Australasian journal of salvation army history volume 1 issue 2 by The Salvation Army

ISSN 2206-2572 (Online)

We must wake ourselves up! Or somebody else will take our place, and bear our cross, and thereby rob us of our crown. The Australasian Journal of Salvation Army History is published by The Salvation Army, Australia Eastern Territory Historical Society.

William Booth 2016

Volume ISeptember Issue 2 Issue 2 2016

Edition

October 2016

Special Symposium Edition The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. 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 be encouraged to be contributed. All articles contributed must be original, not previously published in either Army or non-Army publications, the contributor’s own work and referenced throughout. 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. The interested contributors are highly encouraged to submit their manuscripts/papers to the executive editor via email at ghentzschel@chc.edu.au. Please indicate the name of the journal (The Australasian Journal of Salvation Army History) in the cover letter or simply put ‘Australasian Journal of Salvation Army History’ in the subject box during submission via e-mail. AJSAH is inviting papers for Vol. 2, Iss. 1. The online publication date is March, 2017. Submission deadline: 30 January, 2017. For any additional information, please contact the executive editor at ghentzschel@chc.edu.au Blessings, Garth R. Hentzschel Executive Editor - The Australasian Journal of Salvation Army History

© The Australasian Journal of Salvation Army History 2016 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. A picture of William Booth, Founder of The Salvation Army with his quotation used as a basis for the symposium. Executive Editor Mr Garth R. Hentzschel Peer Review and Editorial Team Dr. David Malcolm Bennett Mr Lindsay Cox Major Kingsley Sampson Major David Woodbury

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

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THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY VOLUME 1 ISSUE 2 2016 Editorial Note

Welcome to the second issue of The Australasian Journal of Salvation Army History (AJSAH). This issue is a special edition with the focus on The Salvation Army History Symposium – 2016. The symposium was held in Maroochydore, Australia over 22-24 July and was a gathering of people interested in the history and elements of Salvation Army tradition. It sought to foster a dialogue on all areas of history and development of The Salvation Army. The first symposium was held in 2013 with the theme “Helping the past talk to the present and guide the future”. The first was a fun time, as was the second, with singing of Salvation Army songs and interesting discussions. The idea for the symposiums came from the desire not only to celebrate the exciting history of The Salvation Army but also to learn from it, as the theme of the first symposium indicated. General Frederick Coutts, one of The Salvation Army historian generals wrote about history and stressed the need for historical understanding: …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

This year’s theme was: History – Our Wake Up Call? and it was hoped the symposium would help further develop thinking Salvationists. As Shaw Clifton, another historian general wrote: Unless we know where we have come from, we cannot know who we are today… a Thinking

Salvationist has a knowledge of our past, a sense of our history, so that she or he can think intelligently and in context about the present and the future… a sense of history and a working knowledge of our past are crucial to being a modern thinking Salvationist…. A sense of history is not enough on its own. A sense of the social, moral and political trends of the present day is also crucial to the Thinking Salvationist. Keeping in touch with, and understanding, the world beyond the often introspective confines of The Salvation Army is absolutely central to our soul-saving and soldier-making mission under God.2

The theme of this year’s symposium was inspired by a quote from William Booth in one of his letters to Commissioner Dowdle, “We must wake ourselves up or somebody else will take out place and bear our cross and thereby rob us of our crown.”3 Thus arising from this is the questions: Can history be our wake-up call? Can we really use it to become thinking and even acting Salvationists in 2016? Presented here are papers and ideas from the weekend that will help us think about such matters. Authors are Salvationists and nonSalvationists, academics from different fields, authors, officers and soldiers, and people with general interest in history. The presenters represented Australia and New Zealand with topics that included corps and social work history, history of environmental thought, analysis of local and national Salvation Army history, history of a farming commune and wartime work. All papers referred to past events that could become a wake-up call to the present Salvation Army with some giving a clear warning that any wake-up call must use the right type of history.

Frederick Coutts, In Good Company, (London, UK: Salvationists Publishing & Supplies, 1980), 71. Shaw Clifton, Selected Writings Vol. 2, 2000-2010, (London, UK: Salvation Books, 2010), 19, 21. 3 William Booth, personal correspondence to James Dowdle, 27 April, 1895, in George Scott Railton, Commissioner Dowdle – The saved railway guard, (London, UK: The Salvation Army Book Department, 1912), 96. 2

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The Australasian Journal of Salvation Army History CONTENTS

Vol. 1 Iss. 2

Title/Author

Page

Editorial note with the introduction to the Salvation Army History Symposium. Garth R. Hentzschel

Contributors

Report on The Salvation Army History Symposium, 2016, ‘History–Our wake-up call?’ Garth R. Hentzschel 6 Souls, Saints, Humanity: What lessons might The Salvation Army take from its history that will keep it true to its mission? Kingsley Sampson 18 Historical Foundations of In Darkest England and the Way Out. Cecil Woodward 31 Lest We Forget: Fighting Mac, the Army and contemporary Australia. Daniel Raynaud

“The Maiden Tribute of Modern Babylon” Affair. David Malcolm Bennett 53 Salvationist socio-ecotheological histories. Matthew Seaman 72 A bibliography of Salvation Army literature in English, 1988 – present surnames of book authors D to G. Garth R. Hentzschel

Book review – A harrowing adventure of Christian Social Justice, The Armstrong Girl by Cathy Le Feuvre, David Malcolm Bennett 103

Title/Author

Page

Meet the author John Coutts

105

Milieu and context: Towards a comprehensive history of religious change on the Sunshine Coast. Ray Kerkhove 111 Opening Fire: A brief analysis of The Salvation Army’s first decade in New Zealand, 1883-1893. Kingsley Sampson

130

Queensland’s Mizpah commune and the Salvation Army influence. Veronica Dawson

137

Is the Corps History Book, a wake up call for us today? Robert Marshall

150

Why should the devil have all the good music? The Christian use of contrafactum and parody Garth R. Hentzschel 155 Overview of the symposium holiness meeting ‘Wake up – Be the living sacrifice!’ Garth R. Hentzschel and The Salvation Army Historical Society, Brisbane Chapter 182 History is our wake-up call! A case study from the history of The Salvation Army on the Sunshine Coast, Queensland. Garth R. Hentzschel

190

A driving tour of Salvation Army historical sites on the Sunshine Coast Garth R. Hentzschel & Ray Kerkhove 204

Feedback on Volume 1, Issue 1

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Contributors - Vol. 1 Iss. 2 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 book is John Wesley: The man, his mission and his message (Rhiza Press). Veronica Dawson is a retired academic librarian from Griffith University, best known for her work as a medical and health sciences librarian. She takes a keen interest in local and family history and is a member of the Genealogical Society of Queensland. Veronica is the author of Chinchilla’s Communal Settlers, a book about the Mizpah, Monmouth and Industrial communes, and co-author of the journal article “Three doomed communes: A Roma romance?”, published in the May 2016 issue of the Queensland History Journal. Garth R. Hentzschel is the acting Dean, senior 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. 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. Robert Marshall is a retired paramedic after 34+ years in that profession. He is involved with the Warwick Corps and the Stanthorpe Outpost (which includes a Family Store) where he has been a Soldier for over 50 years. He has held various positions including YPSM, Corps Treasurer, Bandsman, and now Corps Historian. He is currently researching a number of corps which are no longer in existence and collating their history. A/Prof Daniel Reynaud lectures in History at Avondale College of Higher Education in Cooranbong, NSW. He is the author of a number of books and articles on Australia’s war cinema and on the Anzacs and religion. His biography of Chaplain William ‘Fighting Mac’ McKenzie, The Man The ANZACS Revered, was released last year. Major Kingsley Sampson is a retired Salvation Army officer living in Christchurch, New Zealand. As well as Salvation Army history, his retirement interests include travel, gardening, reading, cycling and researching the history of his forebears. He has qualifications in history, theology and education (MA, BD, DipEd, DipTeaching). Apart from two corps appointments in New Zealand in the 1980s, most of his officer service was in education and education administration roles in New Zealand and Zambia. This included sixteen years on the staff of Booth College of Mission, Upper Hutt. Kingsley was also a contributor to and sub-editor of the Hallelujah magazine. Matthew Seaman has degrees in IT, theology (BInfTech, MA, MPhil) and has undertaken research on Salvationist interactions between the spiritual, social and ecological. He is currently undertaking a PhD in practical theology at the University of Queensland exploring Salvationist dimensions of holiness within God’s loved and increasingly degraded creation. Matt is a member of the Australasian Centre for Wesleyan Research, secretary for the Queensland Churches Environmental Network and administers the Salvation Army Farming, Gardening and Ecology Network Facebook (SAFGEN) page. Major Cecil Woodward served 45 years as an officer of The Salvation Army, the majority in SE Queensland. Thirty-one of those years were at either social centres or divisional and territorial social appointments. This provided opportunities to contribute to various Salvation Army publications and to represent the Army at national and international events. He holds a social work degree, Master of Social Welfare – Administration and Planning, and Master of Business Administration. He is currently a member of the Moral and Social Issues Council, a Director of Salvos Housing and a member of the corps leadership team, Caloundra. He continues to focus on gaining a better understanding of the message of In Darkest England and the Way Out.

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The front wall of the Maroochydore Corps hall decorated with the theme of the symposium by Majors Glenda and Kevin Hentzschel (Photograph courtesy of the author).

The registration table and a section of the symposium bookstall organised by Major Kevin Hentzschel and Belinda Youssef (Photograph courtesy of the author).

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REPORT ON THE SALVATION ARMY HISTORY SYMPOSIUM, 2016 “HISTORY – OUR WAKE UP CALL?” By Garth R. Hentzschel The symposium weekend, 22-24 July, was the second of its kind held by The Salvation Army Historical Society, Brisbane Chapter. The event was attended by over 100 people including the 10 presenters from different states of Australia as well as New Zealand. The theme from the symposium was “History – Our wake up call?” and historical papers, discussions and reports on research were presented. This report will outline the events of the symposium and report on the feedback received from those who attended the event. Friday night welcome and key note address The weekend commenced on Friday night 22 July, 2016 with an opening prayer led by Commissioner James Condon, recently retired territorial leader of the Australia Eastern Territory. Garth Hentzschel, President, Brisbane Chapter, The Salvation Army Historical Society then outlined the theme of the weekend and the need for such an event.1 The key note address was given by Major Kingsley Sampson, New Zealand, Fiji and Tonga Territory, who spoke on the lessons Salvationists could learn from the history of The Salvation Army.2 Kingsley first outlined the positive events of the Army which should be celebrated: the faith and daring actions of young people; extraordinary work by dedicated people; inspirational mission activity and sacrifice; audacious spirit-led initiatives; advances not always made with official sanction or directive; innovative use of technology to spread the gospel; and sacrificial service of ordinary soldiers and local officers. To move from the positive themes to those with a darker undertone, Sampson quoted General André Cox, who stated, “We must be keen to learn from our successes but also our failures.”3 The themes which were outlined were: ill-conceived plans and ill-thought out activities; tensions within the Army when different parts hold diverging views on serious issues; insensitivity to cultural norms or national desires when administering the Army; difficulties with moves of the Holy Spirit that have not matched our nineteenth century holiness tradition; inability to always find a place for the colourful mavericks; inability to always treat all people equally; not being immune to mission drift or mission capture;4 and the fact that flawed humans do not always get it right. The evening concluded with supper where fellowship and discussion on the paper continued.

Reference citation of this paper Garth R. Hentzschel, “Report on The Salvation Army History Symposium, 2016, ‘History – Our wake up call?’”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 6-17. 1 For the full introduction see Garth R. Hentzschel, “Editorial note”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 3. 2 For the full paper see Kingsley Sampson, “Souls, saints, humanity: What lessons might The Salvation Army take from its history that will keep it true to its mission?”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 18-30. 3 Cited in Sampson, “Souls, saints, humanity” from André Cox in, Accountable to God and Each Other: a brief guide to The Salvation Army’s Accountability Movement. (No publication details), 2. 4 This section was deleted from the paper published in this journal

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Major Kingsley Sampson presents the key note address (Photograph courtesy of the author).

Saturday morning paper presentations Saturday morning saw papers presented on various historical topics relating to The Salvation Army. Presenters were Salvationists and non-Salvationists, academics and novice historians. Garth R. Hentzschel introduced Major Cecil Woodward, the first speaker of the day. Woodward spoke on the historical foundations of The Salvation Army’s social work prior to In Darkest England and The Way Out.5 His paper outlined the theological and practical roots of the Army’s social work and gave a number of examples from Australia and overseas. The second paper for the morning was introduced by Major Glenda Hentzschel, Secretary, Brisbane Chapter, and presented by Associate Professor Daniel Reynaud. Reynaud outlined how The Salvation Army could use the story of Commissioner William McKenzie to engage with the ANZAC narrative in the Australian community.6 By unpacking the myths surrounding McKenzie and then reconstructing his story with established facts, Reynaud showed that this would better honour this historic Salvationist. Two special events linked to Reynaud’s paper. First, three of McKenzie’s relatives in attendance at the symposium were photographed with Reynaud: Hazel Ford (nee Cowling), Major Glenda Hentzschel (nee Hoepper), and Del Sutton (nee McKenzie). Second, Raynaud was able to secure independent confirmation of the music to the song McKenzie composed and taught the troops. Since the symposium a piano arrangement of the song has been prepared.

For the full paper see Cecil Woodward, “Historical foundations of In Darkest England and the Way Out”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 31-41. 6 For the full paper see Daniel Reynaud, “Lest we forget: Fighting Mac, The Army and contemporary Australia”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 42-52.

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The author of The Man the Anzacs Revered: William ‘Fighting Mac’ McKenzie, Anzac Chaplain with three of William McKenizie’s relatives. L to R: Hazel Ford (nee Cowling), Associate Professor Daniel Raynaud (holding his book), Major Glenda Hentzschel (nee Hoepper), and Del Sutton (nee McKenzie) (Photograph courtesy of the author).

Morning tea (cakes, slices, tea, coffee) was provided by the Brisbane Chapter of The Salvation Army Historical Society, and served by members of the chapter including Glenda and Gary Lopez. During this time, many people talked with the presenters about their papers or chatted about general elements of history. After morning tea Dr David Malcolm Bennett was introduced by Major Heather Drew, Vice President, Brisbane Chapter. Bennett’s paper outlined the story of the Army’s fight against child prostitution through its involvement in the Maiden Tribute campaign.7 The paper presented an overview of the story and explained the Army’s place in the campaign. Drawing on this story, Bennett challenged contemporary Christians to be awake to issues facing the Christian faith in modern society. Bennett’s paper was presented in two parts. The final paper and presenter for the morning was introduced by Rachel Hentzschel, special project coordinator, Brisbane Chapter. From his PhD research, Matthew Seaman8 presented a historical understanding of Salvationists towards the environment and nature. The paper gave both individual and organisational examples of how Salvationists and the Army have seen their spirituality linked to the protection of the physical world. Symposium book launch A special event on Saturday was the launch of the book, Darkness and Deliverance: 125 Years of the In Darkest England scheme which was dedicated by Commissioner James Condon. This launch was made all the more special as four of the authors were in attendance: Matthew Seaman (also the editor),

For the full paper see David Malcolm Bennett, “‘The Maiden Tribute of Modern Babylon’ Affair”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 53-71. 8 For the full paper see Matthew Seaman, “Salvationist socio-ecotheological histories”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 72-83.

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Dr. David Malcolm Bennett, Garth R. Hentzschel and Rachel Hentzschel. In addition to this, some presenters and others had books for sale and were happy to autograph their work.

A prayer of dedication at the launch of Darkness and Deliverance. L to R: Co-authors; Rachel Hentzschel, Matthew Seaman (editor), Garth R. Hentzschel, and Dr David Malcolm Bennett with Commissioner James Condon (Photograph courtesy of the Glenda Hentzschel).

During the lunch break, people explored local shops and the food court in the nearby Sunshine Plaza. Then just as the afternoon sessions were about to begin, the symposium organisers were called upon to assist with an accident outside the hall. They were alerted to the situation when a man walked into the hall and said: “As soon as I saw that The Salvation Army was here, I knew I was alright because they would help me.” As the people in the symposium prayed, others went to the street to assist the injured person. It was a practical example of how The Salvation Army is still needed and valued today. The first paper for the afternoon was introduced by Laura Macleod, member at large, Brisbane Chapter. In this paper, Dr Jayne Krisjanous9 from New Zealand outlined the commencement of her research into the war work of The Salvation Army, in particular the activities of the Army with displaced persons after World War Two in Europe. This led to Krisjanous’ question of what did the Army in Australia and New Zealand do for these people and what could we learn from this for the current refugee crisis. Robert Marshall, Treasurer, Brisbane Chapter, introduced the second paper of the afternoon which gave the religious context of The Salvation Army’s commencement and development on the Sunshine Coast. Dr Ray Kerkhove spoke about his research into the history of spirituality in the area from the indigenous connection to the land through to the rise of the campus-style mega-churches with their schools, church facilities, activity centres and even aged-care residences - all on the same site.10 A special treat at afternoon tea was samples from Major Cathryn Williamson’s new cook book 2 Thumbs Up; a dozen dozen brilliant biscuits. The book was sold in the symposium bookstall with proceeds going to The Salvation Army’s Trafficking and Slavery House which supports women at risk in Australia. Williamson’s first book, 2 Thumbs Up a dozen dozen sensational slices, has sold almost 4,000 copies since June 2015.

This paper is not included in this edition of the AJSAH. See Ray Kerkhove, “Milieu and context: Towards a comprehensive history of religious change on the Sunshine Coast”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 111-129. 10

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Sample of food from Major Cathryn Williamson’s new cook book, 2 Thumbs Up; a dozen dozen brilliant biscuits. The book was on sale in the symposium bookstall (Photograph courtesy of the author).

Garth R. Hentzschel again introduced Major Kingsley Sampson who presented an overview of the commencement of The Salvation Army in New Zealand.11 Sampson introduced the main participants in the story and outlined the dramatic spread of the Army throughout the two islands in its first decade (1883-1893). Robert Marshall introduced Veronica Dawson and her paper which presented a topic little known to Salvationists.12 Dawson spoke about her research for her book, Chinchilla’s communal settlers and in particular the Mizpah commune and the people linked with The Salvation Army who worked on communal farms. The paper argued that the Salvationists’ faith helped them achieve in ways that other farming communes did not. The final paper of the afternoon session was introduced by Gary Lopez, member at large, Brisbane Chapter and presented by the treasurer of the Brisbane Chapter, Robert Marshall.13 Marshall used his personal experience to highlight the need to look after records in Army centres, including the corps history book. He explained how archive materials are destroyed and the dangers modern technology could place upon the keeping of historical information. At the end of this talk, the symposium broke for dinner.

See Kingsley Sampson, “Opening fire: A brief analysis of The Salvation Army’s first decade in New Zealand”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 130-136. 12 Veronica Dawson, “Queensland’s Mizpah commune and The Salvation Army influence”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 137-149. 13 Robert Marshall, “Is the Corps History Book a wake up call for us today?”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 150-154.

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Many of the presenters from the symposium. L to R: Dr Jayne Krisjanous, Matthew Seaman, Dr David Malcolm Bennett, Garth R. Hentzschel. Major Kingsley Sampson, Robert Marshall, Associate Professor Dr Daniel Reynaud, Veronica Dawson, Major Cecil Woodward, (not in photograph Dr Ray Kerkhove) (Photograph courtesy of Rachel Hentzschel).

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Saturday evening program Saturday evening of the symposium was introduced by Major Glenda Hentzschel and was a paper presented by Garth R. Hentzschel on the secular tunes used in the early days of The Salvation Army.14 The audience sang words to or watched clips of selected secular tunes; then sang the Salvation Army words for a number of the tunes, often with clapping and timbrels. The singing was accompanied by piano expertly played by Meg Johnson. The paper questioned a number of myths about the tunes and quotations of secular lyrics used by the Army. One secular song, Champagne Charlie was given as an example of how historians in the past have not always got the story correct. Sunday at the symposium The day turned out to be another full day both for symposium visitors and Maroochydore corps folk. A number of symposium delegates attended the Maroochydore Corps’ morning prayer meeting and thanked God for the weekend as well as for the day ahead. The Sunday morning meeting was led by The Salvation Army Historical Society, Brisbane Chapter.15 Members augmented the corps band, outlined songs and provided morning tea. The theme of the meeting linked with the symposium’s theme of the wake-up call. Romans 12:1-8, read by Major Kingsley Sampson, was used to illustrate the need for Salvationists to wake-up to be a living sacrifice in the message delivered by Garth R. Hentzschel. The final session of the symposium was presented by Hentzschel who used historical information from The Salvation Army to argue that there was a need for the Army to ‘wake up’.16 Using examples from the growth and development of the Army on the Sunshine Coast, Hentzschel showed how lessons from history could be used to assist the Army into the future. The symposium officially concluded after this paper. Papers were linked to the Heritage Society’s Facebook and most are published here in this issue of the Australasian Journal of Salvation Army History which is acting as the symposium’s official record of proceedings. Additional outing After the symposium there was an additional activity, a driving tour of Salvation Army historical sites on the Sunshine Coast. The drive was developed from Dr Ray Kerkhove and Garth R. Hentzschel’s research into The Salvation Army in the area.17 A minibus and three cars took people to a number of locations. The first stop was the location of the original Salvation Army Cotton Tree campsite where Kerkhoves talked about the indigenous dream time stories and the later Scripture Union Camps while Hentzschel talked about Army camps and their impact on the area. Next the Country Women’s Association (CWA) hall was visited. This is where Maroochydore Corps held their 14

Garth R. Hentzschel, “Why should the devil have all the good music? The Christian use of contrafactum and parody”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 155-181. 15 Garth R. Hentzschel and The Salvation Army Historical Society, Brisbane Chapter, “Overview of the symposium holiness meeting – ‘Wake up – Be the living sacrifice!”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 182-189. 16 Garth R. Hentzschel, “History is our wake-up call! A case study from the history of The Salvation Army on the Sunshine Coast, Queensland?”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 190-203. 17 Garth R. Hentzschel and Ray Kerkhove, “A driving tour of Salvation Army historical sites on the Sunshine Coast”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 204-211.

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meetings prior to the opening of their current citadel. At the site, corps members talked about the long history of the Salvationists meeting in the area prior to the official establishment of an outpost in 1986. From here the group travelled past Kiels Mountain to the old Diddillibah School hall which had earlier been identified by Kerkhove. This is the hall that was used by the Diddillibah outpost from 1894. From here the group visited the Nambour citadel and the land once occupied by the Bli Bli Salvation Army hall.

Above: Some of the group outside the CWA hall used by the Maroochydore Corps prior to the relocation to the current citadel. Below: At the old Diddillibah hall used by The Salvation Army. (Photographs courtesy of Rachel Hentzschel).

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Sincere thanks Finally, a weekend like this doesn't just happen. Sincere thanks needs to be given in four areas: 1) Maroochydore Corps of The Salvation Army, as they opened their buildings for the weekend and generously allowed the presenters to use the technical equipment for presentations and for the chapter to use the kitchen to supply morning teas, afternoon teas and suppers; 2) Majors Glenda and Kevin Hentzschel, for the preparation of the halls, posters of Salvation Army historical quotations, placing the symposium’s theme and posters on the front wall of the hall and looking after the registration table; 3) Members of The Salvation Army Historical Society, Brisbane Chapter and especially the committee, for the work in the kitchen and for the introduction of the presenters; and 4) Belinda Youssef, for running the very successful symposium book stall which sold both books written by some of the presenters and second hand Salvation Army books. Evaluation of the symposium by delegates People who attended the symposium were asked to evaluate the weekend and from this feedback it can be stated that the weekend was a success. Following is an overview of the feedback received from the weekend. People in the symposium were asked to give an overall satisfaction rating. The results were: 1. Very Satisfied 2. Somewhat Satisfied 3. Neither satisfied nor dissatisfied 4. Somewhat Dissatisfied 5. Very Dissatisfied

86% 14% 0% 0% 0%

Additional comments people made in connection with overall satisfaction: 1. 2. 3. 4.

There were interesting topics. Loved Saturday night’s sing-along of old songs! Most excellent. It gives a personal face to the people who are researching and also a chance to encourage all interested both researchers and also everyday inquirer to learn more. 5. Time well spent. 6. Excited about the work being done. 7. Stimulating presentation. 8. Good organisation 9. Great networking. 10. Very satisfied – Great learning experience - very informative. 11. A great and informative time in all avenues. 12. The presenters spoke very well and stuck to their time limit 13. The presenters showed passion for their topic. 14. Well done. 15. Three people stated – “Very interesting”. 16. Four people stated – “A good weekend”.

People were asked what was most valuable about the symposium. Some of the responses were; 1. The fun way it was presented.

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2. 3. 4. 5. 6.

That it ran to a tight time schedule. It gave me lots of information. The fellowship with the presenters and corps folk. That it let people know that our History should be a guide to our actions in the future. Whether presentations were by ‘professionals’ or someone with a special interest, the information was well researched and balanced. 7. Qualified speakers. 8. Quality of research. 9. Variety of the topics which were well researched and well presented. 10. Networking and establishing contacts. 11. The non-Salvationist input was great. 12. Finding more about our past. 13. The presenters gave us a realisation of what we need to think about in order for The Salvation Army to thrive in the near future. 14. Rekindled my fire – a better understanding of The Salvation Army. 15. All good. 16. Passionate speakers 17. Sing-a-long on Saturday night 18. The whole background history. 19. The width and the depth of the scholarship. 20. The in-depth research and openness to analytical inquiry and practical outcomes (lessons) from the research. 21. All the detail. 22. Fellowship and learning

To the question of, ‘What was least valuable about the symposium?’ there were only three comments; 1. A couple of speakers, although had interesting information, didn’t speak well to create interest. 2. On a scale of 1-10 - Nothing 3. All was interesting.

Using a five point Likert scale, people at the symposium were asked to evaluate the following elements of the symposium and again the results were very positive.

33.3%

Quality of Information

71.5%

28.5%

Quality of Material

63%

37%

Relevance of Symposium Contents

43%

47.5%

9.5%

Length of Presentations

48%

23.5%

28.5%

Venue/facilities

63%

28%

Meal arrangements

52%

24%

Advertising

33.3%

24%

Registration process

47.7%

33.3%

19%

Length of Symposium

47.6%

43%

9.4%

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Poor

66.6%

Fair

Very good

Good

Excellent

Quality of presentations

Evaluation of the symposium by the Brisbane Chapter committee The Brisbane Chapter committee also debriefed the weekend and reviewed the feedback. From this they have decided that the next symposium will be held in 2018. The committee have set in place a number of additional ideas for the next symposium. One of the major issues was that of advertising. The committee wishes to let readers know the extent to which advertising was produced. Information about the weekend appeared in the Queensland divisional newsletter, Under the Tricolour and on The Salvation Army Officer and Employee Bulletin Board. Emails were sent to all serving officers and retired officers in Queensland, members of the Brisbane Chapter of The Salvation Army Historical Society, Salvation Army heritage and archive centres around the world, Salvation Army historians in Canada, USA, UK and New Zealand, and Sydney Chapter committee members. Letters were sent to members of the Brisbane Chapter of The Salvation Army Historical Society and local historical societies. Yet despite this, there appears to be a breakdown between those who received the information and those who needed to receive it. For this reason, the committee has begun to look for local corps representatives who will pass information on to others in their corps.

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The Salvation Army, Maroochydore Corps citadel, the venue for The Salvation Army History Symposium, 2016. (Photograph courtesy of Maroochydore Corps)

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SOULS, SAINTS, HUMANITY: WHAT LESSONS MIGHT THE SALVATION ARMY TAKE FROM ITS HISTORY THAT WILL KEEP IT TRUE TO ITS MISSION? By Kingsley Sampson Defining The Salvation Army’s mission Eminent South African missiologist David Bosch (1932-1992) in his seminal work Transforming Mission defined Christian mission as, “… quite simply, the participation of Christians in the liberating mission of Jesus … It is the good news of God’s love, incarnated in the witness of a community, for the sake of the world.”1 The Salvation Army sits within this broad definition of the church's mission and has been described as “a permanent mission to the unsaved and the marginalised”.2 Among the popular slogans used to describe this mission have been; “Saved to Save”,3 “Saved to Serve”,4 “Heart to God and hand to man”,5 “The World for God”,6 “Saving souls, growing saints and serving suffering humanity”,7 and “Caring for people, transforming lives and reforming society”.8 These slogans highlight the need to state our mission clearly in order to avoid mission drift or mission capture. In addition, the debates of the last 20 years about The Salvation Army’s principles, non-negotiables and DNA also underscore the necessity for each generation to reframe the purpose of The Salvation Army in their own words. I would argue that this reframing can only be done with a due recognition of our history and our founding vision. We need to study our past, determine key principles and seek to apply or replicate these in today’s world. Further I believe The Salvation Army has two key charisms, to use a Roman Catholic term; that of evangelism and social service. Any restatement of our mission that ignores either of these is Reference citation of this paper Kingsley Sampson, “Souls, saints, humanity: What lessons might The Salvation Army take from its history that will keep it true to its mission?”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 18-30. The paper was presented as the key note address at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 David Bosch. Transforming Mission: Paradigm Shifts in Theology of Mission, (Maryknoll, USA: Orbis, 1991), 390. Full quote: “Mission is, quite simply, the participation of Christians in the liberating mission of Jesus, wagering on a future that verifiable experience seems to belie. It is the good news of God's love, incarnated in the witness of a community, for the sake of the world.” 2 The Salvation Army, “The Salvation Army in the body of the Church”, Southern African Territory, http://salvationarmy.org.za/the-salvation-army-in-the-body-of-christ/ ¶15 accessed on 6 August, 2016. 3 Anon, “Saved to save”, (USA, Centre for spiritual life development, 2016), http://www.salvationarmy.org/csld/sahops2s accessed on 11 August, 2016. 4 Rusty Hodges, “Saved to serve” more same mission. new generation (NSW, Australia: The Salvation Army, 14 May, 2010) https://salvos.org.au/more/whats-new/2010/05/14/saved-to-serve/ assessed on 11 August, 2016. 5 Anon, “Heart to God, hand to man”. (London, UK: The Salvation Army International, n.d.). 6 Evangeline Booth, “The World for God!”, Songs of the Evangel, (London, UK: Salvationist Publishing & Supplies, 1937), 9-10. 7 John Gowans, “Gowans wows ‘em, General’s dynamic message challenge and inspire delegates”, New Frontier, (USA Western Territory, Vol. 18, No. 14, 28 July, 2000), 9. 8 Donald C. Bell, Annual Report 2012, Caring for people. Transforming lives. Reforming Society, (New Zealand: Public Relations Director, The Salvation Army, New Zealand, Fiji and Tonga Territory, 2012).

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inadequate. To use Roger Green’s phrase, we are involved in a “War on Two Fronts.”9 Or as William Booth noted: “The Salvation Army is a bird that needs two wings to fly – evangelism and social service. It can't fly on only one wing.”10 Drawing on Bosch’s definition then, how has The Salvation Army participated in the liberating mission of Jesus, and how has it incarnated God’s love in a witnessing community for the sake of the world? What lessons, positive and negative, can we learn that will help us keep true to our mission in the 21st century? As Peter Brookshaw and Stephen Court state in their book Holy!: “There is truth to be learned from past generations.”11 Positives Point One - Our history provides us with great stories of faith and daring by remarkably young people Kate Booth, the eldest daughter of William and Catherine Booth was known as La Marechale in France and Switzerland.12 She was already an accomplished preacher and evangelist by her late teens and knew how to quell a boisterous crowd. According to her father, she was skilled at turning defeat into victory. At age 22 she pioneered The Salvation Army in France (1881) and then Switzerland (late in 1882). Many thought it extremely unwise to send her and two women companions to Paris, given her health, their personal safety and only a working knowledge of French. Kate Booth and her companions faced many obstacles including living in very poor accommodation. Many rough and dangerous people came to her meetings which sometimes turned riotous. The young Booth was mocked, mimicked, ridiculed, subjected to ribaldry and outright opposition. In one incident she won the right to speak by allowing her opponents 20 minutes of dancing if they would allow her 20 minutes of speaking. After one year in Paris The Salvation Army had 100 soldiers and 80 recruits. These numbers doubled in the next year. Booth was later sent to Geneva, Switzerland, a key Reformation city. After some weeks she was expelled from Geneva and later imprisoned in Neuchâtel for disobeying an order suppressing The Salvation Army. She defended herself in court, won the case and so reinforced the right of religious liberty in Switzerland. When later asked about her success, she replied: “Firstly, love – Secondly, love – Thirdly, love” and you get it by “Firstly, sacrifice – Secondly, sacrifice – Thirdly, sacrifice”.13 To this example we could add such pioneers as Eliza Shirley (aged 16) in Philadelphia, USA (1879), Maud Charlesworth (aged 17) in France and Switzerland (1881-2), Jack Addie (aged 18) and Joe Ludgate (age unknown) in Canada (1882) and George Pollard (aged 20) and Edward Wright (aged 21) in New Zealand (1883).

Roger Green, War on Two Fronts: The Redemptive Theology of William Booth, (Atlanta, USA: The Salvation Army, 1989). 10 Quoted in Gillian Downer interview in The Officer, (London, UK: July-August 2016), 25. 11 Peter Brookshaw and Stephen Court, Holy! Nine lies, half-truths and outrageous misconceptions …, (Melbourne, Australia: Salvo Publishing, 2016), 5. 12 This section draws on material in John Larsson, Those Incredible Booths, (London, UK: Salvation Books, 2015), 135-152. 13 Larsson, Booths, 141.

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Point Two - Our history provides us with stirring illustrations of extraordinary work done by dedicated people Stephen Buick (1857-1953) became known as the Taranaki prophet.14 He was born in South Australia and grew up at American River, Kangaroo Island. One of 16 children, as a youth he turned to drinking and gambling. He was introduced to The Salvation Army through a brother and after getting saved, became an officer. He had several appointments in Australia before moving to New Zealand. Buick arrived in New Plymouth, Taranaki in 1886, two years after the corps started. He became a postman and wore his Salvation Army uniform instead of a postal uniform. Later he gave up postal work to be a fulltime evangelist and became well-known in the town for his one-man open air meetings and his selling of The War Cry. He was described as a short chap with a bushy ginger beard and a voice like a foghorn. He lived in a rough shack with four bunk beds and ran an open house for men, young or old, drunk or sober. His finest ministry was in the backblocks of the Taranaki. He would walk up to 60km a day with his shoes held together with wire, and a satchel full of War Crys. He taught religion in schools and held evangelical meetings in farmhouses. Many people were converted, some becoming officers and some even going to the mission field. Isolated farming families welcomed his visits even if they were not interested in his religious beliefs. After his 70th birthday, Buick began travelling by bus and then in the 1940’s he acquired a Model T Ford which he named ‘Lizzie’. With Lizzie as his transport, he sold up to 840 War Crys a week. One person recalled the noise he made entering a small town. He was driving on the wheel rims because he had punctured all the tyres. The car was damaged beyond repair in 1947 so at age 89 he was back on the road on foot, averaging 20km per day until the age of 94. Buick was awarded the Order of the Founder in 1925 and given a Coronation Medal in 1953. At age 95 he spent time in hospital seriously ill, but recovered and was soon back on road again – a stooped, tousled haired man with white and bristly whiskers, a crackly voice and a uniform green with age. He died on 1 December 1953, aged 96 and was buried in New Plymouth’s Te Henui Cemetery. To the example of Stephen Buick we could add that of outstanding World War One chaplain William McKenzie known as ‘Fighting Mac’. Point Three – Our history gives inspiring accounts of mission activity and sacrifice Frederick Tucker, later Frederick Booth-Tucker upon his marriage to Emma, second daughter of William and Catherine Booth,15 could be called the Army’s ‘Apostle to India’ on account of his total identification with the poor of that country.16 He was born in 1853 in North-East India where his father was a collector of customs. His parents were devout Anglicans and one grandfather was a retired general of the Grenadier Guards. 14

This section draws on material in Sorrel Hoskin, “The Taranaki Prophet”, Hallelujah! (Sydney, Australia, Vol. 3, Iss. 3, 2010), 6-8. 15 Tucker’s first wife, Louisa Bode died in 1887. She was eighteen years his senior. In 1888 he married Emma Booth who was tragically killed in a railway accident in the United States of America in 1903. In 1906 he married a third time, to Minnie Reid. 16 This section draws on Harry Williams, Booth-Tucker: William Booth’s First Gentleman, (London, UK: Hodder & Stoughton, 1980), 72-134.

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He was raised in a house with servants and later schooled in Britain where he passed the Indian Civil Service (ICS) exams. Tucker had been converted in a Dwight L. Moody campaign in the United Kingdom in 1875, to his family’s great dismay. When back in India he heard about The Salvation Army and took four months leave from his position as an assistant commissioner to go to London to investigate. William Booth was unsure about Tucker as he belonged to the ‘dangerous classes’ but eventually Booth relented and made him a major. Joining the Army meant resigning from the ICS, forfeiting his position in society, his salary of £800 per annum17 (c. £87,000 in 2015) and his pension. His Army allowance was only a few shillings per week. His father’s reaction to this move was to cut him out of his will and his life. Tucker eventually persuaded William Booth to let him return to India to start The Salvation Army. From his previous experience Tucker was convinced that a different approach from that currently adopted by Christian mission societies was needed in India. He had read about the Jesuit Francis Xavier, a Roman Catholic missionary in the mid sixteenth century who lived among fishermen along the South East coast of India. He had also read of an Italian scholar named Breschi who settled among the Tamils, taking a Tamil name and wearing Tamil clothes. Tucker wrote: “India will never surrender to Christ as long as the Saviour of the white races appears before her people in European dress.”18 Among other things, he proposed that Salvation Army missionaries should abandon their Christian names and Western clothes. So his officers wore the type of dress worn by lower caste people. Men wore a dhoti wrapped around like a skirt and draped through the legs as in Gujerat with a red jacket, turban and a shoulder cloth, while women wore a sari. His officers also took Indian names with Tucker becoming known as Fakir Singh, meaning Prince of Mendicants (beggars). His officers begged for their food and supplies like a religious mendicant and they lived so frugally that at times they almost starved. They travelled third class in trains and sat on the floor to eat their food. On one occasion Tucker and his lieutenant were asleep under a tree and a passing Indian businessman was surprised to see a European in Indian dress. He then noticed Tucker’s bare and blistered feet. The businessman told people in his own village what he had seen and they came to see this strange sight. They waited while Tucker and his lieutenant were reading and then invited them to their village for food. There were several seekers at the end of the meeting held that evening. This self-denying Spartan approach and deep identification with an alien people helped establish The Salvation Army in India. It also appealed to others and in the thirty months from 18961899, 192 expatriate officers came to assist. Paul Rader, Salvation Army General and missiologist wrote: The Army pioneers in India entered in to one of the most thorough-going experiments in missionary identification and cultural adaptation since the Jesuit missionary to India, Robert de Nobili in the 17th century. … Eventually the more extreme forms of sacrificial identification proved impractical and were abandoned for more moderate, yet still controversial, practices that gave the Salvationist missioners an acceptance among the common people often denied others.19

As an indication of the value of this salary, the total International Headquarters wage bill at this time was £400 per annum. Williams, Booth-Tucker, 61. 18 Williams, Booth-Tucker, 85. 19 Paul A. Rader, with Kay F Rader, and Stephen Court (ed), To Seize This Day of Salvation, (London, UK: Salvation Books, 2015), 132.

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Booth-Tucker spent over 20 years in India as a Salvation Army officer, from 1882-1891 and from 1907-1919 and he is still highly revered by Indian Salvationists today. Other examples of incarnational ministry in the spirit of Booth-Tucker would be the Slum Sisters of the Gutter and Garret Brigades throughout the United Kingdom in the late nineteenth century and the late twentieth century example of Danielle Strickland and others living in the poorest area in Vancouver, Canada and ministering to drug addicts, prostitutes and the homeless of their neighbourhood. Point Four – Our history has audacious examples of spirit-led initiative Commissioner Peter Chang was territorial commander in Korea from 1991-1994. The Salvation Army needed to replace an old people’s home at Kwachun.20 At a lunch meeting with Mr Chung Juyoung, the founder of the Hyundai company, Chang asked for a donation of 500 million won (about US$7 million) to build a new home. On the following Tuesday a company representative arrived with cheque for 300 million won. Chang said there must be some mistake as the Army had asked for 500 million. At this the Hyundai representative took the cheque away, leaving other Salvation Army staff very upset at the territorial commander turning down such a handsome donation. However, his audacity was rewarded when the same representative returned two days later with a cheque for 500 million won and so the new home was built. Other examples of spirit-led initiative include the Maiden Tribute of 1885 and the ‘Lights in Darkest England’ Matchbox factory in the 1890’s, both in the United Kingdom, and the challenge to licensed prostitution in Japan in the early 20th century. Point Five – Our history shows us that important advances are not always made with official sanction or directive The origins of The Salvation Army in Zambia (formerly Northern Rhodesia) date back to the early 1920s.21 Some men from villages in the Gwembe Valley on the northern banks of the Zambezi River went to work in a mica mine in Southern Rhodesia and were converted under the ministry of The Salvation Army. When they returned home they started holding meetings in their villages (1922). In 1924 officers were appointed and gradually more corps and also schools were opened, culminating in the opening in the mid-1940s of what eventually became Chikankata Mission. Later in the 1970s it was not uncommon for someone to arrive at command headquarters in Lusaka and ask for uniforms, badges, a flag and song books. Upon enquiry they would name the village they were from. The headquarters staff would say: “But we have no Salvation Army there”, to which the reply would invariably come: “But we are The Salvation Army; we’ve started it.”22 This self-seeding of the Army has continued in more recent times where stories have emerged of people schooled or trained at Chikankata who have been appointed to a government job far away from any Salvation Army corps

This section draws on Peter H. Chang, The Salvation Army in Korea, (Korea: The Salvation Army, 2007), 110-120. Deslea Maxwell (ed), The Salvation Army Year Book 2016, (London, UK: The Salvation Army, 2015), 279-280. Other information with some variation in dates and details is found in: Beverley McInnes. Flag Across The Zambezi: A history of The Salvation Army in the Zambia and Malawi Territory, 1922-1997, (Lusaka, Zambia: The Salvation Army, 1997), 7-12. 22 Recollections of Brigadier Laura Dutton, Assistant General Secretary, Zambia Command, mid-1970s. n.d. 21

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and so they have started their own. In 1978 Zambia reported 40 corps and 38 outposts23 with a senior soldiers’ roll of around 3000. The Salvation Army Year Book 2016 records 143 corps, 253 outposts and a senior soldiers’ roll of 28,000 in Zambia.24 Korea provides two other examples of soldier-led initiative. Corps Secretary Park Ne-Uk, a silk scarf businessman built and opened ten new corps while Recruiting Sergeant Kim Ki-Chul, a school teacher, would start a new corps if there was no Army presence where he was appointed. As a result he planted five new corps and two centres of prayer.25 Point Six – Our history shows the innovative use of technology to spread the gospel One example would be the use of the Limelight and Cinematograph in the late nineteenth and early twentieth centuries. The role of Joseph Perry and The Salvation Army’s Biorama is well documented in Australia’s film history. A recent publication outlines the Army’s use of the cinematograph in Britain and India.26 A further example would be William Booth’s motor tours of the United Kingdom in the early twentieth century. Point Seven – Our history contains the sacrificial service of many ordinary but dedicated soldiers and local officers Every corps and centre has them – the everyday Salvationist who has dedicated time, energy and talent to spread the gospel through musical sections, works of mercy and service, teaching and training of children, pub booming and so on. A New Zealand example would be Envoy Olive Lord who was corps cadet guardian at Linwood, Christchurch for more than 20 years. An Australian example would be Envoy James Stewart Crocker of Broken Hill, who was a hospital visitor for over 40 years and became known as the Chaplain to the Barrier. These stories illustrate some of the positives in our history as we have sought to save souls, grow saints and serve suffering humanity. Negatives In a recent accountability movement pamphlet, General André Cox wrote: “We must be keen to learn from our successes but also our failures.”27 We now address some of these. Point One - Our history provides us with warnings about ill-conceived plans and ill-thought out activities

Anon, The Salvation Army Year Book 1978, (London, UK: The Salvation Army, 1977). Maxwell, The Salvation Army Year Book 2016. 25 Chang, The Salvation Army in Korea, 134-136. 26 Tony Fletcher, The Salvation Army and the Cinematograph 1897-1929: a religious tapestry in Britain and India, (London, UK: Local History Publications, 2015). 27 André Cox in, Accountable to God and Each Other: a brief guide to The Salvation Army’s Accountability Movement. (No publication details), 2. 24

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One example is The Salvation Army’s involvement in the public protest in New Zealand in 1985 around the Homosexual Law Reform Bill.28 A bill to decriminalise homosexual activity between consenting males aged sixteen and over, plus a change to the 1977 Human Rights Commission Act making it unlawful to discriminate on the grounds of sexual orientation was suddenly introduced as a private member’s bill to the House of Representatives by Ms Fran Wilde, Member of Parliament (MP) for Wellington Central on 8 March 1985. A previous bill in 1975 had been defeated by only five votes and this became a hot political issue especially as the fate of the bill was to be decided by a conscience vote of MPs. The Salvation Army became closely involved when four MPs (two from each side of the House) and two prominent Christian businessmen sponsored a citizen’s petition against the bill and requested the Army’s support in collecting signatures. This was given by senior Salvation Army leaders of the day and suddenly Salvationists heard that they would be using the Red Shield Appeal Door Knock system to go door-to-door collecting signatures from every household in New Zealand. The Army’s stance was strongly opposed by the Gay Task Force with acts of vandalism, attempts to disrupt Army meetings and distortions of Salvation Army attitudes towards homosexuals. The petition was presented to parliament in September 1985 with 815,000 signatures, roughly 25% of NZ’s population at that time. Senior Salvation Army leaders also appeared before the Standing Committee of the House of Representatives in September 1985 to explain the Army’s viewpoint. Not every Salvationist agreed with The Salvation Army’s official stance. Major Campbell Roberts has commented that: the petition divided Salvationists, some being confused, some supporting it, and others feeling deeply distressed by a perceived lack of compassion for the suffering of homosexuals and the apparent capture of the Army by some extreme political activists.29

A group of Salvationists presented a counter petition expressing their belief that the law should not be used to enforce morality while Salvationists involved in our social services felt marginalised on this matter, but powerless to act. No recognition was given to the fact that some Salvationists had gay family members and that the official stance might cause distress to such Salvationists. Part One of the bill was passed in April 1986 by 41 votes to 36. Part Two was rejected by 49 votes to 31. Fears that The Salvation Army’s involvement might affect the March 1986 Red Shield Appeal proved groundless with income from the residential appeal increasing by 29% over the 1985 figure. But over time the Army’s involvement in the petition meant that our reputation was seriously impacted with some New Zealanders perceiving that the formerly compassionate Salvation Army was now demonstrating hatred for gay people. The evangelical slogan ‘Love the sinner but hate the sin’ used during the campaign no doubt reinforced this. In fact Fran Wilde, the promoter of the bill said in 2006 that The Salvation Army “put considerable resources into the petition, and I have never given them a cent since. I will not give any money to the Sallies on principle … I know that may seem stupid now, but they caused such strife with that petition.”30 28

Material for this section comes from Cyril Bradwell’s autobiography, Cyril Bradwell, Touched With Splendour: a 20th century pilgrimage, (Wellington, NZ: Flag, 2003), 248-250.; The Salvation Army, Many Voices In Mission: 25 years of The Salvation Army in New Zealand, Fiji and Tonga – 1983-2008, (Wellington, NZ: Flag, 2008), 63. 29 Salvation Army, Many Voices, 63. 30 David Parrish, “Fran Wilde: The MP who fronted the fight for our freedom”, gaynz.com, 7 July, 2006, http://www.gaynz.com/articles/publish/32/article_1327.php ¶ 24, accessed 13 July 2016.

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In 2006 Commissioner Garth McKenzie wrote a letter to the gay community expressing the Army’s regret for the hurt caused them during the activities of 1985. In response, the territorial commander received a gracious letter from members of the gay community accepting the Army’s apology. Later in 2006 when the Civil Union Bill was before parliament, the Army’s response was far more measured and compassionate. In thinking about this campaign the following points can be made: This was not a twentieth century version of the Maiden Tribute as some people thought. We acted out of ignorance, we had not done our homework, we failed to read the public mood for change and in the public debate we were linked with a slogan that was deemed offensive and uncaring, ‘Love the sinner but hate the sin’. In the public mind we were seen as having been captured by some extreme political activists. We were propelled into an action by a few senior leaders who gave no opportunity for Salvationists to reflect on and present a more considered response.31 Other New Zealand examples could be the public mourning for the sins of Wellington held during the 1927 congress and in Auckland during the Auckland Congress Hall opening celebrations in 1928. These happened when Commissioner James Hay was territorial commander.32 It has been said that in Auckland’s case the city was offended and the Army’s work suffered as a result. A survey of letters to the editor in Auckland’s NZ Herald for August-September 1928 does not support this. As with the Homosexual Law Reform debate, any long-term effects would not have been immediately apparent but people still referred to it negatively when the author was stationed in Auckland in the 1980s. Point Two - Our history highlights the tensions that can arise within The Salvation Army when different parts of the Army hold diverging views on serious issues The Salvation Army’s mission history in Zimbabwe clearly demonstrates this.33 The Salvation Army entered Rhodesia in 1891 in an era of white-dominated Western expansion in Africa and initial efforts were directed towards white settlers. Major John Pascoe and his team were sent from South Africa to Rhodesia with a clear mandate – first to preach and care for white settlers who had arrived in the country, and second, to find land for jobless and homeless people from Britain. This tied in with the overseas colonies aspect of the Darkest England scheme. The mission’s original target was not the Shona and Ndebele people of Rhodesia but ministry to those people developed later. Over time The Salvation Army became one of the largest churches in Rhodesia, primarily through the number of African adherents. The Salvation Army was intertwined with the politics of the day from its beginning. Cecil Rhodes, who with his British South Africa Company was in charge of Rhodesia from 1891-1923 gave the Army a 3000-acre farm (about 1200 hectares) at Mazowe34, land that had been confiscated from the Africans who owned it. Later some white Western officers and white soldiers were supportive of

For a more detailed assessment see Ian Hutson, The Salvation Army and the 1985 Homosexual Reform Bill in New Zealand, (Salvation Army Archives and Heritage Centre, Upper Hutt: Unpublished paper, 2002). 32 Cyril Bradwell, Fight the Good Fight, (Wellington, NZ: Reed, 1982), 93. 33 Material in this section drawn from: Norman H. Murdoch, Christian Warfare in Rhodesia-Zimbabwe: The Salvation Army and African Liberation 1891-1991, (Eugene, USA: Pickwick, 2015).; Misheck Nyandoro, A Flame of Sacred Love: The Salvation Army in Zimbabwe 1890-1991, (Harare, Zimbabwe: The Salvation Army, n.d.). 34 Two spellings have been used over the years – Mazoe and Mazowe. Mazowe is used in Murdoch, Christian Warfare in Rhodesia-Zimbabwe, and Maxwell, The Salvation Army Year Book 2016.

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the status quo in the form of Ian Smith’s Rhodesia Front government that had declared UDI (Unilateral Declaration of Independence) in 1965. Things became further complicated in the 1970s with Zimbabwean Salvationists aligning themselves with the various freedom fighter groups and some even joining them. Three particular incidents highlight the challenges presented by diverging viewpoints. First, the deaths of Sharon Swindells and Diane Thompson at Ussher Institute in 1978 were presented to the wider Salvation Army as martyrdom, while the deaths of Zimbabwean Salvationists during the freedom struggles were virtually ignored.35 Second, the decision of The Salvation Army to withdraw from the World Council of Churches was from a western view in response to the perceived communist links with the Patriotic Front, while for Zimbabwean Salvationists it was seen as a betrayal of a just cause – the freedom to have their own majority government and not be governed by an illegal white minority. Third, Zimbabwean Salvationists protested the sale of Pearson Farm in 1981 believing it should either be returned to the descendants of those from whom it had been confiscated or else kept for the original purpose of raising revenue to support the Army’s work in Zimbabwe.36 Point Three – Our history tells us that we have not always been sensitive to cultural norms or national desires when administering the Army The Salvation Army opened fire in Korea in 1908 and was well-established by 1926. When General Bramwell Booth visited the country that year, some Korean Salvationists protested about what they saw as failings in Salvation Army policies in Korea and the attitudes of some expatriate officers towards Koreans.37 During a prayer time at the end of one meeting, instead of praying in Korean, a Korean local officer began reading out a list of grievances in English to the General and the official party. Attempts were made to shut down the protest and there was a scuffle when some Korean Salvationists attempted to get up on the platform. Later at a special officers’ councils most Korean officers refused to stand for the entry of the General and the official party, despite repeated requests. The gathering was then dismissed and the General changed his itinerary and left Seoul earlier than planned. About thirty officers were dismissed following these aborted councils although most were later reaccepted. In summary the grievances were about a lack of understanding of the language, culture and local customs by overseas officers, a lack of integration between Koreans and missionary personnel, and a lack of a policy towards strategic growth and the development of Korean leadership. Commissioner Peter Chang’s father was a young lieutenant in 1926 and one of those dismissed. When pressed he very reluctantly told his son: We Koreans wanted to proclaim the gospel to our own brethren ourselves… Though the ministry was so well-pioneered by the missionaries, we were at the stage where we Koreans could and wanted to administer the work ourselves.38 35

Correspondence with Harold Hill suggests that the oft-quoted figure of over 4500 Zimbabwean Salvationists killed during the Chimurenga (freedom struggles) may have arisen from a misunderstanding over an answer to a question posed by General Arnold Brown during a visit to Zimbabwe in the early 1980s. The figure is thought to refer to the number missing from the Army’s rolls at the end of the war, not the number who were known to have died. Email from Harold Hill, 8 July, 2016. 36 Murdoch, Christian Warfare in Rhodesia-Zimbabwe, 181. 37 This section draws on Chang, The Salvation Army in Korea, 46-53. 38 Chang, The Salvation Army in Korea, 55.

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This spirit is very evident in the current state of the Korea Territory. The growth of The Salvation Army in Korea in recent years has been remarkable despite the setbacks of the Korean War (1950-1953) that resulted in the loss of 77 corps in the north. According to The Salvation Army Year Book 2016 this now self-supporting territory has 256 corps, 629 active officers and over 45,000 soldiers.39 In line with government requirements, its cadets now undertake university level training. The territory has established The Salvation Army in Mongolia and Cambodia and has sent officers to minister to the Korean diaspora around the world. Point Four – Our more recent history shows that we have had difficulty with moves of the Holy Spirit that have not matched our nineteenth century holiness tradition This is highlighted by the official [over] reaction and responses to the charismatic movement in several countries plus the so-called ‘Worship Wars’ over musical styles. In New Zealand Aggressive Christianity conferences in the 1980s and 1990s provided some space within a Salvation Army context for charismatically inclined Salvationists. Naming them after one of Catherine Booth’s books40 may have helped soften any possible opposition by suggesting that the conference proponents were in fact aligned with the founding traditions and principles of The Salvation Army. Point Five – Our history tells us that we have not always found a place for the colourful maverick or the officer who is ‘different’ It is strange that a movement started by an itinerant evangelist who found it difficult to be associated with a formal church polity has had difficulty in allowing space for its own itinerant evangelists to function or those people whose personality type is different from the majority. As one person commented recently at a funeral for an officer promoted to Glory on active service: “The very things that caused a divisional commander to pull their hair out over him were the very things that were celebrated at his funeral.”41 Yet somehow in the past, we found a place for a George Scott Railton and a Joe the Turk. Perhaps the welcoming of the colourful maverick is part of the pioneering phase for an organisation, but once it settles down, such people have difficulty finding a place to stand and have to go elsewhere. Point Six – Our history shows that we do not always treat all people equally Our publicity pictures sometimes reveal unintended aspects of our attitudes. Our advertising can portray patronising attitudes - the beautiful Salvationist posing condescendingly with the poor, unfortunate waif or the pathetic derelict. Warren Maye mentions the unofficial discrimination in men’s social service centres in United States of America in 1940’s where managers could admit whomever they chose and they often chose not to admit African-Americans.42 He also mentioned the challenges faced by Israel and Eva Gaither 39

Maxwell, The Salvation Army Year Book 2016, 154. Catherine Booth, Aggressive Christianity: Practical Sermons, (Boston, USA: McDonald & Gill, 1883). 41 Personal communication. 42 Warren L. Maye, Soldiers of Uncommon Valor: the history of Salvationists of African descent in the United States, (West Nyack, USA: Others, 2008), 82. 40

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following their marriage in 1967 when they became the first inter-racial officer couple in The Salvation Army in the USA.43 Apartheid in South Africa presented various challenges to The Salvation Army as it did to other churches. This was acknowledged in the Army’s submission to the Truth and Reconciliation Commission when it stated that: …[while all] Salvation Army gatherings since our 1883 beginnings have been open to all races, [o]ur failure has been in allowing the recognition of separate ethnic groupings, seen as normal at the time, but which fostered the idea of separate development. We did not see God’s justice as being grounded in God’s love and some of our people have been morally violated by the inequitable distribution of resources available to us…44

Last but not least there is the ever-present issue of gender equality in our officer ranks. Leanne Ruthven’s recent book, Hidden Treasure tellingly relates how often officer women feel underutilised and undervalued despite all our rhetoric about equality.45 They often feel snubbed, side-lined and silenced. Point Seven – Our history shows us that flawed human beings do not always get it right A prime example is William Booth for whom the all-consuming movement over-rode family ties and common sense leading to the loss of three of his children from the officer ranks. It is also apparent when leaders rule by bullying or fear or arrogance. In Conclusion Our history tells us that God has indeed blessed The Salvation Army and it has been the means of saving, helping and transforming countless people. But like any human organisation, our history also reveals blunders that have been made and which we should seek to avoid in the future. General Bramwell Booth wrote: The Salvation Army exists not so much for the Salvationist as for the whole world. So the safety and continued life of the Army depends not upon our guarding and shepherding what we have won, but upon our uttermost devotion to help and bless mankind. This is the grand message of the Army of the past to the Army of the present.46

And I would add: … to the Army of the future. Harold Hill tells the story of a 12-year old Scottish boy who came with his family to live in Otautau, Southland, New Zealand. He looked at the Longwoods, a range of hills in the distance and asked someone, “What’s that?” “The bush,” came the reply. The conversation then continued. “Can anyone go there?” “Yes,” was the reply. “Who do you have to ask?” “No-one.” “Where do you go in?” “Anywhere.” So he did, and promptly got lost. Undeterred he did it again, with the same result. 43

Maye, Soldiers of Uncommon Valor, 109-110. Anon, “South Africa – The Salvation Army’s Submission to the Truth and Reconciliation Commission”, New Frontier, (USA Western Territory, Vol.21, No.1, 11 January, 2003), 7. 45 Leanne Ruthven, Hidden Treasure: valuing women in The Salvation Army, (Melbourne, Australia: Salvo Publishing, 2014). 46 From Bramwell Booth, Trumpets of the Lord, as quoted in The Salvation Army, Conversations with the Catholic Church, (London, UK: Salvation Books, 2014), 138-139. 44

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After several such excursions, he asked an old bushman, “How do you avoid getting lost in the bush?” “Simple - three things to do: One, Stop. Two, Look back. Three, Often!”47 So if history is indeed our wake up call and if we are to keep true to our mission of saving souls, growing saints and serving suffering humanity, perhaps we should do the same: One, Stop. Two, Look back. Three, Often!

SAVE THE DATE

Salvation Army History Symposium

27th – 29th July 2018

Queensland Australia

Email from Harold Hill, 18 April, 2016.

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HISTORICAL FOUNDATIONS OF IN DARKEST ENGLAND AND THE WAY OUT By Cecil Woodward Introduction The year 1890 was a transforming year for The Salvation Army. Within a couple of weeks of the promotion to Glory of Catherine Booth, In Darkest England and The Way Out,1 the book which she and William Booth had been discussing as it was being written, was released.2 This was not a book that set out to establish a social service bureaucracy; it was a book to launch a social campaign to reform the way society was dealing with the needs of poor and marginalised people. One would not expect a comprehensive scheme such as it outlined to have emerged from nowhere as it were. It was the product of a diverse array of dynamic ideas and practices. Rather it is often said that the coming of Jesus into this world was God’s perfect timing for the spread of the gospel message. I believe it is possible to view the publishing of this book as being the culmination of God weaving together a number of necessary antecedents. This paper will trace just some of these. John Wesley as a foundation The preparatory soil for the ministries of both William and Catherine Booth was Methodism. The revivals of the 18th century owe much to the evangelical fervour of John Wesley, and The Salvation Army continues to draw from his theological insights today. At the heart of his message was the dominant conviction that the Christian life was based on loving the Lord God with all one’s heart, soul, mind and strength, and loving one’s neighbour as one’s self. Wesley’s conclusion was that, for a Christian, “his [sic] heart is full of love to all mankind. Yes, and the enemies of God.”3 William Booth similarly declared, “The religion of the Army is summed up in the two great commandments, ‘Thou shalt love the Lord thy God with all thy heart’ and ‘Thou shalt love thy neighbour as thyself’.”4 For Wesley, the impetus for living this way was God’s love; “we ‘love God because he first loved us’, and for his sake we love our brother also.”5 Although critics of Wesley accused him of teaching a salvation by works, the reverse was the truth: salvation produces good works. “Faith, unless it produces good deeds, is dead and useless.”6

Reference citation of this paper Cecil Woodward, “Historical foundations of In Darkest England and the Way Out”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 31-41. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 William Booth, In Darkest England and The Way Out, (London, UK: International Headquarters of The Salvation Army), 1890. 2 Barbara Bolton, “A Denouncer of Iniquity”, 138-146, in Clifford W. Kew (ed), Catherine Booth: Her Continuing Relevance, (London, UK: The Salvation Army International Headquarters, 1990), 145. 3 John Wesley, “The Character of a Methodist” in Alice Russie (ed), The Essential Works of John Wesley, (Ohio, USA: Barbour Publishing, 2011), 829-831. 4 William Booth, cited by A.G. Gardiner, “At Queen Victoria Street,” in R. Gordon Moyles (ed), I knew William Booth – An album of remembrances, (Virginia, USA: Crest Books, 2007), 46. 5 Wesley, “The Witness of the Spirit” (Sermon 10), in Russie, (ed), The Essential Works, 241. 6 James 2:17 New Living Translation.

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Cover of The Christian Mission Magazine 1871 (Garth R. Hentzschel’s Private Collection)

One of the many articles which outlined the social work carried out by The Christian Mission, William Booth (ed), ‘Free suppers for the starving poor’, The Christian Mission Magazine (London, UK, March, 1871), 41. (Garth R. Hentzschel’s Private Collection)

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On the premise that “in a Christian believer … love of God and man fills his whole heart”, Wesley poses the question, “Are you better instructed than to put asunder what God has joined than to separate works of piety from works of mercy?”7 In Wesley’s early days at Oxford, the ‘Holy Club’ or ‘Methodists’ as they were derisively called, not only practised spiritual disciplines; they also visited prisoners, at times paying outstanding debts to allow inmates to be freed, and they commenced a school for children of those who were poor.8 In 1749, some 15 years after those Oxford efforts, social outreach efforts continued as Wesley, seeing the medical needs of poor people, established a clinic. Wesley himself maintained the dispensary and practiced rudimentary medicine. There was a school for the children of those ‘very poor’, and a revolving loan fund to save people from having to deal with the pawnbroker9 (similar to today’s ‘No Interest Loan Schemes’). It must be acknowledged that not all Methodists subscribed to Wesley’s expressions of social holiness. Francis Asbury, Wesley’s first appointee to oversight his growing congregations in the USA, abstained from entering into strong actions on his part to deal with the inhuman treatments of slaves declaring that his sole business was to preach the gospel.10 Asbury’s decision not to take a stand saw the 1798 rules against slavery “eventually compromised and ultimately undercut” until “Southern Methodist preachers, such as William Capers and William A. Smith, were composing biblical argument in favour of slavery”.11 A Profile of Nineteenth Century East London William and Catherine Booth would be very aware of the life of Wesley, but in much of Methodism, the focus during the nineteenth century had become more ecclesiastical with tensions between the various factions that had developed. There was also the impact of affluent Methodists leaving the crowded inner city for the leafy outer suburbs. For the approximately 800,000 residents of East London, in 1869 there were 49,130 registered beer shops; one for every 16 residents. A London Police Survey in 1861 calculated that 30,780 women worked the streets as prostitutes with a quarter of this number living and working in the East End.12 The inner city areas increasingly became the home of those who were poor, recent migrants from rural England and Ireland, Turkey and Armenia. Although London was regarded as the richest city on earth, Benjamin Disraeli, soon after being elected to the British parliament in 1837 wrote of Britain as being “two nations; between [which] there is no intercourse and no sympathy; who are as ignorant of each other’s habits, thoughts and feelings, as if they were in different zones, or inhabitants of different planets.” 13 Two further comments provide a glimpse into the prevailing attitude during this period towards the ‘poorer classes’ by the government and judiciary. Judge Sir James Fitzsimmons Stephen, speaking of hangings says, “No other way of disposing of criminals is equally effectual, appropriate and cheap. There are many people, with respect to whom, it is a great advantage to society to take this 7

Wesley Center Online, “The Sermons of John Wesley - Sermon 92, On Zeal”, 1993-2011, http://wesley.nnu.edu/johnwesley/the-sermons-of-john-wesley-1872-edition/sermon-92-on-zeal accessed on 29 July, 2016. 8 Ronald H. Stone, John Wesley’s Life and Ethics, (Nashville, USA: Abingdon Press, 2001), 57. 9 Stone, John Wesley’s Life and Ethics, 102. 10 Although the Christmas Conference of 1784 maintained a strong stand against slavery Francis Ashbury did not comment on any points relating to slavery, although he had comments to other rules introduced in 1798. Kyle Painter, “The pro-slavery argument in the development of the American Methodist Church”, Constructing the Past, (USA: Vol. 2, Iss. 1, Article 5, 2001), 45. 11 Painter, “The pro-slavery argument”, 29. 12 Roy Hattersley, Blood and Fire – William and Catherine Booth and Their Salvation Army, (London, UK: Little, Brown and Company, 1999), 309. 13 Benjamin Disraeli, 1845 cited in Bruce Robinson, They all Love Jack – Busting the Ripper, (UK: Harper, 2015), 449.

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course.” Until 1867, two of every three males did not have a vote and women’s votes were still in the distant future. The view of this same judge against extending voting eligibility was that incorporating “the level of the great mass [of the population] would fix the position and career of the nation at the level of a lowland stagnant river.”14 Descriptions of East End London are of a community of poverty and disease with associated high levels of prostitution, drunkenness and crime. The second half of 1888 was the period when Jack the Ripper terrorised Whitechapel. This is the London which Charles Dickens vividly describes in his novels and essays, but it is also the place where Booth would say to his wife: O Kate, I have found my destiny. These are the people for whose salvation I have been longing all these years. As I passed by the doors of the flaming gin-palaces I seemed to hear a voice sounding in my ears, ‘Where can you go and find such heathen as these, and where is there so great a need for your labours?’15

There was an obvious need for a holistic approach to address this situation. Responses in Nineteenth Century East London These social settings generated a period of “both social unrest and growing political concern, poverty became a moral and political issue.”16 Of course William Booth was not the first or the last to concentrate his attentions on the East End of London. As a known itinerant evangelist, he was there initially in response to an invitation from the East London Special Services Committee to lead a mission in a tent just off Mile End Road, and, as Roger Green notes, there were also already many Methodist chapels plus the work of the City Mission Movement and Home Mission Movement underway.17 The social devastation of the inner city continually prompted new responses. In 1885 Methodists established the West London Mission.18 The initiators believed that Methodism had concentrated exclusively – and selfishly – on the salvation of the soul, whereas their conviction as declared in their First Annual Report was that “the ethical teaching of Christ is applicable to business, pleasure and politics, as well as prayer meetings and sacraments.”19 The strategy of such missions was to remove such disincentives to church attendance as pew rents, and also to respond to some of pressing social needs of the district. This included a crèche for the children of working mothers, job registries with a labour exchange, home treatments for convalescents, a poor man’s lawyer and a ‘Home of Peace for the Dying’.20 One other specific creation of this era which is worthy of mention is Toynbee Hall in Whitechapel. Established in 1884 by Rev Samuel Barnett, its purpose was to make the culture of a ‘higher’ strata of society accessible to those in this depressed area. Well-wishers from the West End would visit to present concerts, art shows and educational lectures for the East-enders.21 The focus of The Christian Mission, subsequently named The 14

Robinson, They all Love Jack, 628-629. George Scott Railton, 1912 cited in Roger J. Green, Catherine Booth: A Biography of the Cofounder of The Salvation Army, (Grand Rapids, USA: Baker Books, 1996), 156. 16 Hattersley, Blood and Fire, 353, 345. 17 Roger J. Green, The Life & Ministry of William Booth: Founder of The Salvation Army, (Nashville, USA: Abingdon Press, 2005), 106. 18 Philip Sidney Bagwell, Outcast London, a Christian Response: The West London Mission of the Methodist Church 1887-1987, (London, UK: Epworth Press, 1987). 19 Hugh Price Hughes, in Bagwell, Outcast London, xi. 20 Bagwell, Outcast London, 37. 21 Robinson, They all Love Jack, 451. 15

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Salvation Army, was clearly revivalist and evangelical, but as it developed from an East London mission to a Great Britain mission and subsequently to an international mission, it was unable to resist the need for a broader engagement with those to whom it was aiming to minister. The Early Years of William and Catherine Booth Before exploring some of the responses made by Salvationists as they engaged with ‘their people’, it is worth noting some of the formative experiences of William and Catherine Booth. William often referred to his association with the community’s poorest and ‘lowest’ members as a pawn-broker’s apprentice, a position he entered when he was only 13. One of his early social attempts was soon after his conversion in 1844. He and Will Sansom grew concerned about “an old withered beggarwoman who shuffled about the streets.” Together they “collected money, took a little cabin, furnished it, and installed the old woman within, making provision for her support.” 22 However, despite this compassionate response, Harold Begbie observed that Booth’s focus quickly moved solely to evangelistic street preaching, and social interventions fade from his life. Frederick Booth-Tucker recounted an early expression of Catherine Booth’s heart towards those whom society rejected. As a young girl, …running along the road with hoop and stick, she saw a prisoner being dragged to the lock-up by a constable. As the crowd jeered, Catherine sprang to his side, and marched down the street with him [showing that] at least one heart sympathised with him.23

This sensitivity of character extended to the animal kingdom and throughout her life she would intervene when she saw animals mistreated. One such incident was that, on seeing a field of overworked and ill-fed horses, she purchased a bushel of corn which in the evening she would then take out to feed the horses.24 In 1865 Catherine Booth encountered and worked with ‘The Midnight Movement’, an organisation dedicated to the rescue and redemption of prostitutes, on the premise that they were victims and their monied patrons were the criminals. She became a driving force in the 1884 campaign to raise the age of consent for girls.25 As a preacher at various venues in London, she had no hesitation in identifying herself as a ‘denouncer of iniquity’26 attacking practices and structures which effectively trapped people in ongoing social deprivation. Opening New Doors for Salvation Army Mission in Australia A comprehensive overview of social need responses of The Salvation Army prior to the 1890 publication of In Darkest England and the Way Out is beyond the scope of this paper. These responses emerged in different ways in different countries. An initial focus will be what occurred here in Australia where a range of Salvation Army first responses had their genesis. After having already despatched two married officer couples to the new work in Australia, William Booth appointed Major James Barker with his wife Alice to take command of the Army in 22

Harold Begbie, Life of William Booth, the founder of The Salvation Army, Vol. 1, (London, UK: Macmillan & Co., 1920), 60. 23 Frederick de L. Booth-Tucker, The Life of Catherine Booth – The mother of The Salvation Army, Vol. 1, (London, UK: International Headquarters of The Salvation Army, 1892), 18. 24 Booth-Tucker, The Life of Catherine Booth, 21. 25 Green, Catherine Booth, 250-263. 26 Bolton, “A Denouncer of Iniquity”.

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“all the colonies of the Southern Seas”. They landed in Melbourne on 2 September, 1882. Soon after arrival they were introduced to John Hendy and Dr John Singleton who were already engaged in ministry to prisoners. In the first visit to Melbourne gaol by Barker with Hendy, two prisoners approached Barker and said, “I believe you help people in trouble. We shall be discharged in a fortnight. Would you do anything for us?” Barker replied, “Yes, come and see me at The Salvation Army Headquarters.”27 That initial contact grew into regular calls for help and when one indicated that he had no accommodation to go to, Captain Shepherd who had been placed in charge of this work, took him home. The need for this service to numbers of released prisoners prompted an effort to locate a permanent property for this purpose. The War Cry of 8 December 1883 forecast the opening of the first Prison Gate Home in Carlton,28 The opening which quickly followed become the first residential facility of The Salvation Army in the world. In its first year of operation there were four moves, each time to larger premises, eventually accommodating 20 men. Similar services were commenced in Ballarat in 1885 and Sydney in 1886.29 While this work was proceeding with discharged male prisoners, the sister of Captain Mrs Shepherd, Mrs McAlister, took discharged female prisoners into her home. On 4 January 1884 this work was listed as an official institution of The Salvation Army.30 From that time onwards there is a continual flow of reports of new Salvation Army initiatives. In April 1884, a rescue home for women was opened in Geelong with another in Brunswick the following year which included “a small hospital for girls suffering from venereal disease”.31 In Newtown, Sydney in 1884, Salvationists opened a house to help those who were destitute. One of the features of corps life was forming groups of soldiers into brigades to focus on specific aspects of the corps’ ministries. The most familiar brigade today is probably the songster brigade. This group of singers are not a choir but a devil-fighting unit of the corps. In 1887, at Collingwood and Bendigo, samaritan brigades were instigated to visit the poorer quarters of their districts to provide what help they could.32 What is of greatest significance in all of these different efforts is that they were not organisationally created; the responses are consistently about the average Salvationist seeing that their commitment to being a soldier of Jesus Christ required them to make some practical responses to the social and personal needs of people for whom Jesus died. God continues to work in this way. While there are organisational responses to particular social issues, in many situations responses continue to arise as local people see a need in their community and do something about it. They believe that the call to holy living demands; “that we get our hands dirty while asking God to keep our hearts clean.”33 There were two further developments in Australia in 1890 prior to the publication of In Darkest England and the Way Out. The year was marked by a severe economic depression with very high unemployment. During the winter months, a free labour bureaux was opened in

Bill Simpson, “Court and Prison Ministry”, 50-51, in Keith Barrett (ed), 150 Years of The Salvation Army Worldwide, (Bondi Junction, Australia: faircountmediagroup, 2015), 51. 28 Bill Simpson, “Court and Prison Ministry”. 29 Barbara Bolton, Booth’s Drum – The Salvation Army in Australia 1880-1980, (Lane Cove, Australia: Hodder and Stoughton, 1980), 111. 30 Percival Dale, Salvation Chariot – A review of the first seventy-one years of The Salvation Army in Australia, 18801951, (East Melbourne, Australia: The Salvation Army Press, 1952), 20. 31 Bolton, Booth’s Drum, 112. 32 Dale, Salvation Chariot, 21. 33 Robert Street, Called to be God’s People – The international spiritual life commission, its report, implications and challenges, (London, UK: International Headquarter of The Salvation Army, 1999), 67.

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Melbourne and others followed in Sydney and Adelaide. Another response to lack of work was the opening of a model farm of 130 hectares located 20 kilometres from Bathurst. New Doors Open for Salvation Army Mission in Great Britain Although chronologically Australia set some firsts, there were similar dynamics at work wherever these people called Salvationists (or Christian Missioners) were to be found. There was an early short lived experiment in the 1870s which is most vividly portrayed in pictures of the People’s Market on Whitechapel Road. In the ‘People’s Soup and Coffee House,’ the signs proclaim soup for 1d. or 2d. and Australian Sheep Tongues for 1d. or Ready Cooked for 1 1/2d.34 In that same year, 1870, the leader of ‘The Sick Poor Visitation Society’, Jane Short, made an attempt to articulate the basis of their action. “While the chief object and aim of The Christian Mission is to bring sinners to Jesus, we feel it a duty and a privilege to minister to the bodily wants of the necessitous.”35 However by June 1877 Booth indicated that such social enterprises and services had effectively ceased.36 Moving forward, The Christian Mission become The Salvation Army and one February night in 1881, Mrs Elizabeth Cottrill dealt with a girl who went to the Penitent Form seeking the Saviour. Having given her heart to God and knowing she had to leave behind her past life, Elizabeth recalled: ‘I took her down to a home where they’d taken such girls before, but the matron looked out the window and said, “I can’t take girls in at this hour.” … Then I went to a coffee-house. The charge was 2s 6d, and I only had 1s, and they would not trust me till the morning. I tried another and was told, “We don’t take females.” So I said, “I’ll take her home.” … It was nearly 12, and my husband and six children were asleep. I gave her some supper … [and] made her up a bed in the kitchen on some chairs with old coats and dresses…. After this, the soul-saving work amongst these girls went on, and I would get four and even eight in my little place. So I began to pray for a bigger house.’37

In spring 1884, ‘Mr Bramwell’ was disturbed by a tearful Cottrill. Her husband – a good longsuffering man – could stand these strange lodgers no longer. They upset the house; it was bad for the children. They must go – What should she do? ‘Tell your husband I perfectly understand,’ replied the young Chief of the Staff. ‘He is quite right. We will do something at once.’ Bramwell told her to look for some rooms and eventually a house at 129 Hanbury Street was rented.38 This work came under headquarters oversight on 22 May, 1884 and was marked as the official launching of Salvation Army social work.39 In 1889, a crèche was opened next door offering 100 to 150 places to the children of working mothers.40 One of the Army’s most significant actions of social reform was the age of consent legislation of 1885 brought into sharp focus by the collaborative efforts of 34

Robert Sandall, The History of The Salvation Army – Volume one, 1865 – 1878, (London, UK: Thomas Nelson and Sons, 1947), 137. 35 Jenty Fairbank, Booth’s Boots – The beginning of Salvation Army social work, (London, UK: International Headquarters of The Salvation Army, 1983), 3. 36 Sandall, The History of The Salvation Army, 196. 37 Jenty Fairbank, For Such a Time – The story of the young Florence Booth, (London, UK: Salvation Books, The Salvation Army International Headquarters, 2007), 63,64. 38 Fairbank, For Such a Time, 63,64. 39 Fairbank, Booth’s Boots, 15. 40 Robert Sandall, The History of The Salvation Army – Volume three, Social reform and welfare work, (London, UK: Thomas Nelson and Sons, 1955), 22.

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the Purity Crusade.41 For his part, W.T. Stead was imprisoned for three months, something he proudly celebrated each following year. Meanwhile, while Cottrill was still accommodating girls in her own home, a rescue home was opened in Glasgow in May 1883. Unfortunately, this work lapsed but was recommenced in 1886.42 This type of work grew throughout the 1880s so that by 1888 there were 10 such homes spread across Great Britain accommodating 212 women.43 There were 70 staff connected to these centres and it is of interest to note William Booth’s description of them: ‘That band of women’ … ‘came from various classes – some, like the ordinary workers in The Salvation Army, from the very class we are endeavouring to save. …Others are motherly matrons, who lavish their affections on these poor girls, and others come from higher ranks in life, having abandoned homes of luxury and refinement and devoted themselves entirely to the work.’44

Another landmark event occurred when very late one night in December 1887 William Booth crossed one of the Thames bridges. The following morning when Bramwell Booth made his regular call on the Founder, he was confronted by a thundering question, “Bramwell, do you know that men and women sleep out in this weather?” “Well, yes, General. Didn’t you know?” “You knew that and you haven’t done anything? Go and do something!” “What?” “Get a warehouse – anything that will keep the poor wretches from the wind, and make ‘shake-downs’ for them.” “What about the money?” “That’s your affair,” replied William Booth.45 In this exchange, I see that William Booth clearly placed meeting the needs of the people as the priority before the questions of affordability and sustainability were clearly resolved. The new work opened on 18 February 1888 with accommodation for 70 to 80 men. The provision of food to a wider clientele was also included with children able to access a farthing basin of soup. On one day, 700 such basins of soup were served.46 Paralleling these developments in the birthplace of the Army, were ‘outbreaks’ of similar work in various other countries. One of these initiatives was Slum Posts, an adaptation of the earlier Sick Poor Visitation Society. Women cadets in London began the first of these in 1886, it being described as “three rooms in one of the darkest spots of South London”. By April 1887 there were six posts in London staffed by Salvationists. Similar work began in Copenhagen in 1887 and in Toronto in 1888.47 A possibly more significant work began in 1886 in Toronto where the first institution to give attention to “women who were slaves to drink was opened.”48 The Salvation Army in the USA referred to its rescue homes as ‘Homes of Hope’ with two operating in 1889.49 Slow beginnings in the USA were subsequently overcome, as outlined in Booth-Tucker’s annual report for 1898 where he stated, “that in just that year the number of social institutions in America had increased from 28 to 85.”50 Another initiative was the commencement of prison gate ministries

Hattersley, Blood and Fire, 309-324. Fairbank, Booth’s Boots, 11. 43 Fairbank, Booth’s Boots, 21. 44 Fairbank, Booth’s Boots, 20-21. 45 Minnie Lindsay Carpenter, William Booth – Founder of The Salvation Army, (London, UK: The Epworth Press, 1957), 94. 46 Sandall, The History of The Salvation Army – Vol 3, 69. 47 Sandall, The History of The Salvation Army – Vol 3, 20,22. 48 Sandall, The History of The Salvation Army – Vol 3, 189. 49 Maud Ballington Booth, Beneath Two Flags, (New York, USA: Funk & Wagnalls, 1890), 88. 50 R. Gordon Moyles, William Booth in America – Six visits, 1886-1907, (Alexandria, USA: Crest Books, The Salvation Army National Publications, 2010), 101. 42

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in Sri Lanka in 1888 with government financial support, and also in India,51 this just six years after ‘opening fire’ in this culturally diverse subcontinent. This thumbnail sketch of what was happening in The Salvation Army prior to 1890 highlights the observation of Green: …that the organised social work of The Salvation Army did not begin at the initiation of William Booth … [but] … when there dawned in some of Booth’s officers and soldiers that it was not enough to preach the gospel… [without] taking care of the physical needs of the poor.52

Despite their own material poverty, the love for God and neighbour of these Salvationists meant they just had to reach out to help others. William Booth Responds This outbreak of social responsiveness to human need was a challenge to the revivalist focus which William Booth had pursued in various ways since his youthful days as a street evangelist in Nottingham. To this point, despite his sympathies and deploring the social conditions of those living in crime and poverty, he believed that the only response worthy of his effort was that of the evangelist; to explain to people their sin, their need of a Saviour, and to introduce Jesus as The Saviour. Writing after the name change to ‘The Salvation Army’, he began by saying: We are a salvation people – this is our speciality – getting saved and keeping saved, and then getting somebody else saved, and then getting ourselves saved more and more, until full salvation on earth makes the heaven within.53

His conclusion in that same paper is, “My brethren, my comrades, soul-saving is our avocation, the great purpose and business of our lives.”54 But the 1880s was a time when there was renewed agitation to respond to the deplorable living conditions and crime rates of districts such as the East End of London. In 1883, Rev. Andrew Mearns, a Congregational minister produced a 25 page pamphlet, The Bitter Cry of Outcast London,55 a report which received a high level of coverage in W.T. Stead’s Pall Mall Gazette.56 Charles Booth in 1889 published the first volume of his extensive social analysis, The Life and Labour of the People of London where he concluded “that one-third of the population of London lived on or below the poverty line.”57 William Booth himself refers to “several volumes describing “How the Poor Live.” There would also have been the regular reports reaching him from the various initiatives which were emerging, reports which became part of the case he built when he wrote In Darkest England and the Way Out. Ten years on from Booth’s earlier “We are a salvation 51

Solveig Smith, By Love Compelled – The story of 100 years of The Salvation Army in India and adjacent countries, (London, UK: Salvationist Publishing and Supplies, 1981), 43. 52 Roger J. Green, “An Historical Salvation Army Perspective”, 43-82, in John D. Waldron, Creed and Deed. – Towards a Christian theology of social services in The Salvation Army, (Ontario, Canada: The Salvation Army, Canada and Bermuda Territory, 1986), 50. 53 William Booth, “Our New Name – The Salvationist”, 1879, in Cyril Barnes (ed), The Founder Speaks Again – A selection of the writings of William Booth, (London, UK: Salvationist Publishing and Supplies, 1960), 45. 54 Barnes, The Founder Speaks Again, 48. 55 Andrew Mearns, The Bitter Cry of Outcast London; An inquiry into the condition of the abject poor, (London, UK: James Clarke & Co., October 1883). 56 Bagwell, Outcast London, 3. 57 Frederick Coutts, Bread for my Neighbour – The social influence of William Booth, (London, UK: Hodder and Stoughton, 1978), 74.

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people” in January 1889 Booth outlined a much more expansive view of God’s salvation. In All the World, he wrote of his discovery under the heading, “A Salvation for Two Worlds”, I had two gospels of deliverance to preach – one for each world, or rather, one gospel which applied alike to both. It meant not only saved from the miseries of the future world, but from the miseries of this also … from poverty and disease. This was the work that Jesus Christ came to accomplish – to destroy the work of the devil in the present time, and to set up in the soul the kingdom of heaven instead. He is come to open prison doors. He is come to set men free from their bonds.58

When some 20 months later Booth published In Darkest England and the Way Out, Green concluded that this was the culmination of Booth’s “broadened theological vision of redemption to include social as well as personal categories [and it expressed] his desire and his willingness to act in a way which is consistent with his own theology.”59 Booth wrote in In Darkest England and the Way Out: The Scheme of Social Salvation is not worth discussion which is not as wide as the Scheme of Eternal Salvation set forth in the gospel. As Christ came to call not the saints but sinners to repentance, so the New Message of Temporal Salvation, of salvation from pinching poverty, from rags and misery, must be offered to all. We who call ourselves by the name of Christ are not worthy to profess to be his disciples until we have set an open door before the least and worst of these who are now apparently imprisoned for life in a horrible dungeon of misery and despair.60

As an interesting aside, it was also in 1890 that a significant statement was issued by the Roman Catholic Church entitled Rerum Novarum. This dealt with the poor conditions of the working classes at the time and identified the need for a two-fold response of the church’s mission: “one directed to this world and this life …, the other directed towards a purely other-worldly salvation.”61 To return to Booth, it has to be acknowledged that this twofold dimension of Booth’s broadened view of salvation was not always consistently articulated. Elsewhere he implies that his social scheme, rather than being part of a twofold focus, is simply a means to an end. “It is primarily and mainly for the sake of saving the soul that I seek the salvation of the body.” 62 But if nothing else, this emphasises that for Booth the spiritual and the practical are inextricably linked so that The Salvation Army’s responses to those in need should always be holistic: physical, social and spiritual. In 1910 he identified this same wholeness within the life of those who provide such services: Social service is only the expression of life which abides in the soul and forces into activity the desire to take on oneself the burdens of humanity. It is only when we get more soul into our lives that we are able to do any good…. All the social activity of the Army is the outcome of the spiritual life of its members.63

William Booth, “A Salvation for Two Worlds”, 1889, cited in Rodger J. Green, War on Two Fronts: The redemptive theology of William Booth, (Atlanta, USA: Salvation Army Supplies, 1989), 89, 90. 59 Green, War on Two Fronts, 91. 60 Booth, In Darkest England, 36. 61 Duncan MacLaren, Towards a More Just World - The social mission of the Church and new Catholic approaches, Catholic Social Justice Series 63, (Sydney, Australia: ACSJC, 2008), 8. 62 Booth, In Darkest England, 53. 63 Sandall, The History of The Salvation Army – Vol 3, xiv.

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Perhaps Booth’s most succinct summing up of the over-arching purpose of all Salvation Army ministry was when he addressed the delegates to the 1907 42nd Anniversary Congress held at the Crystal Palace. He said: Never in all her history was [The Army] more successful in the attainment of the great object for which God brought her into the world, the object on which her heart is set – the salvation of the bodies and souls of men, and the helping of their circumstances.64

Conclusion The development of a social work stream within The Salvation Army is seen by some historians such as Norman Murdoch, as “the Army’s failure to grow as a revivalist sect”,65 whereas the profile explored above sees this development as a natural outcome arising from the seeds of a Wesleyaninformed practical Christian faith. Early in the Christian Mission, Booth identified that Wesley’s success was “not [only] by converting sinners, but by making well instructed saints’”66 informed active disciples of Jesus. For Booth, the two aspects of the work of Salvationists needed to be placed on a level playing field. He said, “We want to abolish these distinctions, and make it as religious to sell a guernsey or feed a hungry man as it is to take up a collection.” 67 Elsewhere he stated, “My social work and my religion are joined together like Siamese twins; to divide them is to slay them!”68 A common theological imperative for both Wesley and Booth was the centrality of a total love for God and the inevitable consequence of love for neighbour both of which are attributed to and sourced because God first loved us.69 Ever since Jesus told the story of the Good Samaritan with the sting in the tail, “Go and do likewise!”70 a challenge has been there to confront each Christian. Recently General Andre Cox wrote: I fear that The Salvation Army has become much more a worshipping community than a serving community. I see a great need for the entire Army to be energised and mobilised in reaching out to a dying world.71

He wasn’t specifically referring to ‘social’ serving but this must be one of the elements of Salvationist engagement if Salvationists are to not succumb to debilitating affluenza. In a sense the General is also challenging the model which grew out of In Darkest England and the Way Out where “spontaneous responses to social problems by Salvationists were replaced with institutionally based social work increasingly undertaken by paid professionals.”72 This symposium asks, ‘Do we need a wake-up call?’ It is reasonable to respond that the theological and sociological imperatives which come to us through our history continue to give us a clear direction for the twenty-first century if we are to remain faithful to the objects for which God brought The Salvation Army into being. 64

William Booth, The War Cry, (Melbourne, Australia: 31 August, 1907), 9. Norman H. Murdoch, Origins of The Salvation Army, (Knoxville, USA: The University of Tennessee Press, 1994), 117. 66 William Booth, in Begbie, Life of William Booth, 398.; The War Cry, (London, January 1893), Booth similarly stated, “Our business is to save the world body and soul, for time and for eternity!” 67 William Booth, in Fairbank, Booth’s Boots, 15. 68 William Booth, in Green, “An Historical Salvation Army Perspective”, Endnote 37, 80. 69 1 John 4:19. 70 Luke 10:37. 71 André Cox, “A Mobilised, Serving Army, ready at all times”, 4-6, in The Officer, (London, UK: May/June, 2016), 6. 72 Dean Pallant, Keeping Faith in Faith-based Organizations – A practical theology of The Salvation Army Health Ministry, (Eugene, USA: WIPF & Stock, 2012), 111. 65

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Badge from World War One, “Captain Mac, The first Australian S.A. Chaplain” (Garth R. Hentzschel’s Private Collection)

Two biographies of Commissioner William McKenzie Authors Col Stringer and Adelaide Ah Kow (Garth R. Hentzschel’s Private Collection)

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LEST WE FORGET: FIGHTING MAC, THE ARMY AND CONTEMPORARY AUSTRALIA By Daniel Reynaud Abstract One of the jewels in the crown of The Salvation Army in Australia is the life and ministry of Commissioner William McKenzie. Once almost universally known across the country as ‘Fighting Mac,’ McKenzie’s work at Corps, Divisional and Territorial level had a huge impact, and yet was dwarfed by the extraordinary legacy of his three and a half years in the Australian Imperial Forces (AIF). It was during these years that McKenzie reached many tens of thousands of Australians serving overseas, as well as civilians at home in Australia, touching their lives in ways that they would never forget, and forging a platform from which he was able to advance the cause of Christ through the agency of The Salvation Army for twenty years after World War One. Adding to his actual achievements, his reputation was subjected to mythological inflation, both during his lifetime and afterwards. Sadly, despite the incredible work that he accomplished, since his death, his profile has simultaneously diminished to the point where one of the most recognisable figures of inter-war Australia is now almost completely forgotten – most tragically by a good number of Salvationists. But McKenzie’s story is at its most powerful when it is both fully and accurately remembered. At a time when The Salvation Army has taken perhaps the most significant hit to its public reputation, McKenzie still holds the potential to act as a positive bridge to Australian society through his connection to Australia’s national unifying myth – the story of Anzac. The history of William McKenzie offers a wake-up call for the Army of the 21st Century. The purpose of history and memory The theme of this symposium, ‘History – Our Wake Up Call?’ is inspired by a quote from William Booth, “We must wake ourselves up or somebody else will take our place and bear our cross and thereby rob us of our crown.”1 Booth’s statement does not overtly invoke history as the means by which we may wake ourselves up, hence the question mark in the symposium theme title. Can history function as a spiritual wake-up call? What is the purpose and meaning of history? Too often history is dismissed as virtually useless, as embodied in the popular statement variously attributed to Friedrich Hegel or G. B. Shaw, “the only thing we learn from history is that we learn nothing from history”. Unsurprisingly, historians have had something to say on the purpose of their discipline. The seminal Communist feminist historian Gerda Lerner invoked the spiritual Reference citation of this paper Daniel Reynaud, “Lest we forget: Fighting Mac, The Army and contemporary Australia”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 42-52. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 George Scott Railton, Commissioner Dowdle – The Saved Railway Guard (2nd ed.), The Red Hot Library No. 8, (London, UK: The Salvation Army Book Department, 1912), 96.

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dimension in asserting that history “gives us a sense of perspective about our own lives and encourages us to transcend the finite span of our life-time by identifying with the generations that came before us and measuring our actions against the generations that will follow. By perceiving ourselves to be part of history, we can begin to think on a scale larger than the here and now.”2 In a significantly titled work, The Uses and Abuses of History, Margaret MacMillan argued that “History, if it is used with care, can present us with alternatives, help us to form the questions we need to ask of the present, and warn us about what might go wrong.” The wording of her statement reinforces the need for careful history, as history “can have real significance in the present…. For all of us, the powerful and the weak alike, history helps to define and validate us.” MacMillan also noted the role of heroes in history, offering both positive and negative potential in understanding and applying history.3 Clearly, if history is misunderstood, misused and misapplied it can lead to mis-definitions, mis-validations, false directions, wrong questions and failed warnings. Renowned French philosopher Paul Ricoeur’s study of the concepts of memory, history and forgetting offers a framework for understanding the story and myths of Commissioner William McKenzie, the subject of this paper. Ricouer argued that memory, especially collective memory, was not the same as history, though the two engage in a dialectic. History differs from memory in that it seeks to establish facts, search for explanations, and arrange the knowledge it finds in breadth and significance. This in turn informs memory. Ricouer also spoke of both an excess of memory and a shortage of memory, which also bear on the McKenzie story. “Speaking about memory necessarily means speaking about forgetting, because one cannot remember everything,” Ricouer sagely observed. He labelled the nature of forgetting as both escapist, particularly a negative desire to forget uncomfortable truths, and active, including forgiveness as an act of positive active forgetting, allowing a person, group or society to let go of guilt and revenge.4 A religious contemporary of William Booth offers a judgement on the value of history as a spiritual wake-up call. Ellen White, herself a notable founding figure in a new Christian movement, wrote at the end of her life, “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.”5 Ricouer’s insights help us understand the interplay between memory, history and forgetting, which has occurred in the story of William McKenzie. MacMillan’s observations on the uses and abuses of history also inform the discussion, making us wary of myth but welcoming of a rigorous history that may offer a ‘wake-up call’ to the present. A Pocket History of McKenzie A brief overview of McKenzie’s life provides evidence of his significance for The Salvation Army in Australia, as well as for the whole of Australia itself. The Scottish-born William McKenzie came to Australia as a 14-year-old with his family in 1884, settling near Bundaberg. McKenzie was raised a ‘rigid’ Presbyterian, describing his childhood as characterised by “porridge, the shorter catechism 2

Gerda Lerner, Why History Matters: Life and thought, (NY & Oxford: Oxford University Press, 1997), 201. Margaret MacMillan, The Uses and Abuses of History, (London, UK: Profile Books, 2009), 154, 53, 17. 4 Paul Ricoeur, “Memory— Forgetting—History”, in Jörn Rüsen (ed.), Meaning and Representation in History, (NY & Oxford: Berghahn Books, 2006), 9-17. 5 Ellen G. White, Life Sketches of Ellen G. White, being a narrative of her experience to 1881 as written by herself; with a sketch of her subsequent labors and of her last sickness, (Mountain View, USA: Pacific Press, 1915), 196. 3

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and plenty of lickings.”6 He grew up to be a powerfully-built, combative and energetic man. At the age of 19, he underwent the seminal experience of his life, being converted and joining The Salvation Army. The rigours and demands of his new religion formed a central part of its appeal. Of it, he spoke in later life: What a religion! Why, it was the real article! It meant giving up things – drink, tobacco and much else – and facing scorn and derision. It meant going down to the mud and slime; it meant living with the lowest and the worst; it meant fighting with the devil himself for the souls of men. Lo’, it snatched me clean out of myself. It hit me, like a blow. It was so real, so honest. I said to myself ‘here’s the true religion for a fighting man;’ and off I went to be converted and to sign on.7

McKenzie trained as an officer and received his first marching orders in January 1890, serving in a series of corps and staff posts in New South Wales, Queensland, Victoria and New Zealand over the next twenty-five years. In Queensland, he served as corps captain in Charters Towers in 1894 and spent a week in jail for “disturbing the peace” with his noisy street meetings, but took his revenge by breaking the handle of every axe they gave him during his hard labour. 8 During his corps posting at Toowoomba in 1893, he met and later married Annie Hoepper, with whom he had five children. McKenzie’s work as a Salvation Army officer was characterised by high commitment, overflowing cheerful vitality, inventiveness, extremely long hours, intense prayer and a deep hunger for souls. His capacity to reach the unsaved grew with experience and his ministry was characterised by an evident respect for those he worked with and a knack for engaging their attention and affection. By the start of World War One in 1914, he had become skilled in the art of relating to ordinary people and in turning the conversations to spiritual things in a natural and easy manner. In 1914, after Commissioner James Hay lobbied the Federal Government, William McKenzie was accepted as a chaplain by the Australian Army, eventually being assigned to the 4 th Battalion. While initially unwelcome, McKenzie’s genial disposition, hard work on behalf of the soldiers, charisma and spiritual integrity soon won over the suspicious soldiers and he became a popular and influential figure through the 1st Brigade of which his battalion formed a part. Eventually his reputation spread to the entire division and even across the other four divisions of the Australian Imperial Force (AIF). His reputation began with running hugely popular concerts and entertainments for the troops on board ship and in Egypt, then was grounded in his wholehearted voluntary engagement with the tough training routines designed to knock the stuffing out of young men half his age, and finally cemented by his devoted care for their spiritual, moral and physical well-being. In Cairo, he literally dragged men out of the brothels in the notorious Wassa district, sending them back to camp. His concerts were legendary, and the soldiers would not allow anyone else to chair a concert if McKenzie was available, while his church services attracted more than half of the brigade, leaving the other three chaplains to divide the rest between them.9 In the trenches on Gallipoli, he chased up rare treats 6

William McKenzie, “Australia is my first love,” Melbourne Herald, (Melbourne, 14 June, 1930), 271; Michael McKernan, “William McKenzie”, Australian Dictionary of Biography, (Online Edition) www.adb.online.anu.edu.au/biogs/A100299b.htm, accessed 28 June, 2016. 7 Harold Begbie, “Captain Mac... A famous Salvationist,” War Cry, (Melbourne, 3 March, 1917), 3. 8 Adelaide Ah Kow, William McKenzie M.C., O.B.E., O.F. Anzac Padre, (London, UK: Salvationist Publishing and Supplies, 1949), 17. 9 Daniel Reynaud, The Man the Anzacs Revered: William ‘Fighting Mac’ McKenzie, Anzac Chaplain, (Warburton, Australia: Signs Publishing, 2015), 79, 81-2.

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such as eggs and chocolates to break the monotonous diet, lugged stretchers and water up and down the unforgiving hills, and ran well-attended services in the trenches. At some point early in the Battle of Lone Pine in August 1915, McKenzie crossed No-Man’sLand under fire and began sorting the living from the dead in the captured Turkish trenches even as the fighting swirled around him, burying about 450 men in the weeks after the battle and leaving himself so exhausted he could barely crawl. By the end of the Gallipoli campaign, he was a recognised figure across the Anzac (Australian and New Zealand Army Corps) units, one soldier identifying him one of the two outstanding personalities of the campaign alongside commanding general William Birdwood.10 In France, he continually buried men in No-Man’s-Land under shell fire, and strove to be with the men in the front lines as often as possible. He also established canteens serving hot drinks to the soldiers coming out of the line, especially welcome on freezing Northern European winter nights. Noticing the damage to morale of not receiving mail, he began a ‘To a Lonely Soldier’ letter-writing campaign that saw many thousands of people in Australia write letters sent to him to distribute to those men who never got mail. Despite being ground down by the enormous self-imposed workload, and by the ravages of the traumas of war which deeply affected this sensitive man prone to bouts of depression, McKenzie’s spiritual life shone during these war years. Soldier diarists from multiple units recorded his church services with evident affection, and McKenzie’s evangelistic zeal was intensified by the likely death of many in his congregations in impending battles. His work probably resulted in the conversion of somewhere between 2,000-3,000 men during the war.11 His own spirituality had a strong element of the mystical about it, and he recorded numerous instances of having received specific instructions by a Voice on the battlefields, each time being saved from death by obeying it. His spiritual convictions and integrity impressed even the most hardened of non-believers, and ensured that many who might normally have avoided conversations on spiritual matters actively sought him out, or willingly listened to his sermons. Eventually his energetic commitment to the Anzacs and his almost complete lack of self-care saw him so run-down that he had to be sent home, arriving in February 1918 to a hero’s welcome. Everywhere he went in Australia, he was feted, with monstrous crowds turning out to hear him speak. For the next twenty years, his time of leadership in The Salvation Army in Australia was marked by what was effectively a celebrity status, attracting leading citizens to share the stage with him, and drawing large audiences to his many meetings. His stature as an Anzac legend ensured that his ministry, and that of The Salvation Army at large, received maximum positive exposure. While offering him a platform as a celebrity, McKenzie never sought personal fame, rather using his reputation to advance the work of The Army during the inter-war years.

10 11

Archie Barwick, Diary, MLMSS 1493, (Mitchell Library, State Library of NSW), 41. War Cry, (Melbourne, 30 March, 1918), 2.

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Commissioner William McKenzie as often depicted in military trench coat12

Lowell Tarling, Thank God for the Salvos â&#x20AC;&#x201C; The Salvation Army in Australia 1880 to 1980, (Artarmon, Australia: Harper & Row, 1980), 57.

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Three years of missionary work in Northern China in the late 1920s was successfully conducted under the extreme hardship of famine compounded by civil war. His cheery and energetic disposition reenergised a flagging Salvation Army under his command, and again he spared nothing of his own time, physique, resources or passion in order to win Chinese souls to Christ. By the time of his retirement in 1939, with his phenomenal memory close to collapse under the strain of his service, McKenzie had been touted as one of the most recognisable men in Australia, and perhaps the most famous Anzac of them all. Probably no Salvationist in Australia has had a greater public profile, nor more universal respect, than McKenzie.13 McKenzie myths A straightforward account of McKenzie’s life, service and impact indicates considerable historical capital which could be of great service to The Salvation Army, leveraging off one of Australia’s great public figures who was a central player in the story of Anzac. The Anzac legend has morphed into Australia’s most important national narrative, defining both the idealised Australian and the core national values. However, just as MacMillan warned of the dangers of misusing history, especially through the tempting exploitation of heroic figures, so the story of McKenzie comes with caveats, for he too was subjected to mythological inflation, leading Sydney-based Salvation Army archivist Dr George Hazell to coin for his story the term “hagio-mythology”.14 Mythologising McKenzie has a history dating back to the Great War itself and continues to this day. During the war, his work was big-noted, out of affection by soldiers and out of the demands for war propaganda by journalists. In more recent times, writers, usually with pious motives, have tried to keep his memory and influence alive through articles and books in the popular press and through website information, though sadly they have often been characterised by misinformation and even careless exaggeration in an attempt to make a spiritual impression on a secular society. Early mythologising tended to embroider his work on the battlefield, particularly after the Battle of Lone Pine. It wasn’t long before accounts began to circulate that he had led an attack with a Bible in one hand and a stick or spade in the other. Accounts of this were reported in soldier diaries (but never as eye-witness testimony) and were picked up by journalists, the stories varying in detail, with some having him rallying leaderless soldiers and leading a counterattack in the trenches to drive back a Turkish thrust.15 Later accounts of his story took these as gospel and happily repeated them, sometimes with additional flourishes.16 But other myths attached themselves to him as well. Some sources had him boxing in tournaments, knocking out some of the AIF’s best fighters.17 Others had him leading the riot on Good Friday 1915 where Australian soldiers burnt down several brothels in the Wassa, with later accounts 13

Norman Campbell, “Fighting Mac”, undated news clipping circa 1926, McKenzie file, (Salvation Army Heritage Room, Bexley North, Sydney).; also quoted in Dale, “Fighting Mac”, and quoted in War Cry, (Melbourne, 9 August, 1947), 6.; Michael McKernan, Padre: Australian chaplains in Gallipoli and France, (Sydney, Australia: Allen & Unwin, 1986), 3.; McKernan, “William McKenzie”, ADB. 14 In conversation with the author, 1 May 2008. 15 War Cry, (Melbourne, 22 December, 1917), 9.; F. A. McKenzie, Serving the King’s Men: How the Salvation Army is helping the nation, (London, UK: Hodder & Stoughton, 1918), 56-57.; George Thomasson Gill diary, 19 February 1916, MLMSS 2765, (Mitchell Library, State Library of New South Wales). 16 For example, Col Stringer, ‘Fighting McKenzie’, Anzac Chaplain: Tribute to a hero, (Robina, Australia: Col Stringer Ministries, 2003), 73-75. 17 McKernan, “William McKenzie”, ADB.

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asserting that to prevent the flames being extinguished he had beaten up natives and chopped up the firemen’s hoses in the bargain.18 Still more claimed that he had been three times recommended for the Victoria Cross, only having it denied because the officers who witnessed his deeds were killed before they could lodge a recommendation, or because chaplains were not eligible for more than one medal (he had been awarded a Military Cross for his work on Gallipoli).19 Some had McKenzie burying 647 men in three days after Lone Pine, on a diet of three biscuits and six pannikins of water. A Salvation Army newsletter improbably had McKenzie digging and filling many of those graves as well – a phenomenal feat of human strength and endurance, especially given that McKenzie was grievously debilitated by dysentery and neuritis at the time.20 A couple of writers have set themselves the task of demythologising McKenzie’s war service. Graham Wilson, a one-time employee of the Directorate of Honours and Awards in the Department of Defence, has published two myth-busting books about the Anzacs, one demolishing the overblown reputation of an otherwise honourable Jack Simpson, the legendary Gallipoli martyr figure who moved wounded men to the hospital with a donkey, and the other addressing various Anzac myths, of which one chapter is devoted to setting straight the record on McKenzie, a chaplain who Wilson respects and admires.21 The other author is the present one, having published an article on McKenzie myths as well as a biography.22 Wilson is particularly upset by the exaggerations and carelessness of Queensland evangelist Col Stringer’s hagiographic ‘biography’, written with little regard for the facts in order to shape McKenzie into the kind of Christian hero Stringer wants to place as a prime mover in Australian history. But in attacking Stringer’s multitudinous inaccuracies, Wilson himself resorts to emotive conclusions based on his personal experiences in the Army and the Department of Defence rather than evidence about McKenzie. He accuses Stringer of “distortions and outright lies”, adding that “he is certainly the worst historian that has ever walked the Earth.”23 Of the stories that McKenzie led an attack at Lone Pine, an outraged Wilson wrote, “I cannot believe and will not believe that William McKenzie was such a poor priest and such a poor soldier that he would have [taken part in an armed assault],” adding soon after, “To think that a man... who was ever mindful of his duty to both God and the army as a military chaplain would do something so naive, so crass and shallow, so totally out of character as to lead a charge on the Turkish trenches armed with a shovel is totally ridiculous and is an insult to the memory of a great and wonderful man.”24 Of McKenzie’s universal fame in the AIF, Wilson is also suspicious, dismissing such claims as “simply ridiculous” 18

F. A. McKenzie, Serving the King’s Men, 57.; Daily Mirror, (Sydney, 25 April, 1959), 5.; Sun, (Sydney, 24 April, 1972), 11-13.; Daily Mirror, (Sydney, 28 August, 1981), 60.; Stringer, ‘Fighting McKenzie’, 55. 19 Peter McGuigan, “A Man of Exceptional Courage,” in (no editor), In The Steps of the Founder: Celebrating the lives of 23 Australian recipients of the Order of the Founder, (Mont Albert, Australia: The Salvation Army, 1995), 72.; “William McKenzie”, Australian Encyclopaedia, 6th ed, Vol 5, 1996, (Sydney: Australian Geographical Society, 1984). 20 Richard Collier, The General next to God: the story of William Booth and the Salvation Army, (London, UK: Fontana, 1969), 229.; Barry Gittins and Faye Michelson, “Wars and rumours of wars,” On Fire, (Melbourne, Vol 9, No 8, 26 April, 2008), 9. 21 Graham Wilson, Dust, Donkeys and Delusions: the myth of Simpson and his donkey exposed, (Newport, Australia: Big Sky, 2012).; Graham Wilson, Bully Beef and Balderdash: Some Myths of the AIF examined and debunked, (Newport, Australia: Big Sky Publishing, 2012), chapter 9, “Do you think I’m now afraid to die with you?”, 315-344. 22 Daniel Reynaud, “The legend of William McKenzie,” in Lucas, 2:7, June 2014, 7-36.; Reynaud, The Man the Anzacs Revered. 23 Graham Wilson, Undated letter to the editor, War Cry, Archive Box R15, (Melbourne, Australia: Salvation Army Heritage Room).; Wilson, Bully Beef and Balderdash, 315-344.; Correspondence quoted in “Peter Hogan v Col Stringer – evangelical impostor and crook”, www.knol.com.au/aoa/h_s.htm, accessed 31 August, 2007. 24 Wilson, Bully Beef and Balderdash, 340, 343.

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and “the sheerest nonsense”, and arguing that McKenzie’s apparent post-war popularity was the result of many Salvationists turning up to his meetings as well as the product of effective Salvationist publicity.25 My own research has involved a careful examination of all the available evidence on each matter of dispute in McKenzie’s story, and has exposed many elements of these narratives as wellintentioned exaggeration. But it has also confirmed certain stories as reliable and truthful, even some of those dismissed by Wilson as hagiographic. Far from working at the Aid Post during the Battle of Lone Pine, as Wilson insists, and where two of his fellow padres were stationed in conformity to regulations, the evidence clearly indicates that McKenzie did go over the top, having been witnessed in the Turkish trenches the morning after the attack began by an officer who was trying to sneak off from the fight, but who felt shamed by a glance from McKenzie’s who was working to save the wounded.26 Similarly, while there is no evidence of his supposed prowess at boxing, nor of Victoria Cross recommendations, it is possible to show that his wartime reputation in the AIF and his post-war reputation in Australia was soundly based on his wartime achievements, and was genuine, personal fame and not the result of clever Salvationist propaganda.27 MacMillan warned against the abuses of history, both in exaggerating and underestimating the achievements of heroes. McKenzie’s work has been exaggerated, most often by his most partisan supporters. While some of this work has produced a heightened respect for McKenzie, any reputation built on exaggeration can only suffer when exposed by the truth. A genuinely great man like McKenzie deserves an accurate account of his life; anything greater or lesser ultimately diminishes him in ways that he did not deserve, and even worse, diminishes the spiritual power of his story – ‘lying for God,’ as some Christians do in the hope of making God and religion more impressive, has a bad habit of backfiring, resulting in far more damage than good. Similarly, Ricouer’s calling on history to inform memory reminds us that the most valuable remembrances of McKenzie are those grounded in rigorous historical processes. On the other hand, the once almost-universally known McKenzie is now virtually unknown in Australia. Sadly, even many Salvationists remain unaware of his story. 28 Ricouer’s notion of forgetting has come into play in the case of McKenzie due to Australia’s distinctive historical development. While the Anzac legend has gone from strength to strength in popular modern memory, McKenzie has been elided from that memory. Arguably it is because McKenzie represents elements of the Anzac legend that are unsuited to Australian public memory, in particular the religious aspect.29 A historian has observed that there is “a tendency for secular histories of Australia to omit discussion of religion or to downplay its significance.”30 Another argues that Australian society deliberately excluded the divisive topic of religion from public discourse in order to avoid Old World sectarian strife.31 While Anzac Day memorialisation had its origins through the initiative of particular clergymen, its overt religious aspects have been dropped in order to make it accessible to Protestant 25

Wilson, Bully Beef and Balderdash, 322, 327-344.; Wilson, Emails to the author, 12 August, 2008, 9 March, 2009. Reynaud, The Man the Anzacs Revered, 111-115. 27 Reynaud, The Man the Anzacs Revered, 233-243. 28 Michael McKernan, “Foreword”, in Daniel Reynaud, The Man the Anzacs Revered, vi. 29 Reynaud, The Man the Anzacs Revered, 242. 30 Hilary M. Carey, “Secularism versus Christianity in Australian History,” in Christopher Hartney (ed.), Secularisation: New Historical Perspectives, (Cambridge: Cambridge Scholars Publishing, 2014), 17. 31 John Hirst, Sense and Nonsense in Australian History, (Melbourne, Australia: Black Inc, 2009), 13-18. 26

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and Catholic alike, as well as non-believers, and the heroes that have emerged have been strictly secular.32 While it may seem strange to place McKenzie among the uncomfortable truths that the nation seeks to forget, the fact is that his very prominent religious identity has led to him being edited out of the national Anzac memory. During the lifetime of the servicemen who knew McKenzie, his name was remembered, but he has slipped from public consciousness, despite the occasional mention in various media over the last 40 years.33 In fact, part of the motivation for the modern mythologising of McKenzie, in particular Stringer’s book, might very well be an attempt to restore his story in the national memory. However, acts of wilful or careless forgetting are not made right by acts of wilful or careless exaggeration. McKenzie deserves neither oblivion nor false glorification. He is best honoured by a rigorously truthful account, which by any standards still presents a larger-than-life personality striding alongside the great figures in Australian Anzac history. The Potential of McKenzie story for The Salvation Army today Somewhere between the mythologising and the forgetting lies a truthful happy medium. The Anzac Legend is now well entrenched as the most unifying national narrative Australia possesses, and its popularity among a new generation of Australians is demonstrated by the strength of support for events such as Anzac Day marches, pilgrimages to Gallipoli, France and New Guinea, and the care lavished on the reburial of war dead from various conflicts whose lost graves have been found. Given the popular resonance of the Anzac story, it would appear that McKenzie’s story could find a home in the public imagination if sympathetically and sensitively revived. Australian society would probably resile from any attempt to foist a new religious hero on the Anzac legend, but could also be open to rediscovering one of the great men of the Great War who was idolised by the Anzacs themselves. A revival of his memory in the public eye could be timely for The Salvation Army, which has probably endured its worst publicity since its earliest days, in the wake of the Royal Commission into Institutional Responses to Child Abuse. Sadly, several former Salvation Army institutions have featured among those where child abuse was extensive in the 1940s-60s, including two of the institutions set up by McKenzie with such hope in the 1930s: the Gill Memorial Home in Goulburn and the Riverview Farm Boy’s Home. McKenzie’s life offers a positive narrative about the influence of The Army in a cherished part of Australia’s history, which is sorely needed at this time. As well as offering a potential bridge to secular Australian society, McKenzie’s story serves as an inspirational role model for The Salvation Army in the twenty-first century. Perhaps no Australian Salvationist has so well embodied the vision and mission of The Army as McKenzie, and it would be of value for Salvationists to know his story better, for it can act as a timely reminder for the organisation as it seeks to respond to the ever-changing demands and needs of Australian society in a new century.

See Michael Gladwin, “Anzac Day’s Religious custodians”, and John A. Moses, “The nation’s secular requiem,” in Tom Frame (ed.), Anzac Day then and now, (Sydney, Australia: NewSouth Publishing, 2016). 33 See for example, Sydney Sun, 1972; Daily Mirror, 1959, 1981; War Cry, 1959, 1980, 1999; John Banton, “I Dare You,” http://www.johnbanton.org/John_Banton_web_sermons/ANZAC_DAY_2004_I_Dare_You.htm.; “The Fighting Padres,” http://www.acctv.com.au/featuredetail.asp?id=987.; The Boys’ Best Friend, Anglican Media, 1999, Written and Directed by Michael Bennett; Fighting Mac: the story of William McKenzie, It Is Written Oceania/Adventist Media Network, 2012, Written by Daniel Reynaud, Directed by Mal Hamilton.

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Historical memory also demands that McKenzie be recalled in all his dimensions, for he was not faultless. A false memory of McKenzie only opens up new areas for future problems to flourish. Specifically, McKenzie’s inability to recognise and respond to his own emotional and physical needs meant that he exhausted himself through his endless giving when times of physical and emotional refreshment might have enhanced and extended his service. An organisation that places high levels of demand on its officers and rank and file is well advised to consider the right balance between work and rest, as evidenced in Christ’s famous statement, “Come with me by yourselves to a quiet place and get some rest” (Mark 6: 31 NIV). Similarly, if sensitively handled, McKenzie offers The Salvation Army the potential for a story that links the Army to Australia’s central national narrative, allowing the impact of his ministry to be remembered and perhaps re-appreciated by the broader Australian society. Few, if any, religions in Australian have such a figure as McKenzie in their history who has the potential to become a potent and effective icon among the general community. His story can act as a wake-up call to Australia, which could help facilitate a renewed engagement of The Salvation Army with its broader society in the 21st century.

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Key players in the Maiden Tribute Affair: W.T. Stead, in prison uniform; Salvation Army Chief of Staff, Mr. W. Bramwell Booth; and Mrs Josephine Butler. First lines of the “Maiden Tribute Affair” from Pall Mall Gazette (from Garth R. Hentzschel’s Private Collection).

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“THE MAIDEN TRIBUTE OF MODERN BABYLON” AFFAIR By David Malcolm Bennett Introduction The Maiden Tribute story took place in late Victorian England, in the mid-1880s. But it has an extraordinary relevance to our own age and our own situation. It is most important that we consider its message and learn something from it. And by that, I do not just mean The Salvation Army needs to learn it, I believe the whole Christian Church desperately needs to learn it. I suspect that in Australia the Royal Commission into the Sexual Abuse of Children has made us cautious about criticising the sexual habits of others, and that again applies not just to The Salvation Army but to the Church in general. However, the church has a most important part to play in present and future debates on sexuality, and I do not think we should allow ourselves to be silenced. We can learn important lessons about this from the Maiden Tribute affair. When you read the different accounts there seems to be a dispute about who initiated the Maiden Tribute campaign. When you read books about The Salvation Army, you are led to believe that The Salvation Army, particularly Bramwell Booth, initiated it.1 When you read the biographies about W. T. Stead, the crusading newspaper editor, you are led to believe that Stead did.2 Pamela Walker even says that The Salvation Army “played only a small role in the drama.”3 So who did start this campaign, and was the Army’s role only small? The evidence seems to suggest that the affair was initiated by Officers in The Salvation Army and Stead came on board later. There are three reasons for believing that. First, Salvation Army officers were, shall we say, closer to the action than Stead was. With the work some of these officers were doing they encountered this terrible traffic directly. Stead initially would have had a more remote awareness of it. Secondly, in a prepared statement on 2 November 1885 at the trial that followed these events he seems to hint that that was how it happened. The third reason will be give below, but it hinges mainly upon one word. However, it does need to be recognised that Stead already favoured the passing of the Criminal Law Amendment Bill, which, amongst other matters, advocated raising the age of consent.4 It also needs to be made clear that Stead played the major role in the campaign. But The Reference citation of this paper David Malcolm Bennett, “‘The Maiden Tribute of Modern Babylon’ Affair”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 53-71. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 Bramwell Booth, Echoes and Memories, (London, UK: Salvation Army, 1926), 121.; F. de L. Booth-Tucker, The Life of Catherine Booth, (2 vols. London, UK: Salvation Army, 1892), 2:345-47.; Catherine Bramwell-Booth, Catherine Booth: The Story of her Loves, (London, UK: Hodder, 1970), 390-91.; Richard Collier, The General Next to God, (London, UK: Collins, 1965), 121-25.; Cathy Le Feuvre, The Armstrong Girl, (Kindle Locations 772-776), Lion Books, Kindle Edition. Though see also Le Feuvre, Armstrong, (Kindle Locations 1148-1150). 2 Laurel Brake, Ed King, Roger Luckhurst & James Mussell (eds.), W. T. Stead: Newspaper Revolutionary, (London, UK: British Library, 2012), 24.; Frederick Whyte, The Life of W. T. Stead, (2 vols. London, UK: Cape, 1925), 2:16062.; Grace Eckley (2007-03-08), Maiden Tribute: A Life of W.T. Stead, (Kindle Locations 909-911), Xlibris, Kindle Edition. 3 Pamela J. Walker, Pulling the Devil’s Kingdom Down, (Berkeley, USA: University of California Press, 2001), 138. 4 Brake, et al., Stead, 24.; “Old Bailey Proceedings”, Online (www.oldbaileyonline.org, version 7.2, 25 May 2016)., October 1885, trial of REBECCA JARRETT, WILLIAM THOMAS STEAD, SAMPSON JACQUES, WILLIAM

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Salvation Army seems to have initiated it and, as we shall see, definitely played a significant role in it. In the trials that followed the campaign Stead tended to take responsibility for the it, but this appears to have been a sincere attempt to take the heat off The Salvation Army, an organisation he greatly admired.5 The Political Side In our examination of this, we will first look at the political situation. A select committee of the House of Lords was set up to tackle the issue of prostitution in 1881, and included such notables as Lord Dalhousie, the 80-year-old Lord Shaftesbury and the Archbishop of Canterbury. Amongst the committee’s findings were that it was not uncommon for children to be used as prostitutes, and these included children under the age of ten.6 Convictions against those involved in this abuse were rare. The age of consent at that time was thirteen, and a common defence was that those over that age had consented. In the case of those under that age they were usually not allowed to testify. The law stated that children had to understand the nature of the oath before giving evidence in court, and as it was normally concluded that such a concept was beyond the understanding of younger children, they could not give evidence. The report also stated that there were “upwards of twenty procurers” of girls working in England and that they functioned largely unmolested even though the police knew them. Amongst the report’s nine recommendations was that the age of consent should be raised from 13 years to 16. This report led to the introduction of the Criminal Law Amendment Bill in 1883, based on those recommendations, so to raise the age of consent to 16, amongst other matters. This was passed through the House of Lords that year, but did not make it through the Commons. It was reintroduced in 1884 and once more was passed by the Upper House, but not by the Lower. The following year it was presented again, though this time with the age of consent at 15, rather than 16. Once more it passed through the Lords, but when presented in the Commons it was “talked out” on the second reading before a mere twenty members on May 20, immediately prior to the Whitsuntide recess. That, most expected, was to be the end of that.7 It needs to be asked, at this stage, what would have happened if that bill had not been passed? If that bill was not passed, it is almost certain that the age of consent in Britain would have remained at 13 into the twentieth century and even possibly until after WWI. That would have been very good for paedophiles but rotten for children.

BRAMWELL BOOTH, and ELIZABETH COMBE, Unlawfully (t18851019-1031).” See W. T. Stead’s evidence, November 2. 5 See for example Stead’s statement of response at the trial on 2 November, “Old Bailey Proceedings” Online (www.oldbaileyonline.org, version 7.2, 25 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t188510191031)”, and the Speech by W. T. Stead, at St. James’s Hall, 21 August, 1885, www.attackingthedevil.co.uk/pmg/tribute/speech.php accessed 11 July, 2016. 6 Kellow Chesney, The Victorian Underworld, (Harmondsworth, UK: Penguin, 1972), 386-87.; Collier, General, 125.; St. John Ervine, God’s Soldier, (2 vols. London, UK: Heinemann, 1934), 2:642.; Roy Hattersley, Blood and Fire: William and Catherine Booth and their Salvation Army, (New York, USA: Doubleday, 1999), 307.; Robert Sandall, et al, The History of The Salvation Army, (6 vols. New York: Salvation Army, 1955), 3:25-26. 7 Bramwell Booth, Echoes, 120-21.; Brake, et al., Stead, 24.; Ervine, Soldier, 2:641-42.; Deborah Gorham, “The ‘Maiden Tribute of Modern Babylon’ Re-Examined: Child Prostitution and the Idea of Childhood in Late-Victorian England”, Victorian Studies, Vol. 21, No. 3, (Spring, 1978), 358-60.; Hattersley, Blood, 311.; Le Feuvre, Armstrong (Kindle Locations 1549-1556).; Sandall, History, 3:25-26.

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The Salvation Army and the Plot At this time The Salvation Army had been working amongst prostitutes for some years, though in the earlier days it was largely incidental. The first successful organised work by the Salvationists amongst prostitutes in London began in 1881, under the supervision of a Mrs. Cottrill, a squarejawed Londoner. In February of that year Cottrill was counselling a young woman at the penitent form at the Whitechapel corps, and it became evident that she was a prostitute but one earnestly desiring to commence a new life. She had nowhere to live except the brothel from which she worked, so Mrs. Cottrill decided to try to find somewhere for her to spend the night. Even though it was after 11 p.m. Cottrill tried to place the woman at three nearby institutions likely to be sympathetic. They proved not to be, at least not at that hour of night, so the indomitable Eastender decided to take the woman home with her. From that time two rooms were cleared in the basement of the Cottrill home for women needing to be safely housed in an emergency. These rooms were used frequently. Her husband, Tom, was not a Salvationist, but he must have been remarkably tolerant, for he permitted this situation to continue until one day in 1884 his patience ran out, and he told his wife that these “strange lodgers” would have to go, for it was “bad for the children”. Mrs. Cottrill went to Bramwell Booth in tears and told him of the unfortunate development. “Tell your husband I understand perfectly”, responded the Army’s Chief-of-Staff. “He is quite right. We will do something at once”. Booth instructed Cottrill to find other suitable accommodation for women wishing to leave prostitution, which she did, and set up the Hanbury Street Women’s Rescue Home in 1884.8 The running of the Hanbury Street home seems to have been considered beyond Mrs. Cottrill’s capabilities, and Florence Booth, the wife of Bramwell Booth, was soon appointed its director, at General Booth’s suggestion.9 Florence Booth was a well-bred lady, the daughter of a doctor, and used to the finer things in life. But her experience in The Salvation Army had already exposed her to the seamy side of life, 10 yet even that did not prepare her for what she was to encounter at Hanbury Street. It was not long before Florence Booth was coming home distressed, not, perhaps, surprising for a well brought up young lady. Yet the distress was caused by more than just ordinary prostitution. She told her husband that some of the females being taken into the Hanbury Street home were as young as 13 and 14, and that they claimed to have been seduced into their work completely against their will, in some cases even being sold to procurers by their parents. In addition she had heard that some girls were being sold to brothels in continental Europe. Bramwell Booth’s immediate response to this was, upon his own confession, disbelief. But his wife knew her facts and soon persuaded her husband of the truth of her statements. Soon after this Booth arrived at Salvation Army Headquarters one morning and was greeted with the news that a teenage girl was in the building with a disturbing story he ought to hear. The seventeen-year-old Annie Swan claimed that she had been tricked and kidnapped by a brothel owner, from whom the plucky girl escaped. Her claim was checked and found to be true.

Madge Unsworth, Maiden Tribute, (2nd ed. London, UK: Salvation Army, 1954), 4-9. Bramwell Booth, Echoes, 117.; Unsworth, Maiden, 10-12. 10 Carolyn Scott, The Heavenly Witch: The Story of the Maréchale, (London: Hamish Hamilton, 1981), 29-33.; Sandall, History, 2:261-64.; Unsworth, Maiden, 10-11. 9

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After that it took little to convince Booth that action was necessary. His first step was to interview certain people whom he believed would know the truth about the existence and extent of such traffic.11 Booth knew that this was a battle he and the Army could not fight alone. Indeed, in discussions with his mother he learned that there were already others fighting it. What was needed was a uniting of forces and a more aggressive campaign. So he contacted two of the major campaigners, Josephine Butler and Benjamin Scott, the first, at least, on his mother’s recommendation.12 Josephine Butler was the wife of a canon in the Church of England, and an agitator for reform with regard to issues involving women, particularly in the area of prostitution. She was an early feminist, in other words.13 Benjamin Scott at this time was over seventy years of age and the Chamberlain of the City of London, an executive position in London’s main business and banking area. He was a keen supporter of Butler and had conducted a lot of research into such issues as child prostitution and the traffic of young women. Indeed, five years later he wrote a book called A State Iniquity, which was about the wider campaign that he, Butler and others had conducted. He knew that the children of the poor were often used for the pleasures of the rich.14 They all realised that what was needed was nothing less than the shaking of the whole of Britain. Butler with her fervent campaigning, Scott with his research and influence, and The Salvation Army with its rescuing of individual girls were all playing their part, but what was required was a sensation that could not be ignored. To this end a new player had to be enlisted into the campaign. W. T. Stead William Thomas Stead was the editor of the Pall Mall Gazette, which was “written by gentlemen for gentlemen”, that is until Stead became its editor. Some, certainly, would not have considered Stead a gentleman.15 Stead was the son of a Congregational minister, and himself a member of the Congregational Church. He was a Christian and a highly successful journalist. A crusading journalist! According to St. John Ervine, one observer described him as “too good a preacher to be a journalist and too good a journalist to be a preacher.”16 Booth decided to contact Stead to see whether the latter’s crusading journalism could be brought out in support of the almost dead parliamentary bill. Not that Stead was unaware of the bill, nor had he been silent about it, but what was now needed was a last ditch effort to resurrect that ailing proposed legislation and to see it passed. Booth visited Stead in the Gazette office. The Salvationist put his case, telling of the young girls forced into prostitution that his wife and others had encountered, and thus how necessary the bill was. But if the editor’s emotions were touched by the Salvationist’s story, he was not moved 11

Bramwell Booth, Echoes, 117-20. Bramwell Booth, Echoes, 121. 13 Roger Ellis, Who’s Who in Victorian Britain, (London, UK: Shepheard-Walwyn, 1997), 409-11. 14 “Benjamin Scott”, http://people.elmbridgehundred.org.uk/biographies/biography.asp?id=115, accessed 23 May 2016.; Benjamin Scott, A State Iniquity: Its Rise; Extension and Overthrow, (London, UK: Kegan Paul, 1890). 15 Margaret Drabble (ed.), The Oxford Companion to English Literature, (5th ed. rev. Oxford, UK: Oxford UP. 1996), 742-43. 16 Ervine, Soldier, 2:644. 12

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into positive action. Even Stead had to consider the effect an extensive campaign of this nature might have on his newspaper.17 He agreed, however, to meet with Bramwell Booth at Salvation Army headquarters soon after, a meeting at which Benjamin Scott was also to be present. Scott was there to put Stead more clearly in the picture. Unknown to Stead, and probably Scott, in an adjoining room were two or three child prostitutes and an ex-procuress. When Scott had done his job and left, Booth played his aces. The girls, and later the exprocuress, were ushered into the room where the two men were talking, and invited to tell their stories. These stories were so shocking that Stead was reduced to almost speechlessness. At the end he brought his fist down on the table with a mighty bang; “Damn!” was the only word that escaped his lips. It is that one word “Damn” that is the third of my reasons for believing that this campaign was initiated by The Salvation Army. That word strongly suggests that Stead felt that he was being cornered into taking action that might be dangerous for him and his newspaper. In other words, he seems to have been reluctant at first and then persuaded by the evidence to do something, almost against his will. And it was Bramwell Booth who recorded that W. T. Stead said “Damn!” Now, I suspect that the expletive “Damn” was not a common part of Bramwell Booth’s language. It is unlikely that Booth would have claimed that Stead had said that unless he had done so. It sounds authentic. Indeed, Booth’s full account of Stead’s reaction is consistent with what is known of Stead.18 The ex-procuress that the Salvationist introduced to Stead was Rebecca Jarrett. Jarrett’s father died, or perhaps left home, when she was quite young, which left the family in poverty. She was a tall and attractive child, and at the age of 11 or 12 her mother found a foolproof way of increasing the family income. That was she made Rebecca sell her body to men. After some years of prostitution, Rebecca Jarrett decided to go into business for herself, became a brothel madam, and developed the knack of acquiring girls for her brothel, some of them quite young. Jarrett became ill, and fell into the hands of The Salvation Army. She became a Christian and, with some difficulty, left her terrible trade. For a while she lived with Canon and Josephine Butler.19 Rebecca Jarrett plays a sad, but important part in this story. In the days after the meeting with Jarrett and the young girls, Booth and Stead looked into the issue more thoroughly, trying to acquire more proof of the charges they were about to make public. They also communicated with each other frequently, and with Butler and Scott. Stead also acquired the services of a private detective, a Greek man called Sampson Jacques, to do some further investigation.20 Booth arranged for one of his female officers to pose as a prostitute in a brothel for ten days to gather information. This she did, and, as Booth coyly put it, “came through unharmed”. How this brave young woman managed to pose as a prostitute in a brothel without actually committing a sexual act, or quickly raising the suspicions of the brothel keeper is hard to imagine. She must have 17

Bramwell Booth, Echoes, 121. Bramwell Booth, Echoes, 121-22. The expletive is also mentioned in Booth-Tucker, Catherine Booth, 2:346, published more than 30 years earlier, but the report of this presumably originated with Bramwell Booth. Only Booth and Stead appear to have been present at the time. 19 Le Feuvre, Armstrong, (Kindle Locations 290-307, 431-33).; Sandall, History, 3:27.; Unsworth, Maiden, 21-27.; Walker, Pulling, 163-73.; “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 26 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” Rebecca Jarrett’s evidence, October 29, and Josephine Butler’s evidence, November 2. 20 Bramwell Booth, Echoes, 115, 122. 18

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been a good talker. Booth did, though, supply her with money to pass on to the madam for her cut, in the way she would have done if she were regularly seeing clients and she did have one regular “customer”, W. T. Stead. Eventually she had to be rescued from the brothel, but she was now able to confirm that children were being used as prostitutes in that brothel and, in some cases, transported overseas.21 Stead also went to the lengths of “buying” two girls under the age of sixteen from a procurer for £10 each. He questioned the girls about their understanding of the nature of the transaction of which they had been part. One of them seemed to have no idea of the sexual nature of the deal, though the other one may have had some awareness of it. After speaking to them Stead gave them £5 each and sent them away.22 We need to ask at this point, from where did the money come to pay for this campaign? A large percentage of it initially seems to have come from Stead’s own pocket, but even Bramwell Booth put in £40. However, the money was eventually to be paid back by the Pall Mall Gazette, if the campaign was successful.23 Stead also interviewed Howard Vincent, a retired police officer who at one time was the head of the CID.24 Stead’s recollection of the interview is worth noting. Stead asked, “Is it or is it not a fact that, at this moment, if I were to go to the proper houses, well introduced, the keeper would, in return for money down, supply me in due time with a maid … a girl who had never been seduced?” “Certainly”, he replied without a moment’s hesitation ... “But,” I continued, “are these maids willing or unwilling parties to the transaction…?” He looked surprised at my question, and then replied emphatically: “Of course they are rarely willing and as a rule they do not know what they are coming for.” “But,” I said in amazement, “then do you mean to tell me that in very truth actual rapes, in the legal sense of the word, are constantly being perpetrated in London on unwilling virgins, purveyed and procured to rich men at so much a head by keepers of brothels?” “Certainly,” said he, “there is not a doubt of it.” “Why,” I exclaimed, “the very thought is enough to raise hell.” “It is true”, he said, “and although it ought to raise hell, it does not even raise the neighbours.”25

From then Stead vowed “to raise hell”, himself. And he did that by getting as much information as he could and publishing it in a way that could not be ignored. What was necessary was a sensational, provable incident upon which Stead could base his campaign and with it seek to prick the nation’s conscience. Finally, a plan was devised which appeared both effective and fool proof. The idea behind the plan seems to have been Stead’s, growing out of his further consideration about his experience in “buying” the two girls mentioned above. But Bramwell Booth helped him work out the details. Put simply, the plan was to buy a child from her parents, leave her with a “customer”, and then spirit her away to Paris. As a safeguard, Stead contacted Dr. Benson, the Archbishop of Canterbury; Dr. Temple, the Bishop of London; and Cardinal Manning to advise them of the plan before it was actually carried out. Temple and Manning approved Stead’s plan, but Benson thought the risks too great. 26

Bramwell Booth, Echoes, 122-23. Bramwell Booth, Echoes, 125. 23 “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 25 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See W. T. Stead’s evidence, November 2. 24 Eckle, Maiden Tribute, (Kindle Locations 954-955), Xlibris, Kindle Edition. 25 W. T. Stead, “The Maiden Tribute of Modern Babylon”, the Pall Mall Gazette, (London, UK, 6 July, 1885), 3. 26 Bramwell Booth, Echoes, 126.; Collier, General, 130-31.; Ervine, Soldier, 2:644-45. 22

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To carry out the plan it was necessary for Rebecca Jarrett to return to her life as a procurer, though just for this one transaction. Not surprisingly, Jarrett was somewhat unwilling, but, after considerable persuasion she eventually consented. Stead is said to have told her that as in her life she had “ruined scores of innocent girls”, she should do this to “make amends”.27 This was hardly a fair tactic, but no doubt justified in Stead’s mind on the grounds that a desperate situation demanded desperate measures. The deed took place on June 3, the day that both rich and poor were enjoying the running of the Derby. Jarrett went to Charles Street in the borough of Marylebone to purchase thirteen year old Eliza Armstrong from her mother for £3, with the promise of a further £2 when the girl had been declared virgo intacta. Jarrett had contacted the girl’s mother through a friend the day before. Jarrett later said that she made it clear to Mrs. Armstrong that her daughter’s destiny was to be a prostitute.28 Jarrett certainly said at the trial that she asked Mrs. Armstrong whether Eliza was “a pure girl”.29 The girl’s mother later claimed at the trial that she thought her daughter was intended for domestic service. Quite why her virginity would have needed to be tested for such a post was never explained. Mrs. Armstrong also admitted at the trial that she did not know the address of Eliza’s supposed employer. She believed it was in Croydon, which was then just south of London, but knew no more than that.30 This seems strange if she really cared about where her daughter was going. Eliza later testified in court that she believed that her destination would be in the borough of Wimbledon.31 Though these two places are broadly speaking in the same area, they were at least 10 kilometres apart and are unlikely to have been confused. Jarrett denied saying Wimbledon or Croydon.32 It seems probable that Mrs. Armstrong had no certain knowledge of her daughter’s likely destiny, and may not have been greatly concerned. It also appears that the girl’s father did not know about the transaction until he returned from his job as a chimney sweep on the evening of June 3. 33 After Eliza was in Jarrett’s hands she was taken to the shops to buy new clothes and then to a French woman named Louise Mourez,34 who was a procurer. It was her job to declare that Eliza was a virgin. The girl was next taken to a brothel in Soho, where Stead had booked two rooms. She was left in one of the rooms, where Jarrett attempted to drug her with chloroform on a handkerchief, apparently a common practice in such situations, to deaden the physical and emotional pain of rape. Eliza resisted this, and it was at most only partially successful. When Stead entered the room the girl cried out, “There’s a man in the room! Take me home. Take me home”. Stead beat a hasty retreat. After an hour or so Eliza was taken by Major Caroline Reynolds, whom she had previously met on the journey to Madame Mourez, to Dr. Heywood Smith who issued a certificate confirming that the girl was still a virgin (Heywood Smith later lost his 27

Collier, General, 130. Ervine, Soldier, 2:645. 29 “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 26 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See Rebecca Jarrett’s evidence, October 29. 30 “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 26 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See Elizabeth Armstrong’s evidence, October 24. 31 “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 25 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See Eliza Armstrong’s evidence, October 19. 32 “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 25 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See Rebecca Jarrett’s evidence, October 29. 33 “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 26 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See Charles Armstrong’s evidence, October 27. 34 Mourez is spelled Mourey in the trial record. 28

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position at the Lying-in Hospital because of this act.). Early on the morning of June 4, Eliza was taken by Rebecca Jarrett to Charing Cross Station, where she was met by Elizabeth Combe, a Swiss Salvation Army officer, who then escorted her to an Army home in France.35 It can be seen from this account that The Salvation Army played a significant part in this campaign. Indeed, in a report on these events W. T. Stead praised the work of The Salvation Army in this cause. In fact, he went as far as saying, “our Commission would have been almost helpless without the aid” of The Salvation Army.36 The Press Campaign The case had been proved. It was now time to publish. Yet, probably because of the immense volume of material at Stead’s fingertips and his determination to get it just right, publishing was delayed. It is said that to get his material in a suitable form for publication, at one stage Stead dictated to a relay of three stenographers for about 48 hours.37 The experienced political agitator, Josephine Butler, advised that it was crucial to publish before the pending General Election, recognising that politicians of all colours are much more concerned about public opinion just before an election than after it. She also advised that they seek to rouse the whole country, not just London. In the end the first explosive article appeared in the Pall Mall Gazette on Monday, July 6, as it turned out well before the election, which was not held until November.38 The paper’s headline showed the flair and the sensationalism for which Stead was becoming famous. It read: THE MAIDEN TRIBUTE OF MODERN BABYLON

The introduction before the main article declared information that no self-respecting Victorian would desire to read. Yet, the newspaper sold like hot cakes. It began: The report of our Secret Commission will be read to-day with a shuddering horror that will thrill throughout the world. After this awful picture of the crimes at present committed, as it were under the very aegis of the law, has been fully unfolded before the eyes of the public, we need not doubt that the House of Commons will find time to raise the age during which English girls are protected from inexplicable wrong. The evidence which we shall publish this week leaves no room for doubt – first, as to the reality of the crimes against which the Amendment Bill is directed, and, secondly, as to the efficacy of the protection extended by raising the age of consent. When the report is published, the case for the bill will be complete and we do not believe that members on the eve of a general election will refuse to consider the bill protecting the daughters of the poor, which even the House of Lords has in three consecutive years declared to be imperatively necessary.

Bramwell Booth, Echoes, 126.; Ervine, Soldier, 2:646-47.; Walker, Pulling, 137-38.; Whyte, Stead, 1:162.; “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 26 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See Eliza Armstrong’s evidence, October 19, and Inspector von Tornow’s evidence, 27 October. Unsworth, Maiden, 30 dates these events as early in July, but they were at the beginning of June. 36 W. T. Stead, “The Truth about our Secret Commission”, The Pall Mall Gazette, (London, UK, 9 July, 1885), The W. T. Stead Resource Site http:// www.attackingthedevil.co.uk/ pmg/ tribute/ truth.php 37 Whyte, Stead, 1:173, see especially the footnote. 38 Bramwell Booth, Echoes, 122.; For the date of the election see Robert Blake, The Conservative Party from Peel to Thatcher, (London, UK: Fontana, 1985), 370.

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Stead’s exposure ran from page one right through to page six. Comparing his story to the Greek legend in which the Athenians offered seven young men and seven maidens each year to the Minotaur, half man, half beast, Stead made it clear that the Athenian youth got off lightly. In Christian England every night young virgins were offered to beasts of a different kind. He detailed some of his unpleasant discoveries, making clear the horror of what these children experienced, and he also reported “The Confessions of a Brothel-Keeper”. He closed with the story of the “abduction” of a young girl named “Lily” (Eliza Armstrong), ending with her cry, “There’s a man in my room! Take me home.” The abduction was reported as if it had been the real thing, without a hint of it being staged.39 The series caused a sensation. The Gazette was an evening paper, so it presumably went on sale at about lunch time. By the end of the first day the last copies were being sold for two shillings and sixpence, thirty times the cover price (That’s the equivalent of Aus$40-50 for one copy of a modern newspaper!). During that first afternoon a mob gathered outside the Gazette offices; it appeared again the next day, and on Wednesday an even larger crowd blocked the street outside, and the Gazette staff had to erect a barricade for their protection.40 The Response Clearly the Gazette’s revelations could not be ignored by Parliament and the matter was raised in the House of Commons just hours after the first exposé was published. Cavendish Bentinck, a fierce opponent of the bill to raise the age of consent, raised it but no mention seems to have been made of the bill as such.41 On Tuesday Stead received instructions to appear before the Home Secretary, Sir Richard Cross. Sir Richard begged Stead to cease publication of the offending material. Stead refused, but, typically, challenged the Home Secretary to say in the House, “The Pall Mall Gazette has covered itself with everlasting glory”. Not surprisingly Sir Richard rejected the challenge. So Stead offered another: “Then I wish you would say that the Pall Mall Gazette has committed an abominable outrage on public morals and that you have instructed the Law Officers of the Crown to prosecute me at once”. Once more, Sir Richard declined.42 It was probably on the second day of publication that eleven men were charged at Mansion House Police Court for “selling obscene publications”, namely copies of the Pall Mall Gazette.43 The charge was quickly dismissed by the Lord Mayor, who declared Stead’s views as “High and honourable”. On Wednesday W. H. Smith, the large chain of newsagents, banned the Gazette, which was potentially an economic disaster for Stead and his paper. Yet newsboys, seeing the opportunity to make quick money, filled the gap that Smith’s had left open, and many Salvation Army cadets also took copies to sell.44 It has been claimed that in spite of Smith’s action the Gazette’s circulation rose, for a while, from 12,000 to over a million,45 and it most probably did rise to “High up in six figures”.46 However, while sales did increase, though to that degree only 39

Stead, “Maiden Tribute”, Pall Mall Gazette, (London, UK, 6 July 1885), 1-6. Ervine, Soldier, 2:647-48. 41 Whyte, Stead, 1:164.; the South West Daily News, 8 July, 1885, 3. 42 Collier, General, 137; Le Feuvre, Armstrong (Kindle Locations 1693-1701); Whyte, Stead, 1:171. 43 The Fife Herald, 8 July, 1855, 5. (This information may have come from an issue of the Globe published the previous day.) 44 Ervine, Soldier, 2:647-48.; Hattersley, Blood, 315.; Le Feuvre, Armstrong, (Kindle Locations 1534-1542). 45 Victor Pierce Jones, Saint or Sensationalist: The Story of W. T. Stead 1849-1912, (East Wittering, Gooday, 1988), 26. 46 Whyte, Stead, 1:173. 40

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temporarily, some advertisers took their custom to other newspapers, which caused the Gazette some financial problems.47 The early reaction from the other newspapers around the country was, perhaps, largely as one would have expected. For the most part, they condemned Stead. As one of Stead’s friends said, they complained “not against atrocious crime, but against the exposure of it”. The London Evening News accused Stead of conducting the campaign to increase the circulation of his paper, while in reality the exact opposite looked likely to happen at first. Frank Harris, the editor of the Evening News, was noted for his sexual adventures, so it was not surprising that he opposed Stead. The Weekly Times, which was not against publishing salacious material itself, was also very critical of Stead.48 That many of the “main thoroughfares of London” were already markets for women and young girls selling their bodies, some without choice, was clearly not considered so serious a concern. The Gloucester Citizen called the first article “a novelty … calculated to increase the sale of the paper for a short time perhaps, but certainly not to increase its reputation”. It also said, “The statements made by the writer are such that no other paper would have printed.”49 The Birmingham Daily Post in similar vein said, “The statements made by the writer are, for the most part, absolutely unprintable in any decent journal.” The writer of the Post article also doubted the “accuracy” of the charges.50 The Globe described the reports as “a mass of filthy details.”51 The St. James’s Gazette, called the articles “the vilest parcel of obscenity that has ever yet issued from the public press” and appeared to be a “concoction” rather than a “revelation”.52 However, the first report in the Welsh Western Mail was favourable. It quoted from the Pall Mall Gazette and supported publication of the material. Its second report quoted the comments of Lewis Williams, who appears to have had considerable knowledge of the problem, and who agreed with Stead’s articles.53 However, the Western Mail also published some comments from one of its “Correspondents”, who regarded the “details” as “too revolting and horrible for belief.”54 To many of the editors of these papers the primary issue, the suffering of innocent children at the hands of cruel men and women, remained hidden. All they saw were the sensational methods used to expose the evil. Even though there was much opposition to the campaign that first week, there was also a wide-based support. Charles Haddon Spurgeon, the great Baptist preacher, strongly supported the Gazette and urged the authorities to “spare not the villains, even though they wear stars and garters.”55 That Thursday Stead published numerous supportive letters in the Gazette from Josephine Butler, “A Liberal peer”, “a well-known north country Bishop”, “A Liberal M.P.”, and other Lords, Bishops and Members of Parliament, plus a selection from “The Clergy of all Denominations”.56

Brake, et al, Stead, 26. David Malcolm Bennett, The General: William Booth (2 vols. FL. Xulon, 2003), 2:224-25.; Ervine, Soldier, 2:64849.; Whyte, Stead, 1:167-68. 49 The Gloucester Citizen, 7 July 1885, 3. 50 The Birmingham Daily Post, 7 July 1885, 5. 51 Quoted in the Dundee Evening Telegraph, 8 July, 1885, 2. (This is also quoted in many other newspapers from different parts of Britain.) 52 Quoted in the Western Mail, 8 July, 1885, 3. 53 The Western Mail, 7 & 8 July, 1885, 3. 54 The Western Mail, 8 July, 1885, 2. 55 The Gloucestershire Echo, 9 July, 1885, 3. “Stars and Garters” refers to those who had received awards such as knighthoods. 56 The Pall Mall Gazette, 9 July, 1885, 3-4. 48

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Another supportive letter to arrive on Stead’s desk that week was from George Bernard Shaw, the playwright. Upon hearing of the banning of the Gazette by W. H. Smith, Shaw wrote: “I am quite willing to take as many quires of the paper as I can carry and sell them (for a penny) in any thoroughfare in London. I believe I can find both ladies and gentlemen ready to do the same.” It does not seem, though, that it was eventually necessary for Stead to accept this generous offer.57 George Bernard Shaw later wrote a play called Major Barbara, showing his interest in the Army. Less well known is the striking connection of Maiden Tribute to Shaw’s play Pygmalion, later turned into the musical My Fair Lady. That “fair lady” was named Eliza Doolittle and lived in an area named Lisson Grove. The child in the centre of the Maiden Tribute affair was Eliza Armstrong and she lived in Lisson Grove. On Thursday, July 9 another letter was penned to Stead. This one marked General Booth’s first clear venture into support of the campaign. Up until now, the General had been minding the shop, so to speak. “My dear Stead”, he wrote, Go on! Every blow tells. It is curious to note the effect of the “revelations.” Multitudes are filled with horror and while distressed at the dire necessity which compels publicity cry out with agonizing entreaty for the Bill. Others refuse to look at the black iniquity on the plea that a mistake has been made in publication. Others try to find comfort in the hope that there is some exaggeration in the facts. Alas, alas, we who are face to face with the evil are only too well able to verify them. It is a strong dose certainly, but it is a horrible disease. Anyhow we shall get the loathsome malady looked at now and a stronger dose still administered, with a view to a remedy. But when you have all done your level best with public opinion and legal enactments if you stop then, the tide will rise again and burst your barriers and unless there is something more sweep the very nation away as it has swept the mighty nations of the past. By all means get the Bill and then come and join us in a mighty effort to rescue men from the reign of those devilish passions which are the root of all this evil. Yours in the war with all iniquity, William Booth.58

Those are very astute observations. William Booth was in no doubt that though the passing of just laws was right and Christian, in the end it was only part of the answer to society’s ills. Laws that have been enacted can later be altered or repealed. What was also needed were many lives changed by the power of Jesus Christ. A change in people! On the first Friday after the exposures had begun the Pall Mall Gazette received about a thousand letters. Only one opposed the stand Stead had taken. The tide had turned. The ordinary men and women of Britain had been deeply moved by the revelations, and they were expecting something to be done.59 It was not difficult to motivate The Salvation Army into action, staffed as it was by many of these “ordinary” people, and the Salvationists featured prominently in the packed meetings that were conducted in different parts of the country, aimed at rousing the nation, that Parliament might be stirred into action. Catherine Booth spoke at a meeting for women at Prince’s Hall in Piccadilly on the morning of Monday, 13 July. The next day she returned there to speak to a mixed audience. Fellow speakers on that occasion included the determined Mrs. Butler and Professor James Stuart, the Member of Parliament for the East London borough of Hackney. Another MP, Samuel Morley, chaired the 57

Whyte, Stead, 1:175. Whyte, Stead, 1:174. 59 Whyte, Stead, 1:173. 58

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meeting. Catherine Booth spoke to another mixed audience at Exeter Hall, and on 22 July returned there to address a meeting reserved for women. She also wrote to Queen Victoria on 14 July, requesting that “Her Most Gracious Majesty” send “a word of sympathy and encouragement to be read” at the various mass meetings in support of the bill. Replying on the Queen’s behalf eight days later, the Dowager Marchioness of Ely advised that Catherine’s letter had received “Her Majesty’s careful consideration” and that “the Queen feels very deeply on the subject.” But it went on “Her Majesty had been advised that it would not be desirable for the Queen to express any opinion upon a matter which forms at present the object of a measure before Parliament”.60 General Booth also moved into action, conducting a speaking tour of the north of England to promote the passing of the bill. He spoke to large audiences in Manchester, Sheffield, Leeds and Newcastle-upon-Tyne.61 In one seventeen-day period, shortly after publication of the “Maiden Tribute” articles, The Salvation Army obtained 393,000 signatures on a petition to Parliament, requesting amongst other matters that the age of consent for girls be raised to eighteen. It was presented to parliament with a typical Salvation Army flourish on 30 July, with a big parade.62 The government was left in no doubt that the people of Britain were demanding action, and with an election only a few months away it knew that it could not ignore that demand. So the bill was resurrected. The first step was to invite proposals from such people as Bramwell Booth and Stead. After a week in Committee, it became Law on Friday, 14 August, and included the raising of the age of consent to sixteen, rather than fifteen as earlier had been conceded. Raising the age to eighteen, as requested in the Army’s petition, was probably never seriously considered. The bill was passed by 179 votes to 71.63 The news of this remarkable sequence of events reached and had influence in other countries too. Within weeks some states (colonies) in Australia also raised the age of consent, and in the months ahead so did some of the American states. The New York Sun commented that the Pall Mall Gazette had “wrung the heart and electrified the conscience of the British nation”.64 In the War Cry published the day after the Bill was passed, a triumphant, and no doubt relieved, General stated, while we thank God for the success He has given to the first effort of The Salvation Army to improve the laws of the nation, and pray that God may use this measure to put an end to at least some of the infamous iniquities that have been exposed, we must proceed with the adoption of such measures as seem likely to make the law productive of the largest amount of blessing to those in whose interest it has been passed.65

William Booth knew well enough that though the battle was won, the war was far from over. What he did not then know was that a fierce attack from the enemy was only just around the corner, and for a while it looked as though that attack might seriously damage The Salvation Army. 60

Ervine, Soldier, 2:649.; Roger J. Green, Catherine Booth, (Crowborough: Monarch, 1997), 256-59. Ervine, Soldier, 2:649. 62 Some accounts say 343,000 signatures, but the higher figure appears to be correct, See footnote in Ervine, Soldier, 2:650., and Sandall, History, 3:36. Le Feuvre says “nearly 400,000 signatures”, Armstrong, (Kindle Locations 19181931). 63 Bramwell Booth, Echoes, 123-24.; Collier, General, 138-39.; Ervine, Soldier, 2:650-51.; Sandall, History, 3:37. 64 Collier, General, 141.; Benjamin Scott, A State Iniquity: Its Rise Extension and Overthrow, (New York: Kelley [1894],1968), 290. 65 The War Cry, 15 August, 1885. The letter was written on 11 August. 61

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The Trials66 You do not have to be long in Christian work to know that when Christians achieve success, Satan fights back. And so he did on this occasion. A mistake had been made in the campaign, which gave the opportunity for the new law’s opponents to retaliate. In that tumultuous week of exposure, W. T. Stead, in an effort to stress the innocent nature of “Lily” (Eliza Armstrong), had published parts of a letter written by the girl. It contained a rather unusual children’s poem, with childish, incorrect spelling. 67 Back in England her mother like the rest of the nation read the horrifying revelations. She noted the circumstances surrounding “Lily”, remembered that she had taught that particular poem to her daughter, and adding two and two together realised the identity of this girl. Suddenly Mrs. Armstrong wanted her Eliza back, and did not care what measures she took to get her.

Police News which showed the return of Eliza Armstrong to her parents

Though many throughout Britain had rejoiced with the conspirators at the passing of the bill, there were many others, pimps, jealous newspaper editors and some members of the police force, who were seething with anger. Some were looking for revenge. Mrs. Armstrong gave them their opportunity. She took her complaint to the local Marylebone police, who were only too happy to take action.68 Stead by this time was taking a well-earned holiday with his family in Switzerland. It was there that he heard that legal action was being taken against Rebecca Jarrett for her part in the abduction. He straight away wired his office, “The arrest of Rebecca Jarrett is of a piece with the City Solicitor’s prosecution of the newsboys. I alone am responsible. Rebecca Jarrett was only my

The outline of the trials in this paper is only brief. For those wishing for more details the proceedings can be found on Old Bailey Online, and Cathy Le Feuvre has some extensive extracts in her book The Armstrong Girl. 67 Stead, “Maiden Tribute”, Pall Mall Gazette, (London, UK: 6 July, 1885), 6. 68 Bramwell Booth, Echoes, 127.; Collier, General, 139-40.; Whyte, Stead, 1:182-83.

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unwilling agent. I am returning by the first express to claim the sole responsibility for the alleged abduction.”69 When Stead arrived home he found out that there was also a warrant out for his arrest. On 21 August Stead delivered an address at St James’s Hall in which he described himself as “perhaps the most abused and the most bepraised person in all England dating the last eight weeks.” In this address he also took full responsibility for the campaign, saying, “I alone, standing before you now–I am solely responsible for taking Lizzie Armstrong away from her mother’s house.”70 However, the evidence suggested otherwise and that is what the legal authorities thought. Also due to be brought before the courts for their various parts in this “crime” were Sampson Jacques, Madame Mourez, Elizabeth Combe and Bramwell Booth. Booth was forced to divulge Eliza Armstrong’s address in France, and her parents requested, through the police, that she be returned to them. According to Stead, Bramwell Booth did not receive the letter requesting the return of the child and for a while she remained in Paris.71 But finally, it appears that her father and Inspector Charles von Tornow from Scotland Yard went to France and collected her.72 The main preliminary hearing began at Bow Street Police Court on Monday, September 7, 73 1885. Outside the court a large mob gathered daily and Bramwell Booth was the primary target. Early in the hearing he was set upon on a number of occasions, before the authorities saw fit to transport him to court in a police vehicle. Sometimes the mob carried effigies of Rebecca Jarrett. One evening Stead’s home was the scene of a disturbance, in which the surging crowd broke into the grounds.74 Finally, on 26 September, James Vaughan, the magistrate, committed the defendants for trial at the Old Bailey. It is important, however, to note that they were not to be charged under the new Act, that they had helped forge. Rather, it was intended that five of them (not Mourez) were to be charged with abducting Eliza Armstrong “feloniously, by force and fraud”, under section 56 of the Offences against the Person Act of 1861, and for “conspiracy”. Mourez had to face the charge that she had indecently assaulted the child (the medical examination to confirm her virginity), while, in addition, Jarrett, Jacques and Stead were to be charged with aiding and abetting her. The magistrate ruled that Elizabeth Combe and Bramwell Booth did not have to face either of the indecent assault charges. At the outset of proceedings the Attorney General announced that the main charge had been changed to that under section 55 of the old Act, that the defendants had committed a misdemeanour to abduct an unmarried girl under 16. This charge had a lesser penalty than the felony charge. The conspiracy charge was dropped, but Stead, Jarrett and Jacques were as previously indicated also charged with aiding and abetting an indecent assault, and Madame Mourez was charged with having actually committed that assault. The charges were handled in two trials, the abduction charge first and the indecent assault charge second, before two different juries.75 69

Le Feuvre, Armstrong, (Kindle Locations 2086-2090). Speech by W. T. Stead, at St. James’s Hall, W. T. Stead Resource Site, <www.attackingthedevil.co.uk/pmg/tribute/speech.php> accessed 7 Nov. 2016. 71 “The Eliza Armstrong Case. Being a verbatim Report of the Proceedings at Bow Street”, W. T. Stead Resource Site http://www.attackthedevil.co.uk/pmg/tribute/Armstrong/bow/bowintro.php accessed 24 May, 2016.; Collier, General, 140.; Sandall, History, 3:40. 72 “Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 26 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See Charles Armstrong’s evidence, October 27, and Inspector von Tornow’s evidence, October 28. 73 “The Eliza Armstrong Case.” Ervine, Soldier, 2:653, says “Tuesday, September 8”, but this is incorrect. 74 Bramwell Booth, Echoes, 127-28.; Collier, General, 140-41. 75 “The Eliza Armstrong Case.”; Sandall, History, 3:41-42. 70

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The first trial began on 19 October and ended in early November (though sittings were not held every day). Jarrett and Stead were found guilty, and Booth and Jacques not guilty. Thus, as Booth was not being tried with the indecent assault charge, that was the end of his part in the proceedings. During their long deliberations the jury appears to have recognised that there was a distinct difference between this merely “technical abduction”, which no one denied having been committed, and a genuine abduction for immoral purposes. The jury several times approached Justice Lopes on this, but the judge would have none of it, so they were compelled to bring down the guilty verdicts.76 The second trial, which was about the indecent assault charge, was held on Tuesday, November 10. At this Mourez was found guilty of indecent assault, and Jacques, Jarrett and Stead were found guilty of aiding and abetting her. The eventual prison sentences were: Stead: three months imprisonment, with a recommendation of mercy, Jacques: one month, Jarrett: six months, and Mourez, six months with hard labour. Sadly, Mourez died in jail.77

Inside Stead’s ‘cell’ drawn with his own hand

Catherine Booth was most unambiguous in her opinion of the trials. She declared them an “iniquitous farce!” and Stead’s imprisonment was “Infamous!”78 And they were fair enough observations. She then wrote to Sir Richard Cross, the Home Secretary, urging the immediate release of these prisoners, who, although they may have been guilty of a technical breach of the law, have been actuated by the highest and most patriotic motives, and

“Old Bailey Proceedings Online (www.oldbaileyonline.org, version 7.2, 26 May 2016), October 1885, trial of REBECCA JARRETT, etc. (t18851019-1031).” See Eliza Armstrong’s evidence, 19 October; Bramwell Booth, Echoes, 129-31.; Collier, General, 143-44.; Whyte, Stead, 1:183. 77 Collier, General, 144.; Sandall, History, 3:42-43. 78 Booth-Tucker, Catherine Booth, 2:365.; Sandall, History, 3:44.

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have by their action procured an unspeakable and lasting boon to the most helpless and pitiable subjects of this realm.79

But the prisoners stayed behind bars. It is worth noting that it was later revealed that Eliza’s parents had never been legally married. If that had been known by the court before the trials were scheduled, the abduction trial would probably have never taken place, for the lack of the father’s permission to take the girl was crucial to the prosecution’s case. Yet, Stead later claimed that he knew that before the trial, but did not reveal it to spare Eliza’s feelings.80 He also said in his address at St. James’s Hall on 21 August “I am solely responsible for taking Lizzie Armstrong away from her mother’s house.” It is striking that he said “mother’s house”, not “father’s house”, which would have been more in line with Victorian thinking.81 Bramwell, in spite of his own acquittal, was at first depressed by the outcome. Yet years later he could say that “the trial did the Army a great deal of good”, for it made the Army known and put it “at one stroke in the very front rank of those who were contending for the better treatment of the lost and the poor”.82 Of the future for the major players in this drama, it can be recorded that Rebecca Jarrett, certainly deeply hurt by all that had taken place both during the “abduction” and in the trial, remained in The Salvation Army until her death in 1928, at the age of 87. Stead continued his career in journalism and became an advocate for peace and went down with the Titanic. Josephine Butler and Benjamin Scott continued campaigning against what were known as the Contagious Diseases Acts. Those Acts were finally repealed in 1886, after over twenty years of pressure from this brave and determined woman. With regard to Eliza Armstrong, Bramwell Booth stated that in her life after the trial the Salvation Army “assisted” her “more or less”. Perhaps in that final phrase is an acknowledgment that that assistance might not have been as much as he would have liked. She eventually married and had six children.83 A year after “Maiden Tribute” Commissioner George Scott Railton wrote, The Armstrong prosecution has done more to assist us in becoming the rescuers of those who have fallen, or are in danger of falling, than fifty years of desperate labour on our part could possibly have done. Not only are we recognized all over the world as being engaged with all our might in this rescue business, but are looked upon as the people who are never likely to be beaten because we are never likely to stop short at any difficulty or danger where a great object is to be attained. Consequently, we have not only the joy of harbouring hundreds of these poor wanderers and striving to lead them to Christ and to a new life, but from the police, from parents from friends and even from enemies, we have received inquiries as to those who were missing and whom we have already been privileged in a great many cases to restore to now happy homes.84

Booth-Tucker, Catherine Booth, 2:363. Bramwell Booth, Echoes, 131.; Le Feuvre, Armstrong, (Kindle Locations 2484-2486, 2543-2544).; Sandall, History, 3:43. 81 Speech by W. T. Stead, at St. James’s Hall, W. T. Stead Resource Site, www.attackingthedevil.co.uk/pmg/tribute/speech.php accessed 7 November, 2016. 82 Bramwell Booth, Echoes, 131. 83 Bramwell Booth, Echoes, 131-32.; Collier, General, 144.; Whyte, Stead, 1:186. 84 Sandall, History, 3:38-39. 80

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At least the Army had become very popular where it mattered: with the poor, yet the Army’s popularity extended even beyond that section of the community. As the General had predicted at a Clapton prayer meeting, even if they lost the case, they would still win. In the final analysis of this whole sequence of events they had achieved a double victory: they had changed the law and become accepted and respected. The rights and wrongs of the way the campaign was conducted can certainly be argued. Although Eliza Armstrong was not physically harmed, it cannot be denied that she was treated like a pawn in a giant game of chess, and must have been at times a frightened and confused child. Rebecca Jarrett, though she had much support from the Salvationists and Josephine Butler, was pushed into her role against her will, particularly it would seem by Stead. In the case of Louise Mourez, it could be argued that she deserved her prison sentence for past indiscretions, but prison for her proved to be a death sentence. However, that considerable good was done cannot be denied. The public’s attention was forcibly focused upon an iniquitous trade, which had previously been swept under a large Victorian carpet of hypocrisy and ignorance, and the age of consent was raised to a more sensible sixteen. And it needs to be noted that it is unlikely that this could have been achieved in any other way. One modern survey of criminal trials and police columns in The Times in the mid-1880s says that there were “only five sexual offences against minors reported between January 1884 and the end of July 1885”, but 65 between August 1885 and September 1886. That is 13 times as many reports in a shorter period.85 This demonstrates at least that there was a greater awareness of the problem and probably also indicates that there were more court cases dealing with such activity. While The Salvation Army and W. T. Stead deserve great credit for their part in this change in British law, it must be acknowledged that without the prior work of the Select Committee of the House of Lords and people such as Josephine Butler and Benjamin Scott it would not have happened. Stead himself said that he “only struck the match that fired a charged mine of enthusiasm”.86 Views on Maiden Tribute in wider scholarship are mixed. For example, in 2011 Berry Chevasco, of University College London, called Stead’s newspaper campaign “a fabrication” and “a fraud” and she seems to doubt that Stead had sincere motives.87 While it is true that the abduction of Eliza was staged, it proved that it could be done and that there were people in Victorian London who engaged in the traffic of young girls. The articles were also about more than that abduction. They also contained interviews with people who were aware of the terrible trade in children. As to Stead’s motives, he was a complex man, but there can be no doubt that in this campaign he risked his reputation and security as well as the success of his newspaper. His sincerity on this issue must surely not be in doubt. Historian Deborah Gorham, in a fairer article, says that the campaign told “an irrefutable story of sexual exploitation that is as horrifying today as it was in the 1880s.”88 She also argues that a major cause of child prostitution at the time was “an exploitive economic structure” that led to 85

Jennifer Payne, “The Criminal Law Amendment Act of 1885 and Sexual Assaults on Minors”, jenpayne10.info/Consent.html accessed 25 May, 2016. (Emphasis added.). 86 Pall Mall Gazette (special morning edition), 22 August 1885, 15, quoted in Gorham, “The ‘Maiden Tribute of Modern Babylon’ Re-Examined”, Victorian Studies, (Spring, 1978), 354. Gorham refers to others who were engaged in this mission at an early stage, see pages 357-359. 87 Berry Chevasco “The Sensational Spirit of Reform: Modern Babylon in Bloomsbury,” 5, www.ucl.ac.uk/bloomsbury-project/articles/events/conference2011/chevasco.pdf accessed 11 July, 2016. 88 Gorham, “‘Maiden Tribute …’ Re-Examined”, Victorian Studies, (Spring, 1978), 362.

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poverty, which the Maiden Tribute campaign did not deal with.89 While this was no doubt true, indeed, Jarrett had originally been thrust into prostitution because of poverty in her family, the campaign would have lost its power if such matters had been introduced at that time. Indeed, in Stead’s defence two years earlier he had championed the booklet The Bitter Cry of Outcast London, which described itself as “An Inquiry into the Condition of the Abject Poor.”90 And, of course, five years after Maiden Tribute William Booth launched In Darkest England. What does the Maiden Tribute affair say to us? What does all this say to us today? There are social and political issues facing us today, which are not so different from those that people faced in Victorian England. People have not changed that much. However, there are at least two major differences. First, there is now a social platform, a new, prominent and popular ethic, to allow for just about any kind of sexual behaviour. Secondly, the numbers of the likely protesters are declining. In the next 15-20 years it seems likely that paedophiles will tell us that we are discriminating against them if we do not let them have sex with children. That same argument will be used by those wanting to commit bestiality and incest. Not that any of these things are new, but to make them acceptable and legal in our society would be. Today the word, the charge, “Discrimination!” has become a doubtful blessing, perhaps even at times a curse in our society. We are always being told not to discriminate. However, very often when one refuses to discriminate against one individual or section of the community, one often discriminates against another. This has happened, for example, in the wedding cake issue in Ireland. I fear that this word “Discrimination” has become an argument intended to end all arguments. It is a statement that one is not expected to argue with, yet sometimes it needs to be challenged. We need to be very careful about claims of discrimination. It is wrong to refuse to serve someone in a shop because they are black, Moslem or gay. That is discrimination. But not all cries of “Discrimination” are right or justified. I think we need to think these issues through very carefully. Large sections of the church today are caving in on the gay marriage issue. Are they, are we, going to cave in when paedophiles shout “Discrimination”? In the nineteenth century many people in the churches made a stand against what they rightly believed was a great wrong. Will we be less courageous in our day?

Gorham, “‘Maiden Tribute …’ Re-Examined”, Victorian Studies, (Spring, 1978), 355. But see Gorham, 377, where she mentions Stead’s support of “Democracy and Socialism”. 90 Andrew Mearns, The Bitter Cry of Outcast London (ed. Anthony S. Wohl, New York, Humanities Press, 1970 [1883]). This edition of Bitter Cry includes two articles from the Pall Mall Gazette.

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The Salvation Armyâ&#x20AC;&#x2122;s cathedral of the open air1

From The War Cry (USA), Cited in D. Winston, Red-Hot and Righteous: The Urban Religion of The Salvation Army, (Cambridge, USA: Harvard,1999), 8.

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SALVATIONIST SOCIO-ECOTHEOLOGICAL HISTORIES By Matthew Seaman Introduction Following the symposium theme of considering Salvation Army histories as wake-up calls for us today, I put forward the question: Are Salvationist social-ecotheological histories also important aspects to consider as “wake-up calls”? First, a brief clarification: I use the term ‘socio-ecotheological’ to try to describe the web of relationships that exist between theology, spirituality, society, community and God’s creation – what I would consider a holistic view of life. Why add ecology to our considerations of history? I have explored this question in more detail in other writings.2 However, now, briefly I’ll simply mention that throughout history, humanity has inescapably had an impact on our surroundings – God’s creation – through water and land use, agriculture, shelter and transport. Yet since the Industrial Revolution, the exponential rate of growth in population and consumption3, industry, transportation, economic forces, and other factors4 have all contributed significantly to ecological damage, destruction and other environmental problems. In addition to the environmental impacts of various human practices, there are also significant social and physical impacts on humanity itself. These negative effects are most acutely felt by the poorest and most vulnerable in society.5 The relationships between social inequality and environmental degradation resonate strongly with areas that have been a major part of Salvation Army mission, namely working towards a better world in the name of Jesus Christ; “serving suffering humanity.”6 There is also an expanding body of literature broadly relating to the relationship between Christianity and God’s creation that argues environmental concern forms an integral part of Christian faith and mission. Therefore it can be argued that the impact of

Reference citation of this paper Matthew Seaman, “Salvationist socio-ecotheological histories”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 72-83. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 2 For instance, see my two chapters Matthew Seaman “In Darkest Creation? Broadening Deliverance to the Whole Oikos”, 194-234.; Matthew Seaman “Grounding ‘In Darkest England’: Personal, Social and Ecological Regeneration”, 235-272, in Matthew Seaman (ed), Darkness and Deliverance: 125 years of the ‘In Darkest England’ scheme, (Melbourne, Australia: Salvo Publishing, Kindle edition, 2016).; (Nambour, Australia: Chaordic Creative, paperback edition, 2016). Many of my other writing around these themes are available at http://uq.academia.edu/MattSeaman/ 3 The Royal Society, People and the Planet, (London, UK: The Royal Society, 2012). 4 S. Bergmann, T. Hoff and T. Sager (eds.), Spaces of Mobility: The Planning, Ethics, Engineering and Religion of Human Motion, (London, UK: Equinox, 2008).; A. Melin, “Travelling as Pilgrimage: Ecotheological Contributions to Mobility Ethics”, 81-100, in S. Bergmann, et al., Spaces of Mobility. 5 S. Hood Washington, “Editorial”, Environmental Justice, (Vol. 1, Iss. 1, 2008), 1-3; J.S. Mastaler, “A Case Study on Climate Change and its Effects on the Global Poor”, Worldviews (15, 2011), 65-87.; The Salvation Army, A Call for Climate Justice, (London, UK: International Social Justice Commission, 2011b), Accessed at: http://www1.salvationarmy.org/IHQ/www_ihq_isjc.nsf/vw-dynamicindex/A9B5D2FCF8FBDD03802578F70060CEC5?openDocument. 6 The final point of a three-point theme developed by General John Gowans. John Gowans, “Gowans wows ‘em, General’s dynamic message challenge and inspire delegates”, New Frontier, (USA Western Territory, Vol. 18, No. 14, 28 July, 2000), 9.

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environmental degradation on the poor and vulnerable sits squarely within the work and mission of The Salvation Army. Salvationist-focused histories and themes that link spiritual, social and ecological matters have received minimal exploration in both scholarly and popular literature. My previous and current research aims to add to this area.7 It may not be a surprise to find that my research so far has found that the majority of Salvationist thought and action is focused on spiritual or social justice issues, with concerns about the world in which we live, breathe and have our being, generally having a much lower priority. Yet, understanding and acting upon the relationships between the physical situation of people and the state of their relationship to God has been one of the hallmarks of Salvationist beliefs and practical actions. For instance, with the awareness that the state of the natural world can significantly impact people’s lives, The Salvation Army has taken a leading role in many countries to assist in the recovery from disasters, both of natural and human origins, aiming to bring honour to God via the “sacrament of service.”8 Extensive connections exist between physical matters and the state of personal, social and spiritual situations within Salvationist discourse and praxis. Donald Burke states the Salvationist emphasis on redemption and salvation embraced not only the evangelical Christian belief in the world to come, but also to the material world here and now: “seeking not simply to reduce the suffering of the poor, but was also seeking to reform the world.”9 Frederick Booth-Tucker similarly declared: The Salvation Army is the evolution of two great ideas: first, that of reaching with the gospel of salvation the masses who are outside the pale of ordinary church influence, and second, that of caring for their temporal as well as spiritual interests.10

Essentially, the primary aim of this paper, based on my Masters practical theology research project, is to ask: Are there any historical Salvationist precedents for thought and action that integrates the spiritual, social and ecological? In looking back to Salvationist history within the wider canvas of societal life and change, I believe there are strong historical precedents for an expansive vision of Salvationist mission and salvation that includes all of God’s creation, seeking to live holistically with care and compassion for the flourishing of all life. London, England: 1800s Within England, the first half of the 19th century saw great technological innovations: railways, steam-driven machinery and other industrial advances; resource requirements increased, coal, iron, cotton; both the cost of goods and wages generally fell; and there were increased tensions due to amplified class differentiation and increased population movement from the country to the city.11

Again, for most of my writing around these themes, see http://uq.academia.edu/MattSeaman/ D. Dahlberg, “Organizational Involvement in Disasters: A Case Study of The Salvation Army”, Social Work and Christianity, (Vol. 29, Iss. 2, 2002), 119. 9 D. Burke, “Shalom: The Biblical Vision in a Broken World”, Word and Deed (Vol. 15, Iss, 2, 2013), 47-64. 10 E. Lamb, The Social Work of The Salvation Army, PhD thesis, (New York, USA: Faculty of Political Science, Columbia University, 1909), 5. 11 A. Woodall, What Price the Poor? William Booth, Karl Marx and the London Residuum, (Aldershot, UK: Ashgate, 2005), 6–7. 8

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During this time, the area of East London was noted as a region particularly experiencing the devastating effects of the rapid growth of industrialisation and urbanisation.12 Human suffering, poverty, exploitation, starvation and the related impact on the local ecosystems could be seen here in its most unfortunate and unsightly forms. It was an area in which churches were “surprisingly scarce.”13 Ann Woodall contrasts the positive and negative effects of increasingly larger urban populations through the urban studies of Lewis Mumford and Asa Briggs. Mumford maintains “it was the change of scale, the unrestricted massing of populations and industries, which reproduced some of the most horrendous urban effects,”14 whereas Briggs gleaned positive effects from the large populations of poverty-stricken people in the cities.15 The urban poor were substantially greater in number than in the country, therefore poverty and suffering were harder to be ignored by the broader citizenry and government. The sheer numbers of people in the slums, and the pollution of the East End, affected some who visited the area, such as Jack London, who dramatically observed that: As far as I could see were the solid walls of brick, the slimy pavements, and the screaming streets; and for the first time in my life the fear of the crowd smote me. It was like the fear of the sea; and the miserable multitudes, street upon street, seemed so many waves of a vast and malodorous sea, lapping about me and threatening to well up and over me.16

The significant scope and intensity of the issues present in East London echoed William Booth’s younger years. Booth was no stranger to the sights and sounds of those stuck in poverty. From an early age in his home town of Nottingham, he was attuned to: The degradation and helpless misery of the poor Stockingers of my native town, wandering gaunt and hunger-stricken through the streets droning out their melancholy ditties, crowding the Union or toiling like galley slaves on relief work for a bare subsistence, kindled in my heart yearnings to help the poor which have continued to this day and which have had a powerful influence on my whole life.17

‘Saving souls’ was the primary objective for both William and Catherine Booth’s work, yet concern for the wellbeing of the whole person – the situation and state of a person’s existence, not just the soul – was planted from their earlier single years and grew into more holistic Christian praxis through further various defining events and other gradual realisations. Salvationist responses Promising and beneficial relationships between caring for human needs and a broader concern for the planet – the redemption or reforming of life in spiritual, social and ecological ways – are seen within early Salvationist literature.

Woodall, What Price the Poor? P. Needham, Community in Mission: A Salvationist Ecclesiology, (London, UK: The Salvation Army, 1987), 1. 14 L. Mumford, The City in History: Its Origins, its Transformations, and its Prospects, (Harmondsworth, UK: Penguin, 1974), 159. 15 A. Briggs, Victorian Cities, (London, UK: Penguin, 1990), 71. 16 Cited in Woodall, What Price the Poor?, 46. 17 William Booth, In Darkest England and The Way Out, (Atlanta, USA: The Salvation Army, reprinted,1942 [1890]), preface. 13

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In Darkest England and the Way Out is one example, where William Booth offered a “[plan, that] if realised would solve the worst problems of modern Society [sic].”18 This plan included “The Cab Horse Charter” and contains a link, however tenuous, between animal and human welfare, with an identification and extension of care and concern to more than just humans. It stated that the generic cab horse in London, the taxi of the day, could expect a better life than many men and women. Booth’s two main points were: when the horse is down, it is helped up without any questions asked; and while it lives it has food, shelter and work.19 To Roger Green, the growth of Booth’s concern for both personal salvation and social reform was most “dramatic” in his publication of In Darkest England in 1890.20 Keating and Murdoch have argued this change occurred in response to lower numbers of converts from sharing the Gospel to the poor; however, Woodall characterises this argument as “too simplistic.”21 Green maintains that “the central theological motif was clearly that of redemption.”22 He proposes a three-part model to explain Booth’s redemptive motif which includes: (1) salvation, (2) sanctification, and (3) the kingdom of God, where all three redemptive categories are “interrelated.” The importance of personal salvation was underscored through the view that “only a holy people could do a holy work” in bringing sanctification to the corporate and cultural spheres towards the “establishment of a rightly ordered society,” with the hope of bringing the kingdom of God to Earth.23 As both personal and social redemption were crucial to this movement toward the Kingdom, understanding the contemporary situation was essential to bringing about positive and holy change. Florence Booth discerned the contemporary social, economic and related ecological issues, such as pollution and poor working conditions that have become an important part of much of the Salvation Army’s work. As described in Booth’s In Darkest England: Alas! There are crowds of men and women, especially in our great cities, who are almost compelled to live very unnatural lives, herded together in factories, offices, mills or workrooms, breathing exhausted air through long hours of every day.24

The ‘In Darkest England’ scheme The scheme set forth by William Booth was a far-reaching and comprehensive plan aiming to see people saved spiritually from sin and temptation, and saved physically from the pollution and poverty that pervaded the increasingly industrially-based English society. Basically, the scheme involved three phases: the city colony, the farm colony, and the colony over the sea. Phase One: The City Colony

Booth, In Darkest England, preface. Booth, In Darkest England. 20 R. Green, “Theological Roots of In Darkest England and the Way Out”, Wesleyan Theological Journal, (Vol. 25, Iss. 1, 1990), 85. 21 P. Keating (ed), Into Unknown England 1866-1913: Selections from the Social Explorers, (London, UK: Fontana, 1978).; N.H. Murdoch, “Salvation Army Disturbances in Liverpool, England, 1879-1887”, Journal of Social History, (Vol. 25, Iss. 3, 1992), 575-593.; N.H. Murdoch, Origins of the Salvation Army, (Nashville, USA: University of Tennessee Press, 1994).; Woodall, What Price the Poor?, 148. 22 Green, “Theological Roots”, 85. 23 Green, “Theological Roots”, 86. 24 Cited in B. Bolton, Booth’s Drum: The Salvation Army in Australia 1880-1980, (Sydney, Australia: Hodder and Stoughton, 1980), 144. 19

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Through his conversations with Salvationists, including William Booth, H. Rider Haggard was able to state that Salvationists involved in social work were “firmly convinced” of two points in particular: (1) that “many of the great and patent evils of our civilisation result from the desertion of the land by its inhabitants”; and (2) that “crowding into cities is one of the most marked phenomena of our time.”25 Crowding within cities brought issues and opportunities that The Salvation Army was keen to solve, such as poverty, homelessness and unemployment. Assistance and ‘hope for all’ was to emerge through the city colony’s various refuges, workshops and other industrial or labour centres. After saving souls from any number of harmful or depressing situations via the city colony, Booth’s scheme then made provision for people to move and connect back with the land through farm colonies. Phase Two: The Farm Colony William Booth promoted farming as a great means by which to alleviate many issues within the new industrialised, impersonalised and alienating society full of smoke, temptation and poverty. As the early Salvation Army leader Frederick Booth-Tucker, a firm supporter of farm colonies, stated, the farms were to reunite “the landless man with the manless land.”26 In a number of countries, including South Africa, the Netherlands, England, the United States and Australia, The Salvation Army acted upon the view of “farming as work which healed and made people whole and drew them into rhythm with God.”27 Farm colonies were planned and established in numerous areas, such as Hadleigh Farm in England, purchased in 1891, in order to give the unemployed new skills and become gainfully employed. In addition to larger farm colonies, the plan included small holdings farms or agricultural villages to be set up near farm colonies. This was to assist those who had moved from the city to the farm to take charge of their own plot of land. Schemp contends the farm colonies were “an attempt at a socialist means to a capitalist end,”28 yet this description lacks reference to the divine purpose of the farm colonies as a journey to spiritual regeneration for those involved in the scheme. A number of these farms are still in use today and are also used as drug and alcohol rehabilitation centres. However, not all farm colonies were successful. Several farms, particularly in the United States, closed fairly quickly, partly due to poor land, lack of experienced workers and funding issues.29 Sandall claims high rates on loans, unexpected drought and the “Spanish-American war absorb[ing] public interest and funds” as primary reasons for the three American land colonies being “liquidated.”30 Antalek argues that both farm colonies of Fort Herrick, Ohio, and Fort Romie, California “failed to settle the poor on the land” and did not fully realise the desired aims of the scheme.31 However, through these farm colonies many people were assisted.32 25

H.R. Haggard, Regeneration: Being an Account of the Social Work of The Salvation Army in Great Britain, (London, UK: Longmans, Green and Co, 1910), 200. 26 D. Winston, Red-Hot and Righteous: The Urban Religion of The Salvation Army, (Cambridge, USA: Harvard,1999), 103. 27 Bolton, Booth’s Drum, 126. 28 T. Schemp, Fort Amity: An Experiment in Domiculture, (MA thesis. Greeley, USA: College of Humanities and Social Sciences, University of Northern Colorado, 2011), 2. 29 Winston, Red-Hot and Righteous, 117–118. 30 R. Sandall, The History of The Salvation Army Vol. III: Social Reform and Welfare Work, (London, UK: Thomas Nelson and Sons, 1955), 146. 31 M. Antalek, The Amity Colony, (MA thesis. Emporia, USA: Division of Social Sciences, Kansas State Teachers College of Emporia, 1968), 34. 32 Antalek, The Amity Colony, 83.

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Phase Three: The Colony Over the Sea Booth’s “third and final stage of the regenerative process” was to be the “colony over the sea.”33 Land, most likely within the British Commonwealth would be selected and provided for those who made the journey over the seas to settle in the Salvationist colonies. While the entire scheme was never completely established, The Salvation Army did assist in migration programs to colonies. Esther Daniel claims that there were some key themes in the Army migration plans, such as supporting “British imperialism and expansion of the British Empire,” with economic and labour benefits to the Crown and colonies also used in defence of the program.34 However, Daniel also maintains that the purpose of the training and migrant scheme was primarily aimed at restoring a ‘Garden of Eden’ as it were, thereby leading the juvenile migrants towards God. Furthermore, Daniel contends that, Booth believed that life on the land would provide the physical, emotional and spiritual nourishment which they needed and one which would isolate them from the sins and degradation of the city.35

The Salvation Army is more well-known as an urban-based movement rather than a back-to-theland organisation. As Schemp argues, the “agrarian experiment does not fit into the common historical perspective of…The Salvation Army.”36 However, Booth’s scheme points out substantial connections to the wider creation, and to the social, physical and spiritual benefits that a closer connection with the land can produce. With Booth’s orienting beliefs of the biblical mandate to share the Gospel in word and deed, as spelt out in Darkest England, ensuing ‘battles’ for social justice were undertaken and continue today in various forms. An early example from the Salvationist mission to improve people’s living and working conditions is seen in the ‘Lights in Darkest England’ campaign.37 In addition to William Booth’s impact and significant influence on both the Booth family and the subsequent spiritual impact on the Army, Catherine Booth also provides a number of noteworthy and constructive points to the Salvationist social/spiritual/environmental nexus. Catherine Booth: eco-Salvationist? Catherine Booth was known to often delight in nature and was a strong advocate for the protection and care of animals. In a number of her letters to William, Catherine writes of her love and joy at being in nature. During the spring of 1853, she wrote, “I love nature, even what little of its beauties I have seen have almost enchanted me sometimes. I shall never forget the feeling of buoyancy and delight I experienced.”38 Also in the autumn of 1854, Catherine wrote to William, in descriptive and blissful prose, of the beauty of a sunset she had experienced. She noted it was “an enchanting 33

Booth, In Darkest England, 151. E. Daniel, “Solving an Empire Problem: The Salvation Army and British Juvenile Migration to Australia”, History of Education Review (Vol. 36, Iss. 1, 2007), 33.; Sandall, The History of The Salvation Army. 35 Daniel, Solving an Empire Problem, 47. 36 Schemp, Fort Amity, 3. 37 M.L. Myers and J.D. McGlothlin, “Matchmakers' ‘Phossy Jaw’ Eradicated”, American Industrial Hygiene Association, (Vol. 57, Iss. 4, 1996).; Sandall, The History of The Salvation Army. 38 D. Bennett (ed.), The Letters of William and Catherine Booth, (Brisbane, Australia: Camp Hill Publications, 2003), 95, (Letter CM 32, April, 12, 1853). 34

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scene,” one that “stirs strange feelings,” and “touches chords which thrill and vibrate through my whole nature.”39 In her letters to William, while echoing the ideas of countless others before and after her, Catherine does not subscribe to animistic or pantheistic approaches to nature. Rather, she notes her love of the natural world and often includes explicit reflections on these themes emanating from her profound thankfulness, deep love and gratitude to the Creator, and the hope of a future perfect world: It is one of the loveliest days the Earth ever rejoiced in. The water is running up in dimpling ripulets just before me, and all nature seems to be luxuriating in the perfection of happiness. It is a joyous thought that altho’ the world is so marred and blighted by sin, there is still so much of beauty and enjoyment in it left, as it were, as a type and earnest of its coming emancipation.40

Catherine’s love for both creator and creation has influenced to some extent the trajectory of The Salvation Army. William Booth spoke of his wife’s whole soul being, full of tender, deep compassion. [He thought] that she suffered more in her lifetime through her compassion for poor...animals than some doctors of divinity suffer for the...wide world of sinning, sorrowing mortals!41

Catherine’s compassion for animals has been noted in a number of writings.42 It was said she was greatly pleased to discover that “Wesley and Butler envisaged the possibility of a future life for animals.”43 W.T. Stead wrote of Catherine, “It is well to note with what passionate sympathy she regarded those who were suffering, whether they were drunkards or animals, so long as they were sentient beings.”44 One assumes that it was Catherine’s love for animals that was partly the basis for both the value placed upon vegetarianism within the Booth family45 and also the inclusion of a section within The Salvation Army’s Orders and Regulations for Soldiers: A soldier within the Salvation Army should be kind-hearted, and should manifest love and gentleness especially in their connection with the animal world. To inflict or to witness cruelty should be impossible. Not only should they avoid causing unnecessary hardship on animals, but should be willing to aid or relieve any suffering creature.46

The young Catherine Booth was also known for her action against animal cruelty. Stead wrote that: On one occasion, when she saw a donkey-boy strike his animal with a heavy-handed hammer, she leapt out of her carriage, and, notwithstanding a rather nasty fall on her face in the road, ran after the boy and succeeded in rousing him to some sense of his wickedness. She got the

Bennett, The Letters, 228, (Letter CM 91, September, 4, 1854). Bennett, The Letters, 226, (Letter CM 90, September, 3, 1854). 41 C. Bramwell-Booth, Catherine Booth: The Story of Her Loves, (London, UK: Hodder and Stoughton, 1970) 451. 42 B. Bolton, “A Denouncer of Iniquity (Catherine Booth and Social Justice)”, in C.W. Kew (ed.), Catherine Booth: Her Continuing Relevance, (London, UK: The Salvation Army, 1990).; R. Green, Catherine Booth: A Biography of the Cofounder of The Salvation Army, (Grand Rapids, USA: Baker, 1996).; W.T. Stead, Catherine Booth, (Atlanta, USA: The Salvation Army, 1979, Originally published as Mrs. Booth of The Salvation Army, London, UK: James Nisbet and Co., 1900). 43 Bramwell-Booth, Catherine Booth, 28. 44 Bramwell-Booth, Catherine Booth, 21. 45 Green, Catherine Booth; K. Iacobbo and M. Iacobbo, Vegetarian America: A History, (Westport, USA: Praeger, 2004). 46 The General of The Salvation Army, Orders and Regulations for Soldiers, (London, UK: The Salvation Army, 1961), 31. 40

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hammer, and then, overcome with excitement and exhaustion, she fainted away, and was with difficulty carried home.47

Acting on behalf of oppressed and abused animals appears to also have been passed to the next generation of the Booth family. When Emma [Booth] was a girl of 13, she was roused to wrath by the sight of a boy who was cruelly beating the donkey he was driving. The impulsive child shook off her governess, pursued the cart, seized the reins, and when the boy jumped down belaboured him with a stick, exclaiming: “There now! How do you like it?” She then burst into tears, and she and the donkey-boy knelt down there and then and asked pardon for his sin.48

Catherine and her family’s thoughts and actions are positive historical Salvationist precedents for vegetarianism and the deeper and more holistic relationships that can be formed to the entire web of creation through animal welfare, altruism and activism. Other Salvationist responses An understanding of humanity’s beneficial and reciprocal relationship with nature, and the implicit or even unintentional incorporation of eco-justice and social justice, is seen in a number of Salvationist figures, and other general Army proceedings within the Australian context. For example, James Barker, a Salvation Army leader in Melbourne during the 1890s, valued green space for recreation and pleasure, particularly for children. Barker “lamented the building over of the [beautiful green] Collingwood Flat...leaving no more vegetation than a billiard ball.” With the “consequent limitation of recreation space in the inner city [he mentioned] what can you expect from the lads if you won’t give them any playground for their cricket?”49 This statement made more than 100 years ago foreshadows and alludes to contemporary thinking on healthy child development, such as Richard Louv’s description of the loss of interaction and connection with nature and its physical and mental effects on children as “nature-deficit disorder.”50 Salvation Army work in this area has continued over the years with ‘fresh air camps’ and summer camps that embrace outdoor programs for children, including those from dense urban environments and disadvantaged backgrounds. Another historical example from very close by to our meeting place today, is from the Christmas season of 1896, where Salvationists and others from this area converged at Maroochy Heads: A sandy march to the music of two cornets brought us into camp amid tropical trees and shrubs and within easy reach of the shore, but protected by a ridge from the force of the sea breeze, where we found many canvas tents, native gunyahs constructed of bark, and edifices more European but not more beautiful composed of boards and iron.51

During the encampment ‘Brother’ Arthur and ‘Sister’ Lizzie were married, 47

Stead, Catherine Booth, 25. Stead, Catherine Booth,138. 49 Bolton, Booth’s Drum, 114. 50 R. Louv, Last Child in the Woods: Saving our Children from Nature Deficit Disorder, (Chapel Hill, USA: Algonquin Books of Chapel Hill, 2005). 51 K. Gittins, The Salvation Army Nambour Corps: 100 Years of Service on the Sunshine Coast, (Nambour, Australia: The Salvation Army Nambour Corps Centenary Committee, 1994), 14–15. 48

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With the evening sky for a cathedral roof, the roar of the breakers as an organ, for incense the soft breezes, and surrounded by a crowd of well-wishing comrades.52

Likewise, “the Barracks” in which the meetings were held, Consisted of the thickly-leafed and wide-spreading branches of a giant tree, which formed both roof and sides, the floor being carpeted with fresh green grass.53

This Salvationist summer tradition continued for more than 20 years. An advert placed in the Nambour Chronicle in 1912 for the “Christmas encampment” celebrated the benefits of the camp: Nature’s Pick-me-up. Think of it. With the crowds at one of the finest sea coast holiday Rendezvous for Surf-bathing, Boating, Fishing, Picnic Parties, etc.... Regain your colour. Add years to your life. Come to Tent Town, where the ocean breezes blow.54

In many other Salvationist texts and sermons, references are made from nature towards a pertinent point or message within the Christian faith. Written and spoken analogies with reference to nature are not always pragmatic or aim to explicitly connect the listener or reader to care or respect God’s Earth. Australian Salvationist Neil Young refers to Psalm 1:3: “and he shall be like a tree” and relates this spiritual story to his early fascination with the life and growth of trees.55 In a similar fashion, Samuel Logan Brengle, writing in 1929 noted that: Renewal…and awakenings…never begin in a great way. They begin the same way oak trees begin. There is nothing startling and spectacular about the beginning of an oak tree. In darkness, in loneliness, an acorn gives up its life, and the oak, at first only a tiny root and a tiny stem of green, is born out of the death of the acorn. In a similar way revivals are born, souls are won, the Kingdom of God comes. Someone dies—dies to self interest, to the praise of men, to ambition—and lives for Christ, lives to save others.56

Even though there may be no explicit attempt to move the listener or reader from anthropocentric (solely human focused) action to a more holistic view of Christian faith and action within God’s Earth, I argue there are still positive and beneficial reasons for invoking remembrance and acknowledging the natural order within writings and interactions. Indeed, never before have there been so many people who live within close ties to the land from which they are nourished. During The Salvation Army’s earlier years, as Winston illustrates in the New York context, the “cathedral of the open air” was seen as “a figurative canopy spread over the city, [which] turned all of New York into sanctified ground.”57 Competition for popular space to further the Army’s mission to “purify the moral atmosphere” involved using a number of contemporary and radical mediums. To reach the wider populace in the late 19th and early 20th centuries Salvationists made use of brass bands, theatre and early adoption of filmmaking, especially within Australia. There have been various reasons for Salvationist involvement in adopting new media or technologies, such as documenting events (such as Australia’s federation celebrations), various educational works, and alerting the public to social issues. 52

Gittins, The Salvation Army Nambour Corps, 14–15. Gittins, The Salvation Army Nambour Corps, 14–15. 54 Cited in Gittins, The Salvation Army Nambour Corps, 15. 55 N. Young, Still at School, (Forest Glen, Australia: Seedlife, 2004). 56 P. Farthing (ed.), Samuel Logan Brengle: Heart for God, (Sydney, Australia: Carpenter Media, 2009), 134–135. 57 Winston, Red-Hot and Righteous, 8. 53

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As greater numbers of people become more aware and are educated around environmental problems and possible solutions, there is potential for constructive Salvationist action to develop. A precedent for Salvation Army environmental awareness and education is found in rural Queensland during the Second World War, a place which at that time lacked easy access to media: Tickets were distributed...to see the Cinescope films which were shown in a Salvation Army hall. Some were of scientific and environmental educational value, such as The Eclipse of the Sun and The Life of a Spider.58

Another fascinating link comes from Brengle, who, in contrast to his ideas on slow, gradual renewals, had his own transcendent and dramatic experience of “pure love” for people, animals and the entire world which he understood to be when “God sanctified [his] soul.” The experience, initially on January 9th 1885, culminated four days later in: ...a Heaven of love that came into my heart. I walked out over Boston Common before breakfast weeping for joy and praising God. Oh, how I loved! In that hour I knew Jesus and I loved Him till it seemed my heart would break with love. I loved the sparrows, I loved the dogs, I loved the horses, I loved the little urchins on the streets, I loved the strangers who hurried past me, I loved the heathen—I loved the whole world.59

Brengle’s ecstatic experience has inspired a significant amount of Salvationist literature on, and encouragement towards, holiness and holy living. It is also a wonderful example of the link between holy living and love for all of God’s creation. Conclusion To conclude, we can ask in response to the symposium theme: Is Salvationist social-ecotheological history another aspect to consider for our “wake-up call”? What might this mean for us today? Or at least, what might we learn from these histories? Some of these actions undertaken by Salvationists such as Brengle and the Booth family in the late 19th century have the potential to be looked upon as radical and even as actions to be avoided by some Salvationists today, in part due to the radicalised nature of environmental discourse surrounding these issues today. There are a diverse range of opinions around the issues of environmental justice within Army. Nonetheless, many Salvationists around the world have demonstrated understanding of the close links between the spiritual, social and ecological. There are also quite a number of Army policies, statements and activities from territories around the world that are aware of the impact of environmental issues and incorporate ecological awareness.60 Following General Eva Burrows’ statement that “Salvationists are encouraged to consider their responsibility to the environment by taking practical steps to preserve God’s creation”61 where 58

J. Nicholls, A Country Corps: The History of the Salvation Army in the Lockyer Valley, (Gatton, Australia: The Salvation Army Lockyer Valley Corps, 1999), 13. 59 S.L. Brengle, Helps to Holiness, (Atlanta, USA: The Salvation Army,1984, first printed), ix. 60 For instance, the Canada and Bermuda Territory has policies (http://www.wegogreen.ca/?p=789) and a position statement (http://www.wegogreen.ca/?p=791); and the Australia Southern Territory website shares a position statement (http://www.salvationarmy.org.au/en/Who-We-Are/vision-and-mission/Positional-Statements/PositionalStatements/ENVIRONMENT/), and guidelines on climate change (http://www.salvationarmy.org.au/en/Who-WeAre/vision-and-mission/Positional-Statements/Guidelines-for-Salvationists/CLIMATE-CHANGE-/) 61 Eva Burrows, “Climate Change: Love of Poor Means We Must Speak Out”. Common Belief: Australia’s Faith Communities on Climate Change, (Sydney, Australia: The Climate Institute, 2006), 32-33.

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are the most promising avenues and the potential for Salvationists and The Salvation Army to support and become involved in caring more deeply and instinctively for all of Godâ&#x20AC;&#x2122;s creation, particularly where there are harmful effects on the health and wellbeing of the most vulnerable and marginalised across the world?

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A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH 1988 – PRESENT SURNAMES OF BOOK AUTHORS D TO G By Garth R. Hentzschel Following on from R.G. Moyles, A Bibliography of Salvation Army literature in English 18651987,1 each edition of the Australasian Journal of Salvation Army History will have information of literature by Salvationists or containing information on The Salvation Army to assist researchers and those interested in more information on The Salvation Army. Both bibliographical information and a brief outline of the work will be included. Where possible, information will also be provided on where the work can be accessed or purchased as at the date of this publication. Please note that categories and referencing style will be that used by Moyles to continue the style of the work. SECTION I – HISTORY, DESCRIPTION, AND PUBLIC REACTION A. GENERAL HISTORIES Daws, Ken. THE WORLD OF SALVATION ARMY STAMPS. Baldock, UK: Egon Publishers, 1996, 40 pp. The book covered the history of stamps connected to The Salvation Army for celebrating its activities or anniversaries. The countries included in the book were: Antigua and Barbuda, Argentina, Australia, Belgium, Canada, Chile, Denmark, Finland, UK, Guyana, Holland, Iceland, Isle of Man, Jamaica, Kenya, Monaco, Indonesia, New Zealand, Norway, The Philippines, Singapore, St. Helena, South Africa, St. Christopher-Nevis-Anguilla, Suriname, Sweden, Switzerland, USA and Zaire.2 Farthing, Peter. 1865 – THE YEAR THAT MADE THE SALVATION ARMY. Sydney South, Australia: Carpenter Media, 2015, 134 pp. The first 16 chapters outlined the events in William Booth’s and Catherine Mumford’s lives which led up to the events of 1865. There were chapters on the London and East End context of the time, followed by chapters that focused on converts, finances, and meetings places.3 Gariepy, Henry. CHRISTIANITY IN ACTION – THE INTERNATIONAL HISTORY OF THE SALVATION ARMY. Michigan, USA: William B. Eerdmans Publishing, 2009, 286 pp. The book was a one volume history of The Salvation Army from its commencement to the time of publication. In addition to the usual historical highlights of Army history, the beginning, the meeting and ministry of William and Catherine Booth, music ministry, persecution, women in ministry, and Darkest England scheme, it also included theological elements, the legacies of each general, global growth and biographies of heroes of the faith. A chapter is devoted to The Salvation Army’s launch in the USA. Reference citation of this paper Garth R. Hentzschel, “A bibliography of Salvation Army literature in english, 1988-present, Surnames of book authors D to G”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 84-102. 1 R.G. Moyles, A Bibliography of Salvation Army literature in English (1865-1987), (Lewiston, USA: The Edwin Mellen Press, 1988). 2 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/the-world-ofsalvation-army-stamps-7092-p.asp 3 At the time of publication of AJSAH the book could be purchased at The Trade, Sydney http://thetrade.salvos.org.au/catalogue/product/1865-the-year-that-made-the-salvation-army-peter-farthing/

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Gariepy, Henry. MOBILIZED FOR GOD – THE HISTORY OF THE SALVATION ARMY – VOLUME EIGHT – 1977-1994. Minneapolis, USA: Wm. B. Eerdmans Publishing and The Salvation Army USA Southern Territory, 1999, 365 pp, + DVDROM. The history covered the years 1977 to 1994 under the leadership of generals including Arnold Brown, Jarl Wahlström, Eva Burrows, Bramwell H. Tillsley, and Paul A. Rader. The volume included world events which had impact on The Salvation Army, including the fall of the former USSR, which opened the door to The Salvation Army’s re-entry into former communist countries. Final chapters discussed the paradigm changes in ministry and also contained appendices on statistics, expenditure, and places where the movement officially served. Grinsted, Stephen. A SHORT HISTORY OF THE SALVATION ARMY. London, UK: The Salvation Army International Heritage Centre and The Schools and College Unit, 2012, 30 pp. The booklet which outlined the history and development of The Salvation Army, was written primarily for use in religious education classes in UK schools. It covered the early persecution and growth of the movement. It also outlined the cultural elements of the movement which included; songs, brass bands, the joystrings, in Darkest England scheme, maiden tribute, work in times of disaster and work around the world.4 B. DESCRIPTIVE ACCOUNTS OF ARMY METHODS AND ACTIVITIES Gariepy, Henry. CHALLENGE & RESPONSE – A DOCUMENTARY ON CHRISTIANITY IN ACTION IN THE INNER CITY – IN RESPONSE TO RIOTS, RACISM, POVERTY CRIME AND SPIRITUAL NEED. Ohio, USA: The Salvation Army Northeast Ohio Division and the Hough MultiPurpose Center, 1994, 155 pp. The documentary gave the history, development and current work of The Salvation Army’s centre in Hough, USA. From civil unrest and economic down turn, The Salvation Army joined with people like Madeline Manning, an Olympic star, to build a community centre, offer social services and a spiritual hub to the people of the area. Gariepy, Henry. CHRISTIANITY IN ACTION – THE SALVATION ARMY IN THE USA TODAY. Illinois, USA: Victor Books, 1990, 159 pp. The book was a documentary of The Salvation Army’s in the USA. It claimed to be the first descriptive and definitive work on the contemporary Salvation Army in the USA. Gates, Donald K. EVANGELISM AND THE SALVATION ARMY – A BACKGROUND PAPER FOR PRESENTATION AT THE ‘TASA93’ CONFERENCE. Sydney, Australia: Macquarie University, 14 December, 1993, 122 pp. The research paper outlined the use of evangelism by the early Salvation Army and researched its use in the development of the Eastlakes Corps. C. ANNUAL REPORTS Gowans, John. INTERNATIONAL COMMISSION ON OFFICERSHIP, FINAL REPORT AND THE GENERAL’S CONSULTATION WITH OFFICERS. London, UK: International Commission on Officership, Salvation Army International Headquarters, February, 2000, 28 pp.

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-a-shorthistory-of-the-salvation-army-6071-p.asp

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The report put forward 28 recommendations on such topics as; leadership style, age of leaders, marriage relationships, women’s ministry, spiritual leadership, the appointment process, officer ranks and ongoing work. Lists of membership names and papers and reports presents were also included. 5. Limelight Department and Film Making in The Salvation Army Fletcher, Tony. THE SALVATION ARMY AND THE CINEMATOGRAPH 1897-1929 A RELIGIOUS TAPESTRY IN BRITAIN AND INDIA. London, UK: Local History Publications, 2015, 100 pp. Through primary and secondary sources, the book showed how The Salvation Army used the Cinematograph in both the British Isles and India. There was an extensive use of photographs, line drawings and advertisements of the day.5

E. PUBLIC REACTION TO AND COMMENTARY ON ARMY METHODS AND ACTIVITIES Davis, Nancy J. and Robinson, Robert V. CLAIMING SOCIETY FOR GOD: RELIGIOUS MOVEMENTS & SOCIAL WELFARE. Indiana, USA: Indiana University Press, 2012, 215 pp. The researchers used the Salvation Army in the USA, the Muslim Brotherhood in Egypt, Shas in Israel and others to show how movements build grassroot networks of religiously based social work to bring their own brand of faith to the population.6 Eason, Andrew Mark. WOMEN IN GOD’S ARMY – GENDER AND EQUALITY IN THE EARLY SALVATION ARMY. Studies in Women and Religion Volume 7. Ontario: Canada, Wilfrid Laurier University Press for the Canadian Corporation for Studies in Religion, 2003, 242 pp. The research used history and theory to argue that Salvationists used gender instead of equality to appoint people into leadership roles. It found that male-defined theology and authority perpetuated these discriminatory actions against women.7 F. THE SALVATION ARMY THROUGHOUT THE WORLD Australia Dawson, Veronica. CHINCHILLA’S COMMUNAL SETTLERS. Brisbane, Australia: Boolarong Press & Veronica Dawson, 2014, 382 pp. 5

At the time of publication of AJSAH the book could be purchased at the Cinema Museum http://www.cinemamuseum.org.uk/2016/the-salvation-army-and-the-cinematograph-1897-1929-by-tony-fletcher/ 6 At the time of publication of AJSAH the book could be purchased at Amazon - https://www.amazon.com/ClaimingSociety-God-Religious-Movements/dp/0253002389 7 At the time of publication of AJSAH the book could be purchased at Amazon - https://www.amazon.com.au/WomenGod%E2%80%99s-Army-Equality-Salvation-ebook/dp/B00CRPR1CQ

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The book was a result of research about the Mizpah commune farming settlement established by the Queensland Government in 1893. A majority of the settlers on the Mizpah farm were Salvationists from Brisbane. The book gave information about the establishment and running of the commune as well as biographies of a number of the people. The other two farming communes in the area of Chinchilla are also investigated.8 Evans, Raymond and Ferrier, Carole (ed.). RADICAL BRISBANE, AN UNRULY HISTORY. Carlton North, Australia: The Vulgar Press, 2004, 336 pp. The book described a number of historical incidences in Brisbane which lead to riots, arrests or crimes. One story included The Salvation Army and a member of the Communist Part which led to the police arresting the communist after an open-air meeting. Ford, Malcolm. THE SALVATION ARMY WARWICK CORPS – A HISTORY 125, CELEBRATING 125 YEARS. Warwick, Australia: The Salvation Army Warwick, 2012, 366 pp. The book was a chronological collection of articles from; local newspapers, The War Cry, and the corps history book. Photographs and maps were also included. Gray, Rosalie. KANIVA CIRCLE CENTENARY – 1889-1989. Australia: Rosalie Gray, 1989, 44 pp. The booklet covered the history of the Kaniva Circle Corps which included places such as, West Wimmera, Kaniva, Nhill, Yanac-A-Yanac, Horsham, Ballarook, Miram North East, and Wimmera. Gittins, Kay. THE SALVATION ARMY NAMBOUR CORPS – 100 YEARS OF SERVICE ON THE SUNSHINE COAST. Nambour, Australia: The Salvation Army Nambour Corps, 1994, 98 pp. The book outlined the development and history of the Nambour Corps. It described the Salvation Riders who opened the work of The Salvation Army in the area. It covered Army work in Nambour, Buderim, Eumundi, Maroochy Heads, Woombye, Maroochydore, Bli Bli, and Yandina. Brazil Eliasen, Carl S. THE SHINING IMAGE OF THE SOUTHERN CROSS – HISTORY OF THE SALVATION ARMY IN BRAZIL. São Paulo, Brazil: The Salvation Army, 2007, 254 pp. The book was a study on the history of The Salvation Army in Brazil. It listed missionary officers, biographical accounts of pioneers of the work, social and spiritual work and gave photographs of people, events and Salvation Army property.

At the time of publication of AJSAH the book could be purchased at Boolarong Press http://boolarongpress.com.au/content/bookstore/bookDetails.asp?bookid=889

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United Kingdom Guy, David. A NEW BEGINNING… THE SALVATION ARMY JERSEY. Jersey, UK: Les Winton, c. 1995, 32 pp. The booklet was written to commemorate the 50th anniversary of the liberation of the Channel Islands from German Nazi occupation. It gave eyewitness accounts from soldiers of the corps and the closure of Salvation Army centres in Jersey and Gorey by the German high command. The story of the Red Cross ship, the VEGA was also included. The second half of the book outlined the liberation and recommencement of The Salvation Army’s work on the islands. United States of America Docter, Robert. SOLDIERS ALL – THE SALVATION ARMY PASADENA TABERNACLE PAST, PRESENT AND FUTURE. Pasadena, USA: Robert L. Docter, 2003, 101 pp. Memories and photographs were used to tell the history and future plans of the Pasadena Tabernacle Corps and its people. There were lists of officer names who served in the Corps and name and location changes of the Corps. SECTION II – SOCIAL SERVICE G. GENERAL HISTORY, DESCRIPTION, AND ANNUAL REPORTS Gowans, John, Wilson, Dee, Perkins, Kieren, Besley, M.A., McGeoch, Rod, Lynch, Helen, and Miller, Harry M.. TAKING IT TO THE STREETS – THE WORK OF THE SALVATION ARMY AS SEEN BY SIX HIGH-PROFILE AUSTRALIANS (including CONSOLIDATED FINANCIAL STATEMENTS). June 30, 1996, 10 + 15 pp. The report included the financial statement for the Australia Eastern Territory. Introduced by John Gowans, six Australians visited Salvation Army institutions and programs and wrote about their experiences. Dee Wilson was from John Fairfax Publications, Kieren Perkins was an Olympic gold medallist, M.A.Besley was chairman of the Commonwealth Bank, Rod McGeoch was national chairman for Corrs Chambers Westgarth, Helen Lynch was director of Coles-Myer and Harry M. Miller was founder and director of Harry M Miller & Co. H. SPECIFIC ASPECTS OF SOCIAL WORK 1. THE ‘DARKEST ENGLAND’ SCHEME Gauntlett, Caughey. TODAY IN DARKEST BRITAIN. London, UK: Salvationist Publishing and Supplies, 1990, 256 pp. To mark the centennial of In Darkest England and The Way Out, the book was published after a study of the state of British welfare. It investigated the issues of the day including; child abuse, homelessness and drug addiction. The book highlighted a number of ways The Salvation Army was meeting the needs of the poor with both practical help and lobbying the government. 7. WAR SERVICES Gamble, Brue. DARKEST HOUR – THE TRUE STORY OF LARK FORCE AT RABAUL – AUSTRALIA’S WORST MILITARY DISASTER OF WORLD WAR II. St. Paul, USA: Zenith Press, 2006, 304 pp. The book outlined Salvationist involvement with the events. Arthur Gullidge and the soldiers from Brunswick Corps Band as well as welfare huts were included throughout the book.

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Gladwin, Michael. CAPTAINS OF THE SOUL – A HISTORY OF AUSTRALIAN ARMY CHAPLAINS. Newport, Australia: Big Sky Publishing, 2013, 398 pp. The book outlined the history of chaplains in the Australian military and discussed Salvation Army chaplains who included; William ‘Fighting Mac’ McKenzie, and Arthur ‘Padre Mac’ McIlveen. 10. MISCELLANEOUS SOCIAL SERVICES Diver, Stuart with Bouda, Simon. SURVIVAL – THE INSPIRATIONAL STORY OF THE THREDBO DISASTER’S SOLE SURVIVOR. Sydney, Australia: Pan Macmillan, 1999, 224 pp. The book told of the events leading up to the landslide as well as the rescue efforts through the eyes of the only survivor, Stuart Diver. The Salvation Army’s support through the Salvation Army Emergency Services and Chaplaincy Services are included, as well as a list of all the people who assisted in the emergency through the movement. Ellery, Joyce, Telfer, Ivor. A TASK ACCOMPLISHED – THE SALVATIOIN ARMY AFGHAN REFUGEE ASSISTANCE PROJECT PAKISTAN. Pakistan: The Salvation Army, 1992, 318 pp. The book was written to give information on the work of The Salvation Army in connection to the Afghan refugee crisis. It included: organisational structures; list of donors; the inception of the initiative; the manual of guidance with health care, vocational training, management; creation of an Afghan NGO; as well as forms and documents used throughout the program. 11. YOUTH SERVICES Gallet, Wilma (writer), McGuigan, Peter (Ed), Tan, Andrew, and Cehovskih, Ceslav (Graphic Design). FINDING MY PLACE – THE SALVATION ARMY’S RESPONSE TO YOUTH HOMELESSNESS – OASIS YOUTH SUPPORT NETWORK. Sydney, Australia: The Salvation Army, Australia Eastern Territory, 2008, 98 pp. The book outlined the history and socio-economic climate which caused youth homelessness. It defined risk and resilient factors and The Salvation Army’s work with the youth and their parents. SECTION III – PROMOTING THE WAR N – INSTRUCTIONAL AND DEVOTIONAL LITERATURE Darbyshire, Bramwell. MISCELLANY FOR THE MUSING MOMENT – BEING MAINLY THREEDIMENSIONAL. Stibbington, UK: Cambridge Devotional Directives, 1999, 159 pp. The book was a collection of 44 devotional discussions based around a single word, such as; perfection, answer, prayer, light, power, heat, doubt and singing. Darbyshire, Bramwell. MY BUSINESS HERE BELOW – SHARED THOUGHTS ON SOUL WINNING. Baldock, UK: The Salvation Army, n.d., 12 pp. The booklet was a compilation of discussions and instructions on winning souls to the Christian faith. It included discussions on; motives, compassion, never being off duty, and personal initiative. Davies, Howard. DREAMS AND VISIONS, PROGRAMME FOR GROWTH – TEN STUDIES ON GROWTH PRINCIPLES. Melbourne, Australia: The Salvation Army, n.d., 32 pp. The booklet was a study aid on corps growth, with a brief discussion on ten different principles, followed by scripture reading and questions to guide thought.

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Davies, Mal, (Ed.), Booth, William, Booth, Catherine, Merrett, Winsome, and Webb, Geoff. I’LL STAND FOR CHRIST – THOUGHTS ON SALVATION & HOLINESS. Melbourne, Australia: Salvo Publishing, 2012, 153 pp. The book was a compilation of writings of William and Catherine Booth on salvation and holiness. The two sections are introduced by an essay from current serving Salvation Army officers.9 Davies, Tracey and Elms, Ros, with Tinker, Kelly (illustrator). THE THANK YOU PRAYER. Melbourne, Australia: Salvo Publishing, 2010, 20 pp. The booklet was a picture book for toddlers and elementary readers to instruct on what children can pray for.10

Dean, Harry. WHAT AND WHY WE BELIEVE. Classic Salvationist Texts. London, UK: Salvation Books (The Salvation Army International Headquarters), 2009, 72 pp. The book was a combination of two of Harry Dean’s previously published works: The Faith We Declare, 1955, 1960 & 1963; and Belief in God, 1961. The two works focused on Salvation Army doctrine and the Christian idea of the Godhead.11 Docter, Robert. A VIEW FROM THE CORNER. Long Beach, USA: Frontier Press, 2008, 171 pp. The book was a collection of devotional and commentary articles originally printed in Salvation Army magazines in the USA. It focused on questions about The Salvation Army, social action, Corps life and letters to generals of The Salvation Army. Doss, Glen. REFLECTIONS OF A FORMER ATHEIST. USA: Frontier Press (The Salvation Army USA Western Territory), 2012, 176 pp. The book was a collection of 27 topics divided into three parts; formative years, the military, and The Salvation Army. Each topic gave a discussion on the author’s memories at that time in their life and then linked these with verses of scripture and statements for reflection. Durston, Graham. THINKING BIBLICALLY – STUDIES IN BIBLICAL ETHICS FOR SALVATIONISTS. Sydney, Australia: Public Questions Board – Australia Eastern and Papua New Guinea Territory, 1988, 32 pp. The study gave commentary, scriptural references and questions to promote thinking and action on the following topics; marriage, divorce, singleness, homosexuality, the world its way and works.

At the time of publication of AJSAH the book could be purchased at The Trade, Sydney http://thetrade.salvos.org.au/catalogue/product/ill-stand-for-christ-mal-davies/ 10 At the time of publication of AJSAH the book could be purchased at The Salvation Army online supplies shop http://commerce.salvationarmy.org.au/product.asp?pID=1923&cID= 11 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/what-andwhy-we-believe-2292-p.asp

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Eason, Andrew, and Green, Roger J. (Ed). BOUNDLESS SALVATION – THE SHORTER WRITINGS OF WILLIAM BOOTH. New York, USA: Peter Lang, 2012, 207 pp. The research used minor writings of William Booth to explore six topics relating to the work and ministry of The Salvation Army. The topics were, origins and early days of The Salvation Army, salvation, holiness, female ministry, missions and missionaries and The Salvation Army’s relationship to the church. Ellis, Gilbert. WHAT A HOPE! London, UK: Salvation Books (The Salvation Army International Headquarters), 2010, 92 pp. The book had a focus on the Christian hope shared by Salvationists. It contained 17 chapters, each covered a different discussion on hope and all included links to scripture. Evenden, Miriam A. PLEASE DON’T SQUISH THE TOOTHPASTE! Canada: The Salvation Army Canada and Bermuda Territory, n.d., 199 pp. The book was set as letters from ‘Pam’ and covered topics such as; relationships, community service, temptation, Christmas and rejection. Fairclough, Colin (compiled and edited). MY FATHER, OUR FATHER – NEW PRAYERS FOR PERSONAL AND CONGREGATIONAL USE. London, UK: United Kingdom Territory of The Salvation Army, 1994, 274 pp. The book was a collection of 328 prayers written by many Salvationists and organised into two parts for private and public use. The topics covered; relationship with God, home and family, worship, ceremonies and Christian life. Faragher, Christine (Ed.). OTHER VOICES – EXPLORING THE CONTEMPLATIVE SALVATIONIST SPIRITUALITY. Melbourne, Australia: Salvo Publishing, 2010, 184 pp.

The book used a number of sources to explore different theological impacts on the areas of prayer, mysticism and transformation in The Salvation Army. The book drew from previously published works by: Glen Shepherd, a survey in the Officer, Bramwell Booth, Albert Orsborn, Vincent H. Rohu, H. Pimm Smith, Samuel Logan Brengle, William Murry, William Edwards, and Bramwell Darbyshire. It included discussion questions after each section.12

Finger, Raymond. GOING FURTHER FOR GOD. Melbourne, Australia: Salvo Publishing, Australia Southern Territory, 2010, 113 pp. The combination of sermons and papers were published to celebrate the appointment of Commissioner Raymond Finger to the leadership of The Salvation Army Australia Southern Territory.

At the time of publication of AJSAH the book could be purchased at The Salvation Army online supplies shop http://commerce.salvationarmy.org.au/product.asp?pID=1833&cID=

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Francis, William W. CELEBRATE THE FEASTS OF THE LORD. Alexandria, USA: Crest Books, The Salvation Army National Publications, 1993, 152 pp. The study first described the history of Jewish feasts and followed by explaining the link to Christ. Each study concluded with a section for the reader to ponder over versus of scripture. The book also included an appendix which contained; the Hebrew calendar, feasts of the Lord from Leviticus 23, Jesus’ engagement with the feasts of the Lord, and a diagram that showed the relationship between the feasts and Christian history. Francis, William W. THE STONES CRY OUT. West Nyack, USA: The Salvation Army Literary Department, USA Eastern Territory, 1993, 138 pp. The information book gave historical and biblical discussions on places in the Holy Land. Each discussion included coloured photographs of the historical places. Francis, William W., et al.. LIVING PORTRAITS SPEAKING STILL, A COLLECTION OF BIBLE STUDIES. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2003, 247 pp. The compilation of Bible studies where all first published in the United States of America War Cry. The authors included; Marlene Chase, James Farrell, Henry Gariepy, David Laeger, Evelyn Merriam, John G. Merritt, Philip D. Needham, Arthur R. Pitcher, Bruce A. Power, Sharon M. Robertson, Robert E. Thomson, Bramwell H. Tillsley, and A. Kenneth Wilson. Each bible study commenced with a discussion linked to scripture as well as quotes from famous people or songs. Each section of the bible studies concluded with, “something to think about?” to encourage thought and action. Friend, Geoff. ENJOY THE JOURNEY – INSPIRATIONAL LIFE STORIES. Riverdale, Australia: Geoff Friend, 2010, 226 pp. The book was a combination of memoirs and devotional texts and was sold to raise funds for The Salvation Army’s Howard Hospital, Zimbabwe. Friend used stories from his life and ministry as a Salvation Army officer to show how God provides.13 Gariepy, Henry. 100 PORTRAITS OF CHRIST. Singapore: The Salvation Army, Singapore, Malaysia and Myanmar Command, c1995, 234 pp. Previously published under the same title by, Illinois, USA: Victor Books, 1987 & 1988, 238 pp. and, Herts, UK: Scripture Press Foundation, 1988, 224 pp. The book was a devotional work on the names given to Christ. As the title suggested 100 names are unpacked firstly with a verse of scripture then a small discussion often with songs or verses. Gariepy, Henry. A SALVATIONIST TREASURY – 365 DEVOTIONAL MEDITATIONS FROM THE CLASSICS TO THE CONTEMPORARY. Virginia, USA: Crest Books, (The Salvation Army USA National Publications), 2000, 373 pp. The devotional work was a compilation of selected sections from previously published Salvation Army works. Each section of work was given a date for each day of the year and commenced with a verse of scripture. Authors included; Milton Agnew, David Atkins, Kenneth Baillie, Catherine Baird, Catherine Bannister, Bramwell Booth, Catherine Booth, Catherine Bramwell-Booth, Evangeline Booth, Herbert Booth, William Booth, Nigel Bovey, Will J Brand, Dorothy Breen, Elizabeth Swift Brengle, Samuel Logan Brengle, Arnold Brown, Jean Brown, Eva Burrows, John Busby, George Carpenter,, Peter & Grace Chang, Marlene Chase, Sallie Chesham, Shaw Clifton, Bramwell Coles, Dudley Coles, Frederick Coutts, John Coutts, Harry Dean, P.L. DeBevoise, Edward Deratany, Stanley Ditmer, Robert Docter, Willard S. Evans, Francis Evans, Colin Fairclough, William Francis, Edward Fritz, Israel L. Gaither, Henry Gariepy, John Gowans, Roger Green, David Guy, Wesley Harris, Kenneth Hodder, Normajean Honsberger, Donald Hostetler, Henry T. Howard, Beverly Ivany, Stanley 13

At the time of publication of AJSAH the book could be purchased at The Salvation Army online supplies shop http://commerce.salvationarmy.org.au/product.asp?pID=2152&cID=

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Jaynes, Clifford & Maureen Kew, Charles King, Josef Korbel, David Laeger, Flora Larsson, John Larsson, Ah Ang Lim, William MacLean, Andrew S. Miller, James Morgan, Richard Munn, Philip Needham, Juanita & George Nelting, Joe Noland, Albert Orsborn, James Osborne, Arthur R. Pitcher, Dorothy Post, Herbert C. Rader, Paul A. & Kay Rader, Lyell M. Rader, George Scott Railton, Norman Raymond, Jonathan S. Raymond, Edward Read, Harry Read, Robert Rightmire, Sharon Robertson, Mina Russell, Reinder Schurink, Clifton Sipley, Allister Smith, George B. Smith, Robert Street, Virgina Talmadge, Robert Thomson, Bramwell H. Tillsely, Keilah Toy, Ruth Tracy, Bramwell Tripp, Lucille Turfrey, Jarl Wahlström, John D. Waldron, Robert A. Watson, A. Kenneth Wilson, David E. Winters, Jayce Winters, Clarence D. & Janet Wiseman, Gunpei Yamamuro, Check Yee, and Chick Yuill. Gariepy, Henry, and Court, Stephen (eds). HALLMARKS OF THE SALVATION ARMY. Melbourne, Australia: Salvo Publishing, (The Salvation Army Australian Southern Territory), 2009, 185 pp. The work was a compilation of papers as a festschrift, a tribute to General Eva Burrows on her 80th birthday. The papers were presented under headings outlining Salvation Army ministry as defined by John Gowans; to save souls, to grow saints, and to serve suffering humanity. The authors included; Hezekiel Anzeze, Eva Burrows, Lyndall Bywater, Helen Clifton, Shaw Clifton, Stephen Court, Robert Docter, William Frances, Israel Gaither, Henry Gariepy, John Gowans, Wesley Harris, Margaret Hay,Willis Howell, Beverly Ivany, Vibeke Krommenhoek, Lalkiamlova, John Larsson, Elizabeth A. Matear, Hope Mungate, Janet Munn, Richard Munn, Joe Noland, Paul A. Rader, Harry Read, Gwenyth & Robert Redhead, Campbell Roberts, Joann Shade, Bramwell Southwell, Danielle Strickland, Bramwell Tillsley, Ricardo Walter, and Phil Wall.14

Gariepy, Henry. LIGHT IN A DARK PLACE – DEVOTIONAL THOUGHTS FROM THE PROPHETS TO BRIGHTEN YOUR JOURNEY. Illinois, USA: Victor Books, 1995, 288 pp. The book consisted of 100 short devotional items which covered the biblical prophets of; Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Most devotions commenced with scripture and concluded with a short prayer. Gariepy, Henry. PORTRAITS OF PERSEVERANCE – 100 MEDITATIONS FROM THE BOOK OF JOB. Illinois, USA: Victor Books, 1989, 215 pp. The book consisted of 100 short devotional items which covered the biblical story of Job. Each devotion commenced with a section from the Bible, contained reference to poems or other verses throughout and concluded with a short prayer. Gariepy, Henry. SONGS IN THE NIGHT – INSPIRING STORIES BEHIND 100 HYMNS BORN IN TRIAL AND SUFFERING. Michigan, USA: William B. Eerdmans Publishing, 1996, 254 pp. These hymn-based devotions were divided into 13 themes; songs of faith, songs of prayer, songs of salvation, songs of the cross, songs of devotion, songs of testimony, Fanny Crosby – queen of sacred 14

At the time of publication of AJSAH the book could be purchased at The Salvation Army online supplies shop http://commerce.salvationarmy.org.au/product.asp?pID=1718&cID=

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song, songs of praise, songs of service, songs of life after death, songs of history, songs in the Bible, and songs of an army. Each devotion had a brief introduction to the song, the song in full and an idea of prayer or thought. Gariepy, Henry. WHEN LIFE GETS TOUGH – FINDING PEACE AND STRENGTH IN TIMES OF TROUBLE. Colorado, USA: Honor Books, 2003, 80 pp. The devotional book was designed for The Salvation Army to distribute to people in times of trial and testing. It outlined 33 areas to assist healing, such as; prayer, crisis, change, where is God?, the wounded healer, and strength for the future. Garrington, Jim. EQUIPPED FOR BATTLE – PERSONAL PERSPECTIVES ON WESLEYAN BELIEFS AND PRACTICES, BASED ON THE ‘ARTICLES OF WAR’, THE MEMBERSHIP DOCUMENT OF THE SALVATION ARMY. USA: The Salvation Army, Central Territory, 2002, 229 pp. The study described the 11 doctrines of faith for The Salvation Army as well as the articles of faith and positional statements. Scriptural references were included throughout and questions are given at the end of each chapter to assist with study to help the reader think. Glover, Liam. INSIGHT FOR LIVING JOURNAL – A BIBLE READING JOURNAL FOR THE 2020 JOURNAL. Sydney, Australia: Liam Glover, 2009, 120 pp. The journal had a brief introduction followed by pages to write scriptures and reflections. The end of the document included a program for readings from the Bible for each day of the year. Goodridge, Donald V. THE FAMILY OF GOD – FROM RELIGION TO DIVINE RELATIONSHIP. Ontario, Canada, Guardian Books, 2004, 224 pp. The book was a devotional work on Paul’s letter to the Ephesians. It gave a commentary on the book of the Bible as well as self-help study guide. Goodwin, David. FEELINGS ARE OKAY – FOR CHILDREN AFFECTED BY NATURAL DISASTERS. Sydney, Australia: Children Matter, The Salvation Army and Kidsreach, 2011, 16 pp. The activities booklet was designed with activities to help children talk about their feelings after a natural disaster. Greentree, E.W. THE EXPECTATION OF A DIVISIONAL COMMANDER, LEADING A LARGE CORPS. Sydney, Australia: The Salvation Army Eastern Territory, 17 pp. The booklet outlined the expectations of corps officer by their divisional commander. Guy, David. PLANNING A CAMPAIGN. How to series… London, UK: International Headquarters of The Salvation Army, 1987 reprinted 1988, 30 pp. The training manual gave five chapters to help plan and develop a spiritual campaign in a community. The five chapters included; to define the objectives of the campaign, the design and organisation of resources, development of activities, planning meetings and develop the follow-up process. The conclusion of the manual also included a checklist. Guy, David. WAYS TO WITNESS. How to series… London, UK: International Headquarters of The Salvation Army, 1990, 31 pp. The training manual gave ten chapters which discussed ways and means to witness to others. The ten areas outlined were; in the corps, open-air, testifying, social life, service to others, door-to-door visitation, music, drama, argument and discussion and love.

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Guy, David. WORSHIP & THE WORD – PREACHING & WORSHIP IN THE SALVATION ARMY. London, UK: The Salvation Army, United Kingdom Territory, 1991, 81 pp. The booked outlined the history of public worship in The Salvation Army then described preaching and its context in relation to worship. SECTION IV – MUSIC AND MUSICAL GROUPS Dalziel, Sylvia. THE JOYSTRINGS – THE STORY OF THE SALVATION ARMY POP GROUP. London, UK: Shield Books (The Salvation Army UK Territory with Republic of Ireland), 2013, 155 pp. The book told of the ‘accidental’ birth of the band, the reaction of the media, tours, songs and fans. The book included numerous photographs to enrich the narrative, listed the songs and recordings made by the band and its impact with interviews from leading officers in The Salvation Army. 15

Davies, Howard (music & Lyrics), and Trigg, Pam (script). OUTSIDE IN – BASED ON THE STORY OF ZACCHAEUS. Melbourne, Australia: The Salvation Army Australia Southern Territory, 1987, 50 pp. The musical portrayed the biblical story of Zacchaeus. Davies, Howard. SONGS FROM SCRIPTURE – 14 NEW SONGS FOR CONGREGATIONAL USE (BASED ON N.I.V. TRANSLATION). Glen Waverley, Australia: Waverley Temple, The Salvation Army, 1993, 14 pp. The booklet was a collection of 14 songs by Howard Davies to tunes from the 1986 edition of The Songbook of The Salvation Army. All songs were based on scriptures taken from the NIV translation of the Bible. Davies, Howard (music & Lyrics), and Mundy, Brian (script). SOUTHERN CROSS – MUSICAL. Melbourne, Australia: The Salvation Army Australia Southern Territory, 1987, 125 pp. The musical portrayed The Salvation Army’s work on the goldfields of Southern Cross, Western Australia. Elliot, Ken (ed) and Elliott, Fred (researcher). THE BAND WITH A NAME – A HISTORY OF COVENTRY CITY SALVATION ARMY BAND FROM 1892 -1993. Baldock, UK: Fred Elliott and Ken Elliott, 1994, 152 pp. The book was a history of the Coventry City Salvation Army Band and included lists of itineraries of the band, band masters and members. Gowans, John and Larsson, John. SON OF MAN! – A MUSICAL BY JOHN GOWANS AND JOHN LARSSON. London, UK: Salvationist Publishing & Supplies, 1988, 137 pp.

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/book-thejoystrings-6760-p.asp

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The musical was based on the life, ministry, teaching and person of Jesus Christ. Gowans, John and Larsson, John. THE MEETING! – A MUSICAL BY JOHN GOWANS AND JOHN LARSSON. London, UK: Salvationist Publishing & Supplies, 1990, 122 pp. The musical was based on the life of a Salvation Army corps. SECTION V – SALVATIONIST BIOGRAPHY Catherine Booth (The Army Mother) Green, Roger J. CATHERINE BOOTH – A BIOGRAPHY OF THE CO-FOUNDER OF THE SALVATION ARMY. Grand Rapids, USA: Baker Books, 1996, 336 pp. British edition, London, UK: Monarch Publication with The Salvation Army, 1997, 336 pp. The book was a well-researched and new approach to the life of Catherine Booth. The author portrayed Booth within the culture and context of the Victorian era and showed her in her true humanity. The usual life events were covered along with a chapter on Booth’s perception on female ministry and the way she argued for this to be a fundamental belief in the processes of The Salvation Army. Florence Booth Fairbank, Jenty. FOR SUCH A TIME – THE STORY OF THE YOUNG FLORENCE BOOTH. London, UK: Salvation Books (The Salvation Army International Headquarters), 2007, 160 pp. The biography drew on diaries and memoirs and covered such events as Florence’s parents’ opposition to her joining The Salvation Army, her early work in Paris and her involvement in the Maiden Tribute Affair.16

William Booth Green, Roger, J. THE LIFE & MINISTRY OF WILLIAM BOOTH – FOUNDER OF THE SALVATION ARMY. Nashville, USA: Abingdon Press, 2005, 287 pp. The biography identified the influences upon the life and ministry of William Booth. It covered events from the early years in the Methodist denominations to leaving organised religious groups through to founding his own mission. A section was given to The Salvation Army and the Church of England, the Army’s stand on sacraments and involvement in the purity crusade of 1885. The final chapters covered the Booth family, those who left The Salvation Army, Booth’s travels, Catherine’s death, and the social work of the movement. Booth’s promotion to Glory and accolades were also given chapters. Guy, David, Ord, John (editorial), Caldirola, F., Dofny, L., Lambert, C., Riehl, C. (Directors), Strozecki, Daniéle Paula (Narrator), Marco, Angelo di, (drawing), Huffner, Pierre, (Layout). NO EARTHLY 16

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/for-such-atime-7227-p.asp

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POWER… THE STORY OF WILLIAM BOOTH. Rome: Italy, Éditions du Signe (for The Salvation Army South Africa and Mozambique), 1999, 36 pp. Earlier published as WILLIAM BOOTH AND THE SOLDIERS OF COMPASSION. London, UK: The Salvation Army International Headquarters, 1987.17 The work is a graphic biographical novel of the life of William Booth and the commencement of The Salvation Army. Cecil Brown Duracher, Frank. SMOKY MOUNTAIN HIGH – THE CONSUMING PASSION OF CECIL BROWN. Alexandria, USA: Crest Books, (Salvation Army National Publications), 2007, 150 pp. The book covered the early life of Cecil Brown in the mountains of North Carolina, USA. After she joined The Salvation Army and became an officer, she was appointed back to her people as she knew their culture and traditions and therefore adapted worship and teaching to fit the needs of her people. Eva Burrows Gariepy, Henry. GENERAL OF GOD’S ARMY – THE AUTHORIZED BIOGRAPHY OF GENERAL EVA BURROWS. Wheaton, USA: Victor Books, 1993, 368 pp. The biography gave an in-depth account of the life of Eva Burrows. Her early life in Queensland, training and appointments in her early career are all covered, including her work in the Howard and Usher Institute in Zimbabwe. Her rise to leadership in the United Kingdom, Sri Lanka, Australia, and her generalship are all chronicled. What was of note was her work in reopening The Salvation Army in the former communist block; East Germany, Hungary, Russia, and Czechoslovakia. The appendix listed milestones in her life, and heads of state visited. Green, Wendy. GETTING THINGS DONE – EVA BURROWS. Basingstoke, UK: Marshalling Pickering, 1988, 184 pp. The biography was published just two years after Burrows was elected as General of The Salvation Army. The book outlined important events in the early and developmental years of her life. Burrows’ rise to power was discussed as was her early years as general. The biography also proposed her title to be known as the ‘people’s General’. Gariepy, Henry, Jaudes, Carol, Cleary, John. THE GENERAL EVA BURROWS TRIBUTE – HER LIFE. HER TIMES. HER SERVICE. Melbourne, Australia: The Salvation Army Australia Southern Territory, Saturday 28 November 2009, 20 pp, + DVD. The booklet was developed in connection with the 2009 tribute to Eva Burrows. It included sections from an interview with her, photographs from throughout her life and a DVD of sections of the tribute. John Curtin Day, David. JOHN CURTIN – A LIFE. Sydney, Australia: Harper Perennial, 1999 & 2006, 768 pp. The biography gave a small section to John Curtin’s time as a Salvationist, but then focused more on his membership within the Labor Party of Australia and his subsequent rise to Prime Minister of Australia.

The book was also published in Italian, FUMETTO SULLA VITA DI WILLIAM BOOTH, Rome: Italy, Éditions du Signe, 2012.

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Israel L. Gaither Gariepy, Henry. ISRAEL L. GAITHER – MAN WITH A MISSION. Viginia, USA: Crest Books, The Salvation Army National Publications, with The Salvation Army USA Eastern Territory, 2006, 296 pp. The biography covered Israel Gaither’s evangelical roots, his childhood and how he met The Salvation Army. Gaither came out of New Castle Corps and entered training in 1962 in the Heroes of the Faith session. Included was the marriage and early appointments of Gaither as well as his family. Appointments included corps leader, divisional commander and territorial commander in USA, and South Africa, as well as his time as chief of staff and national commander of the USA. The book also outlined Gaither’s nominations at the High Council and his gifts of preaching. Andy Miller Gariepy, Henry. ANDY MILLER – A LEGEND AND A LEGACY – AN ANECDOTAL BIOGRAPHY. Virginia, USA: Crest Books, The Salvation Army USA National Publications, 2002, 138 pp. The biography told the story of Commissioner Andy Miller, a unique leader of The Salvation Army in the USA, who rose to become the national commander. It covered his early life and salvation experiences as well as his time as territorial commander and mentor to such people as Paul and Kay Rader, who later became international leaders of the movement. Ingebjorg Røed Evenden, Catherine E. and Allan, Ingebjorg C.. …JOY IN THE MORNING. Canada: The Salvation Army Canada and Bermuda Territory, 1992, 126 p. The biography told the narrative of a Salvation Army missionary family who served in Indonesia. Family members were interned by the Japanese during World War II when Ole Røed, along with four other officers were Promoted to Glory. After the war the family moved to Canada where many of them served as Salvation Army officers. Leonard Rust Gray, Rosalie Wheaton. INDIAN ADVENTURERS – THE STORY OF LIEUT-COLONEL AND MRS LEONARD RUST. Green & Gold Series, Number Six. Hawthorn, Australian: The Salvation Army Australia Southern Territory, 1990, 63 pp. The book covered the heritage of the Rust family and their involvement in The Salvation Army in England, New Zealand and Australia. The majority of the book covered the work of Rust in India. Emil Soderstrom Getz, Robert. ASPIRATION…ANECDOTAL SNAPSHOTS OF GENIUS – THE LIFE AND MUSIC OF DR. EMIL SODERSTROM. Michigan, USA: INJ Offerings, 2007, 280 pp. The biography gave information on the composer and his works by way of stories. These stories included such key players as the Chicago Staff and New York Staff Bands, and Chicago Staff Songsters. The book contained a catalogue of musical works, vocal compositions and written articles. W.T. Stead Eckley, Grace. MAIDEN TRIBUTE – A LIFE OF W.T. STEAD. Philadelphia, USA: Xlibris Corporation, 2007, 458 pp.

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The biography covered the life and work of W.T. Stead and contained photographs, drawings and chapters covering his involvement in the Maiden Tribute affair. Miscellaneous Biographies Elvin, Derek (adapted and compiled). HEROES OF THE FAITH. London, UK: International Headquarters of The Salvation Army, 2004, 136 pp. The book was a compilation and adaption of 12 biographies already published, mostly in the Victory book series. It included biographies of Bramwell Booth, Catherine Booth, William Booth, Lead Davids, Kawl Kyuma, Kate Lee, Joel Mbamba Matunjwa, Eduardo Palaci, Charles Péan, George Scott Railton, Mary Styles, and Gunpei Yamamuro,18

Elvin, Derek. UNSUNG HEROES. London, UK: International Headquarters of The Salvation Army, 2007, 138 pp. The book was a collection of biographies. The first group of people were given a chapter: Alida Bosshardt, W. Stanley Cottrill, Kathryn Cox, Nina Davidovich, Rin Iwasa, Lalkiamlova, Envoy Matthew, Betty Muleya, Jushua Ngugi, Hilda Sigley, and Harry Williams. Under the chapter “The Cloud of Witnesses” sort biographies were given on; David Barker, Millie Chambers, Rebecca Fuller, Leontine Goska, Thomas Maqili, Amosi Mnyampi, William Ough, Dorothy Purser, George Raddon, and Angelita Rosario.19 Grinsted, Stephen. SAVED TO SERVE – TESTIMONIES OF FIRST-GENERATION SALVATIONISTS. London, UK: Shield Books (The Salvation Army UK Territory with the Republic of Ireland), 2012, 38 pp. The booklet covered testimonies of many people, Emily Armsden, Polly Ashton, Bessie Bancroft, Sister Baynes, Aggie Bell, Publication Sergeant-Major Ben, Thomas Biggs, Charlie Bird, Bandmaster Blowers, Band Sergeant Burder, Mark Butcher, Emily Carter, Colour Sergeant Clarke, Minnie Clinton, Nancy ‘Dickybird’ Cunningham, Recruiting Sergeant Dodson, James Dowdle, Mildred Duff, Annie Eadie, Treasure Edwards, Tom O’ The Fens, Colour-Sergeant Ferneyhough, Hannah Franks, Jim Glover, Lowry Halcrow, Brother Hawker, Ted Hill, Annie Hoggard, Sergeant Hollidge, SergeantMajor Jakeway, Alfed Jenvey, Bandmaster Kelly, Theodore Kitching, Secretary Lealand, Secretary Leaske, Kate Lee, Gertrude Linnington, Treasurer McDonald, Peter Monks, Hugh Moore, Brother Morris, Bandmaster Mottishead, Band Sergeant Moye, Sergeant-Major Nicholas, Nomalanga, Bandmaster Nunn, Polly Parkin, JS Sergeant Pattison, Anna Jane Peckover, Annie Read, Caroline Reynolds, Eliza Shirley, Katie Smith, Mark Spencely, William Steel, Colour Sergeant Stinger, Corps Secretary Joe Taylor, Poll Timms, Colour Sergeant Treacy, Edward Trickett, Masuzo Uyemura, James Vint, Mark Wainwright, Recruiting Sergeant Walsh, Lizzie Wilkinson, Alfred Wolfe, Kiye Yamamuro, and Andrew Zealley. 18

At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/heroes-of-thefaith-7234-p.asp 19 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/unsungheroes-2267-p.asp

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SECTION VI – AUTOBIOGRAPHIES AND MEMOIRS Ellement, Connie and Davidson, Ron. THE DIVIDED KINGDOM. Fremantle, Australia: Fremantle Arts Centre Press, 1988, 151 pp. The memoirs of Connie Ellement covered her life on the goldfields of Western Australia and her time at The Salvation Army’s Girl’s Home at Mosman Park. The narrative told of both pleasant and unpleasant experiences at the girl’s home and also her use by her mother to bring in extra income. Gittins, Ross. GITTINS – A LIFE AMONG BUDGETS, BULLDUST AND BASTARDRY. Crows Nest, Australia: Allen & Unwin, 2015, 344 pp. Ross Gittins wrote about his life and career which included growing up as a Salvation Army officer’s child and career as an economic writer. It outlined the famous people and politicians he met and his view on the economy of Australia. Gowans, John. THERE’S A BOY HERE… London, UK: International Headquarters of The Salvation Army, 2002, 134 pp. A personal autobiography was presented by the author. Early life of constant relocation was portrayed as the normal life of a child of a Salvation Army officer. Military service and life in the training college of The Salvation Army are both given a chapter as well as information on his mentor, General Frederick Coutts. Gowan’s relationship and marriage to Gisele Bonhotal was deeply personal. Information about corps appointments, his poetry and musicals and leadership of territories; including in Australia and USA reveal his feelings of the people and The Salvation Army in those places. Only a small chapter is devoted to his time as general. SECTION VII – CREATIVE PROSE, NOVELS AND POETRY BY SALVATIONISTS du Plessis, Paul. THE SACRAMENT OF MUSIC – A SELECTION OF POETRY BY PAUL DU PLESSIS. Upper Norwood, UK: Paul du Plessis, 1987, 32 pp. The booklet was produced to raise funds for the Upper Norwood Corps Band Instrument Scheme. It was a collection of poetry on topics which included: music, biblical and Salvation Army themes, Christian Service and family. Forster, Ed (ed.). QUOTES OF THE PAST & PRESENT – A COMPILATION OF COLUMNS FROM THE WAR CRY MAGAZINE. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2009, 232 pp. The book was a compilation of quotations from Salvationists and non-Salvations which had appeared in the United States of America national War Cry. The quotations were all ordered in a thematical manner and included such topics as; journeys, life, mission, music, salvation, service, sin, etc. Gilbert, Mavis. SHORT STORIES FOR BIG & LITTLE KIDS. Riverview, Australia: Mavis Gilbert, n.d., 65 pp. The book was published to raise funds for Salvation Army missionary work throughout the world. It was a collection of short stories and a number of letters for a factious young person called Tilly. Gowans, John. O LORD! Sydney, Australia: Salvation Army Australia Eastern Territory, 1994 reprinted with permission from Salvationist Publishing & Supplies, London, UK, 1981, 84 pp. The book was a compilation of John Gowan’s pray poems originally printed in the War Cry (London). Personal and sometimes comical poems directed as prayers but also to make people think.

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Gowans, John. O LORD NOT MORE VERSE! London, UK: the General of The Salvation Army, 1999, 78 pp. The book was a compilation of John Gowan’s prayer poems. Personal and sometimes comical poems directed as prayers but also to make people think. SECTION VIII – PLAYS, POEMS, NOVELS AND SHORT STORIES ABOUT THE SALVATION ARMY Darbyshire, Bramwell. THE NEW WOODLAND CITADEL. Stibbington, UK: Cambridge Devotional Directives, 1999, 155 pp. The book was both a repeat of and addition to the earlier work, Woodland Citadel published in 1959. It was a compilation of short stories for children about a Salvation Army Citadel made up of woodland animals. These animals took the leadership of the corps and engaged with their community in a number of funny ways. The drawings were also from the earlier work and were created by James Moss. Flynn, Katie. STRAWBERRY FIELDS. Reading, UK: Arrow Books, 1998; UK: William Heinemann, 1996; UK: Mandarin Paperbacks, 1997, 521 pp. One of the main characters of the novel, Sara Cordwainer became a Salvationist and worked in The Salvation Army children’s home, Strawberry Fields. Here she met the sister of her friend, a young Irish man and his secrets are revealed. Gainsford, Ian. DRAMA WORKS – SCRIPTS VOLUME ONE. Wellington, NZ: Creative Ministries Department of The Salvation Army, 1997, 94 pp, 2nd edition, 2000, 200 pp. Gainsford, Ian. DRAMA WORKS – SCRIPTS VOLUME TWO. Wellington, NZ: Creative Ministries Department of The Salvation Army, 2000, 84 pp. Gainsford, Ian. SCRIPTURE PRESENTATIONS: CREATIVE WAYS TO PRESENT THE BIBLE. Wellington, NZ: Creative Ministries Department of The Salvation Army, 1999, 45 pp. The three books listed above contained plays which presented scriptural truths. Books discovered since the previous edition Brown, Callum G. THE DEATH OF CHRISTIAN BRITAIN – UNDERSTANDING SECULARISATION 1800-2000. London, UK: Routledge, 2001, 256 pp. The book was written following research on secularisation. The author argued, using examples of The Salvation Army and other faith based movements that it was not secularisation but the 1960s cultural revolution which decimated religion in the UK.

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BOOK REVIEW A HARROWING ADVENTURE OF CHRISTIAN SOCIAL JUSTICE Reviewed by David Malcolm Bennett Cathy Le Feuvre, The Armstrong Girl: A Child for Sale, (Oxford, UK: Lion Hudson, 2015), 224. ISBN: 9780745956992 (e-book: 9780745968216). Available at SP&S online store http://www.sps-shop.com/book-the-armstrong-girl-11123-p.asp for £9.99.1

This is a difficult book to read, at least in some respects. But it tells a story of great importance and considerable relevance to us today. The Armstrong Girl is not difficult because it is hard to read or badly written but because the story is so harrowing. Victorian England was Christian. Yet is any country Christian? Certainly some of the things that went on behind the scenes in nineteenth century Britain were horrific and deeply disturbing. One of the worst was child prostitution, and the Armstrong girl could well have become a child prostitute. Instead she became a pawn in a campaign to raise the age of consent and attack the exploitation of the children of the poor. In 1885 Bramwell Booth, then second-in-command of The Salvation Army, and W. T. Stead, editor of the Pall Mall Gazette, became aware of children being sold into sexual slavery and, in some cases, being sent to brothels overseas. With the aid of others, who were mainly Christian, they hatched a clever plan to combat this. They “bought” thirteen-year old Eliza Armstrong from her mother and sent her to a brothel in London, where Stead greeted her. They later transported her to Paris, into the care of Salvationists, to show that it could be done. Various safety factors were put in Reference citation of this paper David Malcolm Bennett, “Book review, A harrowing adventure of Christian social justice”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 103-104. 1 Please note that this was accurate at the time of publication of this journal.

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place, to make sure that the girl would not be harmed and that they could not be accused of criminal behaviour. Then Stead launched forth with his “Maiden Tribute to Modern Babylon” campaign in the Gazette. It was vivid. It was dramatic. It was an early example of tabloid journalism at its most graphic. And it caused a great stir. Initially there was considerable criticism and some shops refused to sell the paper after the first edition. But as the week of articles progressed the tide turned, and with the support of many, including numerous church groups, the cry burst forth to end this terrible business. The main result was to raise the age of consent in Britain from 13 to 16, which it still is today. Earlier proposals to raise the age of consent had failed in the House of Commons, so this was a major success. But then things began to go wrong. They had technically committed a crime. They had broken the law, so in spite of their safeguards two court cases resulted, and Stead, Bramwell Booth and others were put on trial. Bramwell was found not guilty, Stead received six months in jail. Others were also imprisoned or lost their jobs because of their part in this campaign. Wickedly, those who made a living out of this evil trade escaped prosecution. But in spite of these setbacks, the raising of the age of consent was a major achievement. This campaign also focused much needed attention on the terrible traffic of young girls for the pleasure of rich men. It made people aware of what before had been hidden behind a cloak of respectability. Cathy Le Feuvre tells this traumatic story and she tells it well. (I have written and lectured on Eliza Armstrong and the dramatic events surrounding her, but Cathy has taught me a thing or two. 2) In fact, Ms Le Feuvre sews the pieces of the story together cleverly and clearly, which is not easy in this complicated affair. Her writing is good and her story compelling. What is more, this story is very relevant to the age in which we live. Young girls and boys are still sold into sexual slavery. Christians need to be aware of that and seek to fight it. It is also an encouragement to us to bear in mind that when Christians band together en masse even changing bad laws is possible.3

See for example, David Malcolm Bennett, “‘The Maiden Tribute of Modern Babylon’ Affair”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 53-71. 3 This review first appeared in the Fall 2015 issue of The Pneuma Review and has been used with permission of the author and the publisher. See: http://pneumareview.com/cathy-le-feuvre-the-armstrong-girl-a-child-for-sale/

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Envoy John Coutts with one of his published books Saints Alive!1

Photograph supplied by the author

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MEET THE AUTHOR ~ JOHN COUTTS Writing about The Salvation Army and by Salvationists are often referenced, cited, criticised and evaluated without the knowledge of the author, their entire works or motivation. 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 this section of the publication, “Meet the Author”. The first is from a well-know British Salvationist author who has written a number of books and contributed to many Salvation Army publications. By John Coutts My life I was born in Clydebank, Scotland – then a great centre of ship building – where my parents were Salvation Army officers. We moved south when my father was appointed to International Headquarters in London, and so my earliest memories are of Southend-on-Sea, by the Thames Estuary. When the Second World War broke out, our home was requisitioned by the navy, and my father – the future General Frederick Coutts – found a house twenty miles north of London, near the historic city of St Albans, in what was still a semi-rural area. I grew up in the St. Albans Corps and have paid tribute – in some of my poems – to some of the good people who showed me the reality of Christian love. I became a soldier of The Salvation Army and have never seriously considered joining another denomination. I was educated at St Albans School – a centuries old institution – and came to specialise in language and literature. Those were the days of National Service, and after much thought decided not to register as a conscientious objector. While in the Royal Air Force I qualified as a Russian Interpreter – hence my lifelong interest in the Russian language. After studying English Language and Literature at Oxford University, where I gained First Class Honours – I entered The William Booth Memorial College in London. I felt that I had a clear vocation to officership, but had strong reservations about making the commitment not to publish without the General’s permission. In 1958 I was commissioned, and went on to undertake further studies at Kings College London gaining the degree of Bachelor of Divinity in 1960. In the same year I married Lieutenant Heather Cooper, whom I had met through The Salvation Army Students Fellowship. Shortly afterwards, we sailed away to Nigeria to serve as missionaries. In Nigeria I served as principal of The Salvation Army Secondary School, Akai, and then as principal of The Salvation Army Training College in Lagos. I also acted as general secretary of the Christian Council of Nigeria during the civil war. In 1969 we returned to the United Kingdom where I undertook postgraduate studies in the Faculty of Divinity at the University of Edinburgh. My PhD thesis was on the Acts of the Apostles. Later appointments included: corps officer at Ealing Citadel, editor of The soldier’s armoury2 at International Headquarter and territorial youth secretary in Scotland. Reference citation of this paper John Coutts, “Meet the author – John Coutts”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 105-110. 2 Coutts was writer of The soldier’s armoury, which is now Words of life a Bible reading plan with commentary published by The Salvation Army twice a year, from 1975 to 1976. See for example John Coutts, The soldier’s armoury - January to June 1975, (London, UK: Hodder and Stoughton and The Salvation Army, 1975).; John Coutts, The soldier’s armoury - July to December 1976, (London, UK: Hodder and Stoughton and The Salvation Army, 1976).

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Covers of John Coutt’s final and first Soldier’s Armoury and his name in the title page (see footnote 2 for referencing information, from Garth R. Hentzschel’s Private Collection)

In 1977 my book The Salvationist3– a study of contemporary Salvation Army life – was published by Mowbrays. I had been invited to write the book and had already exercised a good deal of self censorship. However it was impossible to avoid consideration of The Army’s controversial relationship with The World Council of Churches and its position in relation to apartheid in South Africa. Then I discovered that cuts were made in the text without informing or consulting me – an action which I thought denied my right to keep silent. This led to my resignation from officership. Heather was deemed to have resigned with me – though she refused to do so. I managed to find work as a teacher of Religious Education at Hawick High School in the Scottish Borders, and then moved to Avery Hill College, which later became the University of Greenwich, in London, where I lectured in theology and worked in teacher training. I took early retirement in 1997. Since 2004 we have lived at Stirling in Scotland, and I have worked as a freelance.4 In The Salvation Army I hold the rank of envoy and am a soldier at Stirling Corps.

A recent example of John Coutts’ work in the British Salvationist Magazine 3

John Coutts, The Salvationist, (Oxford, UK: Mowbrays, first published 1977, paperback 1978). See for example, John Coutts, “Thinkaloud – Signing to be a soldier”, Salvationist, (London, UK: No. 1536, 30 January, 2016), 9. 4

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My Writing Textbooks and educational My first published work was in the field of Christian Education. With the international Salvation Army, I wrote Our faith and theirs5 and This we believe6. I also helped to edit the Salvation Army song book in the Efik language of South Eastern Nigeria. For the West African School Certificate, I produced Prophets and kings of Israel7 and How the Christian faith began8 by Longman. The latter was an early attempt to write a text book that would be relevant to the African scene: it included a contribution from P.E.S Thompson – a scholar from Sierra Leone. It was composed at the same time as I was writing my Ph.D. thesis on The Acts of the Apostles. My most recent publication for The Salvation Army is Saints Alive! - a brief history of the Christian Church.9 This was intended to mark the millennium, AD 2000, but finally appeared in 2007. It was planned as a companion to Our faith and theirs, and This we believe, and aimed to provide a readable explanation – for second language users – of the place of The Salvation Army in the universal church. Poetry and drama My primary interest has always been in poetry and drama. After receiving encouragement – and a ‘startup’ gift of £100 from Colonel Catherine Baird – I began marketing my own work under the imprint, Robert Greene Publishing, now shortened to RG Publishing. This is a non-profit venture; it may not make money, but it doesn’t lose money either. There is no point in printing your own work if you can’t sell it. I have composed a Christmas poem for many years and these have grown into A sackful of plays and poems for Christmas10. The latest edition was issued in 2008 and is now just about out of print. The contents are meant for performance as well as for reading. A garland for the Passion11 is a collection of Easter poems – including a series of dramatic monologues spoken by characters who play a part in the Easter story. It was commissioned by Scottish Television – but in the end – for financial reasons – never broadcast. Lines of a lifetime12 contains my collected poems and was published by The Handsel Press in 2010. 5

John Coutts, Our faith and theirs – The Christian looks at other people’s beliefs, Challenge Books, (London, UK: International Headquarters of The Salvation Army, 1965, ninth ed. 1983, revised, 1990). 6 John J. Coutts, This we believe – A study of the background and meaning of Salvation Army doctrines, Challenge Books, (St Alban, UK: The Salvation Army International Headquarters, 1976, 1980). 7 John Coutts, Prophets and kings of Israel, (London, UK: Longmans, 1969). Longmans is not owned by Prentice Hall Press. 8 John Coutts, How the Christian faith began, (London, UK: Longman, 1973). 9 John Coutts, Saints alive! – A brief history of the Christian Church, (London, UK: Salvation Books, The Salvation Army International Headquarters, 2007). 10 John Coutts, A sackful of plays and poems for Christmas, (Stirling, UK: RG Publishing, 1986, enlarged and reprinted, 2008). 11 John Coutts, A garland for the passion – Poems for Easter, (Kent, UK: Robert Greene Publishing, 1992, reprinted 1997; Stirling, UK: RG Publishing, 2001, 2009). 12 John Coutts, Lines of a lifetime – Collected poems, (Haddington, UK: Handsel, 2010).

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I have written numerous playscripts, among those on Christian themes are a passion play Who shouted Hosanna?13 and The William Tyndale worship file.14 Broadcasting I have been freelancing with the BBC for over thirty years. I have written many educational scripts for Schools radio, and since the rise of the internet have followed this up with work published online by Optimus Education. Translation As a translator from Russian, I have been a major contributor to The complete works of Alexander Pushkin in English,15 published in 15 volumes by Milner, to mark the Millennium year 2000. Other works, such as Prophets and kings, This we believe, and Our faith and theirs have been translated from English into other languages. My work at present, 2016 As a performer I present A box of surprises – an entertainment in poetry and storytelling. I am Poet in Residence at The Stirling Smith Art Gallery and Museum.

John Coutts with his ‘box of surprises’16

I write an occasional column for the Salvationist magazine, United Kingdom Territory, under the title ‘Thinkaloud’.17 This discusses topical questions of theology and ethics in a popular style. I also contribute a regular morning ‘Thought for the Day’ on BBC Radio Scotland. 13

John Coutts, Who shouted Hosanna? – Poetry and drama for Easter, (Stirling, UK: Robert Greene Publishing, 2004). John Coutts, The William Tyndale worship file, (Penrith, UK: Robert Greene Publishing, 1994, enlarged 1995, reprinted 2003). 15 John Coutts (contributor), The Complete Works of Alexander Pushkin: Critical and autobiographical prose, (London, UK: Milner ad Company,1999). 16 Photograph supplied by the author 17 See for example, John Coutts, “Thinkaloud – Signing to be a soldier”, Salvationist, (London, UK: No. 1536, 30 January, 2016), 9. 14

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And finally..a memoir.

John Coutts latest published work

Was that me? Memories of a long spent youth, was published by The Handsel Press in 2016. Do please visit my website: www.johncoutts.info, contact johnjcoutts@gmail.com or write to 138 Ladysneuk Road, Stirling, FK9 5NR, Scotland. UK

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MILIEU AND CONTEXT: TOWARDS A COMPREHENSIVE HISTORY OF RELIGIOUS CHANGE ON THE SUNSHINE COAST By Ray Kerkhove Much has been written about the history of Christianity or its denominations. The resultant historiography usually discusses broad religious issues and trends of the times. This is essential for understanding how and why various churches arose and changed. Surprisingly, local religious history rarely ventures into this subject. Instead, local studies concentrate on a single denomination, or even the story of a single church community. This year’s Salvation Army History Symposium was held at Maroochydore on the Sunshine Coast, Queensland. In an effort to better contextualise the appearance and growth of The Salvation Army in this region, this paper reconstructs the Sunshine Coast’s ‘religious environment’ across the broad sweep of religious developments at the time and into today. The author especially seeks to present the social and cultural forces that shaped the changes that occurred. Before 1842: Indigenous landforms and bora grounds As would be true of any part of Australia, at first the only spirituality on the Sunshine Coast was Indigenous. It involved initiations, Dreaming stories, ceremonial and funerary sites – mostly centred on animals and landforms of the Glasshouse Mountains, Noosa Heads and the Maroochy River, the latter involving Dunethin Rock, Mudjimba Island, Mt Ninderry and Mt Coolum. A characteristic of Aboriginal religion in south-east Queensland and north-east (coastal) New South Wales was the building and use of a variety of earthen ring bora (ceremonial) grounds. At least 40 bora grounds were in use on the Sunshine Coast before the Europeans arrived (see Map 1 Aboriginal Spiritual Centres). These were a focus for ceremonial dances, initiations and a great deal of social activity and art connected with spirituality – body painting, scarification, the carving and painting of surrounding trees, the construction of earthworks and wooden poles and platforms, the fashioning of clay and grass figures. Sometimes people camped nearby - kippers’ (young initiates’) huts were observed in the vicinity of Toorbul bora ring. Toorbul drew up to 2,000 visitors from the Brisbane, Noosa, and Cooloola regions, and dates to around 1 AD.1 The other characteristic of the Sunshine Coast’s Indigenous religion was its emphasis on the bunya festival. This event occurred during bumper crops of the bunya tree’s nuts. The bunya tree featured in several Dreaming stories.2 It was “their holy tree.”3 The associated gatherings were a sort of Yuletide for all groups of northern and western New South Wales and southern and central

Reference citation of this paper Ray Kerkhove, “Milieu and context: Towards a comprehensive history of religious change on the Sunshine Coast”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 111-129. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 Josephine Flood, The Riches of Ancient Australia: A Journey into Prehistory, (St. Lucia, Australia: University of Queensland, 1990), 138-9. 2 E.G. Heap, “In the Wake of the Raftsmen: Survey of Early Settlement in the Maroochy District up to the Passing of Macalister’s Act 1868: Part 1,” Queensland Heritage, (Vol. 1, Iss. 3, November, 1965), 4.10. 3 “Royal Society of Queensland,” The Queenslander, (Brisbane, Saturday, 24 November, 1894), 986.

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Queensland.4 Anywhere from 700 to 20,000 Aboriginals “made the pilgrimage”5 to the pockets of bunya scrub - mostly in the Blackall Ranges - especially Baroon Pocket (now Baroon Dam) at Maleny, and the Bunya Mountains. They approached along set “bunya trails”6 – a journey that took many months, involving set stops and ceremonies. It culminated in “great meetings” – “huge picnics”7 – at the bunya centres themselves: initiations, trade, corroborees, tournaments, marriagearrangements and so on. The event was also an armistice, and each gathering ended with all participants making peace - parting as “excellent friends” - and exchanging possessions.8

(Map developed by the author)

See Heather Sullivan, Aboriginal Gatherings in South East Queensland, (Canberra, Australia: BA Honours Thesis, ANU, 1977).; J. Zillman, In the Land of the Bunya, (Sydney, Australia: W. Dryrock, 1899). 5 Stephen Jones, A Submerged History: Baroon, Aborigines and White Invasion, (Maleny, Australia: Stephen Jones, 1990), 19. 6 L. Satterhwaite & Andrew Heather, “Determinants of Earth Circle Site Location in the Moreton Region, Southeast Queensland,” in H. J. Hall (ed), Queensland Archaeology Research, (Dept. of Anthropology, University of Queensland Vol. 4, December, 1987), 21. The usual figure given is 500 – 700, but the Moreton Bay Courier (Brisbane, Australia, 5 May, 1847), S3, reported that gatherings of 5000 had been common in the past. 7 C.C. Petrie, Tom Petrie’s Reminiscences of Early Queensland, (Brisbane, Australia: Angus & Robinson, 1983), 11-16. 8 Jones, A Submerged History, 19, 22, 56.

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1842-1860: Earliest Christians and the ‘Sacred Bunya Reserve’ The first presence of Christians on the Sunshine Coast was inter-twined with the sacred ‘bunya lands.’ The explorer Ludwig Leichhardt was a devout Lutheran and probably the first person to pray in the bush here. He was religiously moved by his encounter with the heartland of Baroon. Before it was submerged in the current dam, the area consisted of a clear creek flowing over boulders through a beautiful open woodland valley within a majestic gorge, crowned on all sides by towering bunya trees: But what can I say about the Bunya Bunya brush? …About this majestic tree whose trunk seems like a pillar supporting the vault of Heaven? About its (cones)… their fall, sound(ing) far through the silence of the brush…? What am I to say about this multitude of plants and shrubs and rare trees that grow (here)?9

(Map developed by the author)

Around the same time as Leichhardt, the Gosner (German) missionaries from Nundah arrived at Baroon, hoping to establish a mission base there for converting Aboriginals. Although normally reticent when it came to emotions, they said they had found “paradise.”10 Similarly, a Brisbane pioneer - Andrew Petrie - visited Baroon and was so impressed that he went to Sydney to persuade the colony’s Governor, Sir George Gipps and convinced him to proclaim the entire area a Reserve.11 Thus not only the Blackall Ranges, but the entire district we now call the Sunshine Coast 12 began its European history as a Reserve dedicated to Aboriginal spiritual practices! This was unprecedented in Australia colonial history (see Map II 1840s – 1860s). However, the Bunya Reserve proved a brittle entity. It had only just been granted when the poisoning of scores of their people at Kilcoy sparked a guerrilla war against settlers by about 14 of the tribes. Bunya gatherings at Baroon became the venue for declaring and planning this war. On account of this, the missionaries scrapped their idea of a mission at Baroon. The Bunya Reserve became a fearful place, loathed by whites as being full of “sanctuaries for aggressive Aborigines.”13

M. Aurousseau (ed), The Letters of Ludwig Leichhardt (Cambridge: Cambridge University, 1968), 704. Jones, A Submerged History, 14. 11 Reverend Joseph Tainton, Marutchi – The Early History of the Sunshine Coast, (no publication information, c1982), 18. 12 Heap, “In the Wake of the Raftsmen,” 4. 13 Malcolm D. Prentis, Science, Race and Faith: A Life of John Matthews, 1849 – 1929, (Sydney Australia: Centre for the Study of Australian Christianity, 1998), 22-23. 10

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This situation was not helped by squatters ignoring the restrictions on entry - some cattle runs cutting into the inland areas of the Bunya Bunya Reserve by the 1850s.14 Tiny chapels: domestic faith of the timber getters (1870s) As a consequence of aggressions launched from the Bunya Reserve, 1860 marked a turning point in the Sunshine Coast’s religious history. Queensland separated from New South Wales and one of the new Colony’s firsts acts was to pass the Unoccupied Crown Lands Occupation Act 1860, mostly to repeal the Bunya Bunya Reserve. This allowed mounted police and Native Police, who were already conducting “patrols” into the area, easier access, and also carved up the district into half a dozen unfenced cattle runs of 15,000 to 30,000 acres each. These were later split, again, into smaller plots by the 1880s. The runs’ dense forests and swamps limited mustering to more open edges, meaning these vast estates usually had just 600 head of cattle each. This hardly mattered, as their real prize and revenue was timber.15 Indeed, the Sunshine Coast with its vast stands of fine, diverse forests became a de facto timber reserve. “Timber ports”, consisting of a jetty and a few huts emerged to serve this industry, eventually becoming the towns of Mooloolaba, Yandina, Tewantin, Maroochy, Nambour, Cooroy, and Bli Bli. Cattlemen and timber-getters lived a wild, nomadic existence, residing in very primitive bark huts. Most had little time or interest in religion. Until the 1880s, religious practice either occurred as Bible readings and prayers in private homes, or as services in makeshift bark chapels. There was one at Gympie, the Diggers’ Bethel responding to gold diggers’ needs, and a bark chapel at Yandina which was used by a variety of denominations. The latter still survives, much renovated, as All Saints Anglican. Failed Missions (1870s-1880s) Between 1840 and 1880, Australian Christians clung to the dream of converting the indigenous population en masse.16 It was a dream that failed across the entire continent, largely due to the cultural ignorance of the day, that is, the insistence that Aboriginal people “civilise” or become Westernised farmers before they convert. Another hurdle was the collaboration that Aboriginal people experienced between some of the darker forces of invasion and the Christian message. A number of missionaries came to the Coast specifically to study and convert its inhabitants. Many were well educated and thus wore several hats: scientist, explorer, anthropologist and writer. Presbyterian John Mathew spent years with the Kabi and Wakka peoples before his term as Minister at Coburg (Victoria).17 He was a foremost linguist. Other churchmen-scientists included Reverend Julian Tenison Woods and Father Duncan McNab. Woods was St Mary MacKillop’s mentor. With Mary McKillop he ran retreats around Woodford and Caboolture. Father McNab, a Jesuit, was Mary McKillop’s cousin, thus the Coast had a link to the dawn of both the Queensland Jesuits and the Josephite Order.

Heap, “In the Wake of the Raftsmen,” 8. P.L. Lloyd, “Introduction,” Noosa Shire Handbook – An Inventory of the Agricultural Resources and Products of Noosa Shire, Queensland (Brisbane: Qld. Department of Primary Industries, 1981), 1. 16 Hilary M. Carey, Believing in Australia: A Cultural History of Religions, (St. Leonards, Australia: Allen & Unwin, 1996), 53. 17 Prentis, Science, Race and Faith, 4-5. 15

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(Map developed by the author)

By the 1870s, the churches were ready to create actual establishments. Most notable were the unsuccessful forays of the Reverend Edward Fuller, a Primitive Methodist, at Lake Weyba, Laguna Bay (Noosa), Fraser Island and Bribie Island (White Patch/ Mission Point). Father McNab had more success with Durundur towards Woodford. It ran from 1877 to 1901. These missions were important as the first places Aboriginal people learnt to read and write. They were also some of the first centres of farming and pioneering areas of the Sunshine Coast. Durundur Reserve, for example, had a small herd of cattle and provided a good portion of the regionâ&#x20AC;&#x2122;s labour for land-clearing, stock work and timber-getting.18 Quaker Communities (1867-1890s) The local sugar industry; the towns of Buderim, Mooloolah, Bli Bli, Flaxton, Perwillion and Rosemount; the regionâ&#x20AC;&#x2122;s first schools: all these began with the Society of Friends (Quakers). Like the 18

Reserve at Durundur for Aboriginals, To the Secretary for Public Lands, Paper to Legislative Assembly of Queensland, (30 October, 1882), 1.

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Pilgrim Fathers of America, the Coast’s Quakers were exiles from religious troubles. They were fleeing a split that had erupted in 1867 amongst Sydney’s Quakers. The rift was so intense that Quakers came from around Australia and England to try to heal it. Two camps formed, the original ‘Devonshire Street group’ and a breakaway group based at Pitt Street. Members of the ‘Pitt Street group’ decided to make a new start in Queensland. It was these five men, and eventually their families, who established the first sugar plantations in the region. Between 1868 and 1870 the Quaker settlement along Mooloolah Flat and Petrie Creek/ Maroochy River was established.19 The area became known as “Friend’s Farm” after the ‘Society of Friends’ being a name for the Quaker church. The Quakers’ clusters of slab huts fostered a network of interdependence.20 Their sugar mill was their main source of income, providing the region’s sugar needs.21 The community did not have their own place of worship. They conducted their meetings and marriages in Brisbane, but they did host Quaker missionaries, and the high standard of education and cultural activities around Buderim today is part of the legacy of the impact of the Quakers.22 As early as 1873 they formed a Lodge and Library with 14 members.23 Quakers also formed the region’s first school at Buderim, July 1875.24 Another “small flourishing village” was founded by the Quaker Mitchell brothers at Rosemount, near Nambour. It boasted its own post office, school and store25 and bore the name Sylvania, from Pennsylvania in the United States of America. Sylvania began the district’s first regular transport and the first mail service in 1885.26 All this is remarkable considering how remote and tiny the Quaker group was. Islanders’ traditional faith (1870s-1890s) Sugar’s triumph on the Sunshine Coast owed as much to the hard yakka (work) of South Sea Islanders known as ‘Kanakas’.27 Large numbers of mostly single young men were ‘imported’ from Vanuatu, the Loyalty Islands and other places; some were virtually enslaved while others volunteered to live and work at Buderim, Mooloolah, Diddillibah and Nambour. They arrived with traditional beliefs intact, although some individuals had experienced Christian missionaries on the islands. The Quakers tolerated some of their practices, arranging for “pig feasts” to be held, especially down at Mooloolaba on Sundays.28 Some performed “sing sings’ in Brisbane.29 When Quaker Joseph Neaves visited the Kanaka hamlets, twenty years after the Islanders’ first arrival, he found them “mostly heathen.... spending their Sundays in swimming and fishing.”30 19

Bernis Alcorn & Robert Dunn, Moreton Sugar Mill- Sweet Heart of Nambour, (Nambour, Australia: no publication information, 1997), 7. 20 Helen Gregory, Making Maroochy: A History of the Land, the People and the Shire, (Nambour, Australia: Boolarong, 1991), 28. 21 Tainton, Marutchi, 128-9. 22 Gregory, Making Maroochy, 5, 19, 28. 23 Notes of Joseph C Dixon’s Reminiscences and Journal of Canambie Plant, (MSS Buderim Historical Cottage). See also Stan Tutt, “Preachers on Horseback Bring God to the Bush,” Sunshine Coast Daily, (September 1988), 18. 24 “Schools Spread over Coast,” Nambour Chronicle, 75th Anniversary Supplement, (1 August, 1978), 49. 25 “Sylvania,” Moreton Mail, (19 April, 1889). 26 Ross Mitchell, Mitchell Family, (Canberra: no publication information, 1996), 17-20. 27 Tamsin O’Connor, Buderim Foote Sanctuary, (Buderim, Australia: Eric Joseph Foote War Memorial Sanctuary Association, 1998), 20. 28 Dixon’s Reminiscences, 1984. 29 Ray Evans, Kay Saunders & Kathryn Crone, Race Relations in Colonial Queensland: A History of Exclusion, Exploitation and Extermination (2nd Ed), (St. Lucia, Australia: University of Queensland Press, 1988), 204. 30 Mitchell, Mitchell Family, 35.

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However, the backbone of Melanesian religions graded secret societies, elaborate exchange networks (kula etc.) and associated ceremonial feasts could not survive without initiated elders. At any rate the Islanders came from several diverse groups, each with its own beliefs. A few traditional occultists and healers are said to have been active in community well into the 20th century, as use of words such as su (magical object) and mausang (sorcery) show.31 A roughly-worked stone image found face down in a former Kanaka cane field sits now at the Buderim Historical Cottage. It appears to be a ‘spirit stone’ of the type Vanuatu Islanders placed for magical protection in their fields. ‘Tiny Boxes’ and ‘Union’ Churches (1890s-1920s) After 1890, ‘closer settlement’ erupted on the Sunshine Coast. This meant mixed farming like dairy and fruit rather than just pastoralism, and the break-up of the vast cattle/timber runs into smaller farms. Railways and gravel roads replaced the rough bush tracks. Bark humpies were re-built as solid timber homesteads. Now a few hamlets appeared, and many ‘Areas.’ ‘Areas’ consisted of clusters of farms sharing a community hall.32 Accompanying these changes came a spate of church and hall building. From having two or three bark chapels during the 1870s, by the 1920s the region boasted 100 churches and scores of community halls which were regularly used for religious purposes. Virtually all these churches and halls were “small wooden shells without linings or ceilings.”33 Such ‘boxes’ highlighted not only the tiny size of local congregations but the prevalence of self-contained communities. They were often built from ‘kit’ template plans, which explains their similarity. Most of the churches and halls were entirely the work of locals pitching in with their labour and materials in their spare time. Even furniture and ornaments were mostly made on-the-spot. Thus they exemplify the determination to have local places of worship. Nevertheless, so many Sunshine Coast residents were non-religious or lapsed, and pastors were so few and far between that people had to travel great distances even to these little churches. Clerics did vast rounds of the district, meaning that a ‘proper’ service occurred only every few months when the pastor or priest came back to that place. Clergy diaries and letters describe bad roads, long journeys, unusual venues and the hazards; for example: “like climbing up a wall” of mud for 3 hours to get to Peachester.34 Some, like the Anglican minister Thomas Beazley (‘the man with the Bible wagon’) therefore decided it was more practical to use these epic journeys simply to distribute scriptures and run educative lantern shows. Faced with such obstacles, and the lack of sufficient persons of any one denomination, some hamlets and farm clusters formed ‘union churches.’ There were over eight such entities in the area. These used halls with a schedule of different denominational services at different times. Others actually created non-denominational community churches.35 Montville even developed a ‘village green’ where religious business could be conducted, Montville is one of the few Australian towns to actually have such a thing as a village green (see Map IV 1890s – 1920s).

Adele Withers, Report: Preserving historical islander village on Maroochy River Wetlands, (no publication information, 2000), 36. 32 Daphne Heaton, personal communication, (Nambour, Australia, 2001). 33 Tainton, Marutchi, 147. 34 St. Luke’s Lutheran Church, 50 Years 1928-1978, (Nambour, Australia: St Luke’s Lutheran Church, 1978), 11.; H.C. Beasley, “A month’s work in the North-Coast district,” The Church Chronicle (March, 1902, reprinted in St. Margaret’s), 10-11. 35 Dave Hankinson, Reminiscence of Maleny, (Nambour, Australia: Maleny & District Centenary Committee, 1978), 20.

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(Map developed by the author)

Ethnic Enclaves (1890s-1920s) First settlers came from distinct parts of Europe, Asia and the Pacific and found Australia a strange land. Thus they tended to cluster together for mutual support. This meant that the Sunshine Coast presented a patchwork of different communities: Finnish (Lutheran/ Orthodox), Scottish (either Quaker or Presbyterian), German (Lutheran), Indian (largely Sikh), Pacific Islander (Salvation Army, Anglican or Methodist), or Irish and Italian (Catholic). These religio-ethnic communities were responsible for opening up entire areas of the Coast including Pomona, Cooran, North Arm, the Mary Valley, Blackall Ranges (Maleny, Montville) and Bli Bli. By 1910, there was a Lutheran ‘German town’ at Witta (Teutoberg), a ‘Finnburry’ at Burnside/ Image Flat,36 and a number of Indian hamlets, some unnamed (as at Mt. Eerwah) and others called ‘Poona’, presumably after Pune in Maharastra, India. At Gympie, there was an area of about 6001500 Chinese, many working as local shepherds, market gardeners and cooks. The Chinese held public festivals for New Year and had home shrines but no temple. 37 Likewise, Old Ceylon Road at 36

Olavi Koivukanges, Sea, Gold and Sugarcane: Attraction versus Distance – Finns in Australia 1851 – 1947, (Turku: Int. of Immigration, 1986), 94. 37 Alisa Dawson, “Chinese in the Gympie District,” MSS typescript, (no publication, n.d.).

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Cooran and Cooroy is named after the 500 Singhalese Buddhists 38 who worked banana crops here into the 1920s.39 They lived, planted fruit trees and sometimes even buried their dead in the area. A ‘spiritual vacuum’ – the crisis for Islanders and Aboriginals (1880s-1890s) Within twenty to thirty years of arriving in Buderim, crime, suicide and insanity swept through Kanaka communities across Queensland.40 It seems the Islanders faced a “spiritual vacuum” as connections with traditional religion weakened. The situation for Aboriginal families was similar. Deprived of areas wherein they used to perform ceremonies, and often reduced, like the Kanakas to living on the fringes of society with no opportunities for advancement, they had little time for any form of spirituality as they coped with poverty, substance abuse, epidemics and overwhelming injustice. The Indigenous women of the Sunshine Coast now regularly married Islanders, presumably because so many Aboriginal men had died in massacres and related problems, and perhaps also because Kanaka men offered slightly more stable lives for their children. Sadly, however, the children of these unions were in many cases removed by the government to Brisbane for being “mixed”, Islander-Aboriginal. Nevertheless, the remaining Kanaka-Aboriginal families clung to the Sunshine Coast in places such as Kenilworth, Glasshouse Mountains, Tewantin, Bli Bli and Mill Hill. This was as late as the 1910s to 1920s.41 Some even maintained traditional funerals and corroborees. One corroboree in 1911 at Tewantin was remembered as “a magnificent spectacle.”42 A few churches, especially The Salvation Army and Anglicans became active in providing education and welfare to address this plight, also protecting these people’s rights by trying to prevent deportations to Reserves or overseas.43 This resulted in mass conversions by Aboriginals and Islanders alike. In fact, by as early as 1892, 75% of the Kanaka population could boast a “Christian education.”44 In gratitude to the Church of England, the Kanaka community pooled their funds to donate a bell for Nambour’s St. John’s church. This is extraordinary considering the community’s impoverished state. ‘Salvation Riders’ and the Islander/Aboriginal community (1870s-1900s) The Salvation Army was very young when it burst onto Australia. It seems to have had a presence on the Sunshine Coast as early as the 1880s, and by the early 1890s, ‘salvation riders’, pairs of evangelists on horseback were sent to follow up on this early work. Established churches chased them out the towns, forcing anyone interested in their message to meet them in the open air which explains why The Salvation Army held its first service on the Blackall Ranges in Montville’s village green. Sergeant John Potts, an early Buderim settler and Sergeant Libe, himself a South Sea Islander pioneered the Army’s work in the Kanaka/ Indigenous community. By 1895 there were meetings and Bible classes three times a week at Buderim, with mostly Kanaka and Aboriginal attendees. Some of these Islander newcomers, in their curiosity or yearning, had walked miles to be there. A number of 38

David Hugo, Historian, Noosa Local Studies, personal communication, (Noosa, 2001). Jean Elder, Bald Knob: A Familiar Landscape, (Maleny, Australia: Jean Kenyon Elder, 2000), 60-61. 40 Kay Gittins, The Salvation Army Nambour Corps: 100 years of service on the Sunshine Coast, (Nambour: Salvation Army Corps, 1994), 8. 41 Jones, A Submerged History, 37-8.; Bennie Alcorn, personal communication, (Nambour, December, 2002). 42 Colin L. Monks, Noosa: The Way It Was and the Way It is Now, (Tewantin: Colin Monks, 2000), 82. 43 P.M. Mercer, White Australia defied: Pacific Islander settlement in North Queensland, (Townsville: James Cook University, 1995), 13. 44 Mercer, White Australia defied, 10. 39

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Salvation Army contemporaries commented on the enthusiasm, warmth, zeal and energy of Buderim Kanakas towards their new-found faith. They would even spend half the night in prayer to farewell some of the sergeant-majors.45 The Army offered Islanders and Aboriginals levels of freedom, equality and opportunity unprecedented at that time. The Islanders could, and did, form their own groups with their own flag, band and drum. They met with and attended talks of Salvation Army luminaries, and freely travelled to Nambour, Yandina, Gympie and Brisbane to evangelise, worship or help organise church meetings and festivities. Everywhere, the Buderim Kanakas were quite the stars of the local Army “show,” drawing large crowds of Europeans, Aboriginal and Islanders alike. It was said that the biggest crowd Buderim ever witnessed up to that time for any reason whatsoever was on account of a Salvation Army meetings held by the Kanaka community! The response was even stronger when they brought their message to Gympie: Over 800 people crowded the large Gympie I barracks... until the ‘no more room’ cry was raised and the doors had to be forcibly closed in the faces of a disappointed crowd, who were so eager for admission that they began to unscrew the hinges.46

Salvation Army Salvation Riders and Aboriginal and South Sea Islander Salvationists at Buderim (Photographs courtesy of the author)

The Salvation Army became so popular that the Christmas camps it established at Cottontree, largely to minister to the Aboriginals and Kanakas already frequenting the area, attracted 1,000 attendees; Aboriginal, Kanaka and European.47 As a local ‘old timer’ recalled, The Salvation Army remained for decades the ‘king pin’ of Cottontree.48 In fact, The Salvation Army effectively founded the Sunshine Coast’s beach-centred tourism.49 Every Christmas, Nambour became a ghost town on account of this annual exodus.50 This is remarkable considering how towns of the Sunshine Coast held just a score to a few hundred residents each. The tradition of Christmas-time camps ministering to holidaying crowds at Cottontree continues to this day through other church bodies.

Gittins, The Salvation Army Nambour Corps, 18 Gittins, The Salvation Army Nambour Corps, 18. 47 Gittins, The Salvation Army Nambour Corps, 15. 48 Gittins, The Salvation Army Nambour Corps, 15. 49 Gregory, Making Maroochy, 81. 50 Gympie Times and Mary River Mining Gazette, (Nambour, 4 January, 1898), 3. 46

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Utopian Seekers and their communities (1890s-1920s) The economic depression of the 1890s, disastrous floods and droughts in South East Queensland, and the collapse of Pettigrew’s timber business in 1898, all combined to make the 1890s a difficult time for the Sunshine Coast. Meanwhile, Socialism and Communism, at this stage just ideologies, excited many to look for alternatives lifestyles. One result was the Queensland government’s Cooperative Land Settlement Act of 1893. It encouraged communal and community living. Consequently, to resettle impoverished and displaced persons, and in pursuit of utopian ideals, Christian as well as Socialist communal experiments arose. Attracting most media attention on account of its mishaps, the tee-totalling Woolloongabba Exemplarites established a commune on the western shores of Lake Weyba. It was inspired by George Charles Watson, who was sometimes present. He aimed to “uplift” the working class and “morally create a new earth.”51 Most participants were urban folk made homeless and jobless by the recent floods and economic depression. Poor soil and the settlers’ lack of skills soon forced the abandonment of this venture. Another - the Protestant Unity Group Co-operative – flourished around Federal, near Pomona.52 Some from Exemplarites moved to the Unity Group Co-operative. The latter group was more successful, largely because it slowly ceased being a commune and turned into the current towns of Pomona and Federal. Into the 1910s and early 1920s, more communal groups were established often with less religious motivation. Firstly, there were additional communities established at Bli Bli by ‘refugees’ from a Finnish socialist experiment by Matti Kurikka in Chillagoe.53 Secondly, the first and largest soldier settlement in Australia, made up of returned ANZACs was established at Beerburrum. At its peak it covered a very large area, running from Elimbah down to Pumicestone Passage. Again, the focus of these developments was to allow the “little man” to make a decent ‘new start’ through a life on the land, away from the immorality of the city, but again, poor soil and lack of skill meant these ventures did not end well in many cases. The Quest for Stable Uniformity (1920s-1960s) Being rocked by a global Depression and two World Wars, Australia sought solace in a curious blend of Australian-Anglo-American patriotism and establishing solid foundations for family life. Fearing ostracism, persons of non-English origin often renounced or anglicised their culture. Even place names were changed: Teutoberg became Witta; Finnburry became Bli Bli; and Sylvania became Rosemount. People changed their surnames, stopped speaking their original languages, observing their traditions and even quit their religion to fit in.54 The best example of this were refugees and prisoners of war who between the 1940s and 1960s created Queensland’s first and largest artificial forest reserves at Jimna, Kenilworth, Beerwah, the Glasshouse Mountains, and Beerburrum. These

Bill Metcalf, The Gayndah Communes, (Queensland: Central Queensland University, 1998), 16. P.L. Lloyd, “Introduction,” in Suncoast District Extension Committee, in P.L. Lloyd (ed), Noosa Shire Handbook, 2. 53 Koivukanges, Sea, Gold and Sugarcane, 93-95. 54 Beryl Czechura, Secretary, Witta Lutheran Church, personal communication, 2001. 52

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East European and Baltic men lived in workers’ cottages surrounded by their labour. Most were either Orthodox or Muslim, but almost all abandoned their faith.55 What became known as the ‘big four establishment churches’ began to dominate the region: the Presbyterians, Methodists, Catholics, and Anglicans. Not only did these organisations build solidly in stone and brick but they were often the hub of business, social and cultural life including education, balls, flower shows and sports; tennis courts were often built by and next to these churches.56 The security and identity these organisations offered perfectly fitted what was happening on the Sunshine Coast. The area had become an important rural world in its own right: a prosperous food bowl serving Queensland and all Australia with sugar, tropical fruits and dairy products. Indeed, when the sugar harvest was threatened in the 1940s the armed forces, including Americans pitched in to help.57 This was a time when monoculture, concrete and mechanised farming entered the area. Sealed roads replaced dirt roads; tractors and trucks replaced horses and ploughs; and brick and cement replaced wooden buildings. Both on the coast and inland, proper towns developed from what had been hamlets and beachside camps. These towns had 500 to 5,000 inhabitants each, meaning they had their own facilities and services. Most locals, in contrast to the earlier and following eras, had some level of involvement with church-based activities. ‘Camping with a Christian Purpose’ (1920s-1950s) As the ‘big four’ came to pervade many aspects of life, awareness grew of the region’s potential for recreational pursuits, and the therapeutic quality of such activities. This trend was started in North America in the 1910s and 1920s, often with religious and moral overtones: “camping with a Christian purpose” as it was called. Australia followed by the “20s and 30s”.58 Thus in this period it is found therapeutic ‘Guest Houses’ in the hinterland, for example ‘Brightside’ run by the Baptists, and the creation of vast church-run holiday camps. The latter included Camp Cal (Churches of Christ, Caloundra), Alexandra Park (Presbyterian/Uniting, Alexandra Headlands), Luther Heights (Lutheran, Coolum)59 and Maranatha (Seventh Day Adventist, Yandina).60 (See Map V 1920s – 1960s) Nambour Showgrounds became a major Presbyterian venue in 1925, indeed, it was the regular venue for Presbyterian camps for the entire state of Queensland between 1934 and 1941. 61 Then, from 1947 the Presbyterians shifted to Alexandra Park, which saw a vast turnover of students from all over Asia, Africa and the Pacific. Alexandra Park became hugely important in mission training, becoming not only the Presbyterian Church’s largest and main holiday camp in Queensland but also the annual venue for the state’s Presbyterian Women’s Missionary Union. In 1953 it hosted the Federal Board

Queensland Environmental Protection Agency, Heritage Trails of the Great South-East (Brisbane: Queensland Environmental Protection Agency, 2000), 128-9. Also Wendy Dixon, Landsborough Historical Museum, personal communication, December, 2002. 56 Berenis Alcorn, Berenis & Daphne M. Heaton, Methodism in Nambour –A Century of Memories (Nambour: no publication information, 1996).; B.C. Alcorn, Nambour Town: A Study of Factors Contributing to the Formation and Growth of a Town in the Queensland Countryside, (MA Thesis, Dept. of History, University of Queensland, 23f, no publication information, 1996), 25, 29. 57 “Cane Danger at Nambour,” Courier Mail, (5 August, 1943), 3. 58 N.F. Nelson, To Help Find their Feet, (Brisbane: W.R. Smith & Patterson, 1966). 59 St Luke’s Church, (Nambour: no publication information, n.d.), 18. 60 The Salvation Army also had a campsite at Caloundra on The Esplanade near Bulcock Beach. 61 St Luke’s Church, 18.

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of Religious Educationâ&#x20AC;&#x2122;s annual meeting, the first time this event was held away from Melbourne.62 Alexandra Park was the model for permanent youth camps and camping programs all over Queensland by the mid-1960s.63

(Map developed by the author)

As this shows, holiday church camps were not simply recreational. They were permanent bases for mission training and the education and conferences of youth and ministers. Beach camps around Queensland owe their regular programs to VBS (Vacation Bible School), a format devised in 1961 by Keith Hannah of Woombye Assemblies of God. Hannahâ&#x20AC;&#x2122;s program proved very popular and was imitated not only across denominations but also in secular schools. Indeed, VBS and similar programs inspired the development of regular non-religious vacation programs by Queensland schools. Many of the first non-religious school camps were run at the Sunshine Coast religious camps. Camp Cal was particularly central to this development.64

Nelson, To Help Find their Feet, 98. Nelson, To Help Find their Feet, 98. 64 Brice Neilsen, Phil Difenbeck, Rod Foster, Churches of Christ head office, Kenmore (Brisbane), personal communication, June 2002. 63

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Artist-recluses and Queensland’s first Eastern centre (1940s-1960s) Offering somewhat of a counterpoint to these solid expressions of Christendom, the Sunshine Coast now began attracting religiously-inclined artist-recluses drawn by the area’s natural beauty and rural prosperity. Most notable of these was Ian Fairweather (1891-1974), one of Australia’s greatest and most influential post-Impressionists.65 Fairweather lived and painted for twenty years (1953 to 1974) in a ramshackle Bribie Island hut, surrounded by bushland. His decision to live in austere isolation, ignoring his own fame and wealth, was driven by a keen desire to become a hermit monk-artist, after the fashion of great Chinese painters. He was very dedicated to his personal fusion of Chinese, Buddhist and Christian spirituality. Indeed, from 1961 to 1963, Fairweather’s production on Bribie basically consisted of what is known as “the Religious Group” of paintings. His greatest masterpieces were both produced on Bribie Island, and these too were religious in nature: ‘Monastery’ (1961) and ‘Hallelujah’ (1958).66 A similar figure was Francis Brabazon (1907-1984), an early Australian Modernist poet and one of Australia’s first Primitivist painters. Brabazon was well-known in the Melbourne cultural scene before becoming Shiekh (head) of Australia’s branch of the Sufi Order of Murshid Inayat Khan (1882-1927). The Sufi Order was the earliest Sufi (Muslim mystic) group in Australia. However, by the late 1940s, Brabazon along with others of the Sufi Order, had adopted Avatar Meher Baba (18941969) as their Master. Baba was an eclectic figure: a Zoroastrian-born Indian, son of recent Persian migrants. He had Catholic schooling, but his Masters, who had very large followings of their own, had been both Hindus and Muslims. Baba’s Masters claimed he was God Incarnate (Avatar) which is why he gained allegiance from groups and people of many different faiths. His teaching presented a blend of various faiths. Meher Baba himself stayed a few days at the summit of Keil’s Mountain (Woombye) in 1958. Thereafter it became a spiritual centre, Avatar’s Abode. Avatar’s Abode was certainly the first of its kind in Australia. Most Indian centres and ashrams in Australia did not emerge until the 1970s or 1980s. A small Meher Baba community developed on and near Kiel’s Mountain over the following decades. Brabazon lived on-site between 1958 and 1959, and again after 1970 here he produced a range of literary works, drama and music. Dropping Out, Dropping In and Turning East (1960s – 1980s) The founding of Avatar’s Abode foreshadowed the quest of people all over the West for fresher, less formalized spirituality. In many cases, their quest led them to “quit” established society and actively “seek” higher values or truths by wandering from place to place. Some 2,000 ‘drop outs’ of this sort made the Sunshine Coast their home. The Sunshine Coast became a major Australian centre for ‘Alternative lifestylers,’67 famed for its communes.68 They developed a new wave of intentional communities: Cedarton Forester’s Co-operative, Sweet Waters, Starlight and Crystal Waters. Although very few of these communities were aligned to a specific faith, they were often the platform for diverse religious groups, and many Eastern religions found their first inroads onto the Sunshine Coast through interest groups and meetings began at or through these communities. 65

Murray Bail, Ian Fairweather, (Sydney, Australia: Bay, 1981), 11. Bail, Ian Fairweather, 170-172. 67 J. Lindblad, “Where the Drop-outs Are,” Bulletin (27 March, 1976). 68 Margaret Munro-Clark, Communes in Rural Australia, (Sydney: Hale & Iremonger, 1986), Maps 1-3.; Peter Cock, Alternative Australia – Communities of the Future? (Melbourne: Quartet, 1979), 26-27, 132-134. 66

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The strongest example of this is Chenrezig. In 1974, ‘Alternative lifestylers’ with connections to some of the communities mentioned above visited Dharmasala, the centre of Tibetan Buddhism in India. They arranged for two monks from there, Thubten Yeshe and Zopa Rinpoche, to visit Diamond Valley near Mooloolah. In this manner, the first-ever Tibetan Buddhist retreat on Australian soil was arranged, involving over 200 participants from all over Australia. In the wake of this enthusiasm, the monks went to a nearby property at Eudlo and declared it suitable for a Tibetan monastery. The property was purchased and developed for this purpose. Chenrezig is thus the oldest and now largest Tibetan institute in the southern hemisphere. It has been visited several times by the Dalai Lama.

(Map developed by the author)

Hippy Christianity (1970s-1980s) As stated, this era of change also affected Christianity. Nationally and internationally, ‘traditional’ churches were declining in membership. The “establishment churches” served the needs of the 1920s1950s generations perfectly well. They offered structure, protection, solace and uniformity during the hellish times of the depression and world wars. However, they were ill-equipped to relate to 1960s youth. The young people of the 1960s and 1970s occupied a safe, affluent, well-informed world. They craved diversity and novelty. They wished to ‘live out’ the essence of their faith. Thus they were drawn to, or themselves developed, emotive or experiential forms of spirituality that celebrated rather than restricted behaviour. What resulted was an immense revival, a period many local ministers recall as a ‘working of the Holy Spirit.’ They recall a new freedom of expression entering local churches, a The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 125

reaching out to the wider community and a reaching back to the core of Jesus’ message, accompanied by a personal religious experience and a great deal of enthusiasm.69 Different groups embraced the change in different ways. The Sisters of Mercy developed a very popular, inclusive environmental retreat centre at Najarra (at Image Flat). Others developed holistic educational services that included hands-on farming and cooking, for example Pinbarren Christian Community College.70 A similar development, concentrating on diet, farming, quasi-communal living, home schooling and natural therapies was the Destiny Press (‘Sabbath Rest’) centre at Chevallum (Palmwoods). It was dedicated to living by and promoting the writings of Waggoner and Jones, two major Adventist thinkers. Destiny Press became the world headquarters for the ‘Sabbath Rest’ movement, with branches everywhere from Africa and New Zealand to Germany and the United States of America. At the centre’s peak, between 1971 and 1984, people came from around the globe.71 Equally visible at this time was the free-spirited, pop culture-focussed, surfing sub-culture. Many from this group adopted ‘born again’ Christianity and wove it into their sporty, music-loving lifestyle. There were clusters of ‘surfing Christians’ at Cooloola, Noosa and Mooloolaba. One convert became an Iron Man (Greg Perrens) and another a Sunshine Coast beach inspector (Doug Boyle). These men developed youth programs that specifically fitted the outlook and energy of teenagers. These eventually became national and international in scale such as Teen Challenge and Youth with a Mission. Evangelism, Pentecostalism and the ‘New Right’ (1970s-1990s) Pentecostalism and American-style Evangelism had entered the Coast through ‘tent meetings’ as early as 1928 in Woombye. Indeed, by 1950 the Woombye Assemblies of God (AOG) became Australia’s first home-born mission church, focussed on Papua New Guinea. The “personal experience” mood of the 1960s-1980s fitted the Pentecostal/Evangelical outlook especially well. Thus it is not surprising that the majority of growth happened through churches that embraced Pentecostalism. Indeed, many people central to this development, for instance the Cunningham family in the case of the AOG had an alternative background, and Evangelical growth typically happened at a grassroots community level. For example, the Christian Outreach Centre at Kiel’s Mountain, the second of its kind in Australia grew out of packing sheds in 1977 to become globally important. The large following and extensive influence of these newer churches led to the Sunshine Coast being dubbed one of Queensland’s main “Bible Belts”, the other area being the Mt Gravatt to Logan area. During the 1980s, these churches asserted considerable influence on the Queensland government and sometimes encouraged voters to support what was considered the ‘New (Christian) Right’ in politics.72 The ACE (Christian Schools) Convention for all Australia operated out of Nambour.

Neil Westbrook, former Woombye/ Nambour AOG Pastor, personal communication, Forest Glen, 2001. Pinbarren Community Christian College, CIS (Sunshine Coast Community Information Services entry, 17 January, 2001). 71 Margaret Wright (Sabbath Rest elder), personal communications, 5 September 2001 & 29 November 2002. 72 “Pastor Urges Flock to Vote for Morality,” Sunshine Coast Daily, (20 April, 1987), 2.; “Coast’s Christians Condemn Condom Bid,” Sunshine Coast Daily, (21 August, 1987), 4. 70

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(Map developed by the author)

Invisible diversity (1990s-2010s) Between 1996 and 2001, the Sunshine Coast region doubled its ethnic variety, to the point of boasting the greatest ethnic diversity in Australia. Sixty-one different nationalities and cultures call the area home. These groups include Americans, English, Canadians, Austrians, Chinese, Egyptians, Dutch, Germans, Filipinos, South Africans, Fijians, Greeks, Hungarians, Indians, Indonesians, Irish, French, Malaysians, Maltese, Poles, Singaporeans, Sri Lankans, Aboriginals, Islanders and Croatians. However- unlike other regions of Australia these nationalities are tiny and invisible. Most of the Coastâ&#x20AC;&#x2122;s ethnicities have less than forty persons. Some have as few as one to three representatives. Even when they number in thousands, they are generally sprinkled anywhere and everywhere up and down the Coast.73

Community Centres for People: Maroochy Community Centres and Facilities, (Maleny, Australia: Public, 1996), 35-

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Surprisingly, this has not added greatly to the area’s religious diversity. Only 1.6% come from non-English speaking backgrounds.74 A much broader range of non-Christian groups have now entered the Sunshine Coast, but despite appearances, most of these are tiny (5-10 persons) “interest groups” without a regular base, and often making only a fleeting passage through the region. The bulk of the Coast’s migrants are anglicised, ‘Westernized’ and Christian, regardless of their ethnic roots. ‘Mega-centres’: integrated, multi-purpose centres (1990s-2010s) Over a decade ago, Pastor Doug Drinnan established Goodlife, a large Baptist sporting/ community complex at Buderim, as a “multi-functional community centre ...a centre for the whole family.”75 Developments of this type: massive “birth-to-death” complexes covering everything from childcare and leisure needs to education and aged care have become increasingly common in the last twenty years. Complexes of this type are particularly noticeable in the area between Maroochydore, Nambour, Woombye, Buderim and Sippy Downs. Here, over a dozen very large Christian community centres have sprung up, quite a few associated with evangelical and pentecostal or charismatic churches. They are also the hub from which regional, state or even international charities, facilities and media services are run. A good example is Immanuel Lutheran Community in Maroochydore. Surrounded by dense rainforest and with only one entrance it is an entire ‘Lutheran world.’ A green, pleasantly wooded parkland holds a large round church, a college of 1,200 students, a hostel, a childcare centre, a retirement village, and administrative offices. The Immanuel Community runs a system of pastoral care and a number of region-wide arts and literature events: Fruehlingsfest, Immanuel Arts Festival, and Voices on the Coast.76 Conclusions The aim of this paper was to contextualize the appearance and history of The Salvation Army on the Sunshine Coast, and present the changing “local religious world” it has been responding to over the last 125 years. Following a series of conflicts and failed missions, churches were only just being built in the region when The Salvation Army appeared. This proved to be a perfect setting for the Army. Limited previous ministry; the scattered nature of the region; the lack of strong denominational orientation; economic difficulties and utopian or socialist communal hopes of the time all combined to encourage large numbers of Sunshine Coast residents to regularly attend Salvation Army functions, whether or not that translated as long-term conversion. The Army’s appearance also aptly addressed the ‘spiritual crisis’ faced by the Islander-Aboriginal community at this time. This probably accounts for the Army’s immense popularity and importance in both the European and non-European communities of the 1880s-1910s Sunshine Coast. The situation since those heady days seems to have been varied and not always conducive to the Army’s growth. By the 1920s-1960s, local communities sought to solidify their bases and develop proper working townships. The Salvation Army was certainly a part of this process, but ‘the big four’ 74

Sofia Parez, Multi-cultural Officer, Maroochy Neighbourhood Centre, personal communication, Maroochydore August, 2001.; “Understanding Maroochy’s Diversity,” 2. 75 Pastor Phil Drinnan, Pastor of Goodlife Centre, personal communication, Buderim, 2001. 76 ‘Walk as Children of the Light’ – Immanuel Lutheran College: A School of the Lutheran Church (no publication information, c2000), 9.

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establishment churches mostly led the field. Similarly, the 1960s to 1980s posed a different challenge: Sunshine Coast residents sought out unrestricted, ‘alternative’ expressions of spirituality. These ‘newer’ expressions rapidly began to dominate the area, culminating in the Evangelical/ Pentecostal revival. Subsequently, these bodies developed many large multi-function centres around the Coast.

Opening of the Nambour Corps citadel of The Salvation Army by Commissioner Frederick Coutts in the 1960s (Photograph courtesy of the author).

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Captain and Mrs. George Pollard (above) and Captain and Mrs. Edward Wright (below), the pioneers of The Salvation Army in New Zealand (John C. Waite, Dear Mr. Booth, [Wellington, New Zealand: The Salvation Army Territorial Headquarters, c1964]).

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OPENING FIRE: A BRIEF ANALYSIS OF THE SALVATION ARMY’S FIRST DECADE IN NEW ZEALAND 1883-18931 By Kingsley Sampson Introduction The Salvation Army opened fire in New Zealand in 1883 during the decade when the Army became an international movement. In New Zealand it grew from nothing at the start of 1883 to an Army in 1893 with over 80 corps, about 300 officers and around 4,000 soldiers plus embryonic social programs and officer training facilities. This all happened in a country where the total population was less than 700,000 people. This paper outlines the progress made in this pioneering phase, refers to some of the people and places impacted by the Army and offers some suggestions as to why this remarkable growth happened. Salvation Army Expansion The opening fire occurred within the context of the start of the world-wide expansion of The Salvation Army and the on-going expansion of the British Empire. From four countries in 1879 the Army expanded to 23 by 1890 with a further 13 being added in the 1890s. Among these were Australia (1880), India and Canada (1882), Sri Lanka (Ceylon) and South Africa (1883) and Newfoundland and St Helena (1886). This was also the time of the ‘Scramble for Africa’ whereby European powers divided much of Africa into agreed spheres of influence. It was the era when the military trappings of an army were being widely used. The name ‘The Salvation Army’ was adopted in 1878. Uniforms, the crest, the flag, bands and the completion of the Salvation Army doctrines quickly followed. This is also the decade of the Maiden Tribute (1885), Catherine Booth’s death (1890) and the publication of In Darkest England and the Way Out (1890). Thus the Salvation Army’s opening fire in New Zealand in 1883 sits within this initial phase of expansion. New Zealand Context The Army’s opening fire also occurred within a wider New Zealand Christian context. The Reverend Samuel Marsden of the (Anglican) Church Missionary Society (CMS) first preached the Christian gospel in New Zealand on Christmas Day, 1814. The CMS was followed by the Wesleyan Reference citation of this paper Kingsley Sampson, “Opening fire: A brief analysis of The Salvation Army’s first decade in New Zealand”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 130-136. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 This paper was given as a way of introducing some key features of the commencement of The Salvation Army in New Zealand to a mainly Australian audience. There is no new research in this brief analysis of the opening decade which draws upon previously published material, mainly from Cyril Bradwell, Fight the Good Fight, (Wellington, New Zealand: Reed, 1982).

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(Methodist) Missionary Society (1822) and the Roman Catholic Society of Mary from France (1838). These three are seen as the missionary churches of New Zealand. The churches that arrived after the signing of The Treaty of Waitangi and the assumption of British Sovereignty over New Zealand in 1840 are seen as settler churches and this includes The Salvation Army. Well-wishers The Army’s opening fire was prompted by well-wishers requesting The Salvation Army’s help. New Zealand was not like Australia where before the first commissioned officers arrived from London, embryonic Salvation Army work had already started in Adelaide (John Gore and Edward Saunders) and Brisbane (Hester McNaught). In New Zealand it was well-wishers who had heard about The Salvation Army who then wrote to William Booth asking him to send officers. Two known letter writers were John Brame, printer of Auckland and Arabella Valpy of Dunedin. 2 Arabella was from a strong Presbyterian family reputed to be one of Dunedin’s wealthiest. She wrote on 5 April, 1882: Dear Sir, - Can you see your way to send to the rescue of perishing souls in this respectable and highly favoured city? Herewith find draft [of] 200 [pounds]. The Lord reward you and yours. A Wellwisher.3

Two other women also signed the letter. Of note, one of the other signatories later became a Salvation Army officer and descendants of Arabella Valpy are among today’s officers in New Zealand.

Memorial plaque at The Fountain in Dunedin’s central city Exchange (Photograph from the Kingsley Sampson collection).

Bradwell, Fight the Good Fight, 3. Bradwell, Fight the Good Fight, 4. The enclosed bank draft for £200 pounds would be worth approx. $NZ34,000 today. http://www.rbnz.govt.nz/monetary-policy/inflation-calculator, accessed 1 September, 2016. 3

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The First Year and the First Decade The Army focused initially on key centres of population in New Zealand. The strategy of the pioneer leaders, Captain George Pollard (age 20) and Lieutenant Edward Wright (age 21) was for Pollard to start in Dunedin in the South Island and Wright in Auckland in the North Island. They were then to meet in the middle of the country in Wellington. The first official meeting of the Army in New Zealand was held on 1 April, 1883 in Dunedin. The ‘opening fire’ is recognized with a plaque at the Fountain in Dunedin’s Exchange. Most initial growth was in the South Island. Later the Army spread to more North Island centres and to rural towns and districts. The Army quickly ‘grew from the ground up.’ The initial invading force of five officers 4 became an officer force of about 300 by 1893. The majority of these were raised up from within New Zealand. Alexander and Rachel Matthews were the first New Zealanders to be commissioned as officers, Rachel being one of the signatories of the Valpy letter. Corps were opened in 1883 in Dunedin (1 April), Auckland (14 April), Christchurch (20 May), Wellington (17 June), Timaru (24 June), South Dunedin (6 July), Sydenham in Christchurch (9 August), Oamaru (2 September), Invercargill (9 September), Port Chalmers near Dunedin (10 November) and Waimate (9 December). Of these initial corps openings, only South Dunedin, Port Chalmers and Waimate have closed. Five thousand converts were recorded in the first nine months and several hundred Salvationists and five brass bands attended an initial congress in Dunedin in December, 1883. By 1888 The Salvation Army had a corps or outpost in every town with a population over 2,000 and by 1890, 20,000 copies of the War Cry were being sold every week. In the 1891 census about 1.5% of the population said they were Salvationists.5 There was a strong connection between the Army in New Zealand and that in Australia in these early years. Administratively New Zealand was under Australian oversight from 1883-1886 (and again from 1894-1912). Pioneer officer reinforcements came from Melbourne and there were frequent officer exchanges between Australia and New Zealand during the first decade.

Pollard and Wright stopped in Melbourne on the journey to New Zealand where Captain and Mrs Burfoot and Lieutenant J. Bowerman were added to their invading force. 5 This was 9,383 people out of a population of 626,658.

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The first Congress in Dunedin, New Zealand, Christmas, 1883 (John C. Waite, Dear Mr. Booth, [Wellington, New Zealand: The Salvation Army Territorial Headquarters, c1964]).

The Stronger South Island The Salvation Army was stronger in the South Island to begin with. Apart from the impetus of the Valpy letter and the money sent to William Booth coming from Dunedin, the South Island’s population was greater than that in the North Island until after 1900. Dunedin was the commercial capital and largest city in New Zealand in the 1880s due partly to the on-going effects of the 1860s gold rush. Infrastructure developments of the 1870s made for easy travel from Bluff to Christchurch by train while other helpful developments included the electric telegraph linking key settlements from the 1860s. Thus nine of the first 11 corps opened in 1883 were in the South Island. By 1891 New Zealand had 43 corps in the South Island and 30 in the North. Slowly Developing Social Work When The Salvation Army opened fire, New Zealand was in the midst of what was called ‘The Long Depression.’ This lasted from the late 1870s to the mid 1890s. It followed the boom of the 1870s’ government-sponsored development and immigration schemes. It was the era when Reverend Rutherford Waddell (St Andrew’s Presbyterian Church, Dunedin) preached his famous sermon The Sin of Cheapness in which he railed against employers who reduced women workers’ wages to such a low level that they were insufficient to live on.6 It was within this climate that embryonic Salvation Army social work began. This consisted of prison gate work commencing in Auckland in 1884, women’s rescue work in Wellington and Dunedin, initially undertaken by women soldiers, and in 1891 the establishment of a labour bureau in Christchurch. 6

Ian Breward, “Rutherford Waddell”, Dictionary of New Zealand Biography. Te Ara - the Encyclopedia of New Zealand, (New Zealand, updated 30 October, 2012) http://www.teara.govt.nz/en/biographies/2w1/waddell-rutherford, accessed 1 September, 2016.

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Gradual Public Acceptance The Salvation Army received generous assistance from Christian friends in its early days. These included Alexander Falconer, founder of the Sailors’ Rest at Port Chalmers, William Moor, Methodist and coach-builder of Christchurch 7 and the evangelically-minded Reverend J. E. Patterson of St. Paul’s Presbyterian Church, Invercargill. Indeed it was Patterson who conducted the first wedding of Salvationists in New Zealand, that of Major George Pollard to Captain J. Pearcey on 24 October 1883.8 However not everyone welcomed the arrival of The Salvation Army in New Zealand in 1883. One letter writer to The Otago Daily Times said: Bringing the Salvationists to New Zealand will be another of the many mistakes of acclimatisation. It is the thistles, the sparrows, the rabbits all over again. The Army will prove a nuisance as troublesome as these pests and as ineradicable.9

Invercargill corps picnic. New Year’s Day 1884.10

While opposition in New Zealand was never as vociferous as in the United Kingdom, 11 nevertheless it was real. The battle to parade and hold open-air meetings in public streets continued over the years with court cases in 13 towns between 1885 and 1893. New Zealand also had skeleton armies in Auckland, Wellington and other centres. However in Auckland, the leader Albert Hodson was converted and eventually became an officer. A much more accepting climate was evident when William Booth first visited New Zealand in 1891. During his 16-day visit, the Governor, the premier, cabinet ministers, Supreme Court justices and church dignitaries received Booth and he spoke at over 30 public meetings. Vast 7

H. Bramwell Cook, Think on These Things: The Salvation Army Christchurch City Corps 1883-2008, (Christchurch, New Zealand: The Salvation Army Christchurch City Corps, 2008), 14-15. 8 Bradwell, Fight the Good Fight, 17. Pollard was promoted to Major in July 1883 and had been engaged to Captain Pearcey before he left the United Kingdom for New Zealand. According to the New Zealand War Cry of 3 November 1883, Pearcey arrived in New Zealand just before the wedding. 9 Otago Daily Times, (New Zealand, 6 January, 1883), Quoted in Bradwell, Fight the Good Fight, 7. 10 Neil C. Reinsborg, Sallies of the South, (Invercargill, New Zealand: The Salvation Army Invercargill, 1984). 11 For a recent account of United Kingdom opposition, see Nigel Bovey, Blood on the Flag, (London, UK: The Salvation Army United Kingdom Territory, 2015).

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crowds turned out to hear him wherever he appeared and people from all walks of life attended both his religious meetings and lectures.12 Other Developments During this first decade, officer training was begun (1890), a purpose-built colony headquarters opened (1892), both in Christchurch and initial work among Maori was started by Ernest Holdaway under the name of Te Ope Whakaora (The Army that brings life). The Army’s opening decade also coincided with the Women’s Christian Temperance Union (established in 1885) and its campaign for women’s franchise. This was ultimately successful in 1893 when New Zealand became the first country in the world to give women the vote. The ratio of women to men officers and soldiers in that first decade is not known at the time of writing. It would be worth exploring whether the Army’s emphasis on the equality of women and its opposition to alcohol contributed to its early success, as these issues were subjects of public debate at that time.

One of the Maori Salvationist singing parties (John C. Waite, Dear Mr. Booth, [Wellington, New Zealand: The Salvation Army Territorial Headquarters, c1964]).

Some Conclusions The first decade could be described as building an Army from the ground up. Among other things, it shows the importance of a clear strategy, the value of sympathetic friends and the wisdom of going where the people were. Reflection does raise questions such as how well new converts were discipled. The 5,000 converts registered in the first nine months did not translate into 5,000 Salvationists. Nevertheless it was a strong beginning, one that laid solid foundations for the Salvation Army that developed in New Zealand in the twentieth century.

Bradwell, Fight the Good Fight, 59-60.

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QUEENSLAND’S MIZPAH COMMUNE AND THE SALVATION ARMY INFLUENCE By Veronica Dawson1 Between December 1893 and February 1896 up to 2,000 people lived in government-sponsored communes across south-east Queensland. One of these, the Mizpah commune, was comprised largely of Salvation Army adherents. This article recounts the brief history of the Mizpah settlement and examines the ways in which it may have been influenced by its links to The Salvation Army. Background To understand how and why this social experiment came about, it is necessary to look at what was happening in the colony of Queensland at that time. The 1880s had been a boom period for Queensland. Natural resources had been discovered and exploited, the government had spent heavily on infrastructure - building railways, ports and bridges - and the colony had experienced an influx of migrants, bolstered by a government assisted passage program, which sent land and house prices soaring. In 1892 however, the bubble burst. Overseas finance dried up, the Queensland government reined in spending and over-inflated house and land prices started to fall. During February 1893 Queensland was subjected to three cyclones within three weeks - one at Yeppoon on 1 February, another at Bustard Heads south of Gladstone on 11 February and the third at Bundaberg on 17 February, bringing heavy rainfall and causing massive, widespread flooding to Queensland’s south-east. In Brisbane two major bridges, the Indooroopilly Railway Bridge and the Victoria Bridge, were destroyed, having succumbed to the pressure of the houses and other debris that were washed up against them. The clean-up after the first flood had hardly begun when down came the second flood, then the third. In all, around 1,000 homes floated away and were broken up as were business houses, boats, jetties and ferry houses. Nearly one-third of the population in flood affected areas were forced to survive on handouts for months after the flood waters subsided. To make matters worse, banks failed. In January 1893 the Federal Bank of Australia located in Melbourne had closed, and by July most of the major Australian banks had crashed or had closed their doors to avoid a run. Eight of Queensland’s eleven banks suspended payment in May, cutting people off from their savings and mortgage holders of flood-destroyed or damaged homes defaulted on their loans and simply walked away. Businesses folded and numerous people were declared bankrupt. Unemployment had become a huge problem and the Queensland government was under intense pressure to support the unemployed and to address the associated social problems. In 1892, impressed with the success of the Queensland’s first commune, the Alice River settlement at Barcaldine, and similar co-operative settlements in New Zealand and elsewhere, the Queensland government had convened a Select Committee on Assisted Land Settlement tasked with Reference citation of this paper Veronica Dawson, “Queensland’s Mizpah commune and The Salvation Army influence”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 137-149. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 More information on this topic can be read in the author’s book, Veronica Dawson, Chinchilla’s communal settlers, (Brisbane, Australia: Boolarong Press & Veronica Dawson, 2014).

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Location of Chinchillaâ&#x20AC;&#x2122;s farming communes2 2

Adapted from a map by Queensland Department of Natural Resources & Mines, developed by Veronica Dawson.

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investigating the concept of co-operative land settlement. This committee recommended that legislation be enacted to promote rural communes and on 4 October 1893 The Co-operative Communities Land Settlement Act was passed. Under the terms of the Act, thirty or more male members of good character, who were natural born or naturalised British subjects aged 18 and over and who had been resident in Queensland for at least a year, could form a communal group. The groups would be granted leasehold land for farming, plus £20 per member in financial assistance, with the expectation of repayment in due course.3 The Salvation Army Attempts as early as 1880 to establish a Salvation Army presence in Queensland have been recorded with lasting success assured following the arrival in Brisbane of Adjutant and Mrs Edward Wright in June 1885. Very quickly a number of corps were established in Brisbane and in regional Queensland. These early Salvationists had their detractors but the practical social work they did gradually won support from the wider community. Adjutant Wright purchased land and erected a building in Ann Street in Brisbane to serve as their headquarters. This was opened in 1891 by General William Booth.4 A book written by Booth entitled In darkest England and the way out had been released in 1890. In it he outlined a number of plans to address poverty including one to establish farms on which the urban poor could be placed and trained in agriculture.5 The idea was that once trained, some of these people could then be sent out to establish other farms, both in England and abroad. In The War Cry in December 1893 one correspondent was reported as saying that the Queensland government had fallen back on the General’s scheme in deciding to put people on the land however no evidence has been found to suggest that this was the case.6 Even had the government been influenced by General Booth’s plan, they would likely have been discouraged by the article that appeared in the Brisbane Courier in January 1893 which discussed Booth’s farm colony in Essex. This article expressed the view that the farm colony was failing to prepare London’s poor for future employment in farming or indeed in any other useful trade.7 It does however seem very likely that Booth would have discussed some of his ideas during his visit to Brisbane in 1891 for the opening of the new headquarters, so when the Queensland Government proposed a communal settlement scheme to place Brisbane’s unemployed on the land just two years later, the local Salvation Army corps were immediately supportive and began to canvass their followers for families interested in forming a communal group. As a result, preparations for a Salvationist group were well in hand long before the relevant legislation was passed in the Parliament and its organisers had already had discussions with the Lands Department about where the group might settle.

Queensland Government, Co-operative Communities Land Settlement Act 1893. Kenneth Sanz, “Nebuchadnezzar’s furnace and the beginnings of The Salvation Army in Queensland”, Historical Papers / Royal Historical Society of Queensland, (Brisbane, Australia, Vol. 10, No. 2, 1976), 105-13, http://espace.library.uq.edu.au/view/UQ:204860 assessed 26 August, 2016.; See later narratives about the commencement of The Salvation Army in Brisbane, Garth Hentzschel, “The battle for Brisbane”, Hallelujah, (Sydney, Australia, Vol. 1, Iss. 2, 2007), 18-24.; Garth Hentzschel, “The long shadow of Irish Primitive Methodism: Fintona primitive Methodism and its impact on south east Queensland”, Bulletin of the Methodist Historical Society of Ireland, (Ireland, 2014). 5 William Booth, In Darkest England and The Way Out, (London, UK: International Headquarters of The Salvation Army), 1890. 6 The War Cry, (Australia, 30 December, 1893), 6. 7 Brisbane Courier, (Brisbane, Australia, 9 January, 1893), 7. 4

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Group Membership It has been suggested that as many as thirty-two of the original thirty-five Mizpah members were Salvationists, twenty-two drawn from the Paddington Corps and another ten from the Brisbane City Temple, Albion and Toowong Corps.8 These were all areas of high unemployment and areas that had been badly affected by the disastrous February floods. The number of members thought to be Salvationist varies between sources, including Salvation Army sources. This discrepancy may be because, while the government only recognised adult males as members of the groups, The Salvation Army may have counted its female adherents when quoting the number of its members who joined the settlement group. The actual number of male members of the group who were Salvationist was probably somewhere between twenty-three and twenty-seven. The remaining members were drawn from nearby churches.9 Mizpah’s members, as recorded in the Queensland Government Gazette10 1. Thomas H. Fallows 2. William J. Bennett 3. Frank Harry Jones 4. Joseph Johnson 5. John Daniels 6. Robert Fisher 7. Maurice Nelson Cathcart 8. George Phillips 9. Henry Woodward 10. William Jory 11. William James Shipton 12. Walter Mason

13. George Shield 14. John Falconer 15. William Goostrey 16. Henry Malmede 17. Carl Fischer 18. Albert W. Plummer 19. Jonathan Gledhill 20. Thomas Henry Masters 21. Robert Mallabar 22. William Francis Stanaway 23. Thomas Allen 24. Ernst Johann Heinrich Brockmann

25. Albert Merritt 26. John V. Garnett 27. Henry Smith 28. Walter Dummer 29. Fredrick Bristow 30. Thomas, Budgen 31. Walter Hopwood 32. Charles Batterbee 33. Joseph A. G. Kerr 34. J.L. Campbell 35. Albert Merritt 36. Thomas Harswood [sic Horswood]

Another seven members joined the group over the two year life of the settlement. They were Joseph Major, Johann Köhnke, M. Fisher, Henry Wilkinson, John Squire Aspinall, James Yarrow and William James Fraser.11

Mizpah’s Salvationist members12

The War Cry, (Australia, 30 December, 1893), 6. The Telegraph, (Brisbane, Australia, 17 November, 1893), 5. 10 Queensland Government Gazette (Brisbane, Australia, Vol. LX, No. 85, 25 November, 1893), 837. 11 Queensland State Archives, (1893-1896), Register - correspondence, inwards. 12 Full Salvationist, (Melbourne, Australia, 1 March, 1894). 9

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Official records state that three of the original members claimed to have been farmers and three to have been farm labourers, although there is no indication as to whether any had experience in Australian conditions.13 Other trades the group had at their disposal were blacksmith, brick-makers, cabinet makers and carpenters, an engine driver, a fencing contractor, gardener, iron worker, painters, plumbers, a sawyer, storeman, surveyor and tinsmith.14 Five of their members were single, the remainder married and their average age was 30.15 With wives and children, the full complement of the group amounted to 172 individuals.16 Preparations for Settlement Under the requirements of the Act, each group had to choose its own name, write their own rules, particularly in relation to the settlement of disputes, and to select their own land from a limited number of options open to them. The Salvationists chose the name Mizpah, a Hebrew term which means ‘May the Lord watch between thee and me whilst we are absent, one from the other’. The reason for the choice of name is not known, but perhaps its significance lies in the separation of this group of individuals from the remainder of their corps.

Map of south east Queensland showing the area between Brisbane and Chinchilla17

The land they chose was a block of around 4,000 acres (1,619 hectares) four kilometres south of Chinchilla, a small town on the western edge of the Darling Downs.18 Two other groups also chose land in the same district – the Monmouth group which settled close to Mizpah but on the opposite bank of Charley’s Creek, and the Industrial group which settled 23 kilometres from Chinchilla near where there is now the small town of Brigalow. The Monmouth group came from Ipswich, another town that had been badly affected by flooding, and while its members were of mixed religion they 13

Queensland State Archives, Item ID 23301, Letterbook, 12. Veronica Dawson, Chinchilla’s Communal Settlers, (Brisbane, Australia: Boolarong Press, 2015), 19-20. 15 The Telegraph, (Brisbane, 17 November, 1893), 5. 16 Legislative Assembly, Votes and Proceedings, (Queensland, Australia, Vol. 3, 1894), 795. 17 Map modified from Bing maps https://www.bing.com/mapspreview?&ty=18&q=Brisbane&satid=id.sid%3a42da5c6f-c43f-8401-d736da01adb6e95c&mb=-27.379084~152.877502~-27.559418~153.141174&ppois=27.4722595214844_153.026779174805_Brisbane_~&cp=-27.47226~153.026779&v=2&sV=1 access 26 August, 2016. 18 Queensland Government Gazette, (Brisbane, Australia, Vol. LX, No. 85, 25 November, 1893), 837. 14

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included a large number of Catholics and benefited from the watchful support of Father Andrew Horan, Ipswich’s parish priest. The Industrial group was comprised largely of labour unionists from Brisbane. Mizpah’s rules provided for the election of a foreman and a six-person Working Committee whose role it was to plan and superintend all work and expenditures, plus a treasurer, a storeman and two auditors. Work was to be undertaken co-operatively with the men working a fifty and a half hour week - nine hours a day from Monday to Friday and from 7.30am to 1.00pm on Saturday. All land and property was to be held co-operatively although each family was allotted one acre for their own use upon which it was planned that a cottage would be built for them in due course. The rules also provided, amongst other things, for the operation of the communal store and for the eventual repayment of government advances. Alcohol was strictly prohibited.19 The latter was significant as alcohol proved to be a problem for some groups, not least for their neighbours at Monmouth. The Mizpah group’s application, submitted on 23 October 1893 just three weeks after the Act was passed, was the first to be lodged with the Lands Department. They inspected their land on 4 November and notified the Lands Department of their acceptance of it on 10 November. The group was formally recognised on 16 November and proclaimed in the Government Gazette on 25 November 1893. Twelve groups were eventually gazetted and besides the three that went to Chinchilla, another three settled near Gayndah, three near Roma, one near Rolleston in the Springsure district, one near present day Pomona and the other at Lake Weyba in the Tewantin/Noosa area. Several of these other groups included one or more families who were Salvationist. Within The Salvation Army’s organisational structure Mizpah’s members, on leaving Brisbane, were all transferred to Queensland’s Southern Division which at this time included all the corps in the south and to the west of Brisbane and which were under the leadership of Adjutant Cain. Adjutant Cain’s oversight was however for their religious requirements only; the group had no connection with The Salvation Army in any formal context. Mizpah was not the Army’s responsibility and its members were not answerable to it. However the Army remained deeply interested in the group’s progress and welfare, and several of their officers, including Major Jeffries, Adjutant Cain, and StaffCaptain Pearce visited the settlement from time to time. The Army also used The War Cry to canvass its followers for new members to join the group when specialist skills, such as blacksmithing, were required and they provided advice and support where possible. In speaking with the press about the progress of the group, Salvation Army representatives would at times make mention of any shortages being experienced and offer to receive supplies on the group’s behalf and despatch them to the settlement.20 The Settlement Years The Mizpah group was the first to set out and the only one to harvest a crop in the 1893/4 season. A pioneer group of nine members left Brisbane on 6 December to set up tents and prepare for the arrival of their fellows. A road party of five men with horses and drays and droving cattle, left Brisbane around the same time but did not arrive until Christmas Eve.21 The majority however, took advantage of free rail passes issued to all new settlers by the government and departed on the morning of 14 December, arriving in Chinchilla that same afternoon.22 Their secretary was Salvation Army captain, 19

The Telegraph, (Brisbane, 5 December, 1893), 2. The Queenslander, (Brisbane, 24 March, 1894), 570. 21 The Telegraph, (Brisbane, 6 January, 1894), 2. 22 The Telegraph, (Brisbane, 14 December, 1893), 4. 20

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Thomas Hughes Fallows, a 35 year old carpenter and joiner. Under the terms of the Act the secretary was the group’s leader and the person with whom the government liaised in all group matters. Brother Thomas Budgen, a storeman from Paddington, was elected foreman and the members of the Working Committee were Walter Dummer, Joseph Johnson, Robert Mallabar, Henry Malmede, William Shipton and William Stanaway.

Mizpah’s Working Committee Back row: Shipton, Malmede, Fallows, Budgen, Mallabar Front row: Stanaway, Johnson, Dummer23

Sadly just sixteen days after the group’s arrival, a six month old infant died. Eva Johnson had been sickly when she left Brisbane and her death certificate states that she died of teething although as there was no doctor, or indeed any qualified medical help in Chinchilla, the diagnosis is questionable. Fallows officiated at Eva’s burial and Carl Fischer, the group’s wheelwright and a master cabinetmaker, performed the interment. Eva’s was the first of several deaths, mostly of children, that were to occur during the settlement years and most were buried in the settlement’s own burial grounds which has since become the site of Chinchilla’s Memorial Cemetery. The first few weeks on the commune were extremely busy and a routine was quickly established. A bugle was blown each day to rouse the group from sleep and to signal meal times and the start and close of their working day. By the time Fallows sent his first report to the Brisbane press on 2 January 1894, two and a half weeks after their arrival, he was able to state that the seeds they had planted were flourishing and the stock rolling fat. They had situated the settlement on a ridge where the red sandy loam soil was suited for kitchen gardens and for fruit trees, especially grapes. A 24’ x 12’ store of split brigalow slabs with an iron roof and a 12’ x 12’ butcher’s shop with a roof made from rushes three or four bundles deep for coolness had been built and they were starting to erect some of the huts. The community was consuming a bullock per week and, although the store was being run on very economic lines, members were satisfied. They had cleared 6 acres and surrounded it with a wallaby proof fence and had begun to plant it with maize and were planning to plant about 70 acres in potatoes in February.24

23 24

The Queenslander, (Brisbane, 7 April, 1894), 649. The Telegraph, (Brisbane, 6 January, 1894), 2.

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Living at Mizpah in tents with lean-tos and later (for some) slab huts25

When Adjutant Cain visited the commune a few weeks later he confirmed the details in Fallows’ report and went on to describe his visit: …My first night in camp we had a very nice meeting, under the trees. Our soldiers turned up in strong force, as also did a number of others, and truly God came very near. Next morning, in company with the foreman (Brother Budgen), I went all over the settlement and saw every bit of the work done and visited every gang of men excepting one, and they were splitting palings two miles and a half away. I devoted the afternoon to visiting the homes and having a little talk with the women folk. Without exception they were all as happy and contented as though in a most comfortable house in town, although their dwelling’s a tent. A combined meeting for mothers and juniors was held at three p.m., and a fine crowd turned up (I think there are something like 111 children in the group) and a very happy meeting we had. Of course it was in the open-air, which made little ones a bit restless, but that did not prevent God blessing us. A meeting had been arranged for the night at Chinchilla; the publican (Mr. Hogg) very kindly placed a nice large hall at our disposal. Some thirty soldiers came in and we had a most glorious time … I had a talk with the soldiers after the meeting, and with the united spirit they at present manifest, not only will the group be a success as an enterprise, but God’s kingdom is bound to be extended. If I had been a king I could not have met with greater attention and kindness. The soldiers are determined to retain their consecrated spirit, and from what I have personally seen they can do with the prayers of all their comrades. I received a warm invite to come again and hope to do so at my very earliest.26

Meetings were held at Mizpah every Sunday and twice during the week but members also conducted meetings in the town and for their neighbours at Monmouth. A Monmouth spokesman at one time reported: Next Sunday will be “the Army Sunday” as it is called. Several members of the Mizpah Group (Salvation Army) come over here and hold services every Sunday; and on Sunday nights one of them preaches for us. We had a Band of Hope meeting on Monday night.27

The Queenslander, (Brisbane, 7 April, 1894), 649-50. John Cain, “A new settlement: Adjutant Cain’s first visit to the Mizpah Group”, The War Cry, (Australia, 3 February, 1894), 10. 27 The Queenslander, (Brisbane, 4 August, 1894), 198. 26

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Not everyone appreciated this attention but given that there were no churches in Chinchilla at that time, the meetings were well attended. During his visit in March 1894, Major Jeffries conducted a meeting at the settlement which attracted a crowd of up to three hundred people, including a large contingent from the neighbouring Monmouth settlement and others from the town and surrounding district.28 To fully appreciate the size of this gathering, it is useful to understand that Chinchilla’s adult population, prior to the arrival of the settlement groups, was just 100. Sunday School was conducted each week for the settlement’s children, many of whom attended the State School in Chinchilla during the week. This small school’s new enrolments jumped from 13 in 1893 to 67 in 1894 with 34 of those coming from Mizpah.29 Most children did not start school until they had turned six, largely due to the distance they had to walk to town, and the majority left school after they turned 12. The group had plans to build their own school, but this did not eventuate. There were around 17 births during the settlement years and most of these occurred on the settlement with another woman from their group in attendance. However a few women chose to return to the city to give birth, particularly if they had previously experienced the loss of child. The same situation existed at Monmouth however when a young, unmarried girl from that settlement was due to give birth, it was Mrs Jane Malmede, wife of Mizpah’s second secretary, who helped the young girl during her delivery. This was just one of several examples found of the kindnesses exhibited by the Salvationists. The Salvation Army’s constitution was framed to give equality to women and was probably one of its distinguishing characteristics. From its inception the attitude was adopted that women were to have equality with men as ministers and as leaders. It was disappointing then, to read the following remark from a member of the Working Committee: The women have no voice in the election of the committee... We have no petticoat government in this settlement. If any of the women are inclined to be aggressive they are very soon compelled to take a back seat and are asked to mind their own business.30

People do tend to hold to the values of their time however, which may account for the remark. For the first several months the communards worked hard and were content, however a series of crop failures eventually took their toll. The group used up its first advance from the government of £12 per member quite quickly and were allocated the balance, which also disappeared rapidly even though they were managing to feed everyone on just 1s 7½d (about 17 cents) per person per week. 31 In today’s terms and with inflation taken into consideration, this equates to around $11.60 per person per week.32 They tried planting a number of crops – corn, potatoes, oats, wheat, and tobacco - but their yields were disappointing. Very few of their number knew anything about farming and it was July 1894 before Professor Shelton, the government’s Instructor in Agriculture, visited their settlement to provide advice - too late to avoid early and costly mistakes. Although 1893 had been quite wet, from mid-1894 onward a drought set in. Further setbacks were experienced as wallabies and bandicoots nibbled their crops and frosts damaged the new trees in their orchard which had been planted with over 200 fruit trees of various kinds. Nor were they tilling their best soil – two-thirds of

The War Cry, (Australia, 7 April, 1894), 2. Queensland State Archives, Item ID614300, Register - admissions, state school [Chinchilla]. 30 The Telegraph, (Brisbane, 19 November, 1894), 6. 31 The Queenslander, (Brisbane, 24 March, 1894), 538. 32 The Reserve Bank of Australia’s Pre Decimal Inflation Calculator was used to determine the change in value between 1901 (the earliest year available) and 2014 (the most recent year available when the calculation was made), http://www.rba.gov.au/calculator/annualPreDecimal.html 29

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their land was covered in prickly pear, forcing them to cultivate the less fertile, pear-free sections of their block first. The presence of prickly pear had not been disclosed to the public earlier and it is not known if the settlers were aware of this pest on their land when they selected it, nor if they appreciated how difficult it was to eradicate. A number of visitors commented that Mizpah’s soil was poor but for some time members continued to insist that they were content with what they had. The group supplemented their income where possible. They secured a mail contract between Chinchilla and Durah and some of their number worked away from the settlement on fencing contracts, contributing their earnings to the group. Their bootmaker was doing a good trade, earning £2 per week for the group. Members completed a stockyard, a second, larger store, a tool shed, blacksmith’s, wheelwright’s and butcher’s shops, three humpies and a committee room. They had also sunk a tank, completed a considerable amount of fencing and commenced brick-making, another trade that was to eventually earn them a little money. Each family had started a vegetable garden on their own house-block and, by the time Mr Fallows submitted a lengthy progress report in September 1894, the group had plans to plant grape vines.33

Sinking a tank at Mizpah34

Around October 1894 William Shipton, a Working Committee member and one of the group’s most experienced farmers, was hospitalised in Toowoomba with what was described as a brain disease.35 Shipton’s wife and children remained on the settlement for many months until it became obvious that he would not recover, at which time the Army helped the family make their way to Mrs Shipton’s relatives in New South Wales. Shipton died in hospital on 29 June 1895, never having returned to the settlement. There is no doubt that the settlers had worked very hard indeed and it was recommended that this and the other groups should receive further government assistance even though it was not at all certain that any of the groups would ever become self-supporting. It was pointed out that there were still no employment to be had elsewhere in any case. 36 In November 1894 an Amendment Act was passed making additional assistance available. 33

The Queenslander (Brisbane, 29 September, 1894), 580-581. The Queenslander (Brisbane, 7 April, 1894), 649-50. 35 Queensland Times, Ipswich Herald & General Advertiser (Ipswich, Australia, 20 November, 1894), 5. 36 The Queenslander, (Brisbane, 6 October, 1894), 633. 34

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In February and March 1895, with this additional government assistance mostly exhausted, a number of members, including founding secretary, Thomas Fallows, withdrew and returned to Brisbane. Joseph Kerr was one of several of these members to be interviewed on their return and he blamed a poor choice of land, which turned out to be unsuitable for agriculture, and the lack of a competent agriculturalist as director and instructor, as reasons for the group’s lack of success. He felt there was no point in persisting further.37 Even so, there was no hint of any ill-feeling towards fellow communards in direct contrast to the dissension that was rife in most of the other communes. While work continued on the settlement, over the following months more members left or were expelled. No record remains of the reason for any of the expulsions, and some (perhaps most) of these could be attributed to the group needing to maintain an accurate census record. If members left without submitting a formal withdrawal to the Lands Department, their departure would need to be recorded as an expulsion, probably attributed to their unapproved absence, in order to keep records up-to-date. The annual returns for June 1895 records this group’s membership at twenty, plus seventy women and children.38 In October 1895, by which time all the groups were in a dreadful plight, a Bill was introduced into Parliament to amend the Act yet again. The amendments included clauses to provide for the dissolution of groups should they wish it, and to absolve the remaining members of any liability in respect of the advances that had been made. Other provisions included the division of land and assets belonging to the group between the remaining members. The groups’ land titles would be extinguished and in their place, a five-year Licence to Occupy would be issued to existing members applying for land.39 Blame for the failure of the scheme was mostly laid at the feet of the communards themselves, but even at this late stage Mizpah still tended to be more highly regarded than most.40 Quite deservedly, the government did receive criticism from some quarters over its woeful handing of the scheme, but this appeared to have little impact and was much too late to alter the outcome. Whether intentional or not, the introduction of the Bill sent a signal to the groups that the end was inevitable. Even at Mizpah many of the remaining members lost heart and refused to do any further work, unable to see any point to it. Some members even wanted to pull up and sell their vines and fruit trees, much to the annoyance of those who wished to continue and make a go of things on the land.41 This was the first real evidence of dissension within the group. The final version of the Bill was enacted on 23 December 1895 and on 8 January 1896 Mizpah’s secretary notified the Lands Department of their wish for the group to be dissolved and the land divided. This took effect on 5 February 1896, a little more than two years after they had gone onto the land.42 Ten members chose to stay and each was permitted to select 160 acres (about 65 hectares) of what had previously been group land. Those who remained were Thomas Allen, Carl Fischer, Robert Fisher, William Fraser, John Garnett, Jonathan Gledhill, Thomas Horswood, William Jory, Henry Malmede and Albert Plummer.43

The Telegraph, (Brisbane, 11 March, 1895), 2. Legislative Assembly, Votes and Proceedings, (Queensland, Vol. 3, 1895), 425. 39 The Telegraph, (Brisbane, 4 October, 1895), 4. 40 Queensland Parliamentary Debates, (Vol. LXXIV, 1895), 1858-1879. 41 Queensland Parliamentary Debates, (Vol. LXXIV,1895), 1861. 42 Queensland Government Gazette, (Vol. LXV, 8 February, 1896), 311-312. 43 Queensland State Archives, Item ID72066, File - land selection. 38

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Strengths, Weaknesses, Successes and Failure It would seem that almost every visitor to the commune and every observer from afar - whether ministers of religion, politicians, public servants, journalists or members of the public - remarked how the Mizpah members, unlike those of most other groups, were unfailingly cheerful, industrious and productive; they worked together harmoniously and the group was free from discontent. The consensus was that it was because they were Salvationists who shared the bond of a common religion. This explanation does have great merit but there were other uniting factors as well. Coming as they did from just three congregations in Brisbane many families knew each other and had well-established friendships. A number shared bonds of kinship as well. These bonds were noticeably lacking in those groups where most members were strangers to each other prior to their arrival on the land. The Salvationist religion is a practical one with a culture of hard work, social conscience and of caring for others, especially for those who are less well off. This may well have contributed to the feeling of harmony and co-operation within the community and made people less inclined to complain if one family required more support than another. Even the military-style regimen of their daily lives may have given members a feeling of confidence that their work and its rewards were planned, regulated and shared equally. As Salvationists, members had agreed to abstain from alcohol and those who were not Salvationists would have been aware that the community would be alcohol-free and would have been prepared for that when they joined. As a result, some potential pitfalls for the group were avoided. The editor of The Brisbane Courier obviously had thoughts along these lines. He wrote in March 1894 that, while the State may have insisted that only men of legally unblemished character could be eligible as members of a group, it could not inspire the “passion of self-sacrifice for the general good” and could not “create the bond of a common faith and devotion which experience has shown to be a mighty factor of successful colonisation.” He referred to the reports on the successes of the Mizpah settlement and declared: The religious bond has kept out the drink, has strengthened the spirit of comradeship, has secured ready obedience to the controlling committee... [and goes on to say] If we are ever to have men collectively helpful, patient, docile, willing to lose self in the general interest, we must begin by making them individually what they should be as the Salvationists have done. 44

Group cohesiveness, hard work, an almost total absence of dissension and successful businesses bringing in extra funds were not enough to ensure success. Mizpah was free of many of the problems experienced on other communes such as absenteeism of members, fraud committed by officials and members accepting outside work but not contributing their earnings to the group (even though the group supported their families while they were away). Mizpah had access to permanent water and to a town and the railway to ensure access to markets for their crops but this still did not tip the scales in their favour. After all, they had no crops to sell. Inexperience, prickly pear infesting two-thirds of their best land and poor crop choices for the land they were able to cultivate, all worked against them. Their decision to plant fruit trees and grape vines was sound, but those take a few years to yield a substantial crop - time they did not have. Although Mizpah and the eleven other communes undoubtedly failed as co-operative agricultural settlements, it is difficult to write them off as complete failures. None became selfsufficient and they were an expense for the government, but the members and their families would 44

The Brisbane Courier, (Brisbane, 19 March, 1894), 4.

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still have been a drain on the government had they chosen to stay in the cities where there was no employment for them. Instead they were gainfully employed on the land and where they had an opportunity to learn new skills. Around one quarter of Mizpahâ&#x20AC;&#x2122;s members chose to stay on the land and continued to contribute to their new community for years to come. This surely is some measure of success. The communards and their visitors would have given a boost to Chinchillaâ&#x20AC;&#x2122;s economy and provided opportunities for the locals to socialise and worship. The children of the settlement learnt what it meant to live and work co-operatively, a useful lesson for adult life. Whether or not The Salvation Army would count the experiment a success, by whatever measure, is for their own historians to determine.

Plaque at the site of the Mizpah Cemetery (names are now known to contain errors)45

Mizpahâ&#x20AC;&#x2122;s old store and building of the new store46

45 46

Photograph courtesy of the author. The Queenslander, (Brisbane, 7 April, 1894), 649-50.

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Photograph of a Corps History Book (Photograph supplied by the author)

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IS THE CORPS HISTORY BOOK A WAKE UP CALL FOR US TODAY? By Robert Marshall Introduction Commissioner James Hay introduced, Orders and Regulations for the keeping of the local corps history into Australia.1 Being a forward thinker he also had these orders and regulations printed on the inside page of the book: Regulation: (1). This book is provided for the recording of events in connection with the history of the above corps. (2). The records made must be of a reliable character, and before entry must be approved by at least two members of the census board and the commanding officer of the corps. (3). All Entries must be made in ink. (4). The following will give an idea as to the kind of events or incidents which must be preserved for future information and guidance. 4(a). Any great spiritual awakening - date of same - period of continuation – name of officer - general results - prisoners taken - recruits and soldiers made. 4(b). Any calamity befalling the corps, such as loss of hall, loss of several soldiers. 4(c). Opening of a new hall. 4(d). Death of any prominent officer (field or local) connected with the corps. 4(d). Brief statement of Self Denial results each year. 4(f). Epidemics in the town, and what action was taken by the corps. 4(g). Any destruction in the town, and what action was taken by the corps. These and similar incidents should be recorded. Before entering up present day events, a serious effort must be made to get reliable history since the opening of the corps, and carefully enter the same. 5. The dates of events must be recorded within the ruled column, and the items must follow consecutively without loss of space. 6. The book must be carefully preserved, wrapped in good paper, covered from dust, and must be kept at the officers’ quarters. This book is the property of The Salvation Army, and must be open for the inspection of the provincial commander or any officer deputised by him or by the N.H.Q.

Even today these regulations Hay put in place have not changed to any great extent, the only exception being the unique method Hay proposed for storing the book. He decreed that the book must be carefully preserved, wrapped in good paper, covered from dust and “must be kept in the officer’s quarters.”2

Reference citation of this paper Robert Marshall, “Is the Corps History Book a wake up call for us today?”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 150-154. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 These regulations are a copy of those which appear on the inside cover of The Warwick Corps History Book, dated 9 January, 1913 to 9 December, 2001. 2 Regulation 6 which appears on the inside cover of The Warwick History Book, dated 9 January, 1913 to 9 December, 2001.

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As well the Orders and Regulations for Corps Officers of The Salvation Army, chapter 14, Section 2, CORPS BOOKS, subsection 3 (q)3 reads as follows, “Corps History Book, kept by the Secretary, in which must be entered all important Corps events”.4 What are the dangers to the Corps History Book in 2016? At every corps there is only one copy, the only copy in the world. Have you ever thought about that? That would put this book in the category of extremely rare, in fact priceless to the Salvation Army’s history. Yet these books are usually stored on site and not in a fire-proof safe nor in a controlled atmosphere. If the building is destroyed by fire, flood or other means, the book is gone and so is the written history of that corps. We all know there are instances where this has happened. In another case, a corps building was burnt but the history book was found at another corps and now has been donated to the local historical society where it remains today. Any original corps history books are now over one hundred years old. Any national library will tell us that books are actually dying at this stage and so too the information on their pages. In one of these articles the commentator says that discolouring of the paper from white to a dark rusty orange is because of the old way of making the paper and the dying process comes from within.5 When this happens it is only a matter of time until the pages become brittle and then just disintegrate into smaller pieces. These processes are aided by the application of glued pictures, the use of Sellotape and the insertion of newspaper cuttings. Another part of the article refers to the smell of these books and describes it as the smell of death for these books. Archivists warn that no attempt to restore these books should be made by amateur restorers, as this will hasten the death. After a number of years, most of these books become twice their original size with all the documents, photos and newspaper cuttings that have been added. This puts stress on the spine and the stitching plus the glue holding them together. Pages become loose and sometimes lost. This is easily detected because the pages are numbered. Then as well normal wear and tear, pages have sometimes been ‘surgically’ removed by a razor blade!

A corps history book which has grown to twice its original size due to the inclusion of photos and newspaper cuttings. (Photograph supplied by the author) 3

Orders and Regulations for Corps Officers of The Salvation Army, (London, UK: International Headquarters of The Salvation Army, 1976, Chap. 14, Sect. 2, Subsection 3q), 157. 4 This statement first appeared in 1925 in Orders and Regulations for Corps Officers of The Salvation Army, (London, UK: International Headquarters, 1925, Chap. 12, Sect. 2, Subsection 3u), 200.; The order was also given “When a Soldier or Recruit is promoted to Glory, required particulars must be entered in the Rolls and the Corps History Book, and the D.C., after endorsing the same, may authorize the destruction of his Record Card”, Booth, Orders and Regulations, (Chap. 12, Sect. 2, No. 6, Subsection 3d), 201. 5 Richard Severo, “A Dying Process of Old Books, Acid Devours Many Old Books, Chemists Race to Stop Decay”, The New York Times, (USA, 1 December, 1981).

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Destruction of corps history books is further hastened when used for resource purposes, when new officers come to the corps, when anniversaries are coming near, through incorrect handling of the book with dirty hands, using poor opening techniques and not wearing gloves. Poor copying of these books such as the scanning, exposure to sun rays, strong lights, and incorrect storage also contribute to their demise. The least destructive method of reproduction is by digital photography which can be done in colour or black and white. If copied this way, the words are still visible and can be distinguished. When a corps closes down or is united with another corps, the active life of a corps history book is over. This applies to all the corps involved in a closure or regrouping and it is at such times that there is a greater chance of corps history books being lost or destroyed. History books are not the only corps records in danger of loss. One example is the soldiers’ roll. In one case, a soldiers’ roll from a corps closed in the early 1950s was found in a rubbish bin by an officer and rescued. Unfortunately this book had had ‘surgery’ with a razor blade and pages had been removed. What was there to hide? The truth? A mistake? Something misspelt? Who knows?

A corps history book with pages removed (Photograph supplied by the author)

The changes to the audit for corps (which has been established to be more transparent, in itself a necessary and good thing), has revealed that some auditors do not have knowledge of some Army regulations. Conflicting information can be received from an auditor about the keeping of records which has resulted in officers being advised to destroy some historical documents. Only a few weeks ago my corps officer asked if I knew where an older soldiers’ roll might be. The only answer I could give was that it has been destroyed. I have also spoken to some other corps officers who have said this had also happened at a corps where they had been stationed. The wanton destruction of a history book was prevented one Sunday morning a few years ago. I met an officer carrying the corps history book at the door of the corps. When questioned what he was doing with it, he replied, “I am going to throw it out; it is no good anymore”. For the only time in my life, I stood directly in front of an officer and said (I think I almost yelled), “No you are not. Give me that book!” A stunned silence prevailed for a few seconds before the officer, still white faced and shocked passed the book to me saying, “Well, maybe you can do something with it.” With the book in my keeping, I hastily made my escape, still surprised at my outburst.

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Social media of today like ‘Facebook’®, ‘Twitter’® mean people spend a lot of time recording corps activities on these media types and thus they are not recorded in the corps history book. Soon it is possible that younger officers and others will only communicate this way. I think we have to embrace these new ways of doing things but we also need to be aware that both a hard copy and an offsite copy must be kept to minimise the loss of the original history and the recording of news. But firstly we must pay attention and capture the information in our older history books now. If we don't change our approach to our history, it will be lost forever. In conclusion, I will use a couple of lines from the article written by David Woodbury, in the Pipeline On Line, entitled “History, What’s the Point?”, He wrote, “We, who are the gatekeepers of that knowledge, have the responsibility to pass on that knowledge in a manner that relates to, and is comprehended by, contemporary generations”.6

David Woodbury, “History What’s the Point, Army Archives”, Pipeline on Line, 2016.

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WHY SHOULD THE DEVIL HAVE ALL THE GOOD MUSIC? THE CHRISTIAN USE OF CONTRAFACTUM AND PARODY By Garth R. Hentzschel Much can be learnt about The Salvation Army through hymnology, the study of its songs. This paper will focus on only one area of Salvation Army hymnology, the use of secular tunes for sacred worship or contrafactum and parody.1 Song has given The Salvation Army a rich tapestry in its development, history, theology and has featured heavily in the modern identity crisis, the so-called “worship wars.”2 The paper will discuss William Booth’s quotation, look at the beginning of song in The Salvation Army and through the use of examples, reveal something of the variety of secular tunes used by The Salvation Army. There are numerous claims that William Booth or other Christian leaders declared, “Why should the devil have all the good music”, or “tunes” or the like, however there is no evidence that Booth ever said this statement.3 The Bandsmen and Songster in 1929 attributed this quotation to John Wesley, but Brindley Boon, Sing the Happy Song! stated this too cannot be confirmed.4 A blogger claimed that this phrase is a “mis-quote” from Reverend Rowland Hill, who in an 1844 sermon stated, “The devil should not have all the best tunes.”5 This was a call for Christians to write good music and not for the church to use secular music in churches. David W. Music went even further and claimed that the quotation is often misused when people want to use any style of music in church. Music went on and stated that the misused quotation holds to an idea that the music came from the devil: Reference citation of this paper Garth R. Hentzschel, “Why should the devil have all the good music? The Christian use of contrafactum and parody”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 155-181. The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 Contrafactum – “a chorale or hymn produced by replacing text of a secular song with religious poetry”, MerriamWebster dictionary, (USA, 2016), http://www.merriam-webster.com/dictionary/contrafact ¶ 1, accessed 2 July, 2016., or “a song in which the melody is similar or even identical to another song yet contains different lyrics”, “Contrafactum: What’s that?” musicnotes blog, (USA, 26 July, 2016), http://www.musicnotes.com/blog/2016/07/26/contrafactum-whats-that/ ¶ 1, accessed 2 July, 2016. Parody – work slightly modified to create a new work that is similar to the old. 2 For an example of the discussion around this, see John Cleary, “Salvationist worship – A historical perspective”, Journal of Aggressive Christianity, retrieved http://www.armybarmy.com/JAC/article12-42.html, accessed 2 July, 2016. 3 This quotation and those similar to it are often attributed to William Booth, see for example, “Why should the devil have all the good music?”, Stories for Preaching, (USA, 2016), http://storiesforpreaching.com/why-should-the-devilhave-all-the-good-music/ accessed on 2 July, 2016.; Brian Radcliffe, “Why should the devil have all the good tunes?”, Assemblies, (UK, 1999-2016), http://www.assemblies.org.uk/sec/2320/why-should-the-devil-have-all-the-good-tunes accessed 2 July, 2016.; “Music in The Salvation Army”, The Armidale Express and New England General Advertiser, (NSW, Friday, 7 January, 1944), 3.; However, Wikiquotes stated: Though it is widely attested that Booth used this addage [sic], it originates in the 18th century, being attributed to George Whitefield, in The Monthly Review, or, Literary Journal, Vol. 49 (June 1773 - January 1774), p. 430; it has also been reported as a remark made by Rowland Hill, when he arranged an Easter hymn to the tune of “Pretty, Pretty Polly Hopkins”, in The Rambler, Vol. 9 (1858), p. 191, as well as being attributed to Charles Wesley, and sometimes his brother John.

“William Booth – Quotes”, Wikiquote, (USA, last modified on 24 September 2015, at 23:50). 4 Brindley Boon, Sing the Happy Song! A history of Salvation Army vocal music, (London, UK: Salvationist Publishing and Supplies, 1978), 115. The only Christian leaders in their field who can be linked to these words were Larry Norman and Sir Cliff Richard who sang the song Why should the devil have all the good music, view https://www.youtube.com/watch?v=nsyOzVsVWKs and lyrics.wikia.com/Larry_Norman:Why_Should_The_Devil_Have_All_The_Good_Music 5 “Why should the devil have all the good music”, Dial-the-Truth Ministries, (USA, 1995), http://www.av1611.org/question/cqdevila.html accessed 2 July, 2016

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The front cover of William Booth, Salvation Music – Volume II. Being a collection of favorite [sic] songs of The Salvation Army, 1883, (London, UK: International Headquarters, 1883) (Garth R. Hentzschel’s Private Collection).

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…the phrase is one of those sayings that seems to make a telling point in a few words and allows for no “comeback.” However, those who glibly use the question may not realize that they are making some rather unfortunate claims about the very music they are trying to defend.6

Booth however came from a different angle, that music was not of the devil but was divine. In the 1880 Christmas edition of The War Cry, he wrote: Music has a divine effect upon divinely influenced and directed souls. Music is to the soul what the wind is to the ship, blowing her onwards in the direction in which she is steered… Not allowed to sing that tune or this tune? Indeed! Secular music, do you say? Belongs to the devil, does it? Well, if it did, I would plunder him of it, for he has no right to a single note of the whole gamut. He’s the thief!... Every note and every strain and every harmony is divine and belongs to us.7

Yet those who may seek to use this longer quotation, as the ‘one-liner’ discussed earlier, to prove that Booth would welcome any tune and any spiritual centric words into The Salvation Army are very much mistaken. Within the following year, as 1881 progressed, sentimental ballads and comic tunes became popular, Booth did not approve.8 Booth was more calculating, he would only choose tunes and words that would lead to changed lives and service to others, not displays of sombreness or jocularity. But that is jumping ahead, the introduction of song to the movement will next be investigated. Let the song begin! In Sing the Happy Song, Boon, outlined the singing heritage of The Salvation Army from the earliest days of the Christian Mission.9 The first recorded use of a song in the movement came from Booth’s own diary. In 1865, he wrote about the small group of missioners who had an open-air on Mile End Road. Booth stated, “hundreds appeared to listen with undivided attention”, as they went back to the “Room”.10 He described the scene: We then formed a procession and sang down the Whitechapel Road to the Room. We had an efficient band of singers, and as we passed along the spacious and crowded thoroughfare, singing ‘We’re bound for the land of the pure and the holy’, the people ran from every side. From the adjacent gin palaces the drinkers came forth to see and hear; some in mockery joined our ranks; some laughed and sneered; some were angry. The great majority looked on in wonder, while others turned and accompanied us as on we went, changing our song to ‘There is a fountain filled with Blood’ and then again to ‘With a turning from sin let repentance begin!’11

Some songs have had a great impact on The Salvation Army. The song We’re bound of the land of the pure and the holy by William Hunter was written in 1842 and first published in Minstrel of Zion

David W. Music, “VIEWPOINT - Why Should the Devil Have All the Good Music? It’s Time to Put That Old Myth to Rest”, Reformed worship, (USA, December, 2004), http://www.reformedworship.org/article/december-2004/whyshould-devil-have-all-good-music-its-time-put-old-myth-rest ¶ 2, accessed 2 July, 2016.; also see a stronger discussion about this idea by a blogger, “Why should the devil have all the good music”, Dial-the-Truth Ministries, (USA, 1995), http://www.av1611.org/question/cqdevila.html, accessed 2 July, 2016. 7 Cited in Boon, Sing the Happy Song! 115. 8 Boon, Sing the Happy Song! 115. 9 Boon, Sing the Happy Song! 10 The “Room”, was probably the Dancing Academy at 23 New Road, used by the Mission from Sunday 3 September, 1865. Boon, Sing the Happy Song! 2. 11 Boon, Sing the Happy Song! 2.

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(1845).12 Not only was it the first song recorded at the beginning of the movement, but it appeared at the opening salvo of The Salvation Army in many locations.13 This song also appeared in Christian Mission Hymn Book and The Salvation Army Penny Song Book, two early publications of the movement. Lieutenant-Colonel Richard Slater said: This song is not of Army origin, but surely no people have sung it so often at outdoor and indoor meetings as have Army folks. Vast numbers, hearing the pointed questions from the lips of Salvationists, have been lead to leave the way of sin and take the upward road to heaven.14

An example of the Christian Mission “processioning”, walking through the streets singing.15

The song was sung to the tune The Eden Above16 and the first verse and chorus stated17:

Gordon Avery, Companion to The Song Book of The Salvation Army, (London, UK: Salvationist Publishing & Supplies, 1970), 207. 13 George Scott Railton used this song when he led seven Hallelujah lasses to expand the work of The Salvation Army in New York, USA (1880). Frederick Tucker and Henry Bullard opened fire in Bombay, India with this song (September, 1882). Hanna Ouchterlony and Jenny Svenson also used the song to open the work in Stockholm, Sweden (December, 1882). George Pollard and Edward Wright used the song in the first open-air meeting in Dunedin, New Zealand (1 April, 1883). The song was used to open the work in Denmark (May, 1887), Norway (January, 1888) and Finland (November, 1889). The song also had two indirect links to The Salvation Army in Australia. First, in July 1878 James Dowdle sang this song and Edward Saunders came to the Mission and later helped commence The Salvation Army in Adelaide. Second, the song led Isaac Unsworth to the Christian Mission where he became an officer and on a brief visit to Australia met Major James Barker at Melbourne. Avery, Companion to The Song Book, 208.; Boon, Sing the Happy Song! 3&4.; Robert Sandall, The History of The Salvation Army – Volume Two, 1878-1886, (New York, USA: The Salvation Army Supplies and Purchasing Department), 1979, 247. 14 Boon, Sing the Happy Song! 3. 15 The Victory, (Melbourne, Vol. 3, No. 2, February, 1899), 60. 16 Anon, The eden above, in The Tune Book of The Salvation Army (TBSA), (London, UK: Salvationist Publishing and Supplies, 1988), Tune 593. 17 Only the first verse and chorus will be used in most cases to keep this paper as short as possible.

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We’re bound for the land of the pure and the holy By William Hunter We’re bound for the land of the pure and the holy, The home of the happy, the Kingdom of love; Ye wanderers from God in the broad road of folly, O say, will you go to the Eden above? Will you go? Will you go? Will you go? Will you go? O say, will you go to the Eden above?18

The song continued by describing elements of the Christian’s idea of heaven and ended in a statement of faith, “O yes, we will go to the Eden above!”19 The fight against being one of the churches In a lecture presented on The Salvation Army and its relation to the churches, Catherine Booth not only outlined the relationship the Army had to the churches but also the differences between them. She stated: …we had to fight our way out of traditionalism and conventionalism… We were resolved on reaching the people, and therefore we have accepted the only conditions possible under the circumstances.20

She continued, “The Salvation Army has grown so fast because it has been allowed to have free course!” Later still in a deeper comparison Booth stated: What a long time the Church has been singing – I don’t want to reflect on anybody – but how long has the Church been singing:“Onward, Christian soldier, Marching as to war, With the Cross of Jesus Going on before”?

How long have we been singing:“Am I a soldier if the Cross?”

And yet how little hand-to-hand fighting with sin and the devil! God has, however, taught us better, and we are determined to carry the battle into the very strongest fortresses of the enemy.21

Although there is a constant need to fight against traditionalism and conventionalism, if church history was better understood it would be clearly seen that the church and the world had a long history for borrowing each other’s tunes. Robert E. Thomson, ‘The Devil’s Tunes’ pointed out that: The Salvation Army wasn’t the first religious organization [sic] to use secular tunes with sacred texts. When Martin Luther and his associates, in the early 16th century, introduced

William Hunter, We’re bound for the land of the pure and the holy, in The Song Book of The Salvation Army (SBSA), (London, UK: International Headquarters of The Salvation Army, 1986), Song 905. 19 Hunter, We’re bound for the land. 20 Catherine Booth, The Salvation Army in relation to the church and state, (London, UK: The Salvation Army Publishing Department, 1883), 30. 21 Booth, in relation to the church and state, 37-38.

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congregational singing into worship services, they often used folk tunes well known to their congregations.22

Manfred F. Bukofzer went further back in history and stated that the practice of borrowing tunes was wide spread in the Middle Ages, 5th to the 15th Centuries: The absence of contrast between ‘secular’ and ‘sacred’ styles of music in the Middle Ages can be shown simply by the observation that a secular song, if given a set of sacred words, could serve as sacred music, and vice versa. Only recently has it been recognized how frequently such interchange took place, and the more we learn about medieval music, the more important it becomes. The practice of borrowing a song from one sphere and making it suitable for use in the other by the substitution of words is known as “parody” or “contrafactum.”23

To the novice there would appear to be little difference between parody and contrafactum as both reuse existing material, in this case tunes. However, Mark L. Kligman defined contrafactum as “the practice of composing new texts to older melodies” whereas a parody “denoted the use of previously used but reworked music…”24 It was The Salvation Army’s ability to do both of these which became its success. Not only did the Army ‘borrow’ tunes that cut across high culture, with the use of older folk songs, and pop-culture, with the use of drinking songs, military songs and patriotic or national songs, but it also ‘reworked’ tunes by adding songs together, changing tempo or repeating sections of the tune to repurpose the older melody. It was this repurpose that was always at the forefront of the contrafactum or parody. Thomas Troeger, Wonder Reborn: Creating Sermons on Hymns, Music and Poetry, claimed that the repurpose was deeper than just borrowing the tune. He claimed that it was a metaphor for a changed life; if a song could be saved, then so too could be the singer: …Contrafactum is a theological method for developing an alternative consciousness. Contrafactum is a new way of seeing the world. Contrafactum is a reminder that we are a work in progress, a new creation that is yet to be finished and that finds its ultimate purpose in a meaning greater than the dimensions of mortal life and human accomplishment.25

Despite the long history of the church and the world ‘borrowing’ tunes from each other, and the deeper symbolic understanding of the practice, some churches may not have been as accepting of this practice even into the 1960s. Christian Comedian, Andy Andrews explained that as a child he was bored with the tune to Amazing Grace so he sang it in church to the tunes of Ghost riders in the sky, House of the rising sun, and the television theme to Gilligan’s Island. Rather than being praised for his initiative, Andrews was given a spanking!26

Robert E. Thomson, “The Devil’s Tunes”, Priority, (USA, Vol. 8, No. 1, Spring, 2006), http://saconnects.org/gallery/prioritypeople.org/article.php?articleID=23, accessed 2 July, 2016. 23 Manfred F. Bukofzer, “Popular and Secular Music in England”, in Anselm Hughes and Gerald Abraham (ed.), The New Oxford History of Music 3: Ars Nova and the Renaissance, 1300-1540, (London, UK: Oxford University Press, 1960), 108. 24 Mark L. Kligman, Maqām and Liturgy: Ritual, Music, and Aesthetics of Syrian Jews in Brooklyn, (Detroit, USA: Wayne State University Press, 2009), 16. 25 Thomas Troeger, Wonder Reborn: Creating Sermons on Hymns, Music and Poetry, (England: Oxford University Press, 2010), no page numbers. 26 view https://www.youtube.com/watch?v=2cINrWlfCPI

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The introduction of ‘secular’ tunes to Salvation Army worship Salvationists often pride themselves on the heritage of using secular tunes for their Christian songs, yet the entire story would not be known by most. Many would not know that, as was stated earlier Booth was not impressed with comic or sentimental songs. There were also times when Booth flatly denied that drinking tunes or music hall tunes had been used by The Salvation Army.27 The history most Salvationists would know is that given in Army historical writings on the origins of secular tunes: The first recorded use of a tune of this character occurred during the visit of the General to Worcester in January 1882 when “Sailor” Fielder sang the words written to “Champagne Charlie” by William Baugh and printed in the Christmas 1881 issue of the War Cry.28

There are however a number of problems with this statement. First, Champagne Charlie was not the first secular tune used by The Salvation Army. Second, there are a number of different narratives linked to the Champagne Charlie case. Third, Booth at one point denied that drinking songs similar to Champagne Charlie were used by The Salvation Army. First, although Champagne Charlie is often used to show how secular tunes were introduced into the Army, it was not the first secular tune to be used by The Salvation Army or Christian Mission. James Dowdle29 declared that the first time he met Booth, Booth was singing O how I love Jesus to the tune of In and out the window, a parody of So early in the morning. The year was 1867, the place was Whitechapel and The Salvation Army was still the Christian Mission and only two years old!30 Also, still in the time of the Christian Mission (1865-1878), Charles Fry had his song, Ye sons of God, awake to Glory set to tune The Marseillaise published the Christian Mission Hymn Book.31 Then just after the name changed, 1879, two songs appeared in The War Cry set to secular tunes, one was to the tune of The Red, White and Blue, the other to Ring the bell Watchman.32 Bless His name, He set me free!, to the tune of Champagne Charlie did not appear in The War Cry until Christmas 1881.33 Second, there have been three different narratives about the introduction of Champagne Charlie; a simple pop-narrative, a more complex official and calculated narrative, and then a narrative which appears to sit in the middle. Thomson, gave an example of the simple narrative, which was filled with a number of errors but which was made popular by Roy Castle in the television series, Marching as to War:34 It was Jan[uary] 22, 1882. William Booth, founder of The Salvation Army, was scheduled to preach at a meeting in a theater [sic] in Worcester, England. Such a large crowd assembled that a news report said the General himself “had great difficulty in getting in.”

Music halls of Booth’s day (1840s to 1860s), had more of the character of barrooms than theatres, were normally attached to pubs, which had often acquired adjoining houses so as to build an extension and the songs and shows were used to keep the patrons drinking. 28 Robert Sandall, The history of The Salvation Army, 109.; a shorter but similar quotation is in Boon, Sing the Happy Song! 115. 29 Dowdle received the letter from William Booth which inspired the theme for The Salvation Army History Symposium, 2016. 30 Boon, Sing the Happy Song! 115. 31 Boon, Sing the Happy Song! 99. 32 Boon, Sing the Happy Song! 115. 33 Sandall, The history of The Salvation Army, 109 34 Marching As To War, (London, UK: Anglia TV series, 1988), presented by Roy Castle.

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During the meeting George “Sailor” Fielder, a former sea captain, was asked to sing a solo. He chose “Praise His Name, He Sets Me Free.”35 The Founder was impressed. “That was a fine song,” he said to Fielder. “What was the tune?” Somewhat embarrassed, Fielder responded, “General, that’s a dreadful tune. It’s ‘Champagne Charlie.’” But the General was not put off. Turning to his son Bramwell, he exclaimed, “Why should the devil have all the best tunes?”36

This quotation had a number of errors, the name of the song was incorrect, as stated before there is no evidence that Booth uttered the words “Why should the devil have all the best tunes?”, and the acceptance of the tune did not take place until later in the year. To carry on with the problems of this narrative Castle sang the following version of Champagne Charlie to press home the story:37 Champagne Charlie By Ernest Irving and Frank Eyton Some people go for funny drinks and down ‘em by the pail Like coffee, cocoa, tea and milk and even Adam’s ale For my part they can keep the lot I never would complain I wouldn't touch the bloomin’ stuff, I only drink champagne. For, Champagne Charlie is my name Champagne Charlie is my name There’s no drink as good as fizz, fizz, fizz I'll drink every drop there is, is, is All round town it is the same By Pop! Pop! Pop! I rose to fame I'm the idol of the barmaids Champagne Charlie is my name.38

The issue with these lyrics and the tune is that they were the revised lyrics for the 1944 movie Champagne Charlie and were written by Ernest Irving and Frank Eyton. This version was too late to have influenced The Salvation Army’s contrafactum, Bless His Name, He Set me Free! As the tune was different it would have needed to be a parody.

Champagne Charlie. Mid-Victorian presentation of a typical music hall “comic.”39 35

This is an incorrect title of the song as it should be, Bless His name, He set me free. Thomson, “The Devil’s Tunes”. 37 Marching As To War. 38 “The Lyrics – Champagne Charlie”, A casquet of vocal gems from the golden age of music hall, (UK, no date), http://monologues.co.uk/musichall/Songs-C/Champagne-Charlie(2).htm accessed 2 July, 2016. 36

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The next narrative of how Champagne Charlie entered Salvation Army hymnology is the ‘official’ narrative and was more detailed and calculated than the one above.40 Boon, stated: … during the visit by the Founder to Worcester in February 1882. ‘Sailor Fielder, … sang a new song by Captain William Baugh. This had been published in The War Cry two months before and was written to the music hall hit of the day, Champaigne Charlie. The solo, Bless His name, He set me free!, was enthusiastically received, the congregation joining heartily in the refrain again and again. The General was not overjoyed. Two weeks later he conducted a council of war at Bristol. In the Monday afternoon meeting, and again at night, the converted sea captain was called upon to repeat his solo…. [Financial supporters encourage Booth to stop the practice but Booth wanted to put it to the test]… The occasion was the opening of the Clapton Congress Hall in May 1882 … Captain Gipsy Smith was there to sing James Bateman’s The Blood of Jesus cleanses white a snow to the tune I traced her little footsteps in the snow; Adelaide Cox was brought from service in France to sing If you want pardon, if you want peace … to Pretty Louise; and ‘Sailor Fielder’ sang the converted version of Champagne Charlie.41

Here Champagne Charlie and the other secular tunes were linked with the Army. Boon later concluded too that, “In this unexpected way hand-clapping was first introduced into Army meetings and the battle for the ‘devil’s tunes’ was won”.42 Another version, by Elijah Cadman, who appeared to be an eyewitness to the event, had Baugh himself sing the song and took the story up at Clapton Congress Hall in May 1882: …The scene was the platform of the Congress Hall, Clapton, London. The congregation would be about three thousand in number. The General wanted a solo. He asked a certain Major Baugh to sing. At that time the hymns of the Army were mostly the revival hymns of the period, supplemented by many of the great hymns of the Wesley collection. Just then the gayest music hall song, known by everyone, was “Champagne Charlie,” and its title tells what was it ideal. “I’ll sing a song to ‘Champagne Charlie’ said Baugh queryingly. “Oh no,” said the General, “we draw the line at ‘Champaign Charlie’”. So something of much less value for the effective stirring of the mind of the multitude at the moment was substituted. In a later service of the series the same day (often the meetings lasted a day, with intervals for refreshments) Baugh was told again to sing. He sang a since famous song of the Army, beginning: I was a slave for many years, And conquered by my sin,

With the chorus: Bless His Name! He set me free, …

Everyone of the three thousand knew that rollicking tune. The chorus with its repetitions was easy to “pick up”. It ran like an electric current through the whole auditorium, and fused every mind. Then, with one voice and with an abandon of triumphant gladness, which has to be felt rather than described to be appreciated, the while congregation sang out the chorus….When Baugh sat down the General said: “What tune is that, Baugh?” With a twinkle of the eye, Baugh replied, “That’s ‘Champagne Charlie’” The General adopted the song there and then, in spite of its label, for there was no denying its effectiveness.43

N.C., “Popular songs and their singers, when grandpa was one of the boys”, The Age, (Melbourne, Australia: Saturday, 10 May, 1941), 11. 40 See Sandall, The history of The Salvation Army), 109-110. 41 Boon, Sing the Happy Song! 115-116. Sandall had Gipsy Smith sing Bless His name, He sets me free. Sandall, The History of The Salvation Army, 110. 42 Boon, Sing the Happy Song! 116. 43 J.C., “Elijah Cadman, Salvation Army Leader”, The Sydney Morning Herald, (Saturday, 31 December, 1927), 6.

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Whatever the true narrative of its acceptance, to Salvationists Champagne Charlie became I was a slave for many years, or more commonly Bless His name, He set me free!, and to the world it became the story of The Salvation Army’s use of contrafactum and linking the sacred with the secular.44 The original song of Champagne Charlie was written and performed by George Leybourne and the music by Alfred Lee, c1867. The song would have been sung in rooms adjacent to public houses where patrons would continue to drink alcoholic drinks while they were entertained.45 As outlined above the song was converted by Baugh and the two songs are listed in full: Champagne Charlie By George Leybourne & Alfred Lee

I was a slave for many years or Bless His name, He set me free! By William Baugh

I’ve seen a deal of gaiety throughout my noisy life With all my grand accomplishments I never could get a wife The thing I most excel in is the P.R.F.G. game46 A noise at night, in bed all day, and swimming in Champagne.

I was a slave for many years, And conquer’d by my sin, I tried and pray’d in doubts and fears, But still was wrong within. I heard that Jesus died to save, From every sin set free; I gave up trying there and then, And oh, He set me free!

Champagne Charlie is my name Champagne drinking is my game Good for any game at night my boys Good for any game at night my boys For Champagne Charlie is my name Champagne Charlie is my name Good for any game at night my boys Who’ll come and join me in a spree?

Bless his name, he set me free, Bless his name, he set me free, O the blood, the precious blood, I’m trusting in the cleansing flood. Bless his name, he set me free. Bless his name, he set me free, I know the past is washed away, And now in Jesus I am free!

The way I earned my title thro’ a hobby I have got Of never letting others pay however long the shot Whoever drinks at my expense are treated all the same From Dukes and Lords, to cabmen down, I make them drink champagne.

And now I live to God alone, I live to do His will; I give myself to God away, That He my soul may fill. He takes the offering as it is, And makes it as His will, And through Lamb I’ve constant peace, For Jesus says, ‘Be still!’

Chorus

From Coffee and from Supper Rooms, from Poplar to Pall Mall The girls on seeing me exclaim, “Oh what a champagne swell” The notion ‘tis of everyone if ‘twere not for my name

And though the world and Hell unite, My peace to overthrow, My trust is in the living God. Who makes me white as snow. The precious Blood now cleanses me, And Jesus keeps me right;

See for example some of the many discussions of the song in newspaper articles throughout history; “Salvation Army hymns”, The Week, (Brisbane, Saturday, 20 January, 1883), 17.; “Salvation Parody”, The Sun, (Sunday, 4 February, 1940), 4.; “Music in The Salvation Army”, The Armidale Express and New England General Advertiser, (NSW, Friday, 7 January, 1944), 3.; “To heaven on wheels”, The Age, (Melbourne, Friday, 12 May, 1950), 15.; “Why early police knew the time”, The Mail, (Adelaide, Saturday, 8 November, 1952), 6. 45 For an example of the original setting and song view http://youtube.com/watch?v=cwYCrqUqvbo 46 P.R.F.G - Private Rooms For Gentlemen.

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And causing so much to be drunk, they’d never make Champagne.

My will is swallowed up in God, I’m walking in the light.48

Chorus

Some epicures like Burgundy, Hock, Claret and Moselle But Moet’s vintage only satisfies this Champagne swell What matter if to bed I go dull head and muddle thick A bottle in the morning sets me right then very quick.

Now in my soul there’s constant peace, A peace I cannot tell; The living waters bubble up, And Jesus is the Well. The conflict’s o’er, the battle won, And Jesus is the King; Where’er I go, and while I’ve breath. I always mean to sing.

Chorus

Chorus 49

Perhaps you fancy what I say is nothing else but chaff And only put into this song to raise a little laugh To prove that I’m in jest each man a bottle of cham I’ll stand fizz round yes that I will and stand it like a lamb. Chorus47

Baugh also went on to convert an Australian tune, Minnie darling, come and wander! to Blessed Saviour, now behold me!50 Third, even after the acceptance of Bless His name, He set me free!, in fact just over six months later, William Booth denied that The Salvation Army used such songs. In January, 1883 Canon Girdlestone argued that The War Cry had in it “a parody of a vulgar drinking song, which must literally shock by its profanity every Christian or ordinary sensibility.” 51 Booth’s reply was interesting and concerning. He wrote, “…it is entirely without foundation, no such line having ever been presented in any publication of the movement.”52 Booth claimed the Canon had misquoted the song and demanded an apology! Canon Girdlestone did not apologise and in fact sent a copy of the song in The War Cry to the newspaper. In turn the newspaper wrote: …letters which have reached us put it beyond doubt that such a parody is or has been in actual use at the Salvationist meetings, and one correspondent points out that in the very last number of the War Cry there appear two similar parodies of music-hall songs of still more objectionable and shocking kind. Such an abuse of language as these parodies exhibit can only have the effect of alienating from Mr. Booth’s organisation the bulk of those sympathisers who were disposed to condone much of his method in consideration of the supposed excellence of the end.53

“The Lyrics – Champagne Charlie”. William Baugh, Bless His name, He set me free! in William Booth, Salvation Music – Volume II. Being a collection of favorite [sic] songs of The Salvation Army, 1883, (London, UK: International Headquarters, 1883), Song 81. 49 Later the title and a number of words were changed and the final verse added, see Salvation Army Songs, (London: UK: The Salvationist Publishing and Supplies, n.d.), Song 253, 176.; here the song is also listed to be sung to the tune of Mercy still for thee. 50 Sandall, The History of The Salvation Army, 110. 51 The Week, (Brisbane, Saturday, 20 January,1883), 17. 52 The Week, (Brisbane, Saturday, 20 January,1883), 17. 53 The Week, (Brisbane, Saturday, 20 January,1883), 17. 48

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In the same article a Miss Cobb commented on how loud these songs were sung, “That Christianity could ever have been made ‘rowdy’, would have seemed an impossible feat, but the Salvation Army has accomplished it.”54 Why Booth denied the use of such tunes is a mystery, or was it that he was denying that the original words were used in Army meetings? It does however show that Booth was still concerned about the use of just any tune or words. There is other item of evidence that Booth would not just have ‘any old music’! In 1913, only one year after Booth was promoted to Glory, a Brigadier Perry was interviewed about Ragtime, an emerging style of music. Perry talked about the Army’s process of selecting music for use in worship. The report stated: ... Brigadier Perry of the army headquarters in Queen Victoria-street, … “We believe that all music belongs to God. The devil has stolen a lot of it, but bit by bit we get it back again. Our late General,” continued Brigadier Perry, “always believed in taking back lively and inspiring tunes to the service of Christianity, no matter how far they had strayed from grace. Yet any adoption had to be carefully considered and safeguarded against extravagances. We consider many things unofficially, but I can say that, so far official sanction for ragtime hymns has not been applied for. In taking over popular airs from the music-halls so much depends on how the words have been rewritten to make them valuable for evangelical work. I remember when that great comic song. ‘Champagne Charlie’; was at the meridian of its fame an officer asked the late General to consider a hymn to that tune. The General looked at it, admitted the great popularity of the air, but said, we must draw the line. Yet later, when another officer sang a hymn to this same ‘Champagne Charlie’ tune at a meeting at which the General was present, he at once adopted it, convinced of its value. But Ragtime – it is so very wordly and so very comic – really one has to consider it very, very carefully.55

This statement showed the criteria that Booth and early Salvationists would assess the parody or contrafactum: the tune must be lively and inspiring, yet not extravagant; and, the words must be written to make it valuable for evangelical work. In a list of secular tunes used by the Army, Fred Creighton, The Salvation Army’s ‘Secular’ Heritage, went further and described the motivation of the evangelical criteria: Because the early Army meetings attracted mostly ‘unchurched’ men and women who knew secular (e.g. music hall) music better than church hymns… the Army used ‘Army’ words set to secular song tunes to encourage the ‘unchurched’ to attend, participate and be converted in Army meetings.56

A review of the converted songs shows that most of the words present a narrative of a personal experience in Christ or elements of a biblical story, again a narrative focus. Perhaps this is something for the contemporary Army to consider. Would our earlier forbearers accept much of the Christian music being used by the Army today? Is the current music lively and inspiring, is it recognisable to the ‘unchurched’, is it narrative in nature? Are the tunes used borrowed from secular or church cultures? Is today’s Christian music more emotive, extravagant and slower of tempo? Booth was not after sentimental or extravagant music Booth wanted lively and inspiring tunes and he got them!

The Week, (Brisbane, Saturday, 20 January,1883), 17. The Western Australian, (Perth, Monday, 23 June, 1913), 8. 56 Fred Creighton, The Salvation Army’s ‘Secular’ Heritage, originally published in the Jan-Feb-Mar 2003 issue of THEME Magazine accessed from Music and Gospel Arts (MAGA) (Canada: Canada and Bermuda Territory, 29 December, 2008), ¶ 2, https://www.themeonline.ca/2008/the-salvation-armys-secular-heritage, accessed 2 July, 2016. 55

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Examples of converted secular tunes The remainder of the paper will give examples of a number of the songs sung to secular tunes and used by Salvationists throughout history. In most cases, to keep the paper as short as possible only the first verse and chorus will be used. Footnotes will be included to give links to the original tune and words. Creighton57 identified that the 1988 edition of The Tune Book of The Salvation Army (TBSA)58 had 105 secular tunes to accompany the songs, only a small number are investigated here.59 In addition to these, other songs which have used secular tunes have been identified and included. By no other name There are some rare tunes in the TBSA which have kept their original name, usually those which are contrafactum as the tune did not change. The first example is to the tune Ring the bell Watchman.60 William James Pearson, the person who converted the words, became an evangelist in The Christian Mission in 1874. In 1878 when The Christian Mission changed its name to The Salvation Army, Pearson heard the chimes of Bradford Town Hall play Ring the bell Watchman and he sensed them calling to him. The words were changed to Come Join our Army which appeared in The Salvationist, the magazine which preceded The War Cry, in February 1879.61 The sentiment of the song did not change; both are a calling to action, the original to announce some item of news, the Army to call people to join its ranks: Ring the bell, watchman By Henry Clay Work

Come, join our Army By William James Pearson

High in the belfry the old sexton stands, Grasping the rope with his thin bony hands Fix'd is his gaze as by some magic spell Till he hears the distant murmur, Ring, ring the bell.

Come, join our Army, to battle we go, Jesus will help us to conquer the foe; Fighting for right and opposing the wrong, The Salvation Army is marching along.

Ring the bell, watchman! ring! ring! ring! Yes, yes! the good news is now on the wing. Yes, yes! they come and with tiding to tell.

Marching along, marching along, The Salvation Army is marching along; Soldiers of Jesus, be valiant and strong;

Creighton, The Salvation Army’s ‘Secular’ Heritage. The Tune Book of The Salvation Army, (London, UK: Salvationist Publishing and Supplies, 1988). 59 Those listed in Creighton, ‘Secular’ heritage, and not included in this paper are: Tune 158, Ten Thousand Souls (Down in a Green and Shady Nook the Violet Grows); Tune 152, I Bring My All to Thee (It Was My Last Cigar, My Boys); Tune 363, Breathe Upon Me (Minnie Darling, Let Us Wander); Tune 278, Coming to the Cross (Mother Kissed Me in My Dream); Tune 445, Speak, Saviour, Speak (Sleep, Dearest Sleep); Tune 503, Stella (Sweet Mary, My Age is Sixteen); Tune 573, The Lion of Judah (The Lion of Freedom is Come From His Den); Tune 93, Hardy Norseman (The Norseman’s House of Yore); Tune 149, Forest Green (The Ploughboy’s Dream); Tune 76, Belmont (The Rat-catcher;s Daughter); Tune 99, Irish (There Was a Cameronian Cat); Tune 442, Pleasure in His Service (Where is the Marry Party?); Tune 486, The Cross Now Covers my Sins (Young Edward, the Gallant Hussar); Tune 348, Whitechapel (Annie Lisle/ Far Above Vayuga’s Waters); Tune 339, All Through the Night (AR-HYD-Y-NOS a Welsh Melody); Tune 580, At the Cross (As They Were Marching Through the Town); Tune 138, The Judgement Day (Carry me Back to Tennessee); Tune 155, Mercy Still For Thee (Footsteps on the Stairs); Tune 480, Almighty to Save (Where Can the Soul Find Rest?); Tune 740, My Home is in Heaven (Home in the Valley ‘Mid the Maple Leaves); Tune 235, There is a Happy Land (I Come From a Land Where Care is Unknown); Tune 641, Ere the Sun Goes Down (I Have Work Enough to Do); Tune 84, Down in the Garden (Massa’s in de Cold, Cold Ground); and Tune 258, Passion Chorale (My Heart is Distracted By a Gentle Maid). In addition to this Thomson, ‘The Devil’s Tunes’ identified O happy day that fixed my choice (How Dry I Am). Please note that the numbers are for the 1988 edition of TBSA. 60 View http://youtube.com/watch?v=cNOP5tYPTqI 61 Boon, Sing the Happy Song! 99. 58

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Glorious and blessed tidings. Ring, ring the bell!62

The Salvation Army is marching along.63

The Salvation Army were not the only people to ‘borrow’ tunes, Australians know the tune Ring the bell Watchman as their folk songs, Click go the shears: The Bare-Belled Ewe or The Shearers Song By Anon Out on the board the old shearer stands, Grasping his shears in his long, honey hands, Fixed is his gaze on a bare-bellied “Joe,” Glory if he gets her, won’t he make the “ringer” go. Click go the shears boys, click, click, click, Wide is his blow and his hands move quick, The ringer looks around and is beaten by a blow, And curses the old snagger with the blue-bellied “Joe.”64

A more identifiable tune, even today, is My bonnie lies over the ocean. This was a tune which was a clear example of contrafactum, as the original tune had been kept unaltered and its original name unchanged in TBSA65 while the words have been converted: My bonnie lies over the ocean Sea Shanty

God’s love is as high as the heavens By Anon

My Bonnie lies over the ocean My Bonnie lies over the sea, My Bonnie lies over the ocean, Oh bring back my Bonnie to me.

God’s love is as high as the heavens, God’s love is as deep as the sea, God’s love is for all kinds of sinners, God’s love is sufficient for me.

Bring back, bring back, Oh bring back my Bonnie to me, to me, Bring back, bring back, Oh bring back my Bonnie to me.66

God’s love, God’s love, God’s love in sufficient for me; God’s love, God’s love, God’s love is sufficient for me.67

Traditional, folk and ballad tunes There are other tunes which have reminded in the TBSA; however the original contrafactum no longer appeared in the 1986 edition of SBSA, one example is the folk song, Begone dull care68 which became Begone, Vain World.69 Although a traditional English ballad it was upbeat with a fast tempo: Begone Dull Care Traditional Ballad

Begone, Vain World By Anon

“Ring the bell, watchman”, http://www.jsward.com/shanty/StrikeTheBell/RingTheBell.html, accessed 2 July, 2016. William James Pearson, Come, join our Army, in The SBSA, Song 681. 64 Mark Gregory, “Australian folk songs”, (Australia, 1994), http://folkstream.com/022.html, accessed 2 July, 2016. 65 Sea shanty, ‘My bonnie lies over the ocean’, In The Tune Book of The Salvation Army, Tune 738. 66 “My bonnie lies over the ocean”, Kididdles (USA, 2016), http://www.kididdles.com/lyrics/m033.html accessed 9 September, 2016. 67 Anon, “God’s love is as high as the heavens”, in The Song Book of The Salvation Army, (London, UK: International Headquarters of The Salvation Army, 1986), Song 47. 68 View http://youtube.com/watch?v=vHgdenQwDbk 69 John Jackson, Begone, vain world, in TBSA, Tune 617. 63

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Begone, dull care! I prithee begone from me; Begone, dull care! Thou and I can never agree. Long while thou hast been tarrying here, And fain thou wouldst me kill; But i’ faith, dull care, Thou never shalt have thy will.70

Begone, vain world! Thou hast no charms for me, My captive soul has long been held by thee; I listened long to thy vain song, And thought thy music sweet, And thus my soul lay grovelling at thy feet.71

Another, more romantic traditional song was, Drink to me only with thine eyes based on the poem Song to Celia by Ben Johnson, 1616.72 Johnson’s words borrowed an existing tune. At a later date a tune was specifically written for the words by Henry Harrington. Later this tune was used for the parody Behold the Saviour to fit to Samuel Wesley’s words.73 Although this tune remained in TBSA it was another where the original converted words had been lost to the Song Book. The song in the Song Book outlined the story of Easter: Drink to Me Only With Thine Eyes By Ben Johnson

Behold the Saviour By Samuel Wesley

Drink to me only with thine eyes And I will pledge with mine. Or leave a kiss within the cup And I'll not ask for wine.74

Behold the Saviour of mankind Nailed to the shameful tree; How vast the love that Him inclined To bleed and die for thee!75

There are also a number of tunes which were originally folk songs, one, a Scottish Air, Oft in the Stilly Night76 was used for Nearer, my God, to Thee written by a non-Salvationist:77 Oft in the Stilly Night

Nearer, My God, to Thee

By Thomas Moore

By Sarah Adams

Oft, in the stilly night, Ere Slumber's chain has bound me, Fond Memory brings the light Of other days around me; The smiles, the tears, Of boyhood's years, The words of love then spoken.78

Nearer, my God, to thee, Nearer to thee! E’en though it be a cross That raiseth me; Still all may song shall be, Nearer, my God, to thee, Nearer to thee.79

Not only were songs from British heritage used but there were some with an Irish lineage as well. One example was, Sweet Belle Mahone which was used by Albert Orsborn, who converted it 70

“Begone dull care”, Musica International, (n.d.), http://www.musicanet.org/robokopp/english/dullcare.htm, accessed 2 July, 2016. 71 Anon, Begone, vain world!, in Salvation Army Songs, (London, UK: Salvationists Publishing and Supplies, 1925), Song 220. 72 View http://youtube.com/watch?v=-HEvFst_eoc 73 Samuel Wesley was the father of John and Charles Wesley; Henry Harrington, ‘Behold the Saviour’, in TBSA, Tune 75. 74 “Song to Celia [Drink to me only with thine eyes]”, Poetry Foundation, (USA, 2016), https://www.poetryfoundation.org/poems-and-poets/poems/detail/44464 accessed 9 September, 2016. 75 Anon, ‘Behold the Saviour of mankind’, In Salvation Army Songs, Song 3, 2. 76 View http://youtube.com/watch?v=ea2Sgqvk-6o 77 Lowell Mason, Nearer, my God, to thee, in TBSA, Tune 190. 78 Thomas More, “Oft in the Stilly Night” Music in the works of James Joyce, (N.Y., USA, n.d.), http://www.jamesjoyce-music.com/song04_lyrics.html, accessed on 15 July, 2016. 79 Sarah Fuller Adams, Nearer, my God, to thee, in SBSA, Song 617.

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to Fellowship With Thee.80 The British training principal, Commissioner Thomas McKie suggested Orsborn write a song to the tune for a Clapton holiness meeting:81 Sweet Belle Mahone by John Hugh McNaughton

Fellowship with thee by Albert Orsborn

Soon beyond the harbor-bar shall my bark be sailing far; O'er the world I wander lone, sweet Belle Mahone. O'er thy grave I weep good-byehear, oh, hear my lonely cry; Oh, without thee what am I, sweet Belie Mahone?

Spirit of eternal love, Guide me, or I blindly rove; Set my heart on things above, Draw me after thee. Earthly things are paltry show, Phantom charms, they come and go; Give me constantly to know Fellowship with thee.

Sweet Belle Mahone, sweet Belle Mahone; Wait for me at heaven's gate, sweet Belle Mahone.82

Fellowship with thee, Fellowship with thee, Give me constantly to know Fellowship with thee.83

Another traditional tune The Salvation Army used, this time from North America, was Buffalo Gals84 which appeared in TBSA as And above the rest:85 Buffalo Gals

And Above the Rest

As I was walking down the street Down the street, down the street A pretty girl I chanced to meet And we danced by the light of the moon

I know that my redeemer lives, What joy the blest assurance gives! He lives triumphant o’er the grave, He lives omnipotent to save.

Buffalo gals won't you come out tonight Come out tonight come out tonight Buffalo gals won't you come out tonight And we'll dance by the light of the moon86

And above the rest this note shall swell, This note shall swell, This note shall swell, And above the rest this note shall swell, My Jesus hath done all things well87

Drinking tunes Salvationists also combined tunes from secular drinking songs to create parodies. Storm the Forts of Darkness88 was an example of two or three drinking songs joined together. The tunes were Landlord, fill the flowing bowl and Here’s to good old whiskey with some minor tune alterations. There could also have been a third song which has been lost to time and would have been at the end of what is now the chorus of Storm the Forts. This practice was not unique to this song as The Salvation Army would sing what was known as ‘fruit salads’. This was where two or more choruses would be linked together or parts of choruses joined together to form a new parody with the Army’s 80

J.H. McNaughton, Fellowship with thee, in TBSA, Tune 642. Avery, Companion to The Song Book, 179. 82 John Hugh McNaughton, “Belle Mahone”, Digital Commons @ Connecticut College, (USA, n.d.), http://digitalcommons.conncoll.edu/sheetmusic/20/, accessed 15 July, 2016. 83 Albert Orsborn, Spirit of eternal love, in SBSA, Song 630. 84 View http://youtube.com/watch?v=CVYilKX1GXw 85 Ranter tune, And above the rest, in TBSA, Tune 5. 86 Buffalo Gal, Ballad of America, (USA, 2012), http://www.balladofamerica.com/music/indexes/songs/buffalogal/, accessed 2 July, 2016. 87 Samuel Medley, I know that my redeemer lives, in SBSA, Song 144. 88 Secular melody, Storm the forts of darkness, in TBSA, Tune 802. 81

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own songs. The original words to the first verse of the two songs which were combined to make Storm the Forts of Darkness were: Landlord, Fill the Flowing Bowl Traditional song

Here’s to Good Old Whiskey By Anon

Landlord fill the flowing bowl until it doth run over. Landlord fill the flowing bowl until it doth run over! For tonight we’ll merry-merry be, For tonight we’ll merry-merry be, For tonight we’ll merry-merry be, Tomorrow we’ll be sober.89

Here’s to good old whisky, knock it down, knock it down! Here’s to good old whisky, knock it down, knock it down! Here’s to good old whisky, makes me feel so frisky! Here's to good old whisky, knock it down! Go rolling home (rolling home!) Rolling home (rolling home!) By the light of the silvery moon (woo-oo-oo) Happy will I be, with a barrel on my knee, And the shadow of my tophat on the wall.90

To have the original words fit the current Salvation Army parody, they would be something like this: Landlord, Fill the Flowing Bowl & Here’s to Good Old Whiskey

Storm the Forts of Darkness By Robert Johnson

Landlord fill the flowing bowl until it doth run over. Landlord fill the flowing bowl until it doth run over! For tonight we'll merry-merry be, For tonight we'll merry-merry be, For tonight we'll merry-merry be, Tomorrow we'll be sober.

Solders of our God, arise! The day is drawing nearer; Shake the slumber from your eyes, The night is growing clearer. Sit no longer idly by While the heedless millions die, Life the bloodstained banner high And take the field for Jesus.

Here's to good old whisky, knock it down, knock it down! Here's to good old whisky, knock it down, knock it down! Here's to good old whisky, makes me feel so frisky! Here's to good old whisky, knock it down! Go rolling home (rolling home!) Rolling home (rolling home!) Here's to good old whisky, makes me feel so frisky! Here's to good old whisky, knock it down!91

Storm the forts of darkness, Bring them down, bring them down! Storm the fort of darkness, Bring them down, bring them down! Pull down the devil’s kingdom Where’re he holds dominion; Storm the forts of darkness, bring them down! Glory, honour to the Lamb, Praise and power to the Lamb, Glory honour, praise and power, Be forever to the Lamb!92

“Landlord fill the flowing bowl until it doth run over”, Darachweb, Celtic Music and Flags, (USA, 1999-2012), http://www.darachweb.net/SongLyrics/LandlordFillTheFlowingBowl.html, accessed 2 July, 2016. 90 Anon, “Songbook: Go Rolling Home”, Wychwood Warriors Wiki, (USA, 11 April, 2007), http://wychwood.wikidot.com/songbook-go-rolling, accessed 2 July, 2016. 91 “Landlord fill the flowing bowl until it doth run over”; Anon, “Songbook: Go Rolling Home”. 92 Robert Johnson, Soldiers of our God, arise, in SBSA, Song 696.

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Storm the Forts was nearly lost to the Army as Johnson sent it to The War Cry three times before it was accepted for publication and then later appeared in 1884 Scottish edition of Salvation Music.93 Country and western tunes

Not only were drinking and traditional or folk tunes used, but also some with more of a country and western feel. One was, I traced her little footsteps in the snow and this tune’s parody became Come, shout and sing.94 James Bateman, who converted the words of the tune was a music performer before his own conversion. After his show he would go to the local public drinking house and continue performing to collect money to pay for more beer. One of the songs he would sing for a drink was I traced her little footsteps in the snow95 and when he got converted he converted some of his show tunes as well.96 I traced her little footsteps in the snow By Anon

Come, shout and sing By James Bateman

Now some folks like the summertime when the they can walk about Strolling through the meadow green it's pleasant there no doubt But give me the wintertime when the snow is on the ground For I found her when the snow on the ground

Come, shout and sing, make Heaven ring With praise to our King, Who bled and died, was crucified, That he might pardon bring. His blood doth save the soul, Doth cleanse and make it whole, The blood of Jesus cleanses white as snow.

I traced her little footprints in the snow

O the blood of Jesus cleanses white as snow, yes, I know! O the blood of Jesus cleanses white as snow, yes, I know! I bless the happy day, When he washed my sins away, The blood of Jesus cleanses white as snow.98

I found her little footprints in the snow I bless that happy day when Nellie lost her way For I found her when the snow was on the ground97

Bateman, like the other Salvationist Pearson, converted more than one tune. Bateman’s list of converted songs included: Sinner, see yon light which was converted from Lottie Lane; Under the Blood and Fire Flag which was converted from Under the Union Jack; and Fighting, Fighting on the narrow way which was converted from Sailing, sailing. Bateman also went on the write his own tunes which included: Calvary’s stream is flowing; Down where the living waters flow and The day of victory’s coming.99 Another country and western style song, The Little Old Log Cabin Down the Lane became Lily of the valley:100 The Little Old Log Cabin Down the Lane by Bill Monroe

The Lily of the Valley by Charles Fry

Avery, Companion to The Song Book, 214. H. Wright, Come, shout and sing, in TBSA, Tune 633. 95 View http://youtube.com/watch?v=NydduGgwOe8 96 Boon, Sing the Happy Song! 116-117. 97 “Footprints in the snow”, Cowboylyrics (USA, 2016), http://www.cowboylyrics.com/lyrics/monroe-bill/footprints-inthe-snow-17427.html accessed 9 September, 2016. 98 James Conner Batemann, Come, shout and sing, in SBSA, Song 798. 99 Boon, Sing the Happy Song! 117. 100 Will S. Hays, The lily of the valley, in TBSA, Tune 819. 94

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Oh I’m getting’ old and feeble and I cannot work no more The children no more gather ‘round my door An’ ol’ Massa and ol’ Missu, they are sleeping side by side Near the little ol’ log cabin in the lane.

I’ve found a friend in Jesus, he’s everything to me, He’s the fairest of ten thousand to my soul The lily of the valley, in him alone I see All I need to cleanse and make me fully whole. In sorrow he’s my comfort, in trouble he’s my stay, He tells me every care on him to roll.

Oh, the chimney’s fallen down and the roof’s all caved in Letting in the sunshine and the rain And the only friend I’ve know’ is that old dog of mine And that little old log cabin in the lane.101

He’s the lily of the valley, the bright and morning star, He’s the fairest of ten thousand to my soul. He’s the lily of the valley, the bright and morning star, He’s the fairest of ten thousand to my soul.102

Military, patriotic and national tunes

There are also military or patriotic tunes used by The Salvation Army. One such tune was, The Little Octoroon103 which became Ring the Bells of Heaven:104 The Little Octoroon By Anon

Ring the Bells of Heaven By William Orcutt Cushing

Near the old plantation, at the close of day, Stood the weary mother and her child, List'ning to the sounds along the valley’s way, While their hearts with hope were throbbing wild.

Ring the bells of Heaven, there is joy today Far a soul returning from the wild! See, the Father meets him out upon the way, Welcoming his weary, wandering child.

Glory! glory! how the freedmen sang! Glory! glory! how the old woods rang! ‘Twas the loyal army sweeping to the sea, Flinging out the banner of the free.105

Glory, glory, how the angels sing! Glory, glory, how the loud harps ring! ‘Tis the ransomed army, like a mighty sea, Pealing forth the anthem of the free.106

Another example of a military patriotic tune was Marching through Georgia.107 The Salvation Army focussed the motivation of the song to the need to rally the Christian soldiers when it was converted to Shout aloud Salvation:108 Marching through Georgia By Henry Clay Work

Shout Aloud Salvation By George Scott Railton

Bring the good ol’ bugle, boys, we’ll sing another song, Sing it with the spirit that will start the world along, Sing it as we used to sing it 50,000 strong

Shout aloud salvation, and we’ll have another song; Sing it with a spirit that will start the world along; Sing it as our comrades sang it many a thousand strong,

101

Little Ol’ Log Cabin in the Lane, Musica International, (USA, n.d.), http://www.musicanet.org/robokopp/usa/ohimgett.htm, accessed 2 July, 2016. 102 Charles Fry, I’ve found a friend in Jesus, in SBSA, Song 344. 103 View http://youtube.com/watch?v=Ykv5RqvRHNM 104 George Frederick Root, Ring the bells of Heaven, in TBSA, Tune 777. 105 Little octoroon, The Traditional Music Library, (USA, 2000), http://www.traditionalmusic.co.uk/songster/11-littleoctoroon.htm, 2 July, 2016. 106 William Orcutt Cushing, Ring the bells of Heaven, in SBSA, Song 550. 107 View https://www.bing.com/videos/search?q=marching+through+georgia&&view=detail&mid=0D10124F7A0C92D7AA53 0D10124F7A0C92D7AA53&FORM=VRDGAR 108 Henry Clay Work, Shout aloud salvation, in TBSA, Tune 785.

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While we were marching through Georgia.

As they were marching to Glory.

Hurrah, hurrah, we bring the jubilee! Hurrah, hurrah, the flag that makes you free! So we sang the chorus from Atlanta to the sea While we were marching through Georgia!109

March on, march on! We bring the jubilee; Fight on, fight on! Salvation makes us free; We’ll shout our Saviour’s praise over every land and sea

As we go marching to Glory.110

Another military tune was, Tramp, Tramp, Tramp, The Boys Are Marching.111 This tune was, originally a Northern song written during the America Civil War by George F. Root but was so popular that the Confederacy created their own lyrics. Later The Salvation Army linked Charles Wesley’s words to the tune and it became We’ll all shout Hallelujah:112 Tramp, Tramp, Tramp, The Boys Are Marching The Confederacy version

We’ll All Shout Hallelujah By Charles Wesley

In my prison cell I sit, thinking, Mother, dear, of you, and my happy Southern home so far away; and my eyes they fill with tears 'spite of all that I can do, though I try to cheer my comrades and be gay.

O How happy are they who the Saviour obey, And have laid up their treasures above. Tongue can never express the sweet comfort and peace Of a soul filled with Jesus’ love

Tramp! Tramp! Tramp! The boys are marching; cheer up, comrades, they will come. And beneath the stars and bars we shall breathe the air again of freemen in our own beloved home.113

We’ll all shout hallelujah As we march along the way We will sing redeeming love With the shinning host above And with Jesus we’ll be happy all the day.114

Those who attended Sunday School or Salvation Army Company Meetings may also remember the chorus sung to this tune, Jesus loves the little children: Tramp, Tramp, Tramp, The Boys Are Marching

Jesus Loves the Little Children By George F. Root

Tramp! Tramp! Tramp! The boys are marching; cheer up, comrades, they will come. And beneath the stars and bars we shall breathe the air again of freemen in our own beloved home.115

Jesus loves the little Children, All the children of the world Red and yellow, black and white They are precious in His sight, Jesus loves the little children of the world.116

109

Marching through Georgia, New Georgia Encyclopedia, History & Archaeology, Civil War & Reconstruction, 1861-1877, (USA: University of Georgia Press, 2004-2016), http://www.georgiaencyclopedia.org/articles/historyarchaeology/marching-through-georgia, accessed 2 July, 2016. 110 George Scott Railton, Shout aloud salvation, in SBSA, Song 815. 111 View https://www.bing.com/videos/search?q=Tramp!+Tramp!+Tramp!+The+boys+are+marching&&view=detail&mid=7465 C4F43A2B774B1DAD7465C4F43A2B774B1DAD&FORM=VRDGAR 112 George Frederick Root, We’ll all shout hallelujah, in TBSA, Tune 587. 113 Tramp! Tramp! Tramp! (Confederate Lyrics), Music and Poetry of the Civil War, (USA, n.d.), http://www.contemplator.com/america/trampsouth.html, accessed 2 July, 2016. 114 Charles Wesley, O how happy are they who the Saviour obey, in SBSA, Song 367, 294. The versus were written by Wesley but there this chorus was added later and there is no indication of the song writer. 115 Tramp! Tramp! Tramp! (Confederate Lyrics). 116 Jesus loves the little children, cyberhymnal, (2 December, 2007), http://www.cyberhymnal.org/htm/j/e/jesloves.htm, accessed 2 July, 2016.

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Another nationalist tune used was that of a classical nature, Kaiserhymne117 which appeared in the TBSA as Austria.118 The tune, written in 1796 by Joseph Haydn has been used by the church for a number of hymns and Germany used it for its national anthem. The Salvation Army used it for the words O thou God of every nation which Richard Slater stated was, “… nearest of all others to supplying the Army with a song of a national anthem type”. 119 It was written for the opening of Clapton Congress Hall in May 1882. Deutschlandlied120

O thou God of every nation by William James Pearson

Deutschland, Deutschland über alles, über alles in der Welt, Wenn es stets zu Schutz und Trutze brüderlich zusammen hält, Von der Maas bis an die Memel, von der Etsch bis an den Belt, Deutschland, Deutschland über alles, über alles in der Welt!121

O Thou God of every nation, We now for thy blessing call; Fit us for full consecration, Let the fire from Heaven fall. Bless our Army! Bless our Army! With thy power baptise us all. Bless our Army! Bless our Army! With thy power baptise us all.122

Another Salvation Army song linked to national songs is Ye sons of God, awake to Glory which is set to The Marseillaise and was penned by Charles Fry.123 It is interesting to note that this song appeared in the Christian Mission Hymn Book which was before Fry became a member in the first Salvation Army band. A cross section of secular tunes throughout the years As has been shown there has been a long history of Salvationists taking secular tunes and converting them. Contrafactum and parody were not only used in the commencement of the movement but continued to more contemporary times. A cross section of five converted tunes will be used as an example to cover the last 100 years of the movement and are: a music hall tune converted in World War One; an Australian folk tune converted in the 1960s; an advertising jingle and a movie tune converted in the late 1980s; and a converted K-pop (Korean Popular) tune of 2012.

117

Deutschlandlied – German National Anthem, The editor of Encyclopaedia Britannica, (USA, 18 May, 2015), https://www.britannica.com/topic/Deutschlandlied, accessed 2 July, 2016. 118 Joseph Haydn, Austria, in TBSA, Tune 408. 119 Boon, Sing the Happy Song! 99. 120 English: Song of Germany Germany, Germany above all else, Above all else in the world, when, for protection and defense, it always stands brotherly together. From the Meuse to the Memel, From the Adige to the Belt, Germany, Germany above all else, Above all else in the world!

View https://www.bing.com/videos/search?q=deutschlandlied&&view=detail&mid=E82C882E36CFEE48CFA7E82C882E3 6CFEE48CFA7&FORM=VRDGAR 121 Deutschlandlied – German National Anthem. 122 William Pearson, O Thou God of every nation, in SBSA, Song 622. 123 Boon, Sing the Happy Song! 99.

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In World War One an un-named Salvationist set words to It’s a long way to Tipperary124 the name of this Salvationist has not been identified, but the story has survived. The words later appeared in a book of readings and songs in World War Two, Red Shield Huts For Australian Troops. It’s a long way to Tipperary By Jack Judge

On the ocean of love and mercy By Anon

It’s a long way to Tipperary, It’s a long way to go. It’s a long way to Tipperary To the sweetest girl I know! Goodbye, Piccadilly, Farewell, Leicester Square! It’s a long long way to Tipperary, But my heart's right there.125

On the ocean of love and mercy, To the Homeland I go; I’m determined to trust the journey, In the safest hands I know. Good-bye, sin and folly, Farewell worldly care, For the port of glory is before me, And my heart’s right there.126

The newspaper report stated that the Salvationist author lost both legs and an arm and his sight in the war but the song was reported to have remained with his company through the conflict.127 A less harrowing tale comes from 1967 near the Queensland-New South Wales border. It was while he was travelling on the road from Broken Hill to Tibooburra that Major Walter Proudley was inspired to turn the chorus of Waltzing Matilda128 into O, what a saviour: Waltzing Matilda By A.B. Paterson

O, what a Saviour By Walter Proudley

Waltzing Matilda, Waltzing Matilda, You'll come a Waltzing Matilda with me,

O, what a Saviour, O, what a Saviour, O, what a Saviour is Jesus my Lord, He died on the cross and rose again the third day O, what a Saviour is Jesus my Lord.130

And he sang as he watched and waited till his billy boil

You'll come a Waltzing Matilda with me.129

Belinda Hentzschel wrote a number of Contrafactum for the young people to sing for a young peoples’ anniversary in 1989: I love Aeroplane Jelly became I love King’s kids and Christ’s crew; and Happy little Vegemites131 became, Happy little Sally kids: Happy little Vegemites By Alan Weeks

Happy little Sally kids By Belinda Hentzschel

124

View https://www.bing.com/videos/search?q=It%e2%80%99s+a+long+way+to+Tipperary&&view=detail&mid=B8B040AC 08EDF69DAFC4B8B040AC08EDF69DAFC4&FORM=VRDGAR 125 It’s a long way to Tipperary, Wikipedia, (USA, 10 September, 2016), https://en.wikipedia.org/wiki/It%27s_a_Long_Way_to_Tipperary, accessed 12 September, 2016. 126 Red Shield Huts For Australian Troops, (Sydney, Australia: Territorial Headquarters of The Salvation Army, 1 May, 1940), Chorus no. 25, 65. It must be noted that all 34 choruses in this book have secular or popular tunes which included; Bells of St. Mary, Pack up your troubles, Home on the range, Little old Lady. 127 “Salvation Army in Europe war zone”, Norwich Bulletin, (Norwich, USA, Friday, 13 November, 1914), 8. 128 View https://www.bing.com/videos/search?q=Waltzing+Matilda&&view=detail&mid=FF09911F2AAD4391F37FFF09911F 2AAD4391F37F&FORM=VRDGAR 129 Waltzing Matilda, Images Australia, (Australia, n.d.), http://www.imagesaustralia.com/waltzingmatilda.htm, accessed 2 July, 2016. 130 Walter Proudley, personal hand written note, Garth R. Hentzschel’s private collection. 131 View https://www.bing.com/videos/search?q=happy+little+vegemite%e2%80%99s&&view=detail&mid=E42946B163FF7F C32175E42946B163FF7FC32175&FORM=VRDGAR

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We’re happy little Vegemites, as bright as bright can be, We all enjoy our Vegemite for breakfast, lunch and tea, Our mummy says we’re growing stronger every single week, Because we love our Vegemite, we all adore our Vegemite, It puts a rose in every cheek!132

We’re happy little Sally kids as bright as bright can be, We all enjoy our Christian life from breakfast through to tea. We all proclaim our Saviour’s love, we want to live for Him, We will live our lives for Him, let others see we live for Him And spread His love through all the world!133

Hentzschel also converted the tune of the movie with the same name, Those magnificent men in their flying machines134 into I’m living for Jesus: Those magnificent men in their flying machines By Ron Goodwin

I’m living for Jesus By Belinda Hentzschel

Those Magnificent Men In Their Flying Machines. They Go Up, Tiddly, Up, Up. They Go Down, Tiddly, Down, Down. They Enchant All The Ladies And Steal All The Scenes With their Up, Tiddly, Up, Up And They're Down, Tiddly, Down, Down. Up! Down! Flying Around. Looping The Loop And Defying The Ground. They're All, Frightfully Keen Those Magnificent Men In Their Flying Machines. Those Magnificent Men In Their Flying Machines. Those Magnificent Men In Their Flying Machines.135

I'm living for Jesus a life's that's for me There is no doubt about it, I'm saved cleansed and free He's my friend and my Saviour, my Lord and my King He's the joy of my living, my life is in Him. Je-sus, loves me I know For His arms are around me wherever I go I've found courage within For he’s saved me and cleansed and freed me from sin. For he’s saved me and cleansed and freed me from sin. For he’s saved me and cleansed and freed me from sin.136

An even more recent converted tune which was another example of a contrafactum is Psy Gangnam Style.137 Booby Carr converted the K-Pop tune into Junior Soldier style:138 Gangnam Style By PSY

Junior Soldier style By Booby Carr

Oppa Gangnam Style Gangnam Style

Junior Soldier style Soldier style

Najeneun ttasaroun inganjeogin yeoja Keopi hanjanui yeoyureul aneun pumgyeok inneun yeoja

I know that Jesus is my Saviour from sin-a I’ve asked Him to forgive me, and I know he lives within-a

132

Alan Weeks, Australian songs, Happy little Vegemites, Australia AllDownUnder.com (Australia, 1998-2016), http://alldownunder.com/australian-music-songs/happy-little-vegemites.htm, accessed 2 July 2016. 133 Belinda Hentzschel, personal hand written note, Garth R. Hentzschel’s private collection. 134 View https://www.youtube.com/watch?v=UPgS26ZhqZs 135 Ron Goodwin, Those magnificent men in their flying machines Lyrics, (USA, n.d.), https://www.flashlyrics.com/lyrics/ron-goodwin/those-magnificent-men-in-their-flying-machines-68, accessed 2 July, 2016. 136 Belinda Hentzschel’s, personal hand written note, Garth R. Hentzschel’s private collection. 137 View http://www.bing.com/videos/search?q=Gangnam+Style&&view=detail&mid=DFD160C5626619AB3BE4DFD160C56 26619AB3BE4&FORM=VRDGAR 138 View https://www.youtube.com/watch?v=D-LsecI5T9E

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139

Bami omyeon simjangi tteugeowojineun yeoja Geureon banjeon inneun yeoja

I’ll trust Him to keep me good, know that He will help me By His help I’ll love and obey!

Naneun sanai Najeneun neomankeum ttasaroun geureon sanai Keopi sikgido jeone wonsyat ttaerineun sanai Bami omyeon simjangi teojyeobeorineun sanai Geureon Sanai

I will tell my friends I’ll tell them Jesus loves them And I’ll help them follow Him I’ll show them what I do, To make sure I stay close to Him I’ll read my Bible, And I promise I will pray to Him I will pray to Him!

Areumdawo sarangseureowo Geurae neo hey geurae baro neo hey

I’m a soldier, a junior soldier And I will fight hey! For what is right hey!

Areumdawo sarangseureowo Geurae neo hey geurae baro neo hey

I’m a soldier, a junior soldier And for a sword hey! I’ll use His word hey!

Jigeumbuteo gal dekkaji gabolkka

‘cause I’m a soldier in the army of the Lord!

Oppa Gangnam Style Gangnam Style

Junior Soldier style Soldier style

Op, op, op, op Oppa Gangnam Style Gangnam Style

Whoop, whoop, whoop, whoop Junior Soldier style Soldier style

Op, op, op, op Oppa Gangnam Style

Whoop, whoop, whoop, whoop Junior Soldier style

Eh, sexy lady Op, op, op, op Oppa Gangnam Style

H-E-Y Jesus saves me Whoop, whoop, whoop, whoop Junior Soldier style

Eh, sexy lady Op, op, op, op Eh-eh-eh, eh-eh-eh139

H-E-Y Jesus saves me Whoop, whoop, whoop, whoop Hey, Hey, Hey, Hey, Hey, Hey!140

English Translation: Gangnam style Oppa is Gangnam style Gangnam style A girl who is warm and humanly during the day A classy girl who know how to enjoy the freedom of a cup of coffee A girl whose heart gets hotter when night comes A girl with that kind of twist I’m a guy A guy who is as warm as you during the day A guy who one-shots his coffee before it even cools down A guy whose heart bursts when night comes That kind of guy Beautiful, loveable Yes you, hey, yes you, hey Beautiful, loveable Yes you, hey, yes you, hey Now let’s go until the end Oppa is Gangnam style, Gangnam style Oppa is Gangnam style, Gangnam style Oppa is Gangnam style

PSY – Gangnam Style Lyrics, Kpop lyrics, (USA, 2016), Read more: http://www.kpoplyrics.net/psy-gangnam-style-lyrics-english-romanized.html#ixzz4LBI1yWVL, accessed 2 July, 2016.

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The use of Christian tunes for contrafactum Contrafactum also worked in reverse. Charles Wesley’s song My God I am Thine was one of the victims.141 Just prior to the Great Depression, Harry McClintock turned the tune into Hallelujah! I’m a bum.142 It was recorded in 1928 by six singers with some variations on the words. The singers were: Harry “Mac” McClintock, Vernon Dalhart, Arthur Fields, Jack Kaufman, “Lazy” Larry (aka Frank Marvin) and "Hobo" Jack Turner (aka Ernest Hare):143 My God, I Am Thine by Charles Wesley

Hallelujah! I’m a Bum by Harry McClintock

My God, I am thine; What a comfort divine, What a blessing to know that my Jesus is mine!

Rejoice and be glad for the Springtime has come We can throw down our shovels and go on the bum

Hallelujah, send the glory! Hallelujah, amen! Hallelujah, send the glory! Revive us again.144

Hallelujah, I'm a bum, Hallelujah, bum again Hallelujah, give us a handout to revive us again.145

Earlier than this The Skeleton Army and others used Salvation Army songs as both parody and contrafactum against Salvationists. One such tune was taken in 1884 from There is a Happy Land:146 There is a Happy Land By Andrew Young

The Skeleton Hymn

There is a happy land, Far, far away, Where saints in glory stand, Bright, bright as day. O how they sweetly sing: Worthy is our Saviour-King! Loud let his praises ring, Praise, praise for aye.

Where is our quiet gone? Far, far away, Our credit we shall have to pawn, Far, far away, Our visitors are going soon, And tradesmen too up to the moon, You had better be a coon, Far, far away.

Bright in that happy land Beams every eye; Kept by a Father’s hand, Love cannot die. On, then, to glory run; Be a crown and kingdom won, And bright above the sun Reign, reign for aye.147

The Salvation Army we must drive, Far, far away, For cannibals to eat alive, Far, far away, We will pepper and salt them too, And make them fit for a rare good stew, And old Head shall sail with the crew Far, far away.148

140

Booby Carr, Junior Soldier Style, (USA, 2 July, 2014), https://www.youtube.com/watch?v=D-LsecI5T9E, accessed 2 July, 2016. 141 John J. Husband, My God, I am thine, In TBSA, Tune 739. 142 View https://www.youtube.com/watch?v=8uKbIkYGsIg 143 Hallelujah! I’m a bum, International lyrics playground, (USA, transcribed by Mel Priddle, July 2012), http://lyricsplayground.com/alpha/songs/h/hallelujahimabumharrymcclintock.shtml, accessed 2 July, 2016. 144 Charles Wesley, My God, I am thine, in SBSA, Song 355. 145 Hallelujah! I’m a bum, International lyrics playground. 146 There is a happy land, in TBSA, Tune 235. 147 Andrew Young, There is a happy land, in SASB, Song 897. 148 Nigel Bovey, Blood on the flag, (London, UK: The Salvation Army UK Territory), 2015, 268, 435-437.

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Conclusion As stated before a number of these songs were battle or patriotic songs which called the population to action. The Salvation Army did not often move the motivation of the song away from its original purpose. General Albert Orsborn, one of the poet generals and writer of songs who used secular tunes stated: If we gave a song a different meaning, it was like giving a lovely lady a new dress. Everyone was the better for it. Incidentally, this thing was done with folk songs, in other religious communities, long before we thought of it. Most songs of the ballad types are â&#x20AC;&#x201C; or were â&#x20AC;&#x201C; so near to Salvation Army metres and melodies that no violence was needed to convert them.149

General Albert Orsborn, a Salvationists song writer

The final example of a parody used by The Salvation Army, which also fitted well with the symposium, was Soldiers rouse thee, which used the Welsh tune of Men of Harlech150 or in Welsh Wele goel certh.151 As Orsborn outlined, the meaning changed, but the motivation, metres and melodies did not: 149

Cited in Boon, Sing the Happy Song! 120. View https://www.youtube.com/watch?v=DRtnWVvDX6k Tune 732. 151 In the traditional Welsh language Wele goelcerth wen yn fflamio A thafodau tan yn bloeddio Are I'are dewrion ddod I daro Unwaith eto'n un Gan fanllefau'are tywysogion Llais gelynion trwst arfogoion Craig are graig a grbn! Arfon bth ni orgydd Cenir yn dragywydd Cymru fydd fel Cymru fu Yn glodus ymysg gweldydd 'Nghwyn oleuni'are goelcerth acw Tros wefusau Cyro'n marw Annibyniaeth sydd yn galw Am ei dewraf dyn 150

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Men of Harlech

Soldiers rouse thee By George Scott Railton

Hark I hear the foe advancing Barbed steeds are proudly prancing Helmets in the sunbeams glancing Cymru fo am byth

Soldier, rouse thee! War is raging, God and fiends are battle waging; Every ransomed power engaging, Break the tempter’s spell. Dare ye still lie fondly dreaming, Wrapped in ease and worldly scheming, While the multitudes are streaming Downwards into Hell?

From the rocks rebounding Let the war cry sounding Summon all at Cambria’s call The haughty foe advancing Men of Harlech on to glory See your banner famed in story Waves these burning words before ye Cymru fo am byth!152

Through the world resounding, Let the gospel sounding, Summon all, at Jesus’ call, His glorious cross surrounding, Sons of God, earth; trifles leaving, Be not faithless but believing; To your conquering captain cleaving, Forward to the fight.153

As has been shown there has been a very long tradition in the Christian church and The Salvation Army to use contrafactum and parody to link sacred words to tunes known by people. If the Army is to wake up and again aim to attract the masses of unchurched, then perhaps the movement needs to question the current use of emotive tunes used by the churches and reconnect with “lively and inspiring [secular] tunes… no matter how far they had strayed from grace.” 154 This, it is hoped, would develop the “alternative consciousness,” that the singer is “a work in progress, a new creation that is yet to be finished” and that they would find their “ultimate purpose in a meaning greater than the dimensions of mortal life and human accomplishment.”155 The Salvation Army may not yet have reclaimed all the notes from the devil but it has certainly captured some good ones!

152

Men of Harlech (Wele goel certh), (USA, n.d.), https://www.bing.com/search?q=men+of+harlech+lyrics&qs=AS&pq=men+of+harlech+lyr&sc=318&sp=2&cvid=7C034DE01BE94158ACE1B73EB15CA432&FORM=QBRE&cbust=1, accessed 2 July, 2016. 153 George Scott Railton, Soldier, rouse thee!, in SBSA, Song 693. 154 The Western Australian, 8. 155 Troeger, Wonder Reborn, no page numbers.

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The interior of the Maroochydore hall decorated for the symposium showing a section of a painting by Garth R. Hentzschel based on Vachel Lindsayâ&#x20AC;&#x2122;s poem, General William Booth Enters into Heaven (Picture courtesy of Glenda Hentzschel).

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OVERVIEW OF THE SYMPOSIUM HOLINESS MEETING‘WAKE UP – BE THE LIVING SACRIFICE!’ By Garth R. Hentzschel And The Salvation Army Historical Society, Brisbane Chapter The committee of The Salvation Army Historical Society, Brisbane Chapter led the holiness meeting. The meeting theme connected with that of the symposium with Romans 12:1-8 being used as the basis for the sermon. Visitors to the symposium joined with the Maroochydore Corps’ brass band and assisted with the music. The meeting began with two songs sung by the Maroochydore singing group. Then Garth R. Hentzschel recited Vachel Lindsay’s General William Booth Enters into Heaven while Rachel Hentzschel supported him on the flute. After the poem the congregation, with the accompaniment of the band sang, Have you been to Jesus? Have you been to Jesus? By Elisha Albright Hoffmann Have you been to Jesus for the cleansing power? Are you washed in the blood of the Lamb? Are you fully trusting in his grace this hour? Are you washed in the blood of the Lamb? Are you washed in the blood, In the soul-cleansing blood of the Lamb? Are your garments spotless? Are they white as snow? Are you washed in the blood of the Lamb?1

After the song a number of facts about William Booth’s life was shared. Booth was born in Nottingham on 10 April 1829 and The Salvation Army has a small museum in his former home now located in a Salvation Army retirement complex. Booth was the son of Samuel and Sarah Booth. There had been an earlier William Booth born to the couple; however this child died in infancy. At the age of 15 William Booth was converted and two years later became a local preacher. During this time it is reported that Booth knelt and prayed, “God shall have all there is of William Booth” and many people have attributed this to Booth’s success. Booth commenced what would become The Salvation Army in 1865. Booth was not only General of The Salvation Army, but for a time was

Reference citation of this paper Garth R. Hentzschel and The Salvation Army Historical Society, Brisbane Chapter, “Overview of the symposium holiness meeting – ‘Wake up – Be the living sacrifice!”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 182-189. The holiness meeting was part of ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 Please note that the numbers in this overview are from the 1986 song book and 1988 tune book also that only the first verse are given for each song. Elisha Albright Hoffmann, Have you been to Jesus, in The Song Book of The Salvation Army (SBSA), (London, UK: International Headquarters of The Salvation Army, 1986), Song 417, 608.; Are you washed?, in The Tune Book of The Salvation Army (TBSA), (London, UK: Salvationist Publishing and Supplies, 1988), Tune 608. The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 183

Admiral of a Salvation Navy. Booth was promoted to Glory from Hadley Wood, Hertfordshire, on 20 August 1912 and his funeral was the largest funeral procession for a commoner London had seen.2 The next song, which was used for a prayer time was Thou Christ of burning cleansing flame. The song was originally entitled The fire and appeared in The War Cry of 14 April 1894. The song was to be sung at the Jubilee campaigns held in the UK and other countries to mark the 50th anniversary of Booth’s conversion. The campaigns were combined with one of the International Congresses in London, 2-6 July 1894; a congress which also celebrated the 29th anniversary of The Salvation Army. Between the verses of this song Major Heather Drew, the Vice-President of the Society prayed and led the congregation in the Lord’s Prayer: Thou Christ of burning cleansing flame By William Booth Thou Christ of burning, cleansing flame, Send the fire! Thy blood-bought gift today we claim, Send the fire! Look down and see this waiting host, Give us the promised Holy Ghost, We want another Pentecost, Send the fire!3

Continuing with snippets from Salvation Army history and to show some of the activities of the Army in the past a number of “Did you know?” points were presented. Booth was a vegetarian, eating neither fish nor flesh nor fowl. The Salvation Army made their own instruments and push bikes for a time. The Army owned and operated a safety match factory. Booth was awarded an honorary doctorate from Oxford University. The Army flag has been to the moon, top of Mt Everest, Antarctica and the Arctic circle. Australian war-time Prime Minister, John Curtain had been a Salvationist and bandsmen before joining the Labor movement. In addition to Salvation Army centres, Booth has had the following items named in his honor; schools, roads, a train engine, a rose and a mountain. The Maroochydore Corps led the section of the meeting. Corps pianist, Meg Johnson played for the collection of the tithes and love offering and the Society’s treasurer, Robert Marshall prayed. Debbie Robbie from the corps lead a children’s time before the young people went to their classes. The announcements were given by the Corps-Sargent Major Barry Hart. Then the symposium keynote, Major Kingsley Sampson from New Zealand read the chosen scripture passage: Romans 12:1-8 Living Sacrifices 1 Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. 2Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. 3For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has 2

Cyril Barnes, With Booth in London – A Tourist Guide, (St. Albans, UK: International Headquarters of The Salvation Army, 1986).; Charles T. Bateman, Everybody’s Life of General Booth, (London, UK: Marshall Brothers, n.d.).; Edward Bishop, Blood and Fire!, (Gateshead, UK: Longmans, Green and Co., 1964).; Minnie Lindsay Carpenter, William Booth – Founder of The Salvation Army, (London, UK: The Epworth Press, 1942). 3 William Booth, Thou Christ of burning cleansing flame, in SBSA, Song 203, 165-166.; Tucker, in TBSA, Tune 335. The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 184

given you. 4Just as each of us has one body with many members, and these members do not all have the same function, 5so in Christ we who are many form one body, and each member belongs to all the others. 6We have different gifts, according to the grace given us. If a man’s gift is prophesying, let him use it in proportion to his faith. 7If it is serving, let him serve; if it is teaching, let him teach; 8if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully.4

After the Bible reading the Secretary of the Society, Major Glenda Hentzschel led the sharing and testimony section of the meeting. The one of the songs featured in Saturday night’s presentation, Soldiers of our God, arise!, was sung:5 Soldiers of our God, arise! By Robert Johnson Soldiers of our God, arise! The day is drawing nearer; Shake the slumber from your eyes, The night is growing clearer. Sit no longer idly by While the heedless millions die, Lift the bloodstained banner high And take the field for Jesus. Storm the forts of darkness, Bring them down, bring them down! Storm the forts of darkness, Bring them down, bring them down! Pull down the devil’s kingdom Where’re he holds dominion; Storm the forts of darkness, bring them down! Glory, honour to the Lamb, Praise and power to the Lamb, Glory honour, praise and power, Be forever to the Lamb!6

Notes from the message given by Garth R. Hentzschel There are many links between the passage of scripture, Romans 12:1-8, the life William Booth and the theme of the symposium. The Bible passage outlined: the method of worship - to offer our bodies as a living sacrifice (v1); the need for renewal - not to conform to the patterns of this world – but be transformed! (v2); then, finally not only live out our calling as a part of the body of Christ (v3-5), but to also open the gate for others to realise their callings (v6-8). With such themes, this passage could be a good wake-up call for The Salvation Army. William Booth is an example as how the elements of this passage can be lived out. As a young man, Booth went to the basement of a Methodist church in Nottingham and prayed “God shall have all there is of William Booth.” Some have said that this statement was the secret of Booth’s success. 4

Berean Study Bible, (USA: Bible Hub, 2004-2016), http://biblehub.com/bsb/romans/12.htm, accessed 2 July, 2016. See Garth R. Hentzschel, “Why should the devil have all the good music? The Christian use of contrafactum and parody”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 171. 6 Robert Johnson, Soldiers of our God, arise!, in SBSA, Song 696, 551-552.; Storm the forts of darkness, in TBSA, Tune 802. 5

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I however see it a little differently. I believe that Booth’s success was that he never took it back. He was a living sacrifice! The problem with a living sacrifice is that it can move off the altar. A dead sacrifice has lost its own will, it cannot move, it is stuck in the place it has been laid. It has lost its ability to function. A living sacrifice is different; it can move about, it can do things, and yes, it can even leave the place it needs to be. It can leave the altar and leave what is pleasing to God. It can conform to the patterns of the world (v2). So therefore the secret of Booth’s success must be that he remained a living sacrifice. Booth remained a living, breathing, free-willed ever changing living sacrifice until his dying breath took him, as Vachel Lindsay’s poem stated, marching his Army into heaven. This is the challenge for us all, Were we once a living sacrifice? Have we moved ourselves from the altar of God? Or, Are we a dead sacrifice, still on the altar but have fallen asleep? Are we sitting dead and full of jealousy over another’s service? Have we lost our motivation to be a part of the body of Christ? I think it is so easy to become a dead sacrifice. A sister or brother in Christ may have said negative things to us or about us. A person may have stated that it is better to conform to a standard of the world. It could be because we think the great salvation war is the responsibility of the officer or only leaders of The Salvation Army or the churches. We may believe that it was Booth’s job, or it was easy for him, he was the leader, the founder! This is however not the case as is shown in a series of letters written to Commissioner Dowdle and from which the theme of the symposium was chosen. Booth wrote on 8 August 1884: …Pray for me. We must do more praying. I can easily see how, in the rush of all this mighty sweeping work, we can be taken off from God. The greater problem we have to solve is, to keep equally a hold of God and man, trusting Jehovah, and yet using every human method that is possible to be devised.7

Against the idea that it was only his, Booth’s or the officers’ duty to be the living sacrifice, Booth wrote in October 1889: I ask for a hundred thousand souls, in order to stimulate everybody to lend a hand. I am very sorry that many Soldiers don’t take much interest in soul-saving, and with others it is very languid feeling… I want to stir everybody up to work for it with enthusiasm. …I want to stir up the whole Army.8

It is therefore the responsibility of all of us to be the breathing, serving, enthusiastic, living sacrifice. After pleading with his readers, Paul goes on (from v2) to define for us what this looks like. Again we can take some parallels from Booth’s life. Verse 2 stated, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.”9 Booth fought against: alcohol, even though it was often the only safe option (because public water supplies were often contaminated); smoking, although others claimed it was good for one’s health; cheap matches, although people claimed it would ruin the economy; sexual practices against minors; and people who hated Christianity. One of Booth’s most famous speeches concluded:

George Scott Railton, Commissioner Dowdle – The Saved Railway Guard (2nd ed.), The Red Hot Library No. 8, (London, UK: The Salvation Army Book Department, 1912), 81. 8 Railton, Commissioner Dowdle, 85-86. 9 Berean Study Bible. The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 186

While women weep, as they do now, I’ll fight While little children go hungry, as they do now, I’ll fight While men go to prison, in and out, in and out, as they do now, I’ll fight While there is a drunkard left, While there is a poor lost girl upon the streets, While there remains one dark soul without the light of God, I’ll fight-I’ll fight to the very end!10

Booth did not conform to the standards of his time. What us? There are striking similarities with our own time. The cheap foods we buy may have been offered up to other god’s. We find it difficult to accept sexual practices that seem to be forbidden in the Bible; we may feel we are forced to hide our faith in the name of tolerance. We are told to conform! Booth, the prophets and Christians throughout history have been challenged by the need to remove themselves from the standards and standards and patterns of their age. Are we a living sacrifice or are we conformed to the standards of the world? If we are able to be transformed, there is warning against pride! We cannot have a ‘holier than thou’ attitude. Verse three warns the living sacrifice, “Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment.”11 Booth was not too proud to do anything to save a soul. Once Rudyard Kipling told Booth that he disapproved of some Salvation Army methods. Booth rebuked Kipling as stated: …Young man,… if I thought that I could win one more soul for Christ by standing on my hands and beating a tambourine with my feet, I would learn to do it.12

Booth did many unusual things for his day. He travelled the UK in a motor vehicle, used secular tunes for sacred songs,13 joined Christian worship with social reform.14 Nothing was beneath him. I think this is one area where Salvationists and Christians need to wake-up. We think too much of ourselves and too little of the movement of the church or the call of Christ. We are often falling into the standards of this world, the ‘I generation’. “You and I” is plastered everywhere, Youi, iphone, ipod, iconnect, me bank. A living sacrifice does not think themselves more highly, nor more often that they should. The remainder of this passage (v4-8) is more practical. Here a number of the translations differ. Many translations are written autobiographically, in that if you have this gift or that gift then use it in the body of Christ. However, there are a number of translations, including the King James Version and the Amplified Bible like the one used here which show that a living sacrifice also allows others to serve.15 The living sacrifice not only thinks of others, works to help others in the body of Christ, but also allows others to serve. Too often we feel safe when we either all do the same thing or if we do all the work our self. Another way I feel The Salvation Army is falling asleep is that we assign roles and close off the service to anyone else – only officers can teach or preach about the Bible, only 10

Janet Benge and Geoff Benge, William Booth: Soup, soap, and salvation, Christian heroes: Then and now, (Seattle, USA: YWAM Publishing, 2002), 191. 11 Berean Study Bible. 12 William Barclay, The new daily study Bible, The letter to the Corinthians, (Louisville, USA: Westminster John Knox Press, 2002), 247. 13 See Garth R. Hentzschel, “Why should the devil have all the good music? The Christian use of contrafactum and parody”, The Australasian Journal of Salvation Army History, 1, 2, 2016. 14 See Cecil Woodward, “Historical foundations of In Darkest England and the Way Out”, The Australasian Journal of Salvation Army History, 1, 2, 2016. 15 Berean Study Bible; King James Version (public domain) also has “he that giveth, let him do it with simplicity”.; Amplified Bible, (La Habra, USA: The Lockman Foundation, 2015), had “…someone has the gift of] prophecy, [let him speak a new message…” The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 187

Welfare gives to the poor, only Community Care Ministries visit people. But a living sacrifice not only uses their gifts in “proportion to [their] faith”, they also open the doors for others to use their gifts; “let him serve”, “let him teach”, “let him encourage”, “let him give generously”, “let him govern diligently”, and “let him do it cheerfully.”16 It is not to be one big free for all either, but to “form one body [in which] each member belongs to all the others.” 17 Again let us turn to one of Booth’s letters: …Oh, for more holy, restless, God-honouring, soul-saving ambition! Why are we content to do, in our meetings, and our speeches, and our praying, and our believings, always so much of a repetition of what went before? …The success of The Salvation Army, humanly speaking, has largely resulted from the novelty of its plans and methods; and now we appear in danger of sinking down to the level of an ancient sect.18

Deficiency in any one of these areas could see the individual or the organization change from a living into a dead sacrifice. If we do not give our whole body, if we take it off the altar, if we live with pride or if we deny another’s calling and gifts. Booth gave a warning about becoming a dead sacrifice! He wrote: If we do, I feel sure that God will raise up some other people, who will go as much in advance of us in novelty, and reckless disregard of public opinion, and as much in the teeth of the prejudices of old-fogeyism, either amongst us or outside of us, as we ourselves did in these respects twenty years ago. We must wake ourselves up! Or somebody else will take our place, and bear our cross, and thereby rob us of our crown.19 But then Booth put forward a statement. Note it is not a question, but a statement of hope: I look to you to help me.20

Here is our challenge: Are we, are you, prepared to help? Were you once a living sacrifice? Humble, prepared to share in the work of God and build others up? Or are you a dead sacrifice, tired or full of selfishness and jealousy of others’ calling? Wake-up! Wake-up soldiers! Wake-up officers! Wake-up adherents and friends! Wake-up Salvation Army! Be the living sacrifice we are all called to be, or as William Booth prophesied: “Somebody else will take our place, and bear our cross, and thereby rob us of our crown.”21 If you need to again be the living sacrifice, come to Jesus now! As a time of prayer and to link with the idea of a living sacrifice, the song I bring my heart to Jesus was sung. The song commences with a consideration of the heart and the feelings and concludes with a promise of bringing all to Jesus, the true idea of a living sacrifice: I bring my heart to Jesus By Herbert Howard Booth I bring my heart to Jesus, with its fears, With its hopes and feelings, and its tears; Him it seeks, and finding, it is blest; 16

Berean Study Bible. Berean Study Bible. 18 Railton, Commissioner Dowdle, 96. 19 Railton, Commissioner Dowdle, 96. 20 Railton, Commissioner Dowdle, 96. 21 Railton, Commissioner Dowdle, 96. 17

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Him it loves, and loving, is at rest. Walking with my Saviour, heart in heart, None can part.22

As the meeting drew to a close, O boundless salvation was sung as the flag of The Salvation Army was marched around the hall in a Hallelujah Windup: O Boundless Salvation By William Booth O boundless salvation! Deep ocean of love, O fullness of mercy, Christ brought from above, The whole world redeeming, so rich and so free, Now flowing for all men, come, roll over me.23

The benediction was sung with the assistance of the corps band and the congregation was encouraged to farewell each other in song. The song which was sung was God be with you till we meet again: God be with you till we meet again By Jeremiah Eames Rankin God be with you till we meet again, By his counsels guide you, upon you, With his sheep securely fold you, God be with you till we meet again. Till we meet, till we meet, Till we meet at Jesusâ&#x20AC;&#x2122; feet; Till we meet, till we meet, God be with you till we meet again.24

Herbert Howard Booth, I bring my Heart to Jesus, in SBSA, Song 420, 337-338.; I bring my Heart to Jesus, in TBSA, Tune 675. 23 William Booth, O boundless salvation, in SBSA Song 298, 238-239.; My Jesus, I love thee, in TBSA, Tune 565. 24 Jeremiah Eames Rankin, God be with you till we meet again, in SBSA, song 954, 763-764.; God be with you, in TBSA, Tune, 506. The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 189

One of the buildings from The Salvation Army Conference Centre & Youth Camp, The Esplanade, Bulcock Beach, Caloundra. This property was sold in 2004 (Picture courtesy of Glenda Hentzschel). The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 190

HISTORY IS OUR WAKE-UP CALL! A CASE STUDY FROM THE HISTORY OF THE SALVATION ARMY ON THE SUNSHINE COAST, QUEENSLAND. By Garth R. Hentzschel The theme for the symposium weekend was a question “History – Our Wake Up Call?” and I think that it is safe to say that there has been enough evidence given in the papers from the symposium to answer this question with a resounding YES! History can be used as our wake up call, but why do we need to wake up? William Booth prophesied: We must wake ourselves up! Or somebody else will take our place, and bear our cross, and thereby rob us of our crown.1

If the Army does need to wake-up and history can be the metaphoric alarm clock, then as Reynaud in his paper outlined, it must be the right type of history and not a loosely compiled collection of myths or “Lying for God”.2 The deeper investigation of history may uncover some uncomfortable issues for The Salvation Army, as Sampson outlined in his paper,3 but historian Margaret MacMillan, showed that the true role of any historian is to challenge and explode myths. MacMillan stated, “Such disillusion is a necessary part of growing up in and belonging to an adult society...”4 It is time therefore for The Salvation Army to grow up in the historical and analytical sense. This paper will give a summation of the presentations over the weekend, investigate the need for a wakeup call and then use the Salvation Army history on the Sunshine Coast as a case study to show how history could be used as a wake-up call to challenge the future direction of the movement. The geographical area of the Sunshine Coast not only experienced some of the earliest expressions of The Salvation Army in Australia, it saw many unique ministries and also witnessed this movement help shape the area into what it is today. The Salvation Army successfully ministered to minority populations, conducted ministry in the smallest of communities, commenced patterns of social behaviour and used sources at their disposal to reach the population for God. These are all areas which the movement is struggling to engage with in the correct culture. Using such a case study can show how the movement can wake itself up, take its place, bear the cross and retake its crown.

Reference citation of this paper Garth R. Hentzschel, “History is our wake-up call! A case study from the history of The Salvation Army on the Sunshine Coast, Queensland?”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 190-203. The paper was presented as a summation at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 George Scott Railton, Commissioner Dowdle – The Saved Railway Guard (2nd ed.), The Red Hot Library No. 8, (London, UK: The Salvation Army Book Department, 1912), 96. 2 Daniel Reynaud, “Lest we forget: Fighting Mac, The Army and contemporary Australia”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 42-52, 50. 3 Kingsley Sampson, “Souls, saints, humanity: What lessons might The Salvation Army take from its history that will keep it true to its mission?”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 18-30. 4 Margaret MacMillan, The uses and abuses of history, (UK: CPI Bookmarque, 2010), 39.

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“Crisis of decline” How do we know that The Salvation Army is struggling in these areas? Does the Army need to wake itself up? All of the presenters’ papers at the symposium outlined things that The Salvation Army once did, the movement was awake! Bennett challenged all Christians about the future stand on current issues,5 while Rayner challenged the movement that it needed to become motivated to use MacKenzie to reengage with the Australian psyche.6 Are these just isolated missed opportunities or is something deeper going on? In 2013 at the Tri-Territorial Heritage Centre and Archives Conference, in New Zealand, Hentzschel and Hentzschel claimed that The Salvation Army in Australasia was going through a “crisis of decline”, and that, the deeper investigation into its history could be used as an evaluative tool.7 Hentzschel and Hentzschel stated: “Although not often openly discussed in Salvation Army publications, The Salvation Army in many western countries is going through a ‘Crisis’ of decline. For example, each Territory represented here have declined in both the number of corps and senior soldiers from 1973 till present.”8 In the latest statistics the decline is continuing in Australia, but has reversed in New Zealand.9 The combining of the two Australian Territories may hide this trend.10 Numbers of Corps and Senior Soldiers in three Salvation Army Territories Territory Australia Eastern Territory Australia Southern Territory New Zealand, Fiji and Tonga Territory

Numbers for 1973 428 Corps/outpost 31,500 snr soldiers

Numbers for 2004 220 Corps/outpost 10,672 snr soldiers

Numbers for 2013 183 Corps/outpost etc. 8,519 snr soldiers

Numbers for 2016 173 Corps/outpost etc 7,880 snr soldiers

562 Corps/outpost etc. 31,500 snr soldiers

236 Corps/outpost etc. 11,349 snr soldiers

187 Corps/outpost etc. 7,759 snr soldiers

174 Corps/outpost etc 7,039 snr soldiers

167, Corps/outpost etc. 9,184 snr soldiers

119 Corps/outpost etc. 5,651 snr soldiers

111 Corps/outpost etc. 5,358 snr soldiers

118 Corps/outpost etc 5,446 snr soldiers

The need for the Army to be alert is not new, William Booth was concerned about this early in the history of the movement. In a series of letters written to Commissioner Dowdle and which the theme of the symposium was based, Booth wrote on 8 August 1884: …Pray for me. We must do more praying. I can easily see how, in the rush of all this mighty sweeping work, we can be taken off from God. The greater problem we have to solve is, to keep equally a hold of God and man, trusting Jehovah, and yet using every human method that is possible to be devised.11

David Malcolm Bennett, “‘The Maiden Tribute of Modern Babylon’ Affair”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 53-71. 6 Reynaud, “Lest we forget: Fighting Mac”. 7 Garth R. Hentzschel and Rachel Hentzschel, “Officer stories, the dots of Salvation Army history, it’s time to get the full picture: A critical examination for inclusive Salvation Army historical research”, presented at ‘Making Connections: Joining the Dots’, Tri-Territorial Heritage Centre and Archives Conference, 9–13 April, 2013, The Salvation Army Booth College of Mission, New Zealand, Fiji and Tonga Territory. 8 Hentzschel and Hentzschel, “Officer stories, the dots of Salvation Army history”, 24. 9 In the presentation, Kingsley Sampson outlined that the increased numbers have come from the countries of Fiji and Tonga as well as a new initiative looking to grow the territory. 10 Hentzschel and Hentzschel, “Officer stories, the dots of Salvation Army history”, 24.; Relevant years of The Salvation Army Year Book, (London, UK: The Salvation Army International Headquarters). 11 George Scott Railton, Commissioner Dowdle – The Saved Railway Guard (2nd ed.), The Red Hot Library No. 8, (London, UK: The Salvation Army Book Department, 1912), 81.

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Booth not only saw that the movement needed to pray and hold on to both God and man, but also individual Salvationists needed to be stirred up. In October 1889 Booth wrote: I ask for a hundred thousand souls, in order to stimulate everybody to lend a hand. I am very sorry that many Soldiers don’t take much interest in soul-saving, and with others it is very languid feeling… I want to stir everybody up to work for it with enthusiasm. …I want to stir up the whole Army.12

If Booth felt the need to stir up the whole Army, I do not think it wrong to say with the evidence above, ‘We want to wake up the whole Army.’ There does however need to be an awakening through historical inquiry, Hentzschel and Hentzschel, based on research by MacMillian, went on to say that the wrong use of history, the retelling of myths rather than deeper research, is a problematic process. Hentzschel and Hentzschel stated: As the crisis intensifies or continues many recent histories of The Salvation Army have tried to return back to history of ‘Justification for Existence’ and to justify current or future programs by linking them to past glories of its own institutional history.13 This is a dangerous move and could result in organisational suicide as nothing is learned and the organisation will continue to decline but justifying its leaders’ actions, justifying continual action and so go around and around until the organisation becomes redundant. For this reason and to see more clearly the full picture of Salvation Army history it is imperative for Salvation Army historians, archivists, officers and soldiers to investigate a new historiography that is strong enough to collect and analyses data and to help describe the indescribable.14

Since Hentzschel and Hentzschel presented their paper a number of histories have tried to give the deeper historical inquiry. These have included but not limited to; a reinvestigation of the commencement of the Army’s work in Adelaide,15 a different story of the commencement of The Salvation Army in Queensland,16 and an investigation into the Army’s work in Zimbabwe,17 have all challenged how the Army’s past has been reported and the lessons needed to learn from the new investigation. Deeper historical inquiry could be used as a wake-up call and way forward As Sampson showed there are positive elements from the Army’s past which the movement can learn from; the innovators of the early year, the use of young and vibrant people, and the use of the latest technology, could all be ways that history could show a road map for the future.18 However, Sampson also showed areas where the Army got it wrong. The Army therefore can, if correctly analysed, use history to wake up and learn from these mistakes. In the welcome to the symposium quotations from historian-generals, General Frederick Coutts and General Shaw Clifton, gave some understanding of 12

Railton, Commissioner Dowdle, 85-86. Here was given the example, Henry Gariepy, Christianity in Action – The International History of The Salvation Army, (USA: William B. Eerdmans Publishing Company, 2009). 14 Hentzschel and Hentzschel, “Officer stories, the dots of Salvation Army history”, 24. 15 Garth R. Hentzschel, “Hidden turmoil of Army’s early days”, Pipeline, (Sydney, October, 2013), 16-18. 16 Garth R. Hentzschel, “From an Irish primitive Methodist to a Queensland evangelical woman warrior.” Bulletin of the Methodist Historical Society of Ireland, (Vol.18, Iss, 34, 2013).; Garth R. Hentzschel, “The long shadow of Irish Primitive Methodism: Fintona Primitive Methodism and its impact on South East Queensland.” Bulletin of the Methodist Historical Society of Ireland, (Vol. 19, Iss 35, 2014). 17 Norman H. Murdoch, and Harold Hill (Ed), Christian Warfare in Rhodesia-Zimbabwe, The Salvation Army and African Liberation, 1891-1991, (Eugene, USA: Pickwick Publications 2015). 18 Sampson, “Souls, saints, humanity.” 13

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the importance of such a process and how the Army could investigate such matters. Coutts showed the importance of history to contextualise the current standing and stated: …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.19

Clifton used Coutts’ quote and built on it to show how the understanding of the historical present can be linked with the present trends to more fully understand the current context: Unless we know where we have come from, we cannot know who we are today… a Thinking Salvationist has a knowledge of our past, a sense of our history, so that she or he can think intelligently and in context about the present and the future… a sense of history and a working knowledge of our past are crucial to being a modern thinking Salvationist…. A sense of history is not enough on its own. A sense of the social, moral and political trends of the present day is also crucial to the Thinking Salvationist. Keeping in touch with, and understanding, the world beyond the often introspective confines of The Salvation Army is absolutely central to our soulsaving and soldier-making mission under God.20

In this way, to look at the movement’s past as well as the trends of today can help the Army use history to wake up. Lessons to learn From the current historical myths in Salvation Army there are a number of assumptions which continue to drive the movement, either in policy or in practice. Six of these myths and the associated assumptions will be investigated here and the preliminary research of the history of the Army on the Sunshine Coast will be used as a case study. The six myths are: • • • • • •

The Salvation Army commenced in Queensland in 1885 with rapid revival growth; Officers commenced the movement throughout Queensland on their own; There was outstanding growth in all areas at the commencement of the work; Corps worked as a ‘faith community’; The movement was Anglo-centric; and The Salvation Army was culturally relevant.

Myth One - The Salvation Army commenced in Queensland in 1885 with rapid revival growth Current assumption – The Salvation Army sprung up overnight and raced through Queensland like a wild fire; the movement needs to pray and wait for the next revival.21 Fact - There was a lot of ground work done and it was hard work. It is now becoming clear that William Booth’s Christian Mission was sending converts out around the world years before the official commencement of The Salvation Army. In their new towns and 19

Frederick Coutts, In Good Company, (London, UK: Salvationists Publishing & Supplies,1980), 71. Shaw Clifton, Selected Writings Vol. 2, 2000-2010, (London, UK: Salvation Books, 2010), 19, 21. 21 Hazell gave six reasons for the Army’s early rapid growth, while Sanz gave nine reason, neither gave information on the earlier work of the Army. George Hazell, “Spreading like a bushfire,” Hallelujah, (Sydney, Summer 2007), 51-53.; Ken Sanz, “How revival happened,” Hallelujah, (Sydney, Summer 2007), 10-12. 20

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cities these converts were waiting for or starting the Christian Mission. Woodward quoted Jane Short, an evangelist in The Christian Mission.22 She was just one example of the impact of The Christian Mission’s influence around the world. In 1870 Short travelled to Australia and with her brother helped commence the Sydney City Mission. She also stated that on her boat a number of the crew were converts of Booth’s mission. The Christian Mission also spread to the USA even before Eliza Shirley’s family commenced the work there. Charles Owens, the honorary secretary for the Christian Mission also came to Australia on the Empress Russell in 1873 as a welfare officer. He visited churches in Rockhampton, Brisbane and Sydney. Current research is also being done which indicates a more permanent founding of The Christian Mission in Brisbane, which commenced in the 1870s. This Mission, later called The Salvation Army held meetings from 1873 to 1885 in places like Ipswich, Sandgate, Bundaberg, Gayndah, Townsville and North New South Wales before the ‘officially’ recognised work commenced. On Friday 1 October, 1875 the leader of this earlier group travelled on the Culgoa for Noosa to conduct meetings.23 The leader, being a female preacher, was compared to other female preachers including Mrs. Catherine Booth.24 It is not yet known if the meetings were only conducted in Noosa or if areas further north were visited, such as Gympie, Maryborough or Bundaberg. The leader did not return to Brisbane until Wednesday 3 February, 1876.25 Then two years prior to the ‘officially’ recognised commencement of The Salvation Army in Queensland (June 1885), three years before the ‘official’ commencement of The Salvation Army in Gympie and eleven years before the work ‘officially’ commenced on the Sunshine Coast, the Army visited the area. Gympie Times and Mary River Mining Gazette, July 1883, announced “the advanced guard of The Salvation Army has reached Tewantin.”26 Yet again, in 1895 an unnamed group of Salvationists held a Sunday evening service at Tewantin and bought together most of the population with a “good collection”, because of this the reporter stated, “so I infer we shall have another visit from them soon.”27 Although it could be the Gympie Corps, it read like it was a more local group.28 This was all before there were “official” declarations of Salvation Army commencements. Rockhampton and many other towns in Queensland had a similar experience. In fact, on recognisance to Rockhampton, Ruben Edwards visited the town out of uniform to scout for locations. When he sat in a tea room people came up to him and asked, “Are you a Salvation Army Officer?” “Yes,” he said, “Why?” The response was that they too were Salvationists and had been waiting for The Army to arrive.29 This group had already commenced a corps a number of years earlier. The official record 22

Cecil Woodward, “Historical foundations of In Darkest England and the Way Out”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 31-41. 23 “Queensland, ‘Shipping,’” The Brisbane Courier, (Brisbane, Saturday, 2 October, 1875), 4.; “Shipping Intelligence,” The Telegraph, (Brisbane, Saturday, 2 October, 1875), 2. 24 “Primitive Methodist,” The Telegraph, (Brisbane, Saturday, 2 October, 1875), 2. 25 “Shipping Intelligence,” The Telegraph. (Brisbane, Thursday, 3 February, 1876), 2. 26 “Brevities,” Gympie Times and Mary River Mining Gazette, (Gympie, Saturday, 28 July, 1883), 3. 27 “Tewantin,” Gympie Times and Mary River Mining Gazette, (Gympie, Tuesday, 17 September, 1895), 3. 28 What happened to the rest of the Tewantin Salvation Army story? In October, 1898 the Eumundi Corps held a concert in the area and Salvationists continued to visit the area. Sometime before 1973 to c1990 Gympie Corps ran an outpost at Tewantin and ran Noosa as a Red Shield Service Unit from 1982 to 1986. In 1986 a Red Shield Accommodation Centre was opened in Noosaville (run out of Gympie and then Nambour Corps), then in 1987 Gympie opened an additional social centre, called the Noosa Emergency Housing Programme in Tewantin (this closed by 1993). At some point Nambour Corps commenced an outpost at Noosa and c1993 it received Corps status. The Noosa Shire Crisis Housing Programme became the responsibility of the Noosa Corps in 1995 but in the same year Nambour again took over the running of the Corps. In 1996 the Corps regained its independence and a new quarters was purchase. In 2007 the Noosa citadel was opened at Noosaville. 29 Rueben Edwards, “The Opening of Queensland,” The War Cry, (Melbourne, 9 July, 1910).

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stated that the Army spread like wild fire, but was it really igniting from the embers already burning? The official history tells nothing of the hard labour that went before the “official” openings.

“Our Queensland Expedition” (LtoR) Staff-Officer Edwards, Adjutant Wright, Captain Bowerman and Mrs Wright.30

Myth Two – Officers commenced the movement throughout Queensland on their own Current assumption – Officers were sent to Queensland to start the work alone & the Salvation riders were Officers on their own, this leads to an assumption that it is the role of the officer to commence and grow The Salvation Army.31 Fact - All levels, soldiers, officers and friends, assisted in the foundation and development of The Salvation Army. It is becoming clear that non-officers commenced the work of The Salvation Army in Queensland and other areas. Even on the Sunshine Coast, it appears that the simple narrative of the Army commencing with the appointed offices, the Salvation Riders who rode in on horseback and subdued the area for God and the Army is not as accurate as first thought.32 There was the earlier work in Tewantin and Gittins discussed Sister Libe, a convert from Toowong Corps who had been in the area for two years and had some impact.33 In addition to this, throughout the early years local officers and soldiers played an important role in the development of and sustaining the work of the Army. As in the advertisement below soldiers visited local communities and conducted meetings.34 Booth too was concerned when soldiers were not as engaged in winning souls and stated, “I want to stir everybody up to work for it with enthusiasm. …I want to stir up the whole Army.”35 Not just officers, but “everybody,” “the whole Army.” 36

“Our Queensland Expedition,” The War Cry, (Melbourne, 4 July, 1880), 1. This is not unique to Queensland, Kelly stated that in the USA, “in the early days of our movement the cost of a new corps opening was the allocation of one committed officer…” David E. Kelly, “Regaining our momentum,” The Officer, (London, May-June 2016), 30-33, 31. 32 For information on the commencement and context of the Salvation Riders see Ray Kerkhove, “Milieu and context: Towards a comprehensive history of religious change on the Sunshine Coast”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 111-129. 33 Kay Gittins, The Salvation Army Nambour Corps – 100 years of service on the Sunshine Coast, (Nambour, Australia: The Salvation Army Nambour Corps Centenary Committee, 1994), 2. 34 “Salvation Army,” Chronicle and North Coast Advertiser, (Nambour, Saturday, 6 July, 1907), 2. 35 Railton, Commissioner Dowdle, 85-86. 36 Railton, Commissioner Dowdle, 85-86. 31

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An advertisement outlining officers and soldiers ministering at Salvation Army centres on the Sunshine Coast.37

Myth Three – There was outstanding growth in all areas at the commencement of the work, that all corps were large and that God’s favour meant big numbers Current assumption – The closure and joining of territories, divisions, corps and outposts leads to more effective work and larger corps which can keep growing.38 Fact - Closing corps and centralising structure moves the Army away from the community it hopes to serve. The Sunshine Coast saw the number of corps grow as it moved into small communities and the opening of outposts saw new corps open while other areas of the state declined. As Kerkhove outlined, there has been a move toward the idea in churches of the megacentre, where people can remain on the same campus for everything including schooling, retirement homes and church.39 This is a patter to which the Army has paralleled other churches. This however moves the Army further away from the community and creates its own community. To develop such centres smaller corps are sold off and properties need to be move away from housing areas to purchase more land. In places like Cairo, Egypt and Dubai, UAE for the state religion of Islam to engage with the community there is a Mosque on every corner. Indeed, Catherine Booth saw that sometimes success in numbers negatively impacted the success in the aims of The Salvation Army; to have individuals form a relationship with God. Catherine wrote, “We united in the chapel for the prayer meeting, and although the success was hindered by the great crowd, above 40 persons professed to find salvation…”40 Captain William L. Brown, “What is success?” also questioned the idea Salvationists have about success in numbers alone.41 The Salvation Army had corps or outposts in a large number of places throughout the Sunshine Coast and to the north; 3 corps in Gympie with outposts, seasonal work at Cotton Tree, Bli Bli, Buderim, Caloundra, Conondale, Coolum, Cooloolabin, Cooroy, Diddillibah, Eumundi, Maroochy River, Maroochydore, Montville ‘Razorback’, Mooloolah, Ninderry, Noosa, North Arm, Palmwoods, Petrie’s Creek, Tewantin, Woombye, Wappa, and Yandina. Many of these places, as Kerkhove described, were little wooden boxes and sometimes regular open-air engagements.42 37

“Salvation Army,” Chronicle and North Coast Advertiser, (Nambour, Saturday, 6 July, 1907), 2. Scott Simpson, “A new chapter,” Pipeline, (Sydney, October, 2015), 10-13. 39 Kerkhove, “Milieu and context.” 40 Cited in David Malcolm Bennett (2011) The Reminiscences of Catherine Booth, Camp Hill Publications, Brisbane, p. 29. 41 William L. Brown, “What is success,” The Officer, (London, Vol. 17, No. 10, October, 1966), 707-709. 42 Kerkhove, “Milieu and context.” 38

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Expressions of Salvationism on the Sunshine Coast throughout the years. Each flag represents a Salvation Army corps or outpost.43

The early Salvation Army understood that people would not necessarily come to their centres, so Salvationists went to the smaller communities. The smaller communities repaid the Army’s attention by attending the meetings. Kerkhove gave one such example for 1894. He stated that 100 people crowded into the little old Diddillibah school hall for a Salvation Army meeting, this is significant considering that the population of Nambour and Woombye together had only around 600 people at this time. The sight of 100 people together was a very unusual occurrence.44 In addition the 100 people would have been a sight in a hall that should only seat 70 people.45 Yet the 100 people mattered to the Army so the Army came to Diddillibah. Throughout the 1980s and 2000s the Sunshine Coast went against the trend of south east Queensland Salvation Army development. As corps and outpost in Brisbane were closing or combining the Army on the Sunshine Coast was expanding. Outposts like Caloundra, Maroochydore and Noosa developed in to corps and some of them opened their own outpost.46 Myth Four – Corps worked as a ‘faith community’ Current assumption – Corps work inwardly with the different sections and focus on ministries that have direct and immediate outcomes for growth and pastoral care.47 Fact – Salvationists developed unique ministries – to serve others – to serve their local community – to serve the wider society that did not always impact local corps growth. 43

The map was developed from google maps. “Historical tables, demography, 1823 to 2008”. Queensland Government, (Australia, 2016), http://www.qgso.qld.gov.au/products/tables/historical-tables-demography/index.php, as cited in Ray Kerkhove, “Heinrich Keil and the origins of Keil Mountain,” (no publication information). 45 “Advertisement,” Town Associations, Sunshine Coast News, Coast eMedia Pty Ltd (Australia, 2006), ¶ 6, http://sunshinecoastnews.com.au/Events/Community%20Services/Town%20Associations-343.aspx, accessed 2 July, 2016. 46 See The Salvation Army Disposition of Forces, (Sydney, The Salvation Army Australia Eastern Territory, 1960s to 2010s). 47 See for James Condon, “Building a better future,” Pipeline, (Sydney, May, 2015), 7, 10. 44

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Caloundra boasted two unique ministries and a more traditional approach with an outward looking focus that would never immediately grow the local corps, but did positively impact the wider Salvation Army. Salvation Army Huts were established during WWII and one was located at Caloundra. Caloundra had Rest, Recreation and Training Camps and were utilised during route marches and training for amphibious operations. The Red Shield Hut at Caloundra was a tent at the light horse camp, these centres were built, equipped and maintained entirely by The Salvation Army and served as a rest, writing or entertainment room.48 As military personnel were on the move the local corps would not have received immediate growth from this ministry. The second ministry was a camp. For many years The Salvation Army had the Caloundra – Conference Centre & Youth Camp on The Esplanade, Bulcock Beach. This property saw Salvationist and non-Salvationist campers be ministered to with no direct influence upon the local corps. Spiritual retreats, music camps, leadership training, children camps and camps for the poor were all held on the site and it would be unlikely that any would attend the corps through these activities. The property was sold in 2004 with the promise that another camp site was to take its place on the Sunshine Coast, this has not eventuated. In addition, more traditional types of work were taken to smaller communities. The ministries developed in many of the small camps (settlements) throughout the Sunshine Coast. A school hall, memorial hall, empty cottage, CWA hall and an open-air green space were all pressed into service to minister to communities. Salvationists did this knowing that people would not travel back to the corps centres, but still needed to hear about the love of God and the salvation offered through Jesus Christ. As Steve Hedgren and Rob Lyle stated, “Booth realized that a corps is only truly healthy and biblical if it sees its mission as reaching outside itself.”49 Myth Five – The movement was Anglo-centric Current assumption – The need to engage with multicultural ideas to create a number of sub-cultures and different ministries to bring in people of different cultures.50 Fact – The Salvation Army had corps made up of minority populations or integrated individual South Sea Islanders and Aboriginals into other corps.

Bennie and Minnie Buka Buka, Buderim Kanaka Salvationist couple known for their musical excellence (Photograph courtesy of Bill and Bev Lavarack). 48

“Salvation Army Huts at camp,” The Courier-Mail, (Brisbane, Thursday, 9 November, 1939), 2. As cited in Steve Hedgren and Rob Lyle, “Hallmarks of a healthy corps,” Pipeline, (Sydney, January, 2015), 35. 50 See for example, Esther Pinn, “Time for a change, Salvation Army encouraging a new approach to reconciliation,” Pipeline, (Sydney, May, 2015), 41. 49

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Kerkhove claimed that, “Only down-and-outs, drunks and ‘coloured folk’ usually bothered with the movement. Thus Buderim’s Salvation Army ‘Camp’ (church) for a long time consisted almost solely of Pacific Islanders (the semi-enslaved sugar cane workers).”51 The outpost at Buderim Mountain also ministered to the camps (settlements) of the local sugar cane workers and aboriginal people. Not only did visiting officers and soldiers hold meetings at these centres,52 but the corps band travelled the area as well as north to Gympie and south to Brisbane. One report gave a description of the band of the Corps: Buderim Mountain has a novel Salvation Army band, composed entirely of coloured soldiersaborigines, kanakas, half-casts, &c. – and a small full black picaninny, of about 7 years of age, plays a cornet. This young musician has been taught to read the score, which is fastened on his father’s knee. A girl of 12, beats the drum, and members of the band are orderly, disciplined, earnest, and generally well-behaved.53

A group of Buderim Mountain Salvationists in 1896.54

No special programs or ministries were developed as all were incorporated into Salvationism and the Army’s culture. In another article Ray Kerkhove stated: For the Kanaka converts, the Salvation Army offered opportunities of travel and a degree of acceptance, camaraderie and promotion unheard of in the largely prejudiced world of Colonial Australia. The Salvationists’ equitable treatment of non-Europeans and their deep empathy for the impoverished or afflicted made them good partners for the community, and one of the few available paths into the benefits of Western civilization.55

The Army often worked against society’s cultural while it accepted all into its own. There are other examples of Aborigines and South Sea Islanders being connected with The Salvation Army. Ipswich 51

Gittins, The Salvation Army Nambour Corps, 5-7, 11f. cited in Kerkhove, “Heinrich Keil and the origins of Keil Mountain”. 52 See for example “Salvation Army,” Chronicle and North Coast Advertiser, (Nambour, Friday, 12 February, 1904), 2.; “Salvation Army,” Chronicle and North Coast Advertiser, (Nambour, Saturday, 6 July, 1907), 2.; “Salvation Army,” Chronicle and North Coast Advertiser, (Nambour, Saturday, 24 August, 1907), 2.; “Salvation Army,” Chronicle and North Coast Advertiser, (Nambour, Saturday, 7 September, 1907), 2. 53 The Week, (Brisbane, Friday, 2 May, 1924), 13. 54 Gittins, The Salvation Army Nambour Corps, 9. The Salvation Army hall was in Mill Road and was later removed to become a clubhouse on the golf course in 1932. 55 Ray Kerkhove, Spiritual dimensions of Buderim’s Indigenous history, (no publication information), 5.

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Corps had a number of non-Anglo soldiers including Tarra Gindi Tasserone, who later had a Brisbane suburb named after him.56

Left: The road sign to Tarragindi (Photo Courtesy of the author); Right: Tarra Gindi Tasserone in Salvation Army uniform.57

Myth Six – The Salvation Army was culturally relevant Current assumption – The Salvation Army must keep changing to remain in line with cultural changes and will impact everything from uniform design and internal relationship.58 Fact – The Salvation Army created culture, impacted society and commenced patterns of social behaviour. Professional and personal observation of individual Christian and Christian organisational change has led me to develop a question, ‘If Christ is the Rock of Ages why do so many Christians change with the sands of time?’ It has become an action of recent times that people change for change sake. On the organisational level many of the ideas around change and cultural relevancy come from the mindset of management and leadership models where change management is taught. Here change is promoted blindly as a positive. It is not the role of the manager to evaluate the need for change or the output, but to change and then manage the feeling of the people in the organisation. Leadership is now built on the assumption that Change is a given and managers need to move the neutral and negative people59 to the positive feeling, analysing the people and not the change.60 But change is not always positive, nor always a given.61 Additionally, the new idea of change management pays little attention to external culture, believing that it is the organisation’s culture which needs to move towards the external culture. There is little discussion on how an organisation’s culture can impact society’s culture. Yet, society’s culture is fickle, changing song and clothing to the latest popular person. Organisations can and do impact society’s culture. 56

See Garth R. Hentzschel, “He changed the face of a city.” Hallelujah, (Sydney, Vol. 2, Iss. 2, 2009), 15-17. Hentzschel, “He changed the face of a city,” 19. 58 Kelly stated that, “…dynamic movements only flourish where participants remain embedded in the culture and context of their era.” Kelly, “Regaining our momentum,” 31. 59 See for example, Esther Cameron and Mike Green, Making sense of change management: A complete guide to the models, tools and techniques of organizational change (4 th ed.), (UK & USA: Kogan Page, 2015).; V. Nilakant and S. Ramnarayan, Change management: Altering mindsets in a global context, (USA: Response Books, 2006). 60 See comments in Anne Halliday, “Strategic Thinking,” Pipeline, (Sydney, October, 2015), 17. 61 Leonard A. Jason, Principles of social change, (USA: Oxford University Press, 2013). 57

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Change should not be about changing relationships within organisations but assessing the outcomes of current and future practice. If outcomes are not met, then change should take place. The Army culture used parallel elements of existing culture and by moulding it in its own culture, it in turn impacted society’s culture. It saw that society’s culture did not met the outcome so changed it. The major example on the Sunshine Coast was The Salvation Army’s camps at Cotton Tree. When the Army started to work with the Buderim Kanakas and Aboriginal people they were already frequenting Cotton Tree area for rest.62 The Salvation Army saw this as an opportunity and commenced a camp on this site every year over the Christmas period.63 The Army ran the camps, not only providing all the equipment needed but also held revival meetings throughout the time. Although the camps were on public land and opened to the public the Army held to it belief and culture and, “no intoxicating liquor, dancing, or gambling, will be allowed on the ground”.64 These camps became so popular and impacted the area to such a level that the people have declared, “the Salvation Army was the tourist agency!”65 More impressive is the evidence that the Army impacted rather than imitated culture in a statement from the official Sunshine Coast business and accommodation website. The website defined the Army’s work and its impact; “a holiday camp run by the Salvation Army, and most likely the start of the tourism industry on the Sunshine Coast.”66 Another example that could be given here from the Sunshine Coast region, also relates to culture in the identity of place. Heinrich (Henry) August Kiel was born in Frankenberg, Germany in 1838.67 As a teenager he came to Australia and found himself in Ipswich where he became a bullocky and transported goods between Ipswich, the Darling Downs and to New England. When gold was discovered Kiel went to the Jimna gold diggings but made his way to the coast where he became a timber harvester.68 Kiel built Diddillibah’s first house, now Bli Bli, by Paynter’s Creek and became known for his philanthropic work. He donated timber and volunteered furnishings for Woombye’s first school,69 worked with the South Sea Island and Aboriginal people and was strongly involved in the local community. Kiel gave blankets to the 80 to 100 Maroochy Aborigines who occasionally came to his house. He became the main person to develop the Maroochy (Nambour) Show,70 which is still an annual event. Due to these efforts his neighbours begged him to run for Council, but due to the underhanded campaigning of a rival he withdrew on ethical grounds.71 Kiel was not a person to shrink from his civil duties either, at the Woombye Cobb and Co hotel he apprehended a known murderer, Captain Piper and assisted two others in leaping on the man and securing him until the police could assist.72 In October 1895 Kiel and his wife, Elizabeth joined The Salvation Army.73 Both became soldiers and Elizabeth become Treasurer and founding pillar of what became the Nambour

Kerkhove, Spiritual dimensions, 6. See Matthew Seaman, “Salvationist socio-ecotheological histories”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 72-83. 64 “Salvation Army Christmas encampment”, 3. 65 “Seaside Scenes III”, The Courier-Mail, (Brisbane, Friday, 13 December, 1935), 22. 66 “About Cotton Tree,” Sunshine Coast Getaways, (Australia, 2012), ¶ 8, http://sunshinecoastgetaways.com.au/aboutcotton-tree/, accessed 2 July, 2016. 67 “Death – H Kiel,” Nambour Chronicle & North Coast Advertiser, (Nambour, 2 March, 1912), 2, cited in Kerkhove, “Heinrich Kiel and the origins of Kiel Mountain.” 68 Ray Kerkhove, “Heinrich Kiel and the origins of Kiel Mountain.” 69 “School History at Diddillibah goes back 50 years,” Nambour Chronicle, (Nambour, 17 December, 1937), 5. 70 “Death of a Pioneer,” Nambour Chronicle & North Coast Advertiser, (Nambour, 24 February, 1912). 71 Nambour Chronicle & North Coast Advertiser, (Nambour, 22 January, 1904), 3, cited in Kerkhove, “Heinrich Kiel and the origins of Kiel Mountain.” 72 Nambour Chronicle, (Nambour, 21 December, 1923), 8. 73 Kerkhove, “Heinrich Kiel and the origins of Kiel Mountain” suggested that Bramwell Booth visited Kiel Mountain. 63

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Salvation Army Corps.74 The Kiel family also adopted two children and moved to Cooran where they became dairy farmers and it was here he died in 1912.75 The mountain behind Henry’s house became known as “Kiel’s Mountain,”76 for Kiel’s life, work and ministry, this early Salvationist family have left their impact on the geographical culture of the Sunshine Coast. Conclusion As seen by the statistics and the letters from William Booth at the commencement of the paper, The Salvation Army does need to wake up. Booth was concerned about this even in the early history of the movement. He not only saw that the movement needed to pray and hold on to God and man, but that individual Salvationists needed to be stirred up. Although early in the movement’s history, Booth recognised that looking back could help the Army move forward in a more positive manner. In October 1889, Booth wrote: …The success of The Salvation Army, humanly speaking, has largely resulted from the novelty of its plans and methods; and now we appear in danger of sinking down to the level of an ancient sect.77

Just like the theme of the symposium, ‘History - our wake up call?’ Booth saw the danger of “sinking down” and went so far as to warn of what would happen if his movement would not wake-up! If the Army slumbers, if it goes “down” like other ancient sects: If we do, I feel sure that God will raise up some other people, who will go as much in advance of us in novelty, and reckless disregard of public opinion, and as much in the teeth of the prejudices of old-fogeyism, either amongst us or outside of us, as we ourselves did in these respects twenty years ago. We must wake ourselves up! Or somebody else will take our place, and bear our cross, and thereby rob us of our crown.78

But Booth saw that this prophecy could and should remain unfulfilled. After calling for Salvation Soldiers to grow a passion for souls, he put forward a statement. Note it is not a question: “I look to you to help me.”79 It is a challenge, the movement does need a wakeup call and if the right kind of historical inquiry is used, then history can dispel myths, move assumptions and create action in the correct direction. History can indeed be the wakeup call that is needed.

Gittins, The Salvation Army Nambour Corps, 18. “Death – H Kiel.” 76 Ray Kerkhove, “Heinrich Kiel and the origins of Kiel Mountain.” 77 Railton, Commissioner Dowdle, 96. 78 Railton, Commissioner Dowdle, 96. 79 Railton, Commissioner Dowdle, 96. 75

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A DRIVING TOUR OF SALVATION ARMY HISTORICAL SITES ON THE SUNSHINE COAST From research by Garth R. Hentzschel and Ray Kerkhove In this fast moving modern world, the motorcar and aeroplane removes their passengers from the environment and make it more difficult to learn about a place and the events that took happened there. William Alderson and Shirley Low state that the purpose of visitation to and interpretation of historic sites is to “…tell the visitor what he [sic] is seeing, frequently with directions for the most effective route to take within the site.”1 This paper is a brief guide for a driving tour of some Sunshine Coast sites with historical links to The Salvation Army. It will give directions and tell the visitor of some events that took place. Maroochydore Salvation Army hall to Cotton Tree From the Salvation Army Maroochydore hall turn right on to Broadmeadows Road. At the end of road turn right on to Duporth Ave. Just over the bridge turn left on to The Esplanade. On the left is the waterway where Salvationists sailed hired motor boats to bring campers to Cotton Tree.2 Continue to the entrance of Cotton Tree Caravan Park. From the road walk through the caravan park to the water’s edge.

Map of route from Maroochydore Salvation Army hall to Cotton Tree (Developed from Google Maps) Reference citation of this paper Garth R. Hentzschel and Ray Kerkhove, “A driving tour of Salvation Army historical sites on the Sunshine Coast”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 204-211. The tour was offered as an additional activity at the end of ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016, Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter. 1 William T. Alderson and Shirley Payne Low, Interpretation of historic sites (2nd ed.), (Walnut Creek, USA: Altamira Press, 1996), 75. 2 Kay Gittins, The Salvation Army Nambour Corps – 100 years of service on the Sunshine Coast, (Nambour, Australia: The Salvation Army Nambour Corps Centenary Committee, 1994).

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At the entrance of the caravan park and to the right hand side there are a number of Cotton Trees from which the place received its name. The Salvation Army had a short but distinguished connection to this place. The Army’s work here, it is claimed, started the tourism industry on the Sunshine Coast, opened the area up to farming and sheep grazing and helped establish Maroochydore as the shopping heart of the area.3 An article of 1908 described the scene each Christmas time: At the southernmost end of the “Township Reach” is a shelving sandy beach with a large cottontree not far from the water, and every Christmas the Salvation Army holds an encampment there. With the crowd of people who camp under their tents, and those who camp near the houses and on the north side of the river, the population of Maroochydore for a fortnight runs into four figures. They are chiefly from the Blackall and the district round Nambour. Regattas are held and other sports, and altogether everyone has a gay time.4

Leading up to Christmas, large advertisements appeared in newspapers like the one on the left.5 By 1908 the camps were well organised and the Army ran most elements of the camp site; organising tents, arranging the motor launch, and supplying a manager, usually the Nambour corps officer. Included in the advertisements were the comments, “no intoxicating liquor, dancing, or gambling, will be allowed on the ground”.6 Years later people declared, “the Salvation Army was the tourist agency!”7

Salvation Army Tent at the Cotton Tree Camps site (Photo from Gittins, The Salvation Army Nambour Corps, 22). Salvation Army Camp advertisement4 3

“About Cotton Tree”, Sunshine Coast Getaways, (Australia, 2012), http://sunshinecoastgetaways.com.au/aboutcotton-tree/, accessed 2 July, 2016, ¶8 & 9. 4 “Maroochydore”, Chronicle and North Coast Advertiser, (Queensland, Saturday, 23 May, 1908), 4. 5 “Salvation Army Christmas encampment”, Chronicle and North Coast Advertiser, (Queensland, Saturday, 12 December, 1908), 3. 6 “Salvation Army Christmas encampment”, 3. 7 “Seaside Scenes III”, The Courier-Mail, (Brisbane, Friday, 13 December, 1935), 22.

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In 2011, Janel Shorthouse, from ABC Suncoast Radio 90.3, broadcasted from Cotton Tree Caravan Park and outlined the scene and the history: It’s just beautiful here... surf on one side, a protected river mouth on the other and so much history. The first actual camp was held here in 1880s - The Salvation [Army] Camp use[d] to come up from Brisbane, but there was no road then, only a dirt track and they would go to Woombye and catch a tram down or a ferry because there were no roads heading into Maroochydore,… The oldest camping ground in Queensland, the park was heritage listed by the State Government in 2009 to “preserve the importance of this great Aussie holiday tradition”.8 The use of the reserve, adjacent to a calm, shallow stretch of the river, reflected the preferences of the Victorian era for seaside swimming, boating and fishing. Similar locations for resorts on the North Coast developed in the same period at Caloundra and Tewantin. The Salvation Army established the area as a well known resort location. A yearly ‘Maroochy Heads encampment’ was organised over the short break between Christmas and the New Year. The encampment provided a range of religious and leisure activities for local settlers and South Sea Islanders working on sugar cane farms at nearby Buderim, with alcohol, gambling and dancing prohibited. The first reported encampment was in 1896, when over 200 people stayed on the reserve. Later advertising by the Salvation Army suggests the encampment may have begun as early as 1888. The encampment became a popular annual event. Over Christmas 1905, 400 people camped on the reserve. … By the 1910s, the encampment, advertised as ‘Nature’s Pick Me Up’, had extended to two weeks duration. Tents were available for hire, erected for a small fee. Meals were offered in the dining tent and a large marquee was used for gatherings, while a kiosk operated by the Salvation Army sold bread, soft drinks, lollies and fruit. … Wells were sunk in the sand to source fresh water and Maroochy Shire Council erected a new jetty and bathing sheds in 1912. … The potential loss of public land attracted strong resistance from campers and the Maroochy Shire Council, and land sales did not proceed immediately. A second attempt in 1914 to sell Maroochydore town lots also met with strong public resistance. On Boxing Day 1914, over 500 people voiced their opposition at a public meeting held on the reserve in the Salvation Army marquee. In early 1915 the new T.J. Ryan Labor government announced their intention to proceed with the sales. ... Following the land sales, the number of seasonal campers on the reserve appears to have declined, until 1926, when more ‘canvas houses’ than in previous years were noted. The Salvation Army’s involvement with the site decreased, replaced by a Methodist mission over summer 1919/1920. The last reported Salvation Army encampment took place in 1929, with 100 tents on the reserve. ...9

Cotton Tree to CWA (Country Woman Association) hall Retrace route along the Esplanade and turn left into Second Avenue. At round about turn right into Memorial Ave until you reach the CWA hall, on the right hand side. The official records of the commencement of The Salvation Army in Maroochydore ignored much of the early work in the area. These records stated that in June 1984, Major Barry Pobjie conducted a survey to determine The Salvation Army’s future development on the Sunshine Coast.10 From this report Maroochydore opened as outpost of the Nambour Corps in January 1985.11 The first meetings were held at the CWA 8

Janel Shorthouse, “Cotton Tree Caravan Park - the first holiday destination on the coast”, ABC Suncoast Radio 90.3, (Australia, 22 June, 2011), ¶ 3-4, http://www.abc.net.au/local/videos/2011/06/22/3250174.htm accessed 5 July, 2016. 9 Shorthouse, “Cotton Tree Caravan Park” ¶ 8-14, 29. 10 Gittins, The Salvation Army Nambour Corps, 60. 11 Gittins, The Salvation Army Nambour Corps, 61.

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Hall, Memorial Ave.12 In June 1989 Maroochydore become a corps in its own right and continued to meet at the CWA Hall until the 1990s when the corps built its hall on the corner of Broadmeadows & New Maroochydore Roads.

Map of route from Cotton Tree to the CWA Hall (Developed from Google Maps).

Yet there are earlier stories about the Army's work in this area. For example, in 1926 the Army held a concert in Evan’s Hall with a number of buses coming from Buderim.13 In 1933 the Army band supported the ANZAC day service at Maroochydore in the Potter’s Hall.14 Also the Salvation Army band held Carols by Candlelight at Cotton tree in 1954.15 There were not only special meetings, but also regular services, one of which was reported as the official commencement in 1948: The opening Salvation Army meeting held in the Diggers’ Hall, Maroochydore, was well attended by local residents, and a very helpful meeting was conducted by Sergeant-Major Humphreys. Major Baildon gave a special talk to the young people and Bandsmen R. and E. Dumschat brought a special message in song. Adjutant Stockall gave the closing address. The band suppled special music.16

It would appear that these meetings were still being held on a regular or semi-regular bases through to at least 1954 as the Army held meetings in Digger’s Hall on Wednesday evenings.17 More research on these earlier activities is needed. CWA (Country Woman Association) hall to the Diddillibah Community hall (the old School hall used by The Salvation Army). Continue along Memorial Ave to end of street and turn right on to First Ave. This turns to Duporth Ave. At the roundabout, take the 2nd exit and remain on Duporth Ave. Turn right onto Duporth Ave. 12

The Salvation Army Disposition of Forces, (Sydney, The Salvation Army Australia Eastern Territory,1986). “Maroochydore”, The Brisbane Courier, (Queensland, Monday, 8 February, 1926), 11. 14 “Service at Maroochydore”, Nambour Chronicle and North Coast Advertiser, (Queensland, Friday, 28 April, 1933), 1. 15 “Carols by candlelight – Maroochydore”, Nambour Chronicle and North Coast Advertiser, (Queensland, Friday, 24 December, 1954), 9. 16 “Salvation Army service”, Nambour Chronicle and North Coast Advertiser, (Queensland, Friday, 9 February, 1948), 5. 17 See for example “The Salvation Army”, Nambour Chronicle and North Coast Advertiser, (Queensland, Friday, 17 November, 1950), 12.; “The Salvation Army”, Nambour Chronicle and North Coast Advertiser, (Queensland, Friday, 8 February, 1952), 12.; “The Salvation Army”, Nambour Chronicle and North Coast Advertiser, (Queensland, Friday, 17 September, 1954), 16. 13

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Over the Paynter River bridge the name changes to Bradman Ave and continue under the Sunshine Motorway. Cross another outlet of Paynter River and the road again changes it’s name to David Low Way. Here you will start to see Kiels Mountain (see information below). Turn left onto Petrie Creek Rd, then first left onto Diddillibah Rd. The Diddillibah Community hall is situated at 660 Diddillibah Rd and was the old school which was used by The Salvation Army as a meeting hall.

Map of route from CWA Hall to Diddillibah Community hall (Developed from Google Maps).

On your left you will see Kiels Mountain.

The road you will travel on

Kiels Mountain named after Salvationists

Arial view of Kiels Mountain and Diddillibah areas (Developed from Google Maps).

The Kiel family were early members of The Salvation Army. The mountain was named after Heinrich “Henry” August Kiel who settled on the eastern slopes in 1880. In October 1895 Henry and his wife Elizabeth were sworn in as soldiers and Elizabeth was appointed the corps treasure.18 Diddillibah In December 1884 eight recruits were sworn in as soldiers at the Diddillibah outpost. Then in 1895 officers from Woombye Camp visited Diddillibah and they wrote the following in The War Cry: A visit to Diddillibah (a post of Woombye Camp) deserves some particularising. This is a very scattered place indeed, only some two houses being visible from the school, which the centre of operations. Three souls had sought salvation during Captain Thomas and Lieutenant Dunn’s visit 18

Gittins, The Salvation Army Nambour Corps, 18.

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a fortnight before, and this had considerably awakened interest in spiritual matters throughout the district, and with the additional charm of a coffee supper no wonder we found nearly 100 people, old and young, gathered together.19

Some people from the symposium visiting Diddillibah Community hall (former School used by The Salvation Army outpost as early as 1894) (Photograph courtesy of Rachel Hentzschel).

Diddillibah Community hall to the site of the old Bli Bli Salvation Army hall.

Map of route from Diddillibah Community hall to former site of Bli Bli Salvation Army hall (Developed from Google Maps).

The War Cry as transcribed by Gittins, The Salvation Army Nambour Corps, 3-4.

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Return back along Diddillibah Rd to Petrie Creek Rd. Turn right at Petrie Creek. If you were to turn left you would pass the former site of another outpost of The Salvation Army. In January 1897 meetings commenced at Lower Petrie Creek in an empty cottage.20 Turn left onto David Low Way. The bridge you come to will go over Petrie Creek. The creek is named after Andrew Petrie. Andrew explored this area. Later he wrote that indigenous gatherings were like Salvation Army meetings, in that each person would stand and take their turn in telling their story. The Petrie family also married into the McNaught family, the family who commenced the Mary Street Mission, Brisbane in 1873. This Mission later became the East Brisbane Gospel Mission and then in 1880, The Salvation Army. Continue on David Low Way and through to the first round about. At the roundabout take the second exit and stay on David Low Way. On your left you will see the ‘Sunshine Castle’. Built in the 1970s as the ‘fairy tale castle’ it was soon known as the Bli Bli Castle. It has housed a number of attractions including a doll collection and museum, medieval festivals and a themed restaurant. At the next roundabout take the first exit onto Bli Bli Rd. Continue on this road until you get to school road and turn right. Turn left into Conway Court and left again. The hall was on the corner of Bli Bli Rd and Conway Ct. These two roads no longer intersect. This was the site of The Salvation Army Bli Bli hall. The Army had reached this community by 1900 and there were regular visits to the area by preachers, both officers and soldiers, from Nambour Corps.21 On 10 Augus, 1907, after the land was donated by Geo Histed, work commenced on the building of the hall on this site.22 In December 1927, the hall was renovated. It was later sold to the Methodist church and later still the hall was removed.

Salvation Army Bli Bli hall (Photo from Gittins, The Salvation Army Nambour Corps, 24).

Former Bli Bli Salvation Army site to Salvation Army complex Nambour Drive back to School Rd and from here turn right on to Bli Bli Rd. The creek you see on your left is Petrie Creek which you crossed earlier. As stated this creek has Salvation Army connections. Follow 20

Gittins, The Salvation Army Nambour Corps, 19. See for example, “Salvation Army,” Chronicle and North Coast Advertiser, (Nambour, Friday, 12 February, 1904), 2. 22 Gittins, The Salvation Army Nambour Corps, 24. 21

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this road parallel to the creek and along here on the other side of the creek was another Army outpost. There will be two roundabouts, after the first drive under the M1 Brue Highway then through the second all the while remaining on the Bli Bli Road. At the traffic lights on Coronation Ave turn left. On your left you will see the Nambour Showground. Salvationists, Henry Kiel commenced the annual agricultural show at Woombye, just five kilometres south of this site on the 3 June, 1900. It was reported that 1,500 people attended this the first show and gate takings were £23/19/ - .23 The show was moved to this site in 1909 and the annual event occurs to this day. Continue along Coronation Ave and near McDonalds, the road’s name changes to Currie Street. Continue along this street until you get to The Salvation Army hall on the left hand side. It would be best to park in Maud street, the street just before the hall.

Map of route from former site of Bli Bli Salvation Army hall to Nambour Salvation Army complex (Developed from Google Maps).

The Nambour Corps has a long history and often took the position of the main Salvation Army centre in the area with the people of the corps commencing outposts which developed into corps. This was not always the case. Initially the main centre of the Army in the area was at Woombye but once postal and police offices were removed to Nambour, the corps followed. On 19 September 1896 the barracks in Mitchell Street was officially opened. Mitchell Street is located across the road from the new Salvation Army Family Store at the front of the current property. On 22 April 1912 it was announced that the property on Currie street was purchased. A new hall was opened on 12 September 1914 with additions made in 1938 (this was on the site of the current Family Store). In 1949 the Yandina outpost hall was moved to Currie Street site as the YP hall and later, in 1988, the office for Salvo Careline. January 1958 saw the wooden hall moved to the back of the property and a new hall constructed. Commissioner Frederick Coutts opened the new brick citadel on the site in August, 1960. The next property development took place with the opening of the still existing youth hall, December 1982.24 The current set of buildings of the Currie street property was opened on 2 March 2014 by Commissioner James Condon. This concluded the tour of some of the Salvation Army historical sites on Queensland’s Sunshine Coast. The popularity of the event will see additional sites identified and a full day tour developed at a later stage.

“About us,” Sunshine Coast Agriculture Show, (Australia, 2016), http://www.sunshinecoastshow.asn.au/about assessed 2 July, 2016. 24 Gittins, The Salvation Army Nambour Corps.

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

Ps Glen Cochrane, Christian Studies Coordinator, CHC, Brisbane Australia: I am part way through the first volume of The Australasian Journal of Salvation Army History. What an amazing resource that will prove to be in future years. As a lover of history and literature I particularly enjoyed reading Garth Hentzschel's articles on the poem that purportedly brought William Booth together with his wife Catherine. These articles have been well written and thoroughly researched and the producers of and contributors to this journal should indeed be commended. I will look forward to finishing this volume and will wait in expectation for Volume 2.

Major Peter Farthing, Principal, The Salvation Army, Booth College, Sydney, Australia: … I just looked at your new journal. Fabulous. Great work!

Major Martin Gossauer, Editor of The Salvation Army’s The Officer magazine, London, UK: I hasten to acknowledge receipt and thank you for email referring to that amazing new publication! What a bunch of passionate people … to create such an in-depth journal. I was just amazed when I opened it up and discovered that it contains 170 pages and browsed through some of the articles. This is a precious treasure for my research when I compile my 'snapshots in history' pages for The Officer. I shared the news with my colleagues here in IHQ communications and I am happy to share it with the readers of The Officer in the next issue. Thank you again, and keep digging deeply in history to share its riches with others,

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Lauren Martin, Journalist, in Pipeline, (Sydney, Australia: The Salvation Army, Australia Eastern Territory, Vol. 20, Iss. 7, July, 2016), 33. At a hefty 170 pages, the inaugural Australasian Journal of Salvation Army History is hardly something to flick through whilst rushing through your breakfast and sipping on your morning coffee. That’s not to say it’s not fascinating reading. The first in the bi-annual publication covers topics as diverse as a study on the poem and event that led to the romance of Catherine and William Booth, to an investigation into how World War One affected The Salvation Army in New Zealand. Despite being very different in style, the journal follows on from where its predecessor, Hallelujah! magazine [a production of the Keeping It Alive, South Pacific History Project] left off, providing a platform for the publication of fresh or revisited Salvation Army history. According to its executive editor, Garth R. Hentzschel, the journal was born out of a need to fill a number of gaps in existing Salvation Army history, brought about by the fact that many early histories were written without reference to primary sources. Each paper in the journal is peer-reviewed and is housed electronically in the Australian National Library and the Historical Society’s webpage. The first edition has received a number of accolades from Australian and international academics. Former world leader of The Salvation Army, General Frederick Coutts, once said, “History is to an organisation as memory is to an individual.” The Australasian Journal of Salvation Army History is an important resource, providing an accurate account of who The Salvation Army is through an honest investigation of its strengths and weaknesses. After reading the first volume, I am excited about what’s to come.

Dr Gordon Moyles FRSC Professor Emeritus at the University of Alberta in Edmonton, Alberta, Canada and author: The Australasian Journal of Salvation Army History is fascinating; I've only looked at it briefly and intend to scour it more thoroughly….; but it looks great. What an ambitious, and greatly needed, journal; so well conceived and produced. I hope it meets with the success it deserves.

Colonel Richard Munn, Territorial Secretary for Theology and Christian Ethics, The Salvation Army, USA: …quite wonderful and detailed production. Especially fascinated in the chapter on the poem recitation - I must confess that detail had previously escaped me. Congratulations on your labor of love. I look forward to further publications. May God bless you.

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SAVE THE DATE NOTICE Salvation Army History Symposium

27 â&#x20AC;&#x201C; 29 July 2018

Queensland, Australia