser, (London, Monday 17 March 1823), 3.; “Grecian Saloon and Pleasure-Grounds, Eagle Tavern”, Morning Advertiser, (London, Monday 18 May 1835), 2. 9

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affections openly and for singles to ‘pickup’ a date.18 On 22 May 1831, the gardens were redeveloped with fountains and waterfalls.19 Another part of the redevelopment were decorations from the coronation of William IV. Rouse; …bought up the fittings of the [Westminster] Abbey entrance and robing-rooms and erected them as an entrance to his gardens, advertising them not only as the identical fittings, but as re-erected by “the identical mechanics.”20

One report described this new amusement to the Eagle as the “splendid Gothic Entrance which was used at the Coronation of their Majesties at Westminster Abbey”.21 The garden was further expanded and reopened in the Spring of 1832 with, orchestra [stand] of Oriental type, variously described as Moorish or Chinese, and the Pandean Band from Vauxhall Gardens was engaged to perform. Dancing took place, generally once a week, in the ‘Grecian tent’ or in the assembly-room, and the gardens were adorned with Chinese lanterns, cosmoramas,22 fountains, and dripping rocks.23

There were also ‘sideshow’ attractions such as “the beautiful Giraffe Girl”,24 and a “Moorish band and military band”.25 In 1837 a covered promenade was built which ran around the garden and allowed the garden to be used throughout the year.26 Dickens, in Miss Evans and the Eagle gave a description of the garden and this is included here as a first-hand account of the amusements in this area of the Eagle.27 In the story Mr. Samuel Wilkins takes Miss Jimmie Evans (pronounced Ivins) to the Eagle and outlined what was seen in the gardens; ‘How ev’nly!’ said Miss J’mima Ivins, and Miss J’mima Ivins’s friend, both at once, when they had passed the gate and were fairly inside the gardens. There were the walks, beautifully gravelled and planted—and the refreshment-boxes, painted and ornamented like so many snuff-boxes—and the variegated lamps shedding their rich light upon the company’s heads—and the place for dancing ready chalked for the company’s feet—and a Moorish band playing at one end of the gardens—and an opposition military band playing away at the other. Then, the waiters were rushing to and fro with glasses of negus, and glasses of brandy-and-water, and bottles of ale, and bottles of stout; and ginger-beer was going off in one place, and practical jokes were going on in another; and people were crowding to the door of the Rotunda; and in short the whole scene was, as Miss J’mima Ivins, inspired by the novelty, or the shrub, or both, observed—‘one of dazzling excitement.’28

See for example the story in Charles Dickens, Sketches by Boz, (London, UK: Chapman and Hall, 1874). “New Grecian Saloon”, Morning Advertiser, (London, Monday 2 May 1831), 2. 20 Warwick Wroth, Cremorne and the later London gardens, (London, UK: Elliot Stock, 1907), 59. 21 “Eagle Tavern”, Morning Advertiser, (London, Thursday 10 November 1831), 2. 22 Wikipedia stated that; 19

A cosmorama is an exhibition of perspective pictures of different places in the world, usually world landmarks. Careful use of illumination and lenses gives the images greater realism.

“Cosmorama”, Wikipedia, (21 October 2016), ¶ 1, https://en.wikipedia.org/wiki/Cosmorama accessed 12 February 2018. 23 Wroth, Cremorne and the later London gardens, 59. 24 See advertising flyer 1830, Bishopsgate Institute London. 25 Wroth, Cremorne and the later London gardens, 61. 26 Wroth, Cremorne and the later London gardens, 62. 27 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. 28 Dickens, Sketches by Boz, 268.

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A section of the Eagles’ Pleasure Gardens. The foreground shows fountains and trees, to the left, the Grecian Theatre, the centre background shows the Olympia Theatre and the right shows the Oriental orchestra stand and covered promenade.29

Street Processions and Amusements Amusements appeared to not only be limited to the garden or the great room but spread out to the streets surrounding the Eagle. As the Eagle hosted some protest rallies and parliamentary reform rallies these were often preceded by a street march. The processions were held for a number of reasons: to gather support and have people follow to hear the speaker; to show numbers of supporters to the wider community; to interrupt the cultural systems and make people think; and even to incite unruly behaviour. Henry ‘Orator’ Hunt was a union leader and was imprisoned for his activities. Upon release, he held a rally and marched through the streets from Charing-Cross to the Eagle. Along the route shops and businesses closed, and banners and flags flew. While Hunt and invited guests concluded their section of the march at the Eagle with a dinner, the remainder of the crowds continued on their way.30 More structured amusements were also organised on the streets by the Eagle. Rouse desired to bring amusements to the people, therefore he organised operas to be performed on City Road. A later commentator wrote; Rouse had a good band and chorus; an excellent tenor in Frazer from Covent Garden Theatre; C. Horn, the composer of ‘Cherry Ripe,’ Russell Grover, and various passable prima donnas. Among the operas announced in the bills of the [eighteen]forties we find the Barber of Seville, the Crown Diamonds, Don Giovanni, La Gazza Ladra, and Sonnambula. In these attempts to improve the musical taste of the neighbourhood, Rouse is reported to have lost £2,000 yearly, but as the tavern brought him in about £5,000 a year he could well afford the experiment.31

Wroth, Cremorne and the later London gardens, 68. “Public Entry of Henry Hunt”, Public Ledger and Daily Advertiser, (London, Tuesday 12 November 1822), 3. 31 Wroth, Cremorne and the later London gardens, 62. 30

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Throughout 1842 and 1843 the opera developed and many of the performers went on to bigger things after Rouse retired in 1851. For example, Flexmore was promoted to the Italian Opera at Her Majesty’s Theatre and Robson went to the Olympic Theatre. 32 Through these efforts the Eagle broadened its reach of amusements to people outside its property. Fireworks Rouse also used fireworks at the Eagle Tavern as another form of amusement. A very early example of this type of entertainment was announced as a concert and fireworks on Tuesday 18 March 1828 to aid the widows, children and sufferers after collapse of the building at the Brunswick Theatre.33 One advertisement stated; …the proprietor of the Eagle Tavern, City-road, has offered the gratuitous use of his premises for a display of fireworks, as well as the use of his great concert-room, for the benefit of the families of the unfortunate sufferers at the New Brunswick Theatre, and that Mr. Fendwick, the artist in fire-works, has also volunteered, without reward, his assistance.34

The pleasure garden also saw firework displays.35 One in May 1825 spooked a horse which became excited and bolted with the result that it injured a number of people.36 In 1835 every evening throughout May, after a concert there was “a grand display of fireworks, and a brilliant illumination.37 This is just one example of the variety of amusements offered at the Eagle. The next two examples also given evidence to the range of amusements and both are of the physical nature. Wrestling Yet another form of amusement was introduced to the Eagle on Monday and Tuesday 28 – 29 August 1826. The Eagle hosted a wrestling tournament with wrestlers from Devonshire and Cornwall.38 It appears that the Eagle either introduced or reintroduced this type of wrestling to the London population as one report stated; Wrestling. – Yesterday this sport, which bids fair to become a favourite one in London, was renewed in the Bowling green of the Eagle Tavern, in the City road. Several good matches were played; but the chief attraction of the day was Abraham Cann, the Devonshire Champion, who wrestled with two Cornishmen, both of whom he threw with ease.39

This wrestling tournament became an annual event,40 while others matches continued spasmodically throughout the year. For example, 18 – 19 September, then 1 – 2 October 1826 saw the Eagle host

Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332. “Brunswick Theatre”, London Evening Standard, (London, Tuesday 11 March 1828), 4. 34 “The Eagle Tavern, City-Road”, Morning Advertiser, (London, Thursday 6 March 1828), 3. 35 See for example “Grecian Saloon and Pleasure-Grounds, Eagle Tavern”, Morning Advertiser, (London, Monday 18 May 1835), 2. 36 Evening Mail, (London, Wednesday 25 May 1825), 4. 37 “Grecian Saloon and Pleasure-Grounds, Eagle Tavern”, Morning Advertiser, (London, Monday 18 May 1835), 2. 38 “Wrestling”, Morning Chronicle, (London, Tuesday 29 August 1826), 3.; “Wrestling-Second Day”, The Globe, (London, Wednesday 30 August 1826), 3. 39 “Wrestling”, Salisbury and Winchester Journal, (Wiltshire, Saturday 23 September 1826), 2. 40 The second annual Cornish wrestling event occurred on Whit Monday to Wednesday, this became an annual event. See for example Bell’s life in London and sporting chronical, (London, Sunday 29 April 1827), 3.; “Sport intelligence”, The Globe, (London, Thursday 23 April 1829), 3.; “To the editor”, Bell’s life in London and sporting chronicle, 32 33

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other types of wrestling matches.41 Some of these tournaments attracted upwards of 2,000 persons and gave prizemoney to the participants.42 The wrestling match on Tuesday 27 March 1827 gave the winner 100 sovereigns43 while other bouts 20 sovereigns,44 £60,45 and £25.46

A line drawing of a wrestling match at the Eagle.47

Single-Stick In addition to the wrestling, the second physical amusement the Eagle introduced was “the ancient game of single-stick…”48 Single-stick is a martial art sport that uses a wooden stick. The sport began as a training tool for sailors to use a sabre or cutlass. It first appeared at the Eagle in April 182849 and as with the wrestling, it too had money attached. For example, a match in April 1829 saw the winner receive £20.50

An advertisement for Single-Stick and wrestling at the Eagle tavern.51 (London, Sunday 28 March 1830), 3.; “Wrestling at the Eagle, City Road”, Bell’s life in London and sporting chronical, (London, Sunday 29 April 1832), 3.; “Sporting intelligence”, Morning Advertiser, (London, Monday 8 April 1833), 3. 41 Bell’s Life in London and Sporting Chronicle, (London, Sunday 17 September 1826), 8.; “Gymnastic exercise – Eagle Tavern”, Morning Advertiser, (London, Saturday 30 September 1826), 3. 42 Salisbury and Winchester Journal, (Wiltshire, Saturday 30 September 1826), 2. 43 Bell’s Life in London and Sporting Chronicle, (London, Sunday 25 March 1827), 3. 44 Bell’s Life in London and Sporting Chronicle, (London, Sunday 13 May 1827), 3. 45 Dorset County Chronicle, (Dorset, Thursday 17 April 1828), 2. 46 “London wrestling”, North Devon Journal, (Devon, Friday 22 June 1827), 3. 47 “Wrestling”, Bell’s Life in London and Sporting, (London, Sunday 13 April 1828), 3. 48 Bell’s Life in London and Sporting Chronicle, (London, Sunday 13 April 1828), 3. For an outcome of one of the games see “Single-stick”, Bell’s Life in London and Sporting, (London, Sunday 25 May 1828), 3. 49 For an outcome of one of the games see “Single-stick”, Bell’s Life in London and Sporting, (London, Sunday 25 May 1828), 3. 50 “Single stick”, Bell’s Life in London and Sporting Chronicle, (London, 5 April 1829), 3. 51 “Single-Stick”, Morning Advertiser, (London, Friday 18 June 1830), 1.

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Musical and performance amusements The largest and longest lasting amusement was the performances held at the Eagle. Songs, shows and artists went on to impact London and the world. Establishment of the musical amusements was not as easy as other forms of entertainment as it required licences. On Thursday 23 October 1828, Rouse applied for a “musical license” but this was rejected.52 The musical licence would have allowed bands to play at the Eagle to entertain the people at “sporting and other parties”, and although the certificate for support was signed by “churchwardens and other gentlemen of the parish”, the application was rejected.53 Although not approved, reports of events stated that bands were playing music. Again, in October 1830, when Rouse applied of another music licence, a report stated; The licence was not intended to be used to cover any entertainments to be given by human actors, or by fantoccini – but merely for the purpose of enabling the proprietor to have such kind of music as was proper after dinner at a respectable tavern. The Chairman observed that the application had been last year rejected. Why was that? He supposed there was some reason. Mr. Adolphus [Rouse’s lawyer] said, he knew of none, unless it was that the application was not so powerfully backed. The licence was then granted.54

On Thursday 6 January 1831, Rouse announced that the Eagle Tavern’s concert room was open and would remain so every evening with original compositions.55

Advertisement for the concert room at the Eagle Tavern, 1831.56

In spite of the licence not allowing human actors, a report described the following scene; Messrs. Vaughan, Martin, Seacombe, and Jones, Miss Blanchard, &c., sang some excellent songs, duets, glees, &c. during the evening, and the whole, which was conducted by Mr, Bryant, the Irish singer, concluded by eleven o’clock, to the general satisfaction of the company.57

To house the growing musical amusements additional buildings, including The Grecian Saloon were erected and other performing arts introduced throughout May 1831. The first concerts, musicals and operas were soon to follow and in time the Saloon was to be called the Grecian Theatre.58

“Middlesex Sessions. - Thursday”, Morning Advertiser, (London, 24 October 1828), 3. “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. 54 “Music licences for taverns”, Morning Advertiser, (London, Friday 29 October 1830), 3. 55 “Eagle Tavern, City Road”, Morning Advertiser, (London, Thursday 6 January 1831), 1. 56 “Eagle Tavern, City Road”, Morning Advertiser, (London, Thursday 6 January 1831), 1. 57 “Eagle Tavern concert-rooms and circus, City-Road”, Morning Advertiser, (London, Saturday 29 January 1831), 3. 58 “New Grecian Saloon”, Morning Advertiser, (London, Monday 2 May 1831), 2. 52 53

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An advertisement for the opening of the Grecian Saloon (later Grecian Theatre).59

Hollingshead described the Grecian Theatre as; A large hall standing in a small garden. It seated about seven hundred people. The stage was a platform, the proprietor being taxed up to the hilt, but afraid of the licensing authorities. A churchorgan was prominent, probably to give an air of respectability to the place. There was a self-acting piano, and a grand piano, also a raised daïs with an arm-chair for Mr. Rouse, the proprietor and manager, who presided over the entertainment as if it were a table d’hóte.60

In March 1832, a comic piece “Acting at Home, or Country Comedians” received “great applause” at the Grecian Saloon.61 Yet in October the licences was again refused to the Eagle, “on the ground that the music hall was built of timber and pitch, so as to be extremely combustible, and to endanger the safety of the neighbourhood.”62 Seemingly to get around this, Rouse did not advertise the amusement in the building; instead, it was advertised that “Mr. E. R. Butler respectfully informs his friend, and the public in general, he has taken” the “New Grecian Saloon, Eagle Tavern, CityRoad” for his “concert and vaudeville” show.63 For a clear sense of the ambience of the buildings during a performance, Dickens included this in one of his stories; As to the concert-room, never was anything half so splendid. There was an orchestra for the singers, all paint, gilding, and plate-glass; and such an organ! … The audience were seated on elevated benches round the room, and crowded into every part of it; and everybody was eating and drinking as comfortably as possible. Just before the concert commenced, Mr. Samuel Wilkins ordered two glasses of rum-and-water “warm with—” and two slices of lemon, for himself and the other young man, together with ‘a pint o’ sherry wine for the ladies, and some sweet carawayseed biscuits;’ … The concert commenced—overture on the organ… Comic song, accompanied on the organ. Miss J’mima Ivins was convulsed with laughter… …The concert and vaudeville concluded, they promenaded the gardens.64

“New Grecian Saloon”, Morning Advertiser, (London, Monday 2 May 1831), 2. Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332. 61 Morning Chronicle, (London, 5 March 1832), 4. 62 The Atlas, (London, Sunday 21 October 1832), 3. 63 Morning Advertiser, (London, Monday 22 October 1832), 2. 64 Dickens, Sketches by Boz, 268 – 270. 59 60

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From 1839 to 1845 the Grecian Theatres saw a great development in music, dance and drama. Wroth described the entertainment in the theatre; …there were concerts and ‘vaudevilles’ every evening, with sacred music (in Lent) from Handel and Mozart. The admission was no more than a shilling or sixpence, and it is pleasing to find that the ‘junior branches of families’ were admitted at threepence a head. One has a tender feeling for these junior branches, some of whom must have sat there with their fathers and mothers rather wearily from 7.30[pm] to near 11[.00pm],65

Advertisement for amusements at the Eagle in 1835.66

By 1 January 1838, Rouse had turned the Rotunda Hall into an additional theatre,67 again against the licence and commenced a dancing and pantomime company. The Rotunda Hall Theatre “had a stage, scenery, and other theatrical appliances; ballets were introduced; the dancing and pantomime company consisted of Devlin, Flexmore, Milano, Miss Lane, and the Cushnie family.”68 The program of 1838 included “an overture by Weber, an air from Rossini, ‘Tell me where is Fancy bred,’ ‘All’s Well’ (duet), and ‘It’s all very well, Mr. Ferguson,’ one of several comic songs”69 Throughout 1839 other musicals and pantomimes were performed in the Grecian to varying degrees of success, then in 1840 Rouse produced the first opera, Bellini’s “La Sonnambula”.70 In the Grecian there were also a variety of amusement types: pantomimes;71 dance shows;72 illuminations, similar to slide shows;73 and grand galas two nights a week.74 Later Hollingshead would write of the musical entertainment held in the Eagle and other buildings on the site; The Eagle …[and] … “Grecian Saloon” of 1839, and these “saloon theatres” were important enough as nurseries of the drama in the [eighteen] ‘thirties and early [eighteen] ‘forties to have their history written by an impartial chronicler. They were far superior to most of the minor theatres of the time, although they worked only under a music-hall licence. They combined “refreshment” with their performances in a liberal and primitive way that was not always consistent with an idolatrous worship of the drama, but even the Oberammergau Passion Play is largely sustained by beer and sausages.75

Wroth, Cremorne and the later London gardens, 59. “Grecian Saloon and Pleasure-Grounds, Eagle Tavern”, Morning Advertiser, (London, Monday 18 May 1835), 2. 67 Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332. 68 This was ahead of its time as with the demise of the Eagle and as of 1898 no Pantomime company existed in London. Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332. 69 Wroth, Cremorne and the later London gardens, 62. 70 Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332. 71 “Theatrical chit-chat”, Morning Chronicle, (London, Monday 5 March 1832), 4. 72 “Grecian Saloon and Pleasure-Grounds, Eagle Tavern”, Morning Advertiser, (London, Monday 1 June 1835), 2. 73 “Grecian Saloon and Pleasure-Grounds, Eagle Tavern”, Morning Advertiser, (London, Wednesday 10 June 1835), 2. 74 “Grecian Saloon and Pleasure-Grounds, Eagle Tavern”, Morning Advertiser, (London, Monday 24 June 1835), 2. 75 Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332. 66

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As Rouse attempted to continue to expand the music, drama and dance amusements at the Eagle he sought, but did not always receive the licensing. Although not all licensing was granted, this did not stop him from progressing. Hollingshead described this musical development and showed which was legal and illegal under the different licences; 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 it 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).76

As the popularity of the musical amusements increased, more people wanted a ‘slice of the action’ and politics intervened. Hollingshead wrote, “The Lord Chamberlain, about 1845, moved by the jealousy of the central managers, took the Grecian by force out of the hands of the magistrates… He abolished the “Saloon Theatre,” and with it the smoking theatre. The Grecian soon became an ordinary minor house, famous under Mr. George Conquest for its pantomimes and dramas and as a training-school for dances…”77 It can be stated that the Eagle was an important historical property for the development of musical amusements and the artists who performed in its various theatres. Plays and performances Not only did the artists make an impression in the greater fields of amusement, but shows and music were to go on to be important to the development of pantomime and musicals. The Grecian and the other theatres on the site had original music and plays written. The number of musicals and songs are too large to have them all listed here, but as evidence a number have been included. W. T. Moncrieff’s The Kiss and the Rose was one such musical which was so popular in 1835 that it was repeated a number of time.78 Others included: The Middy and the Boson, 1837; even one from ‘down under’, Australia or The Bushrangers, 1881. Not all musical amusements had a positive moral impact on the musical scene. “[A] burlesque” called The Queen’s Colours was written by George Conquest, the owner of the Eagle and Henry Pettit and performed at the Crystal Palace. A reviewer complained about the “double entendre”, and suggested that while it might be “palatable to the young gallants” who go “in and out the Eagle” in the City Road, it was not suitable for Crystal Palace audiences.79 Ballooning A very different type of amusement and something quite technically advanced for the time was ballooning. From the gardens of the Eagle, a great spectacle took place on 25 May 1824, “Mr. Harris’s Ascent with his grand balloon.”80 For the occasion the gardens housed the Russian Mountains, a band Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332. Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, 332. 78 “Grecian Saloon and Pleasure-Grounds, Eagle Tavern”, Morning Advertiser, (London, Wednesday 5 August 1835), 3. 79 “How they Play to the Grecians”, Croydon Advertiser and East Surrey Reporter, (London, 4 October 1879), 3. 80 “Mr. Harris’s Ascent”, Morning Post, (London, Saturday 22 May 1824), 1. 76 77

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and a 6-foot-high platform for the audience to see the balloon. Members of the public could also pay to join the flight.81 A young lady of about 18, Miss Stocks took up the challenge to fly. A crowd of 1,000 people entered into the gardens of the Eagle Tavern and numerous others crowded the streets in the area. The balloon ascended with a minor problem then headed south through cloud.82

A portion of the advertisement for the balloon experiment from the garden of the Eagle Tavern, 1824.83

The balloon reached about 2 miles into the air when Harris pulled the cord to lower the balloon. It was believed that this caused the balloon to descend at a rapid rate. It hit the ground too hard and bounced. It ended in a tree in Beddington Park and threw its passengers to the ground. Mr. Harris passed away and Miss Stocks suffered injury to her back. 84 A meeting was later held at the Eagle to commence a subscription for the family of Mr. Harris.85 Just under a year later another attempt was made for a balloon to ascend from the Eagle. Mr. Charles Green and his brother successfully completed the balloon ride on Monday 4 April 182586 and returned to the Eagle.87 It was reported that Miss Stocks was among the crowd.88

Advertisement for Green’s balloon ascension.89

“Mr. Harris’s Ascent”, Morning Post, (London, Saturday 22 May 1824), 1. A full detail is given “Aerostatic Excursion”, London Courier and Evening Gazette, (London, Wednesday 26 May 1824), 4. 83 “Mr. Harris’s Ascent”, Morning Post, (London, Saturday 22 May 1824), 1. 84 A full detail is given “Dreadful catastrophe”, London Courier and Evening Gazette, (London, Wednesday 26 May 1824), 4.; “Death of Mr. Thomas Harris”, Morning Chronicle, (London, Thursday 27 May 1824), 3. 85 “The last account”, Manchester Mercury, (Greater Manchester, Tuesday 1 June 1824), 3. 86 “Balloon”, Morning Post, (London, Tuesday 5 April 1825), 3. 87 “Mr. Green’s twenty-eighth balloon ascension”, Morning Advertiser, (London, Tuesday 5 April 1825), 2. 88 “Balloon Ascents” The Globe, (London, Tuesday 5 April 1825), 3. On a side note, Miss Stocks later joined Mr. C. Green in a balloon to ascend from Leeds in 1825, Durham County Advertiser, (Durham, Saturday 11 June 1825), 2. 89 Morning Advertiser, (London, Saturday 17 November 1827), 1. 81 82

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Eagle Tavern off City Road

Beddington Park where the balloon landed

A map showing the ill-fated balloon ride of Mr. Harris and Miss Stocks.90

Mr. Green was asked to ascend his balloon again “by order of Government” to honour “his Majesty’s Coronation” in March 1826. A flight took place on Tuesday and Thursday of the same week.91 These events took place at the Eagle’s garden with over 1,000 people present and a band to accompany the festivities.92 These balloon events continued and the one on Tuesday 16 May 1826 saw another accident. The amusement became so popular that other people were trying to make money from the event. “Mr. Bartlet, a dealer in Cat’s-meat” who lived in Tenter-row behind the Eagle, set up scaffolding and sold tickets. The scaffolding gave way and people were injured. The audience should have asked some questions as the location was described as “a row of cottages of the meanest description”.93 Not to be outdone, a Mr. Barker seeing the profits made by the Eagle and Bartlet, also built scaffolding above his shed and charged a reduced sum. The outcome was similar, only when his collapsed the first 90

The map was developed from Google maps. “Mr. Charles Green’s account of his Thursday’s aerial excursion”, Morning Advertiser, (London, Saturday 1 April 1926), 3. 92 “Coronation Balloon”, Morning Advertiser, (London, Saturday 25 March 1826), 1. It should be noted that during the same month Mr. Graham was flying balloons from the Golden Eagle Tavern in Mile End. Salisbury and Winchester Journal, (Wiltshire, Monday 39 May 1825), 4. 93 “The balloon – serious accident”, Morning Advertiser, (London, Wednesday 17 May 1826), 3. 91

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reports stated 40 to 50 people had fractures and bruising and three or four people died.94 These numbers were later updated as there were four persons killed and sixteen wounded. 95 A number of local people submitted “a formal complaint against the balloon exhibitions, which are of so frequent occurrence” and cost them money from the crowds destroying property. 96 Green introduced a new balloon into the 1827 season.97 After two years, the numbers in the audience declined and while some blamed the weather98 it was stated “nobody having paid for admission, did not go. The bubble of ballooning seems to have burst like many others.”99 As numbers declined, new amusements for bringing the crowds were developed and Green ascended on a Welsh Pony.100

An advertisement on the ascent with a pony.101

Other Amusements In addition to the well-advertised amusements, there were lesser advertised but equally important events and areas of the Eagle that went on to influence public amusements. During March 1826, it was announced that the Eagle had a “bowling Green”,102 “Tea Gardens”103 “a dancing area”,104 and a “ballroom”.105 In April 1827 Rouse announced the preparation of a Racket Court, the largest in London.106 This was referred to in 1830 as a tennis-court, which could hold “30,000 persons”.107 In January 1831 Mr. Cooke’s horses were introduced into the Eagle Tavern.108 One report stated; “Dreadful accident”, Warwick and Warwickshire Advertiser, (Saturday 20 May 1826), 1. The Globe, (London, Saturday 30 December 1826), 4. 96 “Balloons”, London Courier and Evening Gazette, (London, Thursday 18 May 1826), 3. 97 For information on the new balloon and the event see The Globe, (London, Wednesday 18 April 1827), 2. 98 “Aerostation”, Morning Advertiser, (London, Tuesday 3 July 1827), 2. 99 Stamford Mercury, (Lincolnshire, Friday 6 July 1827), 4. 100 “Balloon ascent with a Welsh Pony”, Morning Post, (London, Wednesday 30 July 1928), 3. George Green moved his balloon ascent to the Jamaica Tavern at Rotherhithe in June 1829. “Balloon ascent”, Morning Advertiser, (London, Thursday 11 June 1829), 3. 101 “Balloon ascent with a Welsh Pony”, Morning Post, (London, Wednesday 30 July 1828), 3. 102 “Coronation Balloon”, Morning Advertiser, (London, Saturday 25 March 1826), 1. 103 “Aerostation”, Morning Advertiser, (London, Wednesday 29 March 1826), 2. 104 “Worship Street”, Public Ledger and Daily Advertiser, (London, Thursday 2 August 1832), 4. 105 Wroth, Cremorne and the latter London gardens, 62. 106 Bell’s Life in London and Sporting Chronicle, (London, Sunday, 22 April 1827), 3. 107 “Radical Reform Association”, Southern Reporter and Cork Commercial Courier, (Cork, Saturday 6 March 1830), 4. 108 Bell’s Life in London and Sporting Chronicle, (London, Sunday 9 January 1831), 2. 94 95

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Mr. Cooke, who has erected an immense circus for horsemanship, contributes to the recreation of the visitors by various and extraordinary feats of equestrianism, rope-dancing, &c. We last night attended to witness the performances, and were highly gratified…. four beautiful Burmese ponies went through various freaks and evolutions, and ultimately they both seated themselves at a table, took supper with the Clown, to the no small delight and amusement of the audience. “Napoleon on his war-horse,” Miss Cooke, on the elevated rope, and many other astonishing performances were gone through, but that of Mr. Cooke, who personated a Moor, defending his flag while standing on a swift steed, produced the most striking scenic effort, and met with great approbation. The performances concluded with a grand display of fire-works.109

As shown, the variety of amusements at the Eagle was extensive and events such as wrestling and pantomimes were introduced into the London scene by the Eagle. However, the advent of T. G. Clark’s management saw a decline in the quality and number of amusements,110 while others have stated The Salvation Army ended the historical importance of amusements the Eagle had established. The End of an Era – The day the music died? The topographical plan of the Eagle on the front page of the London War Cry, 6 July 1882 showed the extent of the property and that much of the amusement infrastructure was still in place when the Army purchased the lease. The plan showed: shops; a billiard room; a bar; the Grecian Theatre; a dancing room; the Eagle Tavern; stabling; a coach house; stage rooms; and the garden with the promenade, orchestra stand, dancing platform and a bar.111 Many feared this would not last. Upon the news that the Army had purchased the Grecian Theatre, a theatre critic of The Illustrated Sporting and Dramatic News was outraged by the language Booth used against the theatre, arguing that it was only a place of amusement for the masses; … Booth who has somewhat agitated the little world of theatricals – he of the Salvation Army, I mean – who, without money and without price as it were, bid for the Grecian Theatre. The famous name of “Conquest” still stands boldly over the entrance of the old “Eagle Tavern,” which is the vexed question in the sale of “the Bird” theatre in the City-road. I must register my mild protest against the intemperate language used in letters printed in the public press regarding the purchase of the Grecian Theatre by “General” Booth of the Salvation Army. The establishment under the control of the first and second Conquest was a model of propriety. The hardworking lads and lasses of the City-road – mostly printers and artificial flowermakers – sought it, not for evil purposes but as a place of recreation and amusement, where the toils and anxieties of the day might for a few moments be forgotten.112

Illustrations of the time also lamented the demise of the historically influential foundation of much of London’s entertainment. The Entr’acte pictured an eagle on top of a building of the site directing the attention of Mr. Conquest the owner, Mr. Rouse and Mr. Clark the former leasees to the oncoming Salvation Army. Conquest has a tear coming from his eye and stated, “And has it come to this?”113 as Salvationists march on the Eagle with bass drum, banners and bonnets.

“Eagle Tavern concert-rooms and circus, City-Road”, Morning Advertiser, (London, Saturday 29 January 1831), 3. See the discussion in Hentzschel, “William Booth owned a pub: An analysis of historical statements, A case study on The Salvation Army and the Eagle Tavern – Part 1”, 150. 111 “Ground plan of the Eagle Tavern and Grecian Theatre”, The War Cry, (London, Thursday 6 July 1882), 1. 112 “Our captious critic.” The illustrated sporting and dramatic news, (London, UK: Saturday 15 July 1882), 23. 113 “The Grecian”, The Entr’acte, (London, 19 August 1882), 8. 109 110

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Mr George Conquest, owner of the Eagle and Grecian stands with a tear running down his cheek as The Salvation Army invades the property.114

114

“The Grecian”, The Entr’acte, (London, 19 August 1882), 8.

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These ideas have persisted. In 2015, “The London Historian” in an online blog, “The Hoxton pub which inspired Dickens and a favourite childhood nursery rhyme” was very unkind to The Salvation Army and its part in the process of the historical impact the Eagle had on amusement in London. He claimed that, “[i]n 1882 The Eagle, … was purchased by the Salvation Army. That was the day the music died, along with the laughter and the songs.”115 This statement was however made without evidence and is therefore another historical statement that needs to be investigated and will be done so in the next paper in this series. Conclusion This paper has established that the property not only housed a variety of amusements but was influential in introducing a number of events to London. It impacted its community and the area of public amusements from before Rouse had acquired the lease and renovated the site.116 As Rouse was a lover of the arts and amusements and being a businessman, he knew it had to pay. He therefore set about to develop the property for the amusement of the masses. For this work he was the driving force behind the historical statement made by Hollingshead in The Sketch of 1898. The evidence presented here supports the claim that the Eagle was of “considerable importance and even more considerable interest in the history of public amusements”.117

The London Historian, “The Hoxton pub which inspired Dickens and a favourite childhood nursery rhyme”, Maybe It’s Because, (London, 16 April 2015), ¶ 4. http://maybeldner.com/the-hoxton-pub-which-inspired-dickens-and-afavourite-childhood-nursery-rhyme/ accessed 10 February 20018. 116 “Eagle Tavern, City-Road”, Morning Advertiser, (London, Friday 15 August 1828), 3. 117 John Hollingshead, “The last of ‘Bravo Rouse’s’ Temple”, The Sketch, (London, 21 December 1898), 332. 115

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Protesters for the Homosexual Reform Bill outside a Salvation Army Citadel, New Zealand, 19851

“Flaskback to homosexual law reform, A short video highlighting some of the people and actions during homosexual law reform in Aotearoa New Zealand (1985 – 1986)”, PrideNZ.com voices of Aotearoa New Zealand’s rainbow communities, (New Zealand, n.d.), 2:11 & 2:28, http://www.pridenz.com/flashback_to_homosexual_law_reform.html accessed 12 February 2018. 1

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THE SALVATION ARMY AND THE 1985 HOMOSEXUAL REFORM BILL IN NEW ZEALAND Ian Hutson Introduction The 1985 New Zealand Homosexual Law Reform Bill, and the manner in which The Salvation Army in this country involved itself in the controversy surrounding it, was to have a significant impact on the Army. The issue generated a level of controversy that few Salvationists would have been prepared for, and the level of external societal and internal Salvation Army conflict was extreme to say the least. The Salvation Army in New Zealand had not experienced controversy of such magnitude since its pioneering days in the 1880s and 1890s. The impact of this issue on the Army can still be felt today in the way that some people continue to respond negatively during fundraising appeals, in social service settings with clients and nonSalvation Army staff and when engaging with politicians. The level of conflict among Salvationists was such that when I sought the views of those who had been in leadership at the time, several expressed clear concern that a paper such as this might ‘open up a can of worms’. The purpose of this paper is to record for posterity some of the events that took place and how people viewed these. This will focus primarily on an internal view of The Salvation Army as it worked its way through this issue; and look for insights that might be gained, particularly in relation to how the events of the Homosexual Law Reform Bill impacts on homosexuals in the Army and the wider society. It is not my intention to criticise those who took various stances in this issue, since having spoken with people who took opposing views, it is apparent to me that each took their position with a high level of integrity. This issue was one in which any middle ground was hard to find and emotion ran high. Historical Context The period of time in which the Homosexual Law Reform Bill came to be considered was a time of considerable ferment in New Zealand. In the 1980s, … a new generation had come into power … the years 1984-90 saw numerous and rapid changes which many people found bewildering. The only comparable periods of change were the 1890s under the Liberals and the nineteen-thirties under Labour ..,2

Reference citation of this paper Ian Hutson, “The Salvation Army and the 1985 Homosexual Reform Bill in New Zealand”, The Australasian Journal of Salvation Army History, 3, 1, 2018, 104 – 122. Note: This paper was first written in 2002 and remained unpublished until it was revised in 2017 for this journal. An unpeer reviewed edition of this paper has been on line at http://www.salvationarmy.org.nz/sites/default/files/uploads/tsaand1986homosexualreformbillnz-updated2017.pdf 2 K. Sinclair, A History of New Zealand, (Auckland, New Zealand: Penguin Books, 2000), 335.

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The Labour Government voted into power in 1984 introduced wide-ranging and radical ‘New Right’ economic policies that had a huge impact on New Zealand society. In addition, an anti-nuclear stand was taken by government so that 1985 was a year full of “dire threats from American congressmen of trade sanctions against New Zealand if it persisted in banning nuclear ships, armed or not.”3 Also, earlier in the 1980s, the Springbok Tour of 1981 had a huge impact on New Zealand society leading to unprecedented levels of civil disobedience and with families and communities sharply divided. The focus on apartheid that the tour created began to highlight issues of race within New Zealand society. Māori had already become aware of race issues in other parts of the world and were increasingly agitating for the Treaty of Waitangi to be honoured and land claims to be recognised. As a result, the Treaty of Waitangi Amendment Act was passed in December 1985, which significantly broadened the Waitangi Tribunal’s jurisdiction “to allow the investigation of claims referring back to 1840.”4 These and other issues created a significant level of controversy and reflected a general move towards a more post-modernist society. The Homosexual Law Reform Bill was in many ways a part of this general societal change. Many Western countries had decriminalised homosexual behaviour by 1985 and “New Zealand was an isolated hold-out in the Western world, lumped in with countries like the Soviet Union, Romania, Chile …”5 In any period of change there is bound to be a significant reaction from those who wish to preserve something of the values of the past as well as those who seek a different world. James Belich has noted in reference to the changes that took place in society at that time, that “of all the escapees from nappy valley, working women, teenagers, graduates, activists and liberals, the one that most riled moral conservatives was probably the Gay.”6 To a large extent, the Homosexual Reform Bill was a flash point in which conservatives sought to take a stand against many of the changing values of an increasingly liberal society. Evangelical Christians throughout the world had often regarded involvement in politics as something to be avoided. In contrast to liberal Christians, evangelicals saw politics as associated with the compromising of one’s Christian values. It was common for evangelicals to say, ‘Politics and religion don’t mix.’ However, the 1980s in the USA saw a strong move by evangelicals to involve themselves in politics out of concern for the changes taking place in their country. Evangelical leaders like Jerry Falwell felt that something had to be done about the way in which moral issues like abortion, equal rights legislation and homosexual rights were impacting on the traditional family.7 While Jerry Falwell may have been considered by many as being at the extreme end of the conservative/ evangelical spectrum, he did reflect widely-held concerns of many evangelicals. Although different dynamics were at play, some evangelicals in New Zealand responded in a similar fashion to those in the US to what was happening in New Zealand society. There was a strong sense that ‘something had to be done’. This was the climate within New Zealand society at the time that the Homosexual Law Reform Bill was being considered and in which The Salvation Army made its response. The Homosexual

Sinclair, A History of New Zealand, 339. C. Orange, The Treaty of Waitangi, (Wellington, New Zealand: Allen & Unwin, 1988), 251. 5 L. D. Guy, Worlds in Collision: The Gay Debate in New Zealand 1960-86, (Unpublished Doctor of Philosophy [History] thesis, The University of Auckland, 2000), 19. Guy’s thesis was later published in 2002 by Victoria University Press ,Wellington. 6 J. Belich, Paradise Reforged, (Auckland, New Zealand: Penguin Books, 2001), 511. 7 R. G. Hutcheson, Jr., God in the White House, (New York, USA: Macmillan Publishing Company, 1988), 77. 4

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Reform was therefore a natural issue in which evangelical Christianity could attempt to contend with the perceived ‘moral decay’ of the nation. The Salvation Army’s Response At the time, a number of positions were considered as possible with regard to homosexuality. It could be considered a sin requiring a punitive response; a sickness or deviant behaviour that needed to be healed or corrected; or a natural and normal state to be accepted. Regardless of which of these perspectives people personally held, many had come to the point of recognising that homosexuals should not be treated as badly as they had been. This view was reflected in The Salvation Army’s submission to the Bill. The Salvation Army did not support maintenance of the existing law, which included a sentence of up to seven years’ imprisonment for anyone over sixteen who committed sodomy, with or without consent, or up to five years for indecency between males.8 The Salvation Army’s submission described homosexual behaviour as ‘deviant’ but noted that a homosexual disposition was “not blameworthy as long as it did not result in overt acts.”9 It did not see homosexuals as being locked into the homosexual life-style. The submission suggested that help could be provided for homosexuals by “medical and/or psychiatric, pastoral counselling, and preeminently by submission to the Lordship of Jesus Christ, liberating the whole person for a new quality of life.”10 It further acknowledged the alienation that homosexuals often felt and indicated that Salvationists desired to alleviate such loneliness and alienation “by offering Christian love within Salvation Army fellowship and worship.”11 The Salvation Army acknowledged the “present law is difficult to enforce; unreasonably harsh … and discriminatory against consenting behaviour between males where the same behaviour between a male and a female or two females is not an offence.”12 However, there was no support for the removal of all legal sanctions. Instead, the submission recommended “giving the courts authority to encourage or direct first offenders to obtain such counselling and personal support as the courts see fit.”13 The primary reasons for maintaining some level of legal sanction included the fear that legalisation would normalise homosexual behaviour and would consequently undermine the family life affirmed in Scripture as being based on the marriage relationship between a man and a woman. There was concern expressed in regard to amendments in the Bill to the Human Rights Commission Act 1977. This was seen as giving a signal that “homosexual orientation was equal in acceptability and quality to heterosexual orientation—to the extent that it was given the status of a ‘human right’.”14 According to Salvationist Lt-Colonel Rodney Knight it was this part of the Bill “that caused leadership most concern in 1985”.15 It is hard to determine to what degree the sentiments expressed throughout this submission reflected the beliefs of the majority of Salvationists at the time and whether they would have generally supported the submission. The Salvation Army does not have a democratic structure and the time Crimes Act 1961, 699 – 700. The Salvation Army Homosexual Law Reform Bill Submission, (New Zealand, April 1985), 1 – 2. 10 The Salvation Army Submission, 2. 11 The Salvation Army Submission, 2. 12 The Salvation Army Submission, 7. 13 The Salvation Army Submission, 7. 14 R. Knight, Personal communication, (26 November 2002). 15 R. Knight, Personal communication, (4 September 2001), 1. 8 9

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frame for a response to the Law Reform was limited; therefore, it might have been unrealistic to gain a thorough idea of how Salvationists thought at the time. Also, the subject had not widely been studied by Salvationists in any systematic way, so Salvationists may have had little idea of the nuances of the issue. However, based on my own memory of opinions Salvationists expressed at the time, it seems likely to me that many would have generally supported the submission’s contentions that homosexual behaviour was deviant and should not be encouraged. As well, the submission was consistent with The Salvation Army’s Positional Statement on Homosexuality at the time, and did not differ greatly from other Salvation Army publications on the subject, such as Strong Doctrine, Strong Mercy.16 However, these documents do not go on to describe how to interpret these views into the laws of a pluralistic society. Salvationist Major Campbell Roberts was highly critical of how the Army’s leaders handled the whole issue of the Homosexual Law Reform. He saw them as being out of touch with societal changes, failing to analyse or develop a theology that adequately addressed these changes, and focusing almost entirely on the tactics of the campaign. 17 Roberts was of the opinion that Army leadership believed they were reflecting the values of mainstream New Zealand and that they would be viewed with favour by most New Zealanders because they had shown leadership in this issue. The more contentious aspect of The Salvation Army’s response to the proposed Bill was its involvement in a nationwide petition against the Bill. The decision to become involved in this way was communicated to all Salvationists by the then Territorial Commander, Colonel Donald H. Campbell, an Australian, in a letter dated 28 March 1985. In it, he indicated that “many Christians and God-fearing people have embarked upon the gigantic task of endeavouring to secure a minimum of one million signatures on a petition to Parliament to prevent the passage of the Bill. In response to an invitation to do so, The Salvation Army has offered to fulfil the role of ‘petition co-ordinator’.” The letter included Campbell’s rationale for taking this step as being related to his view that the moral decay of civilisation was proceeding unchecked and that it was in many ways a greater threat than that of nuclear destruction. He said his decision was inspired as a result of his Bible reading on 8 March set out in the devotional book The Soldier’s Armoury that was in this vein, which he felt the Lord used to speak to his heart.18 Another who was supportive of involvement with the petition was Major Rodney Knight who later indicated that he saw the situation at the time as fitting the familiar saying that “all that is required for evil to flourish is that good men do nothing.”19 When I spoke to Knight for this paper, he indicated other senior officers at Territorial Headquarters (THQ) who saw the situation in a similar light and were active in promoting the Army’s stance.

S. Clifton, Strong Doctrine, Strong Mercy, (London, UK: International Headquarters of The Salvation Army, 1985), 71 – 78. 17 C. Roberts, Personal Communication, (21 November 2002). 18 The scripture reading for that day was from Micah 3:9 – 12. The commentator first outlined the corruption of the city officials and then how this lead to the destruction of the physical, financial and spiritual elements of society. It is easy to see how the final two paragraphs of the devotional thought impacted Campbell: Micah’s words about the destructive potential of moral decay have special relevance to our age. People in responsible positions in society see dishonesty, violence, drug-abuse, pornography, sexual licence, exploitation etc, as the greatest immediate threat to our civilization. To such people that decay is a greater problem than the nuclear threat because, at the moment, nuclear destruction is under the control of a key, but moral decay rolls on unchecked. How rapidly the society which has turned its back on God has lost its moral sense! It is time to hear Micah’s call to essential values.

Kenneth Lawson, The soldier’s armoury: A Bible reading plan with daily commentary, (London, UK: Hodder and Stoughton and The Salvation Army, Friday 8 March 1984), 55. 19 R. Knight, Personal communication, (11 October 2001), 1.

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Different perceptions exist as to how the decision to become involved with the petition by the Army’s senior THQ leadership was arrived at. In an initial meeting, according to Knight, the decision had been made, …not to support a national petition unless it could clearly be seen as non-party-political and a conscience vote in Parliament. Initially MPs from only one party appeared to be promoting it. [This situation changed so] that it was taken away from direct MP sponsorship and party-political connection.20

This, Campbell and others apparently believed, cleared the only obstacle to proceeding with involvement in the petition. The 28 March letter to all Salvationists had been preceded by a television news report of the Army’s decision on 22 March, the first that many ordinary Salvationists heard of the Salvation Army’s role in the petition. This upset some Salvationists because they saw it as a serious failure to consult on a contentious issue. This was evident even within THQ leadership, where Social Secretary Lt.-Colonel Melvin Taylor and Chief Secretary Colonel Ken Bridge, both expressed dismay and surprise at the manner in which The Salvation Army publicly announced on nationwide television a drive to collect signatures against the Bill. Both appeared to believe, as did Wellington Divisional Commander Lt.-Colonel William Allott, also present at this meeting, that a lower profile was required and that this was what had been agreed by Heads of Departments in meetings leading up to the announcement.21 Minutes of a meeting held at THQ with Department Heads and other key leaders on 27 March include comments that suggest mixed views on the Army’s involvement in the petition. There was a concern that, “The Salvation Army had been dragged into the political arena” and in relation to a planned door-to-door visitation for petition signatures “that a number of Salvationists were very hurt at being pushed into such a situation”. However, it was also observed “that petitions have been taken by soldiers throughout the country, placed on factory notice boards etc., etc.”22 Knight, who as the Public Relations Secretary was the Army’s public spokesperson at the time, later noted that there had originally been an extremely tight timeframe in which to respond to the Bill, 8 March to 24 March 1985. Later he told me, We relied upon information emanating from Parliament for this. As it turned out, the campaign slowed things down very considerably and it was more like a year before the Third Reading took place.23

The timeframe originally anticipated would have hindered attempts to communicate fully with all Salvationists in early and decisive moments. This is a point contested by Roberts, who instead believed Army leaders were manoeuvred into taking rushed action by politicians who were using the Army for their own purposes.24 Knight, however, clearly believed decisions taken had been made in consultation with, and with agreement from, senior leadership within the Army. Cyril Bradwell was clear in his belief that a

R. Knight, Personal communication, (26 November 2002). M. Taylor, Personal communication, (5 September 2001).; K. Bridge, Personal communication, (10 September 2001).; W. Allott, Personal communication, (19 September 2002). 22 Minutes of Meeting with Department Heads, Territorial Headquarters, Wellington, New Zealand, Salvation Army Heritage Centre and Archives, Upper Hutt. (Hereafter SA Archives). 23 R. Knight, Personal communication, (26 November 2002). 24 C. Roberts, Personal Communication, (21 November 2002). 21

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consensus had been arrived at among leading officers to accept the role of petition coordinator.25 The minutes of the 27 March meeting do indicate that prior to the 22 March television presentation, there was communication with as many department heads and divisional commanders as were available at the time.26 Most had been successfully contacted either in person or by phone. As to whether this interaction was ‘consultative’ in nature or a process of ‘informing leaders’ of a firm decision already arrived at is unclear. Taylor told me he was very angry that he had not been contacted while on furlough27 and had been unable to express his contrary view on the matter.28 Certainly, Laurence Guy, who wrote a thesis regarding the gay debate, believed that “Campbell failed to consult widely before making his decision, holding discussions with a handful of others, and simply announcing the Salvation Army decision to the media.”29 Support and Opposition to the Army’s Position While the disagreement so far mentioned primarily focuses on the perceived lack of consultation by some with regard to the decision to sponsor the petition, there was also a belief among supporters of the Bill that the Army’s response did not show an adequate degree of compassion for the suffering of homosexuals. There appear to have been significant differences on this point within those at senior levels of leadership. Taylor saw the associated campaign as “homophobia in action. We were the righteous crusaders waging war against the filthy infidels.”30 He saw those with a homosexual bias as having “no more control over this disposition than say children with asthma.”31 Bridge noted that prior to the Army’s decision to sponsor the petition he had outlined his position by indicating that “The Salvation Army and maybe other sections of the church could do with a lot less arrogance and a lot more humanity being revealed at this time.”32 Outside of THQ, Salvationists expressed their opposition in a number of ways. The Salvation Army in-house publication Battlepoint was one vehicle in which Salvationists expressed their views on the Army’s response. The editor collated some of the concerns, which included: a) The over emphasis on ‘secular law and law enforcement’; b) Questions regarding whether there had been adequate consultation with Salvationists over this issue; and c) An observation that the Army’s stated concern on this issue, of protection against the threat of homosexuality to the family structure, was not in proportion to the greater threat to the family of low income and poor housing.33 One group of Salvationists went to the media to express support for the Bill in opposition to the Army’s official position. Its spokesperson, layperson Max Cresswell, was quoted as saying that The Salvation Army leaders “had not distinguished the legal question from the moral question”.34 The

C. Bradwell, Comments received on draft copy of this paper, (December 2002). Minutes of Meeting with Department Heads, Territorial Headquarters, Wellington, New Zealand. SA Archives. 27 A term for Salvation Army officers’ holiday. 28 M. Taylor, Personal communication, (31 January 2002). 29 Guy, Worlds in Collision, 274. 30 M. Taylor, Personal communication, (5 September 2001), 1. 31 M. Taylor, Personal communication, (5 September 2001), 3. 32 K. Bridge, Personal communication, (10 September 2001). 33 M. J. Thompson, “The Salvation Army and Homosexual Law Reform–What Some Salvationists Are Asking”, Battlepoint, 87, (New Zealand, Vol. 24, No. 4, 1985), 12 – 13. 34 It is interesting that those opposing the Army’s stand tried to make it a legal point and move it away from a moral or biblical point. Coming from a different philosophy they would of course come to a different outcome in any discussion. 26

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group was said to consist of nine officers and an unspecified number of laity.35 However, none of the officers were named and there is no evidence available to verify who, apart from the few people named in the article, was a member of this group. Roberts recalled that “a network of people and a counter petition” was set up and, in addition, “a meeting was organised by the Northern divisional commander at the Railton [Hotel] in Auckland which gave some Christian homosexuals the opportunity to talk about their faith and the theology underpinning it”.36 Those who opposed the Army’s official response to law reform appear to have been united in their belief that the law should not be used to enforce morality. However, few appear to have believed that the homosexual lifestyle was something to be supported or encouraged. This perspective was expressed by Allott who saw the homosexual lifestyle as undesirable, but argued that “it was one thing to demand this standard of people who freely chose to become Salvationists and quite another to actively support its imposition on the population at large.”37 Cresswell, in a Battlepoint article and coming from a position consistent with the Army’s international Positional Statement condemning homosexual acts, but from a dualist understanding argued that the law and morality should be treated separately. In so doing, however, he does express his uncertainty, when considering the morality of homosexual acts, about what his “Christian attitude should be.”38 In other words, some Salvationists were questioning whether the homosexual lifestyle was as clearly or simply immoral as the Army’s Positional Statement indicated. There is evidence that some officers in the Salvation Army’s social (welfare) wing were not supportive of the Army’s response. Taylor’s strong statements, as already noted, support this, as does the observation of Allott that; … some officers with a social service background were also uncomfortable with our possible involvement. They expressed a concern about the effect an anti-gay protest could have on potential gay clients, particularly in our Bridge [addiction treatment] Programme.39

Although there is no evidence of the observation, Brian Thompson did asked questions about whether THQ leaders had consulted with social service personnel before using the Army’s considerable prestige as a social agency to add weight to the Army’s argument.40 From this article and comments by Taylor, then Social Service Secretary, it would appear that leadership had not consulted with its social service personnel. There was also a concern among some that there was an injustice being perpetrated on a homosexual minority by New Zealand society and that the Army’s stance supported the continuation of this.41 One writer to Battlepoint, an Anglican, accused the Army of abandoning “its usual support for the oppressed, and even as joining the oppressors.”42 These concerns are, in one way or another, reflected in various statements made by Taylor and Allott that intimated the Army’s response was to some degree ‘homophobic.’ It would appear such concerns were shared by a number of Salvationists.

M. Steel, “Salvation Army split over gay bill stand”, New Zealand Times, (New Zealand, 18 August 1985), 1. C. Roberts, Personal Communication, (21 November 2002). 37 B. Allott, Personal communication, (19 September 2002). 38 M. Cresswell, “Law. Morality and Homosexuality.” Battlepoint 89, (New Zealand, Vol. 25, No. 3, March 1986), 14. 39 W. Allott, Personal communication, (19 September 2002). 40 B. Thompson, “In Defence of Morality or Injustice.” Battlepoint, 86, (New Zealand, Vol. 24, No. 4, June 1985), 17. 41 B. Thompson, “In Defence of Morality or Injustice.”, 19. 42 John Christopher Bishop in Battlepoint, 86, (New Zealand, Vol. 24, No. 4, June 1985), 22 – 24, 23. Although Battlepoint had always had subscribers who were not members of the Salvation Army, the letter was originally sent to the Public Relations Secretary and subsequently published in this publication. 35 36

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Over the issue of whether homosexuality was a sin, a deviancy, or a variation of God’s creation, The Salvation Army’s submission indicated that homosexual behaviour was deviant behaviour and capable of control.43 Taylor saw it as being more of a fixed condition requiring a compassionate response.44 Roberts indicated that there were theological debates within the Army. These debates tended to move over time from a clear-cut view of the evil of homosexuality towards more compassionate positions that grappled with the apparent lack of choice in being gay. This raised questions about whether it was a deviation akin to a mental illness or a variation in God’s creation. The former viewpoint would appear to have been more commonly accepted. It was Roberts’ belief that, in relation to this much-needed process of debate, “the leadership failed to engage in any way with a network of Salvationists who were attempting to do the analysis.”45 How widespread this kind of opposition from Salvationists was at the time is not easy to discern. It is possible many Salvationists did not share these sentiments; or it is just as likely that when they did, they withheld them out of some sense of loyalty to the Army. Taylor indicated that he himself, along with at least a few others, strongly disagreed with the Army’s involvement in the petition and clearly expressed this to the leadership at the time. However, once he had expressed his views he saw himself as bound to keep what he called ‘cabinet solidarity’. It was his perception that the hierarchical nature of the Army, and the strength of personality of key people in leadership, also made it more difficult for people to openly express an opposing view.46 This was a view shared by Roberts who noted that the public nature of the Army’s position made opposition to it very difficult.47 Without identifying their own political ideologies, both men believed that key people within the leadership at the time were right of centre in their political/ theological leanings, so the Army’s stance and response was more aggressive than may have been the case had the leadership had more centre or left-wing attitudes. In addition, the perceived lack of opportunity for theological debate and analysis meant that, in the opinion of Roberts, many Salvationist leaders who were uneasy about the Army’s stance were unable to clearly articulate their concerns.48 It is not possible to accurately determine how many Salvationists supported the petition, but there is little doubt that many did. Certainly, a copy in the Salvation Army Archives of an undated and unidentified newspaper clipping indicates the corps officer at Dannevirke, in the North Island, Lieutenant Peter Christensen, actively organised a petition there and managed to collect 1700 signatures. Many others were likewise active in this fashion, including myself, then the corps officer at Stratford, also in the North Island. Taylor, despite his personal opposition to the petition, had the impression that many Salvationists supported it, probably even a majority.49 However, Allott, Divisional Commander for the Wellington Division at the time, noted that: … petitions were made available at all corps but observation suggested that only a few officers and soldiers actively embraced the cause. A groundswell of Salvationist support did not emerge in the Wellington Division.50

The Salvation Army Submission, 1. M. Taylor, Personal communication, (5 September 2001), 3. 45 C. Roberts, Personal Communication, (21 November 2002). 46 M. Taylor, Personal communication, (31 January 2002). 47 C. Roberts, Personal Communication, (21 November 2002). 48 C. Roberts, Personal Communication, (21 November 2002). 49 M. Taylor, Personal communication, (31 January 2002). 50 W. Allott, Personal communication, (19 September 2002). 44

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He went further in saying that his reading of the situation was “that few had a heart for this homophobic semi-political exercise”.51 Could this indicate that there was a difference in how Salvationists and indeed New Zealanders reacted over the issue in rural areas as opposed to urban areas? It is possible there were significant shifts in Salvationist support throughout the whole process of the Army’s involvement in the petition and regarding the Army’s submission. It is likely that many initially supported the petition and/ or the submission, but later changed their mind when they saw the strength of the opposition to the Army’s stance or began to think through some of the complex arguments involved in this issue. To a lesser extent the reverse could also be true. Certainly, many would have been alarmed for the first time to find that instead of the Army being held on the high pedestal of public opinion, they had begun to be vilified by many. Even within Army leadership there was initially an expectation by some that the level of controversy might be no greater than in 1975, when the Army had put forward a similar submission, but not nearly as great as 1985 proved to be.52 At some point in time, it seems evident from the following observations of Knight that pockets of dissension began to appear within the Army as the process of opposing the Bill proceeded. He said he had come to believe the Territory “might blow itself apart, such was the intensity of emotion and disloyalty among officers and soldiers at various levels.”53 When I spoke to him, he continued to feel that people focused much of their anger on him as the front person for the Army’s effort, when much of what he did was simply carried out in support of the Territorial Commander in his role as the Public Relations Secretary. The Experience of Other Churches This kind of dissension was not confined to The Salvation Army. Many other denominations that chose to make a stand for the petition experienced similar sharp rifts. Guy noted of this period that there was, … a growing theological diversity, with greater movement within the middle towards the extremes of Christian theology, both conservative and liberal. Mainstream Christian perspective, which in 1960 was fairly middle-of-the-road, had shifted markedly within a decade. At one extreme a Christian minister was arguing that one did not need to believe in God to be a Christian. At another extreme a Christian minister was arguing that homosexuals should be executed for transgressing the law of God.54

An indication of how Salvationists felt on this issue may tentatively be guessed at by looking at how a similarly evangelical church such as the Baptist Church responded. The Baptist Church had a more democratic structure and therefore its schisms were possibly more transparent. The Baptist public questions committee submission “was a cautious statement, supporting decriminalisation (although with a higher age of consent), but opposing Part II of the Bill (the human rights provisions)”. They went on to clarify that their support for the Bill did not signify a support for homosexual practices.55 This was met with deep opposition from local Baptist churches with ten or more writing to the committee questioning its right to speak for the denomination and its failure to reflect the views of the majority of the grassroots of the church. Any support for the Bill at all was 51

W. Allott, Personal communication, (19 September 2002). R. Knight, Personal communication, (11 October 2001), 3. 53 R. Knight, Personal communication, (11 October 2001), 3. 54 Guy, Worlds in Collision, 208 – 209. 55 Cited in Guy, Worlds in Collision, 248. 52

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frequently viewed as support for the homosexual lifestyle and this left “moderate Baptist leadership in an impossible situation: trying to represent Baptists while taking a reflective view of the issue.”56 It may be that Salvation Army leadership managed in its overall response to strike a position closer to the movement’s grassroots, but alienated those who took a more moderate or supportive view of the bill. The International Salvation Army Retired General Shaw Clifton, then a captain at The Salvation Army’s International Headquarters (IHQ) in London with the role of ‘Legal and Parliamentary Secretary’ and later a territorial commander in New Zealand, was very much involved with events as they unfolded in New Zealand. He described the IHQ perspective as follows: At that time … we [at IHQ] had faced the same issue [Homosexual Law Reform] elsewhere and had handled it calmly by neither opposing change nor supporting it, but instead analysing the draft legislation to see if it protected minors, plus those of unsound mind, prisoners, etc. We also looked carefully at the age of consent in the legislation as some were advocating in those days for same sex relations to be legal at 16 when the age for heterosexual acts was often 18 or even 21. The New Zealand Salvation Army leadership, through the then Territorial Commander, went public and made known its opposition to the new law without consulting or informing IHQ. The resulting furore triggered a direct approach to the General by the then Chief Secretary (CS), something that The Salvation Army’s Orders & Regulations permits in extreme circumstances. The Chief Secretary hoped the General would direct the New Zealand Territorial Commander to change his attitude. The matter then reached my desk at IHQ because it centred on legislative measures, and I received and handled a large number of letters to IHQ on the issue. Many of the letters were abusive, some obscene, and offensive substances were, more than once, placed through the IHQ letter box in the dead of night. The letters came from all over the world, and many were identical in content thus evidencing a well organised homophile network globally. Had IHQ been consulted before the Army in NZ went public, and had NZ acted upon the advice that would have been given, the outcomes would have been very different because less offence would have been caused to the supporters of the draft bill, without any loss of principle occasioned to the Army.57

Clearly, the ramifications of the decision to support the petition against the New Zealand Homosexual Reform Bill had international ramifications inside and outside The Salvation Army, and IHQ appears not to have been happy with how the matter was handled. New Zealand’s Public Perceptions of The Salvation Army Why many inside and outside the organisation perceived The Salvation Army’s position as being anti-gay may have much to do with the groups the Army allied itself with in promoting the petition. One of the most prominent figures was MP Norman Jones who frequently vilified homosexuals as being perverts. He was quoted as saying, “We’re not going to have five percent of perverted New Zealanders legalising this filth for other New Zealanders.”58 These kinds of comments, frequently reported by the media, tended to overshadow The Salvation Army’s more reasoned message.

Guy, Worlds in Collision, 249 – 250. S. Clifton, Personal email communication, (28 September 2017). 58 The Star, (Auckland, 15 April 1985), 27. 56 57

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This was exacerbated to some extent as The Salvation Army increasingly took a lower profile due to the vehement nature of the opposition it was facing. An attempt was made to publicise the Army’s position with the inclusion of a classified advertisement explaining the Army’s position in the Evening Post on 2 April 1985. However, it was observed the Territorial Commander “felt it best to go ‘silent’ and the result was that very little was said to explain the merits of the conservative position sociologically.”59 This sometimes left people with the impression that others like Norman Jones were expressing The Salvation Army’s position for it. Looking back, Knight believed the Army would have been advised to continue in, … articulating its stance intelligently and logically, including the rationale for its support of the petition. Alternatively it would have been more honourable and practical to have withdrawn from the petition leadership entirely than to “go silent” and pretend we were involved as we did. This, however, would have meant the Army betraying the people we had promised to support and undermining the cause we had initially aligned ourselves with. This left [him, as Public Relations Secretary] with the impossible task of organising the petition without publicity or an acceptable communications chain as well as explaining the unexplainable disappearance of the Army to the public.60

It is therefore probable that many Salvationists had difficulty discerning the Army’s position in all this from media representations. It is possible that few would have read or understood the Army’s submission. The Salvation Army’s own good reputation in society may have made it a target in this issue. The editor of the Catholic magazine The Table, having roundly praised the generosity and compassion of The Salvation Army said, “That’s why it [the Army] has to be attacked and besmirched by those who want sodomy to become an acceptable practice in our society.”61 In such a heated cauldron of emotion it is understandable that opponents to the Army’s position would wish to denigrate the Army in an attempt to discredit its cause. The degree of confusion and heat generated must have impacted on the diverging opinions of both rank and file Salvationists as well as the public regarding the ‘good’ or ‘evil’ of the Army’s stand. Homosexual People and The Salvation Army and the Churches It is not entirely clear that all Salvationists at all levels were far away in their thinking from the kind of sentiments expressed by Norman Jones and others. Certainly, within the conservative-evangelical church the maxim ‘love the sinner but hate the sin’ was not always perfectly followed. Captain Paul Clifford, who joined The Salvation Army shortly before the Homosexual Law Reform, observed that; The Salvation Army attitude to gay people or homosexuality was one of the few issues that disturbed me personally when I joined. Although it was often quoted “love the sinner hate the sin”, I very often saw that in fact, the sinner was also ‘hated’ along with the sin.62

He further observed that many Salvationists thought of homosexuals in stereotypical terms, as portrayed in the media, without recognising that a number of the apparently ‘normal’ people Salvationists knew, were likely to be gay. 59

R. Knight, Personal communication, (4 September 2001), 1. R. Knight, Personal communication, (11 October 2001), 2. 61 J.P. Kennedy, “Attacks on Cardinal and Salvation Army a Warning to N.Z.”, The Tablet. (New Zealand, 10 April 1985), 1. 62 P. Clifford, Personal communication, (17 December 2001). 60

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The degree to which the church had a ‘right’ to comment on what it perceived as a ‘sickness or sin’ could be questioned, especially when it had shown little apparent desire either to help this marginalised group or any evident success in ‘curing’ homosexuals. The Salvation Army had never seriously challenged the kind of hatred and even violence perpetrated against gay people in society, and even in the submission this was barely acknowledged. Also, in the Army’s submission a number of claims were made about the possibility of homosexuals being helped either to control their deviant behaviour or “by submission to the Lordship of Jesus Christ, liberating the whole person for a new quality of life.”63 Unfortunately, there was no clear evidence supplied to back this claim. While the submission reflects a reasonable evangelical theological viewpoint, it could be argued that it did not equally reflect the kind of understanding that compassionate contact with gay people alone could provide. Paul Clifford also stated, Much later on—in officership, and particularly at the Bridge Programme — I became aware that there are very few people within the Army ranks who are skilled at dealing with gay issues as they arise. [He also claimed that] there are a number of gay soldiers and yes, officers too.64

As a result, he undertook specific training in this area and, as this became known to some within the Army, he found people coming to him seeking his counsel. Clifford noted that: Apart from wanting to work on the presenting issues, many were terrified that they would be “outed”, exposed and made to slink away from the ranks disgraced. I have to say that in my experience it has not happened like this when discovery has been made. Good counsel, compassion and care is what I have seen.65

In his search to understand homosexuality in his social work ministry, Taylor, … discovered that even the occasional child of highly respected Salvation Army officers struggled and wrestled with their homosexual bias, but found it was impossible to deny or change. They loved the Army but had no option but to leave in disgrace.66

It is good to read that compassion has been shown in the instances described by Clifford. However, the kind of training and expertise he describes was not widely available at the time of debate over the Bill, and sadly within the Army and the evangelical world, it is still too rarely observed. The Salvation Army’s submission certainly proposed counselling for homosexuals and research into the homosexual condition, but there was little evidence any effort was made to do this after the furore died down. In this climate it could be that the experience of at least some homosexuals within Army circles still closely resembles the painful feeling of disgrace and rejection described by Taylor. This perception of the church as being a place of judgement rather than love is something strongly felt by gay people. One gay man wrote in a suicide letter to his mother of his rejection by his minister when he revealed the nature of his gay relationship with a recently departed friend. He said the minister “condemned us in front of the whole church congregation, saying that we had sinned against the Church and God.”67 While this is an individual incident, in many ways gay people and

The Salvation Army Submission, 2. P. Clifford, Personal communication, (17 December 2001). 65 P. Clifford, Personal communication, (17 December 2001). 66 M. Taylor, Personal communication, (5 September 2001), 3. 67 N. Gearing, Emerging Tribe – gay culture in New Zealand in the 1990s, (Auckland, New Zealand: Penguin Books, 1997), 162. 64

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their supporters saw the opponents of the Bill as doing the very same thing in how they publicly campaigned against the Bill. During the time reform was being debated, Fran Wilde, the MP who introduced the Bill, was quoted as saying the anti-gay campaign was “bigotry masquerading as Christianity”. She also likened the rallies with “the uniforms, martial music, the whole atmosphere was very like a Nazi rally.”68 This is a likely reference to the presence of a Salvation Army band. The Army’s visibility in this process, regardless of its actual intent, could well have provided an image of an organisation to be feared if you were gay or lesbian. On the other hand, given the amount of anger the issue generated and the intemperate rhetoric on both sides, these descriptions need to be tempered somewhat. I personally heard one person at the time describe the debate around the Bill as ‘generating more heat than light’. In the Parliamentary Debate regarding the Bill on 9 October 1985, the former Prime Minister the Rt Hon Sir Robert Muldoon criticised Fran Wilde and, in particular, her comments about opponents to the Bill. Speaking of those who presented the petition to Parliament he said; They sang hymns and prayed on the steps. Regardless of whether one agrees with them, they came in the name of Christ and they were not, as she called them, obscene … I must refer to The Salvation Army. I could not do what the Salvation Army does every day in caring for those at the bottom of society. I do not want to go further into the matter, except to say that I hope that in this debate we have respect for the opinions of those who behave respectably.69

The Petition’s Effectiveness The petition was a resounding success if the numbers of signatures obtained was the only measure by which this could be gauged. With over 800,000 signatures, this was the largest petition in the history of both The Salvation Army and New Zealand up to that time. Questions were raised by opponents about whether some signatures had been falsely obtained, and there was evidence that there were some irregularities.70 However, even if it were assumed that only half were genuine and valid, this is still an amazing accomplishment. This indicates that, at least within certain sizeable portions of New Zealand society, the petition had support. As New Zealand is a democracy, these people deserved to have their concern noted. Ultimately, though, the petition failed to stop the Bill going through, albeit with some of the human rights aspects removed. However, these were in included in a later Bill. Lessons for The Salvation Army For many New Zealand Salvationists, the Homosexual Law Reform debate may well have confirmed the traditional view that ‘religion and politics don’t mix.’ However, as in all areas of human endeavour, involvement in politics is something that requires a great deal of expertise and experience. The Salvation Army unwittingly chose a most controversial issue in which to emerge onto the centre stage of New Zealand politics.

Cited in Gearing, Emerging Tribe, 22. R. Muldoon, “Homosexual Reform Bill”, Parliamentary Debates – first session, Forty First Parliament, 1985 – Volume 466. (Wellington, NZ: Government Printer, 1985), 7261. 70 Gearing, Emerging Tribe, 20 – 22. 69

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The Army had previously sent submissions to Parliament on issues such as abortion, homosexuality, alcohol and drugs, to name a few. It had also been involved in petitions before, albeit not on the same scale or with the same public profile as in 1985. Generally, though, The Salvation Army had maintained a low profile in politics and perhaps for this reason was caught by surprise at the degree of social change taking place. Maybe if the Army had been more politically active prior to this issue gaining in prominence, it might have seen the issue coming and had time to talk it through collectively, to develop an adequate theological position and give its leaders a stronger mandate to take specific actions. In The Salvation Army, the fact that most positions are arrived at by a top-down process also leaves open the possibility that they don’t reflect the ideas of the rank and file. It also tends to abdicate those outside of leadership from seriously considering these harder issues of life. Given that the issue created such division throughout New Zealand society, it is highly likely that a clear consensus may have been difficult to obtain. This would not necessarily have been a bad thing as it could have shed light on the lack of understanding and teaching by the Army in certain areas. One clear lesson relates to the way The Salvation Army involved itself in a petition and, in particular, with whom it aligned itself. It would seem that taking the position it did, the Army may have been better advised to have gone on its own in this. If an organisation like the Army is to involve itself with other parties in the way it did with the Homosexual Law Reform Bill, it needs to make sure either that those individuals or groups it aligns with wish to promote very similar perspectives, or that the Army’s unique perspective is strongly promoted. One thing often feared in relation to any form of political involvement is loss of public support. The evidence regarding whether this occurred or not for The Salvation Army is mixed. A study carried out in 2002 showed The Salvation Army to be the charity people would most consider donating to.71 But at another level, some aspects of the social services continue to feel the impact of the Army’s stand in 1985. Even as late as the year 2000, I became aware of a reluctance of one agency to refer homosexual clients to The Salvation Army because it was believed that they would not be treated sensitively. This was not an isolated incident. In addition, when a lesbian social worker came to speak to Salvation Army staff about gay issues she confessed it was the first time she had been inside a Salvation Army building. She said she had been afraid of, and angry towards, the Army as a result of the stance it had taken in 1985. In any action the Army involves itself in, care needs to be taken that an already alienated group such as homosexuals are not further alienated. This is especially so since it is for the alienated and disenfranchised that the Army, with its biblical mandate, most clearly exists. Roberts went so far as to say that, in his opinion, “the Homosexual Law Reform actions did enormous damage to The Salvation Army in New Zealand and compromised severely for a number of years our Christian witness and mission”.72 At a governmental level, The Salvation Army did suffer some consequences. Taylor indicated that government funding was denied the Army for at least one project the Government supported the concept of, purely because the Army “wasn’t the flavour of the month” according to one government official.73 Taylor also believed the Army had become increasingly viewed as being part of the extreme fringe of the right wing of society.74 In addition, Roberts recalled a later Territorial Commander being perplexed by his inability to get an audience with members of the government after numerous Newspoll Market Research, Salvation Army Study – New Zealand, (Ultimo, Australia: Trevor Fearnley, Advertising Partners, May 2002), 6. 72 C. Roberts, Personal Communication, (21 November 2002). 73 M. Taylor, Personal communication, (31 January 2002). 74 M. Taylor, Personal communication, (31 January 2002). 71

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attempts. This was an indication, according to Roberts, that the Army was seen as being on the fringe of society.75 Internally, it is hard to determine what effect the Homosexual Law Reform debate had on Salvationists in the long term. It is the opinion of Roberts that Salvationist readiness to support THQ initiatives or directives has been significantly reduced since the 1980s and that the poor leadership shown at the time was a major contributing factor.76 While it could be the case that some people left the Army over this issue, no research has been done to quantify a discussion on any numbers relating to this single issue. Often too, the opponents for a strong stand neglect to think that such a position could have also bought likeminded people into the Army. However, the general social changes that took place during the 1980s may have left the Army more on the fringe and therefore less relevant to a wider proportion of a more humanistic and secular New Zealand society. Issues for The Future Salvation Army One positive aspect The Salvation Army’s involvement in this issue was that it got Salvationists involved in discussing a particular issue that was a real part of life and not some ethereal spiritual concept. The disappointing thing was that the discussion took place in an atmosphere of extreme conflict and it is almost as if Salvationists have ‘dropped the subject’ for now. With declining church attendance and a failure of churches to engage many in society, the homosexual issue could hold some of the answers for a way forward for the Church. One person was quoted as saying, If you want to see what’s happening in the stream called society, go to the edges and look at what’s happening there—if you know how a stream works—of what’s going on in the middle … You have to be very careful not to mischaracterise what you’re witnessing as ‘fringe elements,’ thus assuring the listener that he’s okay because it’s not about him, which is bullshit.77

In the same way, it is here on the fringes that we find Christ, amongst the prostitutes and tax collectors, and here that his grace is most evident. The grace is not only, or even primarily, for the ‘lost’, but is of vital nourishment and insight for the Christian on his/her journey. The enduring and disturbing legacy of the Homosexual Law Reform debate of 1985 is that to a large extent this marginalised group, along with others, has not been seriously engaged by the Army, with a consequent degree of God’s compassionate grace being lost to Salvationists and gay people alike. It may be that this engagement needs to take place first at ‘home’, that is with the homosexuals that exist within the various corps fellowships. In a letter making suggestions about the content of a possible media statement on a proposed amendment to the Homosexual Law being considered in 1993, the then Training Principal of The Salvation Army Training College for Officers, Major Margaret Hay, stated that she believed the Army’s present Positional Statement to be “unsatisfactory and in need of … overhaul.’78 She further indicated that the Army needed to do further work in the area of: 1) Biblical interpretation, where she noted that “while homosexual acts are clearly forbidden in the relatively few passages referring to them, serious hermeneutical questions remain”; and 75

C. Roberts, Personal Communication, (21 November 2002). C. Roberts, Personal Communication, (21 November 2002). 77 S. Faludi, Stiffed - The Betrayal of the Modern Man, (London, UK: Chatto & Windus, 1999), 42. 78 M. Hay, Correspondence with Chief Secretary of The Salvation Army, (22 January 1993). 76

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2) To clarify “whether our sexual orientation is a matter of choice or determined. If as our present Positional Statement agrees it is determined we should be thinking more towards variation than deviation since God doesn’t make junk.”79 Hay went on to “urge that a group, including some homosexual Salvationists, and others across the spectrum of opinion, be formed to study this matter and recommend a revision to the Positional Statement.”80 This perspective clearly highlights that there is some need for Salvationists to carry out a deeper level of analysis and theologising over the issue of homosexuality than has been the case to date. Conclusion This paper has attempted to record the perspectives of various Salvationists regarding the 1985 Homosexual Law Reform debate. There is certainly more room for further research and discussion on all aspects of this part of New Zealand Salvation Army history. For this reason, I am keeping this paper open for possible further additional material at some future date. As stated in the introduction to this paper, my reason for writing is partly to record this important piece of Army history, but also in the hope that we can learn from our past. It is my belief that Salvationists from sharply differing perspectives on this issue took their stance with the highest of motives. These higher motives need to be honoured for what they were, while the search for God’s wisdom and the means of adequately expressing his love in this age needs to be actively pursued even when it is painful to do so. The issue of homosexuals and their place in the Church appears not to have been adequately addressed by The Salvation Army in practical terms. The question remains as to whether the Army can bear to face the pain of re-examining some of the issues that surfaced throughout the tumultuous period of time that the Homosexual Law Reform Bill was debated. Can our compassion for the alienated allow us to ‘let sleeping dogs lie’ in regard to the place of gay people in the Army, or does wisdom suggest that this subject is still too likely to ‘blow the Army apart’? Time alone will tell. Postscript: Fifteen Years On Moving on from where this paper was completed to some 15 years later in 2017, it is notable that The Salvation Army has shown signs of seriously wrestling with how to reconcile its past involvement in the 1985 Homosexual Reform Bill and in how it should relate to individual GLBTI people and the wider community. There is still no tidy consensus about this issue across The Salvation Army and its members in New Zealand. Many will not agree with some of the Army leaderships’ attempts over time at reconciliation, while others will no doubt think that not enough has been done. Indeed, many gay people will still feel unsafe in involving themselves in Salvation Army corps when levels of understanding may not be as high as they could be while some in the GLBTI community, as in the wider community will never accept The Salvation Army for its teaching of holiness.

M. Hay, Correspondence with Chief Secretary of The Salvation Army, (22 January 1993). This could be an example of a move in the Army’s theology as there is nothing in these point about the fall of humanity and need of redemption. See doctrine five of The Salvation Army. 80 M. Hay, Correspondence with Chief Secretary of The Salvation Army, (22 January 1993).

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A survey of Salvationists was carried out in 2014.81 The central question of the survey was “Which of the following would best describe your current attitudes toward same-sex relationship?” Questions and findings of some of this survey were as follows: 1) I hold unswervingly to the historic understanding of the church, that sexual relationships are appropriate only for a man and a woman in a marriage relationship — officers 51%, soldiers 58%; 2) I live with a degree of uncertainty: I long for clear teaching on this matter but suspect the answer is far from simple — officers 37.5%, soldiers 27.6%; and 3) I am convinced that committed, monogamous, same-sex relationships are fully capable of honouring God — officers 11.36%, soldiers 14.85%.82 Far more needs to be done to develop a thoughtful and compassionate theological response to how The Army should respond to GLBTI issues. The 2014 survey suggests that while a small majority of Salvationists continue to support a traditional Christian understanding of same-sex marriage there appears to be a significant degree of uncertainty among many about this issue. How GLBTI people should be responded to or included in the various corps or community services still fails to find universal agreement. However, in my experience, Salvation Army social services have generally made significant attempts to compassionately engage with any GLBTI people who have entered Salvation Army care. The following examples provide encouraging evidence that The Salvation Army has made significant attempts to reach out and reconcile with its past and in looking to repair its relationship with GLBTI people: • On 15 May 2006, 20 years after the Homosexual Law Reform Bill was brought into law, the then Territorial Commander Commissioner Garth McKenzie issued a statement that acknowledged the Army’s role in the petition.83 This statement was reconciliatory towards the GLBTI community and sought to build bridges and encourage dialogue. The statement acknowledged that the Army’s official position had been deeply hurtful to many and expressed regret for any hurt that remained; • The Salvation Army and LGBTI+ organisation Rainbow Wellington looked to make a start to putting the events of 1985 and 1986 behind them on behalf of their respective organisations. The result was that, in May 2012, they agreed to make a new start in their relationship by signing off a document called: “Rainbow Wellington and The Salvation Army Reach a Rapprochement.”84 • An Inter-Faith Service was held in the St Peter’s Anglican Church on Willis Street in Wellington on 10 March 2016 to mark 30 years since the passing of the Homosexual Reform Bill. Salvationists participated in the planning of and running of this service. A small Salvation Army band played as an accompaniment to the hymns.

The Salvation Army. “The Same-Sex Survey.” (NZ: The Salvation Army, New Zealand, Fiji & Tonga Territory, 2014), http://www.salvationarmy.org.nz/our-community/faith-in-life/christian-ethics/same-sex-attitudes-survey accessed 26 January 2018. 82 The Salvation Army. “The Same-Sex Survey.” 83 The Salvation Army. “The Salvation Army and Homosexual Law Reform Bill 2005”, (Wellington, NZ: The Salvation Army, New Zealand Fiji & Tonga Territory, Thursday 15 May 2008), http://www.salvationarmy.org.nz/uploads/TSA_and_Homosexual_Law_Reform_Bill.pdf accessed 26 January 2018. 84 Rainbow Wellington & The Salvation Army. “Rainbow Wellington and The Salvation Army Reach a Rapprochement” (May 2012), http://www.salvationarmy.org.nz/uploads/file/May%202012%20%20Rainbow%20and%20TSA%20joint%20release.pdf accessed 26 January 2018. 81

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Many of those attending expressed their surprise and thanks to the Army for their presence, given that they still remembered The Salvation Army’s active role in opposing homosexual law reform in New Zealand. A number of speakers expressed gratitude for the healing nature of a gathering that allowed them to feel welcome inside a church—some for the first time since they had revealed their sexual orientation in the churches of their youth.85

• In 2017, a few Salvationists participated in a Gay Pride Festival March, also running a stall that gave away free baking and interacting positively with the GLBTI community.86 • A Submission to Parliament was made by The Salvation Army in August 2017 in regard to the Criminal Records (Expungement of Convictions for Historical Homosexual Offences) Bill. This Bill, when enacted, would expunge criminal records of people who were convicted of historical homosexual offences that are no longer considered criminal. This would thereby take away the stigma and the associated disadvantage of a criminal conviction to a person’s name.

The Salvation Army, “Bridges of Understanding.”, (The Salvation Army, New Zealand Fiji & Tonga Territory, 18 April 2016), ¶ 3 – 4, http://www.salvationarmy.org.nz/research-media/media-centre/local-news/bridges-ofunderstanding accessed 26 January 2018. 86 The Salvation Army, “United in Love.” (The Salvation Army, New Zealand Fiji & Tonga Territory, 6 May 2017), http://www.salvationarmy.org.nz/research-media/media-centre/local-news/united-in-love accessed 26 January 2018. 85

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RESOURCE AND REQUEST FOR INFORMATION

The homepage of Survey of London â&#x20AC;&#x201C; Histories of Whitechapel1

From https://surveyoflondon.org/, accessed on 22 August 2017.

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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

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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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

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NEW RESOURCE A new book has just been published by Lexington Books which may interest readers of Salvation Army history. Please note that this following information is abridged from the publisher’s flyer and is not a paid advertisement. Settled Views: The Shorter Writings of Catherine Booth Edited by Andrew M. Eason and Roger J. Green Webpage for ordering: https://rowman.com/ISBN/9781498561150/Settled-Views-TheShorter-Writings-of-Catherine-Booth About – While born into a working-class Methodist family in a small English town, Catherine Booth (1829-1890) went on to become one of the most influential women of her day and age. As a preacher, author, social reformer, wife and mother, she played a critical role in the origin and development of the Salvation Army, which had spread to numerous parts of the globe by the time of her death. Possessing firm convictions on a host of religious and moral matters, Catherine left an indelible mark on both the Salvation Army and the wider evangelical community. The significance of Booth’s legacy is on display in this ground-breaking volume, which brings together for the first time her most important shorter writings on theology, female ministry, social issues, and world missions. Including scholarly commentary by Andrew M. Eason and Roger J. Green, this anthology offers unparalleled insight into the life and thought of a remarkable figure from the Victorian period. The wide-ranging topics found within this edited collection will appeal to readers of theology, church history, social history, Christian missions, and women’s studies. Reviews: Timothy Larsen, Wheaton College; Catherine Booth is one of the most important Christian leaders of the nineteenth century. Nevertheless, she has received surprisingly little attention from scholars. Settled Views is a landmark achievement. It is by far the most valuable source for identifying and understanding the thought and writings of the Mother of the Salvation Army. Finally Booth’s own voice is the one being heard: though dead, yet she still speaks powerfully to our twenty-first century world.

R. David Rightmire, Asbury University; “Settled Views is a valuable collection of the shorter writings of the co-founder and early theologian of The Salvation Army. Following a helpful biographical sketch of Catherine Booth’s life, the editors provide a judicious selection of material from her booklets, articles, and letters, thematically arranging them in five categories: evangelism, holiness, female ministry, social concern, and world missions. Each theme is introduced in a contextually-sensitive, welldocumented manner, making this work an important resource for understanding the theological contributions of the ‘Army Mother.’”

Special 30% discount offer!‫٭‬ To get discount, use code LEX30AUTH18 when ordering. *May not be combined with other offers and discounts, valid until 10/31/2018.

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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 3, Issue 1, 2018. Page 127

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 AJSAH, Vol.2, Iss 1.). 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 gk.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 pre-1885. 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 ajsahistory@gmail.com

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

Commissioner James Condon, Retired Salvation Army officer, Queensland, Australia; This is excellent. Love reading an electronic version. Makes it so much easier Every blessing to you and all of those who contribute and make this happen.

Dr. Sam Hey, Lecturer / Postgraduate Course Coordinator, School of Ministries, Christian Heritage College, Australia; This is an excellent resource with many valuable insights into the history of this important movement and its mission and ministry.

Amy Emanuel, Online Learning Coordinator and Lecturer, Christian Heritage College, Australia; The Salvation Army; A “Surprise and Wonder of All” was very interesting in relation to the Cathedral. I also read about Herbert Bramwell Cook. It is great to see that people are asking for printed copies and the feedback is very positive. Well done. A lot of work ahead of you with the symposium again ...

Professor R. Gordon Moyles, University of Alberta in Edmonton, Alberta, Canada; …let me congratulate (and thank) you for the wonderful work you are doing in preserving, and creating interest, in S[alvation] A[rmy] history. … [I am] still reading the 2nd volume, and am so excited by such articles as [Garth Hentzschel’s] on the Eagle Tavern and David Bennett’s on Catherine Booth’s ‘Reminiscences’. Both excellent! What I really like is the fact that the journal is The Australasian Journal of Salvation Army History and not ‘The Journal of Australasian Salvation Army History’. The universal perspective is what makes the journal so appealing…

The Australasian Journal of Salvation Army History, Volume 3, Issue 1, 2018. Page 129

Works in which The Australasian Journal of Salvation Army History has been cited: Jonathan Leader (ed.). The greening of religion: Hope in the eye of the storm, (USA: Cherry Hill Seminary, 2017), 198. Andrew M. Eason and Roger J. Green (eds.). Settled views: Shorter writing of Catherine Booth, (Lanham, USA: Lexington Books, 2017), 271, 273. A paper toy from The Young Soldier, 1898

“Here Comes the New Year’s ‘Young Soldier’.”1 1

The Young Soldier, (London, 17 December 1898), 397. See the paper in this issue on pages 21 – 44.

The Australasian Journal of Salvation Army History, Volume 3, Issue 1, 2018. Page 130