Australasian Journal of Salvation Army History Volume 4 issue 1

ISSN 2206-2572 (Online)

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

2016

Issue 2

Volume 4

Edition

September 2016

Issue 1

March 2019

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. 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 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 welcome. Where possible, primary sources should be used and presumptive statements avoided. Images and graphics will be accepted if the contributor or The Salvation Army holds the copyright and they are visually clear for reproduction. All articles contributed must be original, the contributor's own work and referenced throughout. Articles previously published in either Army or non-Army publications will be considered on a case-by-case basis.

Interested contributors are highly encouraged to submit their manuscripts/papers to the executive editor via e-mail at AJSAHistory@gmail.com. Please indicate the name of the journal (The Australasian Journal of Salvation Army History) in the cover letter or simply put ‘Australasian Journal of Salvation Army History’ in the subject box if submitting by e-mail.

AJSAH is inviting papers for Vol. 4, Iss. 2. The online publication date is September 2019.

Submission deadline: 30 June 2019.

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

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

© The Australasian Journal of Salvation Army History 2019 Cross & Crown Publications Cross & Crown Publications PO Box 998 Mt Gravatt Qld 4122 Australia web address: https://www.salvationarmy.org.au/historicalsociety/ ISSN: 2206-2572 (Online)

Cover: The Salvation Army tricolour ribbon on a black background. A white crest of The Salvation Army. The picture is of the former Salvation Army Headquarters and corps building in Beijing China. The picture was taken by Garth R. Hentzschel of his visit to that country in 2011. The building has changed little since the Army’s operations ceased in China.

Executive Editor Mr Garth R. Hentzschel Peer Review and Editorial Team Dr. David Malcolm Bennett Major Donna Bryan Mr Lindsay Cox Major Kingsley Sampson Major David Woodbury

The Australasian Journal of Salvation Army History was formed in 2016 and is prepared by a group of volunteers made up from members of Salvation Army historical groups in Australia and New Zealand as well as others who are interested in researching, writing and displaying Salvation Army history. It is produced by Cross & Crown Publications for Salvation Army history groups in Australia, New Zealand, Fiji, Tonga and Samoa.

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THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY VOLUME 4 ISSUE 1 2019 Editorial Note. Welcome to the seventh issue (Volume 4, Issue 1) of The Australasian Journal of Salvation Army History (AJSAH). This issue again introduces new authors, while also welcoming returning contributors.

We again see information from authors who represent Australia, New Zealand and the United Kingdom. This issue has been produced under some difficulty as the executive editor and some of the peer review team have been unable to access technology at times due to a number of reasons. None the less it has still turned out to be a full and varied issue.

Lt. Colonel William (Bill) Allott investigates some of the history of The war cry in Australia and New Zealand. This discussion is connected with his own personal recollections of his time in The Salvation Army’s editorial departments. It must be noted that there is a change in reference throughout the paper as the title of the magazine was transitioned in Australia from The war cry to Warcry.

In previous issues, the history of some youth sections of The Salvation Army have been presented. In this issue Howard McLachlan gives a chronological outline of the history to the Boys’ Brigade in the Gympie Corps, Queensland. It is somewhat of a unique partnership between the two Christian movements.

One of the myths that continue in discussions of William and Catherine Booth surround their resignation from the Methodist New Connexion. Dr. David Malcolm Bennett, with the use of original sources methodically investigates each phase of the event which saw the Booths become independent evangelists.

Garth R. Hentzschel gives a biography of Major Alan Gowlett, a veteran, adventurer and Salvation Army officer with a unique mountain named in his honour.

The next section has four book reviews which outline the history of the Army: one a memoir, the next a historical biography, followed by two reviews of the new official history of the movement. Then there is information on new books and resources developed. Of particular interest for those who collect the works of Dr. David Malcolm Bennett is his work now available in word searchable format and his new transcripts from Catherine Booth’s letters to her parents.

Included again is the continuation of the bibliography of Salvation Army literature.

Selwyn Bracegirdle gives a paper which investigates the ministry of The Salvation Army in China through the biography of Colonels Eva and Arthur Ludbrook.

Major Robert (Bob) Broadbere gives a paper on The Salvation Army work in the Tingha tinfields, Australia.

As many Chinese miners came to find their wealth, they came in contact with the Army’s ministry.

Another biography on an early Salvationist is presented by Alison Briggs. Briggs introduces her grandfather and his life and witness which ties in with the work of Broadbere.

A comparative discussion is given by Hana Seddon who investigates how four New Zealand churches, one being The Salvation Army, responded to the Treaty of Waitangi. There are lessons to be learned.

Gordon Taylor brings new information to light about the Founder’s final public address.

I would like to thank the authors of each of the papers, the people who read and write letters to the journal and the peer review and editorial group who work hard to ensure accuracy and clarity in all the papers published. We hope you enjoy this issue.

Blessings, Garth R. Hentzschel

Linking with some of the papers in this issue of The Australasian Journal of Salvation Army History, (Left) the Journal’s executive editor Garth R. Hentzschel stands at the doorway of the former Salvation Army corps and headquarters in Beijing, China. Hentzschel is holding his small Salvation Army flag which he carries with him throughout the world. (Right) The tower of the same building. These photographs were taken in 2011.

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The Australasian Journal of Salvation Army History CONTENTS

Vol. 4 Iss. 1

Title/Author

Page

Editorial note Garth R. Hentzschel

Title/Author

Page

Book review, The history of The Salvation Army volume 9, 1995 – 2015 Reviewed by David Pickard 62

3 New Resources

Contents

63

4

Contributors

5

News: The first business of a War cry?

William (Bill) Allott

6

nd

A history of The Salvation Army 2 Gympie Boys’ Brigade, Queensland, Australia Howard McLachlan 15 William Booth’s resignation from the Methodist New Connexion David Malcolm Bennett 25 Salvation on ice: An Antarctic landmark linked to an Australian Salvationist Garth R. Hentzschel 40 Book review, Recent memoirs of The Salvation Army kind – King’s messenger. My life among Chinese people Reviewed by Garth R. Hentzschel 59 Book review, They took up their cross No. 2, A devoted hardship, to humble triumph, George Herbert (Bert) Knowles Reviewed by Robert Marshall 60 Book review, The history of The Salvation Army volume 9, 1995 – 2015 Reviewed by Michael (Mike) Farrow 61

A bibliography of Salvation Army literature in English 1980 – present. Surnames of book authors R to S Garth R. Hentzschel 65 Save The World Army, The China missionary service of a New Zealand Salvation Army officer, Eva Ludbrook (nee Wilkinson) Selwyn Bracegirdle 94 Tinga and the tinfields of New England, Australia. An example of multicultural ministry.

The Chinese population and The Salvation Army Robert (Bob) Broadbere 105 Bandmaster David Treffone Alison Briggs

116

How can the church in New Zealand respond to the Treaty of Waitangi? Lessons from our past Hana Seddon 128 I’ll Fight update Gordon Taylor

145

Request for information to assist with research 148 Review, comments, feedback and letter to the editor on the AJSAH on Volume 3, Issue 2 149

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Contributors - Vol. 4 Iss. 1 Lt. Colonel William (Bill) Allott is a retired Salvation Army officer living in Christchurch, New Zealand. He trained as a school teacher at Ardmore Teachers College and graduated from Victoria University, Wellington. With his wife, Heather, he has been involved in Salvation Army service in Nigeria, the United Kingdom, Australia and New Zealand in a variety of roles which have included teacher training, youth leadership, officer training and church leadership. For three years he edited the War Cry in New Zealand and was for five years Editor-in-Chief of Salvation Army publications in Australia. In retirement he has edited the Dallington Community News for the local Residents’ Association and has been a budgeter for the Army in Christchurch. He has also researched Salvation Army history and this can be accessed on https://billallott.blogspot.co.nz.

Dr. David Malcolm Bennett is a Christian researcher and writer based in Brisbane who has the gift of doing quality historical research and presenting it in a readable form. He has written two biographies of William Booth: William Booth and his Salvation Army (Even Before Publishing) and The General: William Booth (2 vols. Xulon Press). He is also the editor of The Letters of William and Catherine Booth and of The Diary and Reminiscences of Catherine Booth. His other 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 Bennett’s latest books is John Wesley: The man, his mission and his message (Rhiza Press). He is contributor and a member of the peer review team for The Australasian Journal of Salvation Army History.

Selwyn Bracegirdle is a fourth-generation salvationist and was brought up in the Wellington City Corps, New Zealand, and also Perth Fortress and Floreat Park Corps in Western Australia. He has been a bandsman, songster, National Songster and loves singing sacred music. Most of his working life has been as a self-employed graphic designer.

The past four years have been spent at The Salvation Army Heritage Centre & Archives, Upper Hutt, New Zealand. “I am forever amazed at the capability and commitment of our New Zealand Salvation Army pioneers. My great grandfather Alfred Wilkinson holds a special place in my heart for his fortitude and dedication to God (as an early day officer, and later an envoy, through the first 50 years of The Salvation Army in New Zealand), without which I would not be in a place of faith, willingly sharing our wonderful history”.

Alison Briggs is an active soldier at Hurstville (NSW) Corps where she has worshipped all her life. Throughout those years she has served as a volunteer in many positions in the Corps, in the areas of youth, women’s ministries, welfare, administration, and seniors. She has always been interested in history, and since retirement has been able to devote more time to research both family history and Salvation Army history – which of course, is intertwined in her family. For over 3 years she has been the editor of Under the Tricolour, the quarterly newsletter of the Sydney and Brisbane Chapters of the Army’s Historical Society, for which she has contributed several articles. Alison is married to Frank, and they have 3 sons and 6 grandchildren.

Major Robert (Bob) Broadbere is a retired Salvation Army Officer living in the Sydney. He and his wife, Christine, have a ministry mentoring the students from the Hurstville Chinese Corps. In retirement his initial interest focused on his

Henry Lawson collection. Broadbere’s unpublished works include: Exploring Henry Lawson; From Coffee Palace to Peoples’ Palace (A history of Peoples Palaces in Australia and New Zealand); The Halabulah Man – the story of a Cockney Salvationist who founded the Aboriginal mission in Warburton (WA); and Tingha – The tin industry. His most recent presentation was; Through the Ages – A history of aged care in the Australian Eastern Territory to the Sydney Chapter of the Historical Society. Broadbere retired in 2003 after 43 years’ service with The Salvation Army.

Garth R. Hentzschel is currently studying for a PhD in Salvation Army history. He has been a lecturer, course coordinator, Professional Experience Program Coordinator and acting dean in the areas of Social Sciences, Education and Humanities in a private tertiary education provider. He has degrees in education, leadership and counselling (BEd, BAdminLead, MEd [SGC]). Hentzschel is the director of Cross & Crown Publications, president of The Salvation Army Historical Society, Brisbane Chapter and series editor of They took up their cross. He has published works and presented papers on school chaplaincy, education and Salvation Army history. Publications include; The Devil’s Army (2006), With A Smile and A Cuppa (2007), The Bag Hut Tabernacle (2012), contributions to the history magazine, Hallelujah! the Bulletin of The Methodist Historical Society of Ireland and AJSAH. Howard McLachlan was born in Inverell (NSW) as a fourth-generation salvationist but grew up in Ipswich Corps (Qld) through all the various sections of the Salvation Army youth program. He commenced leadership roles in his late teens including running an outpost Sunday School and later commissioned as Young People’s Sergeant Major before moving to Gympie in 1971. In Gympie he was responsible for the development of young people through the Sunday School as well as the Boys’ Brigade. In 1992 he moved to Emerald (Qld) with work for over three years and was used in establishing a new corps (particularly with the children) in that town before returning to Gympie. Working with young people for him has always been just a ‘Way of Life’.

Captain Hana Seddon is of Ngāpuhi/Te Rarawa (Māori) and Pākehā/Irish heritage and has two sons. She loves singing, writing and every other form of communication that challenges an unhelpful status quo and creates an opportunity for revelation, reconciliation, healing, participation and restoration. Seddon has served with The Salvation Army in Aotearoa New Zealand for 15 years and as an officer for the past eight years. She currently has two Māori Ministry appointments in Northern Divisional Headquarters and also in the National Office for Addictions, Supportive Accommodation and Reintegration Services (ASARS).

Seddon has qualifications in Social Work, Biblical Studies, Māori Development & Public Health. She is a member of the National Māori Ministry Council and is actively involved with Recovery Church at the Auckland Bridge Programme.

Gordon Taylor worked on social policy and research for the Greater London Council (1965 – 1986), then wrote the Companion to the song book of The Salvation Army for the 1986 edition, and joined the staff of the International Heritage Centre at its inception in 1988, working there successively as Senior Researcher, Archivist and Associate Director until my retirement in 2011. I have subsequently completed a twovolume work on William Booth: His Life and Legacy, awaiting publication (International Headquarters: Salvation Books, 2019).

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 5

Front page of the first War cry printed in Melbourne, Australia1 1

The war cry, (Melbourne, Saturday 16 June 1883).

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NEWS: THE FIRST BUSINESS OF A WAR CRY? William (Bill) Allott The Salvation Army’s initial War cry was published in London, England, on 27 December 1879.

General William Booth began the first article on the first page with a question: “Why a weekly War Cry?” His answer, “Because The Salvation Army means more war!”2 This new paper was oddly named. In the 19th century a war cry was used as a rallying call by combatants in a battle. Did the adoption of this title set parameters for the content of this paper? It certainly provided a focus but in practice there’s little evidence that it has restricted the nature of published articles.

Were readers called to participate in a battle and if so what was the nature of the conflict? A current Australian Salvation Army website states, “The name refers to our ‘war’ against evil forces and influences in the world; we raise a ‘war cry’ in opposition to anything that crushes the human spirit.”3 In 1868, three years after William Booth became the leader of the East London Christian Mission, the first monthly number of The East London evangelist was produced. In 1870 it became The Christian Mission magazine and in 1879 it was converted into The Salvationist. In December that year its place was taken by The war cry. “The need had long been felt for a weekly newspaper to inspire, educate and bring together all Salvationists in the spirit of holy warfare.”4 This need was expressed strongly by both Bramwell Booth and George Scott Railton. The growth of the Army during 1878 and 1879, wrote Railton, had made it utterly impossible for adequate reports to be contained in a small monthly magazine.5 The Founder needed convincing that a weekly newspaper could be published. He wrote to Bramwell that he wouldn’t have it until an editor could be found as neither Railton or Bramwell had time to do it. However, by 26 November 1879 he had capitulated and wrote to his wife, Catherine: “We have settled to do a weekly paper, The War Cry, for a half penny every Saturday. It has become a necessity, or I would not have consented.”6 The General determined that the War cry should, if at all possible, be printed on the Army’s own press.7 A second-hand gas-engined printer was installed at Whitechapel but it “played all manner of pranks”. At 11.00 p.m. on the first day it was pronounced hopeless and fit only for scrap-iron. They worked on it overnight and by the next day were able to produce over 1400 copies per hour. 8 One way that printing shortcomings were overcome was to employ the services of a Bethnal Green Salvationist, James Barker. He’d been working in the composing room of the Oxford University Press. His services were so much in demand at the printing works that when he was a cadet training to become an officer he set up type by day and studied and trained at night!9 Reference citation of this paper Bill Allott, “News: The first business of a War cry”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 6 – 14.

2 Cited in Robert Sandall, The History of The Salvation Army, Volume. Two, 1878 – 1886, (London, UK: Thomas Nelson and Sons. 1950), 71.

3 “What is Warycry?”, Warcry website, (Melbourne, Australia: The Salvation Army Australia, 2018), http://www.warcry.org.au/about ¶ 3, accessed 12 September 2018.

4 Anon, The Salvation Army, Its origin and development, (London, UK: Salvationist Publishing and Supplies, 1938), 72.

5 Sandall, The History of The Salvation Army, 2:71.

6 Catherine Bramwell Booth, Bramwell Booth, (London, UK: Rich & Cowan, 1933), 108.

7 Sandall, The History of The Salvation Army, 2:71.

8 Bramwell Booth, Bramwell Booth, 108 – 109.

9 Sandall, The History of The Salvation Army, 2:73. On 21 September 1882 Major James Barker with his new wife,

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The old printing-press and its engine, the latter of the vertical type with an upright boiler and works on its side … came at last to the point when it could be made to do no more! The formes for the issue of 4th September 1880 had to be sent elsewhere to be printed. It was almost a year before a new press, capable of 15,000 [copies] per hour, had been obtained and was at work …

The circulation of the first number of the War Cry was 17,000; the new machine’s first printing was over 200,000.10

News was prominent on page one of the Founder’s first War Cry11

Alice, landed in Australia where they pioneered Salvation Army work in Melbourne, Victoria.

10 Sandall, The History of The Salvation Army, 2:73.

11 The war cry, (London, Saturday 27 December 1879), 1.

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Although printing press technology improved over the years the actual printing process remained dependent on metal type and blocks being assembled in pages and locked into a chase or frame for printing or plate-making. For many decades editorial departments sent copy to printers who produced galleys or strips of type. These were then proof-read, and copy was cut and pasted on dummy pages to indicate layout. Printers then prepared galley proofs for printing.

Catherine Bramwell Booth said of her father, General Bramwell Booth, “No account of his life would be complete which did not touch upon Bramwell Booth’s influence on the Army’s press... He believed in the power of the press. No part of the page was unimportant to him.”12 The Founder, General William Booth, also had decided views concerning The war cry.

The purpose of every publication in the Army shall be the same as that for which the Army itself exists, namely, the glory of God in the salvation of the people, the sanctification of the soldiers, and the inspiration of each and all, officers and soldiers alike, with the Spirit which brought Jesus Christ from Heaven to live and suffer and die for the salvation of the world. … All who read the War Cry will naturally conclude that whatever is published therein has the sanction of those in authority, and expresses the feelings and purposes of the General.

[Army] publications shall contain no politics; no unfavourable reflections on Christian churches; no fiction …: no joking or frivolity in articles or stories; no flattery or praise of men or women …; no long-winded or sermonic papers or preachments of any kind; no exaggeration; no outside advertisements …

In all reports of the work done by the Spirit of God care should be taken to give him all the glory.13

To what extent does this prescription apply to War cry publications today? Current editors and territorial leaders would have little difficulty in accepting that the purpose of every publication is still as outlined in the first paragraph of this statement. But would today’s readers be more willing to accept writing that expressed a personal opinion than was formerly the case? Also, are topics of a political nature completely forbidden or is there room for relevant comment about the issues of the day? Unfavourable reflections on other Christian churches are unlikely in today’s ecumenical climate as we now recognise the need for the Church to work together to promote the Christian gospel in an increasingly secular environment. Readers today, and especially those of younger age, accept the occasional fiction, a good joke and a little frivolity.14 We note that the Founder couldn’t afford to waste space on anything not contributing to the ‘war cry’! And this included flattery and boring religious statements! Exaggeration no matter how appealing would still be dishonest and inconsistent with purpose of Army publications.

It was decided that there should be no outside advertisements. These had previously been accepted for Christian Mission publications.15 The General wanted War cry pages to be “devoted Bramwell Booth, Bramwell Booth, 271.

Sandall, The History of The Salvation Army, 2:324, Appendix H. 14 Current Salvation Army publications often include cartoons, jokes, riddles, quizzes and what can only be described as frivolous items. One clear example of frivolous items in Army publications was the April Fool’s Day copy of the Salvationist that played jokes on its readers that; the bonnet was to return, woodwind instruments and bagpipes would be introduced into the International Staff Band and that William Booth College would have all cadets graduate as multilinguist. A. F., “Can you give the ISB its second wind?” Salvationist, (London, No. 1596, 1 April 2017), 5.; A. F., “At last, the bonnet is back!” Salvationist, (London, No. 1596, 1 April 2017), 5.; A. F., “Plus ca change at the college, William Booth college”, Salvationist, (London, No. 1596, 1 April 2017), 5.

15 Sandall wrote, “To the end of 1878 The Christian Mission Magazine had printed “outside” advertisements for which it charged at a rate of £1 10s per page, but the pages of the War Cry have been devoted entirely to the affairs of the organization.” Not all advertisements were included in this publication, “An advertisement of hair-dye sent for insertion in the Christian Mission Magazine was returned by Railton (18th January 1876) who wrote: ‘It seems to us so repugnant to the notions of religion adopted by the vast majority of our readers that it could scarcely produce any benefit to the advertiser, and might damage us.” Sandall, The History of The Salvation Army, 2:72.; Robert Sandall, The History of 12 13

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entirely to the affairs of the organization [sic]” and “every paragraph to advertise salvation”.16 He certainly didn’t want content to be influenced by advertisers. Attempts in the 1990s to include “outside” advertising often failed due to the lack of suitable advertising that can be addressed to a limited range of readership.17 While the New Zealand War cry and editions in other territories still do not carry such advertising, the Australian edition does at times.18 The editors of early Australasian War crys were very much influenced by the Founder’s expectations. The first Salvation Army meeting in Adelaide is assumed to be held on 5 September 1880. The first officers were appointed early in 1881. It was early recognised that a necessary component of this advance was the publication of War crys. They proved a means by which converts were encouraged, challenged and instructed and the unity of the Army was promoted while promoting the Army and the Christian message to the wider community.

The first War Cry published in Australia was the Sydney issue of March 24, 1883… The War Cry carried lively news of corps, spiritual articles, songs and information about The Salvation Army...

South Australia was soon to produce its own War Cry and the first issue was dated April 6, 1883. Victoria’s first edition followed on June 16, 1883. With the acquisition of a house for the Headquarters at South Melbourne, a printing press was located in the basement and all colonial War Crys were printed in Melbourne; an all-Australian War Cry was produced in 1891. Separate colonial War Crys were resumed in 1896; then in 1898 an all-Australian War Cry was again adopted.19

On 1 April 1883 the first Salvation Army meetings were held in New Zealand in the southern city of Dunedin. Priority was given to the publication of a War cry with the first issue coming out in just over two months, dated 16 June 1883.

The first number had four pages; it included racy reports of progress in New Zealand, a short account of the beginnings of the Army, a holiness address by Mrs General Booth, accounts of the work in Britain and overseas, and several rousing songs. Five thousand copies were sold at the price of one penny, and within two months the circulation had reached fourteen thousand.20

At its beginning and for much of the 20th century, War crys were weekly Christian newspapers.

This was emphasised in a memorandum written by Bramwell Booth towards the end of his generalship: The War Cry is a newspaper. Its first business is to publish news, our news, S[alvation] A[rmy] The Salvation Army, Volume. One, 1865 – 1878, (London, UK: Thomas Nelson and Sons. 1947), 218.

16 Sandall, The History of The Salvation Army, 2:72.

17 My experience as Editor-in-Chief in Melbourne showed some difficulties to secure appropriate advertisement revenue. When I was appointed in 1991 there were no “outside” advertisements in our publications. We decided to explore this idea when we adopted full desktop production about 1994 or 1995. We entered into a contract with an advertising agency which produced only a few advertisements at a significant expense. The agency could source little that was compatible with our objectives and relevant Australia-wide.

For Christian publications it’s difficult to define what advertising is acceptable and what’s not. When William Booth stated, “There must be no outside advertisements,” he added, “Salvation is not to be made a stalking-horse for traders to trot out their money-making schemes upon.” Sandall, The History of The Salvation Army, 2:325.

18 See for example Warcry, (Melbourne, Vol. 137, No. 26, 30 June 2018), 15.; Warcry, (Melbourne, Vol. 134, No. 2, 17 January 2015), 10.; Warcry, (Melbourne, Vol. 134, No. 19, 16 May 2015), 10.; Warcry, (Melbourne, Vol. 134, No. 35, 5 September 2015), 15. Please note that the Australian edition joins the two words together as does the New Zealand edition. Australia however does not capitalise the latter word.

19 Barbara Bolton, Booth’s Drum, The Salvation Army in Australia 1880 - 1980, (Lane Cove, Australia: Hodder and Stoughton, 1980), 60.

20 Cyril Bradwell, Fight the good fight, The story of The Salvation Army in New Zealand 1883 - 1983, (New Zealand: A.H. & A.W. Reed, 1982), 12.

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news...

Of course, the paper should be Salvation from cover to cover, but it should also be cheerful, friendly and human, and avoid like poison mere preachifications.21

Early War crys were tabloid in size and printed on newsprint. Pages were laid out in multiple columns and verb-driven headlines were adopted. For most Salvationists War crys were the main source of information as it wasn’t until the late 1960s, with the advent of photocopiers using plain untreated office paper, that headquarters departments, divisional headquarters and corps had the technology to produce their own newsletters. Most readers have a preference for local news; corps newsletters competed with War crys and they were free. However, a significant advantage of a War cry or any other published paper is that anyone can access its contents. The more limited circulation of other newsletters means they are dependent on the subsequent action of their recipients to ensure that relevant news and information is passed on.

During the 1980s, desktop computers were developed to the point where Salvation Army editorial departments could use them to typeset and lay out pages. By 1988 the Editorial Department at International Headquarters in London was already using a partial desktop process. They had the capacity to produce master copies of pages for all their publications but faced a reluctance within the printing industry to displace typesetters. Copy set up as galley proofs on Editorial Department computers was still being sent to the press in time-honoured cut-and-paste form.

In the late 1980s most New Zealand headquarters computing was handled by a computer section so the first step towards desktop production of The war cry was to convince a steering committee that computers should replace electric typewriters in the Editorial Department. This was eventually achieved and initially three desktop computers were purchased and used as word processors. Copy continued to be produced as galleys that were cut-and-pasted for printing.

Training was undertaken in the desktop software package, Adobe Pagemaker, and in mid-June 1989 this technology was introduced to lay out one page of the New Zealand War cry. In subsequent weeks other pages were added and master copies of page layouts were sent for printing to the Standard newspaper press in Palmerston North. Supplied photographs were inserted by the printer into rectangular outlines positioned within the text of the master copies. Desktop provided greater control of outcomes and lead-time was reduced to nine days.

Another significant development was the introduction of colour photographs made possible when the press upgraded its technology. Separations were done by a Wellington photographic processor and were limited, for economic reasons, to four pictures per issue. These could only be placed on the front and back covers and the centre Young soldier pages. Spot colour continued to be used on the other pages. The first colour photograph used was that of General Eva Burrows who adorned the cover of the 11 March 1989 issue to mark her visit to Wellington for a congress weekend.

Colour registration wasn’t always perfect but this first effort proved successful.

21

From a memorandum produced on 12 April 1920 cited in Bramwell Booth, Bramwell Booth, 274 – 275.

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A magazine-style front page of a recent New Zealand War cry22

In the early 1990s the Australian War cry, Musician and Young soldier were produced in the Editorial Department at Hawthorn, Melbourne. It shared a large building with its printer, Citadel Press, which was owned by The Salvation Army. At that time 70,000 copies of The war cry were printed each week as a tabloid newspaper. It had the largest circulation of any Christian paper in Australia.

Although Citadel Press had a variety of printing machines the only one capable of a run of this magnitude was a Linotype newsprint press. This limited the options concerning the introduction of desktop technology as at that stage there was no intention of having the papers printed at another printing establishment.

The main difficulty was establishing a link between a computer in the Editorial Department and the Linotype newspaper press at Citadel Press. This was eventually achieved and having worked through a training process a demonstration computer was used to lay out page seven of The war cry.

Eventually all obstacles were overcome and in 1994 whole War crys were set up using desktop.

This technology meant that it was then relatively easy for anyone to publish documents. The war cry found itself competing for news with departmental newsletters, reports and public relations promotional material. Larger territories could have the luxury of printing a paper for the general public and another with an in-house focus for a Salvationist readership. Small territories had to continue producing hybrid papers that tried to meet the needs of a broad constituency of readers.

Today there’s also the competition from the social media environments of Facebook, Twitter and blogsites.

In this environment hard copy Salvation Army publications have substituted higher quality 22

War cry, (New Zealand, Saturday 19 May 2018), 1.

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paper for newsprint, outside printers have been engaged and publications now adopt magazine-style layouts. Consequently, newspapers have become magazines. An Australian Salvation Army website states that the Warcry Magazine explores real people, real stories, faith and culture. It is a magazine produced by The Salvation Army for the wider community. It includes articles, features, film reviews and news.23 The New Zealand War cry is a fortnightly 24-page Christian magazine for Salvation Army readers and all those exploring faith issues. Subscribers are encouraged to “stay up-to-date with what’s happening in the Salvation Army and celebrate God’s work through people’s lives.”24 Australasian Salvation Army magazines can still be obtained in hard copy by subscription and they are also available on the internet. Current Australian issues of the Warcry and Others, a magazine connecting Salvationists in mission, can be accessed both as hard copies and on a website.25 Copies of the New Zealand War cry are not available on its website until four weeks after the cover date.26 In its early years The war cry was used as an evangelistic tool and officers and soldiers were encouraged to promote its circulation through street and hotel distribution. As such it produced income through sales and donations and was financially viable. Print versions of Christian newspapers are increasingly hard to sustain and are more likely to be subsidised than to produce income. One outcome of this trend is that the New Zealand War cry is now a fortnightly publication.

The very first weekly War cry started with a news emphasis. It came into being in London to cater for an abundance of reports that couldn’t be contained in a monthly paper. There’s news in all current Army publications but it sometimes has to be looked for in magazine-style presentations. A visit to the Others website in Australia shows that national, divisional and international news is still given priority in a magazine that’s replaced the Australia Eastern Territory’s Pipeline and Australia Southern Territory’s On fire magazines. A promotional panel is occasionally included in the New Zealand War cry that asks people to “share your news in 400 – 600 words with one or two captioned photos.”

A contemporary Australian website indicates that the publication priorities haven’t changed very greatly from William Booth’s day. It states: [The] Warcry is written for non-Christians and aims to challenge, inform and encourage readers to consider the claims of Jesus Christ and the Christian church.

We do this by focusing on modern culture—including community and political issues, entertainment, sport and the internet—and drawing lessons and parallels from the Christian faith.

Jesus used parables—symbolic stories with a clear moral or spiritual message—to teach lessons about God. Warcry uses daily events and issues to cause people to think about God.27

It’s a commentary on our times that the message is now communicated through “community and political issues, entertainment, sport and the internet”.

“What is Warcry?”, ¶ 3.

“War Cry”, (The Salvation Army New Zealand, Fiji, Tonga and Samoa Territory, 2018.), www.salvationarmy.org.nz/research-media/publications/war-cry, accessed 21 April 2018.

25 www.warcry.org.au/ and www.others.org.au.

26 www.salvationarmy.org.nz/research-media/publications/war-cry.

27 “What is Warcry?”, ¶ 4 – 6.

23 24

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Photographs and headings feature in news presentation in current issues28

28

War cry, (New Zealand, 30 June 2018), 18.

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A HISTORY OF THE SALVATION ARMY 2ND GYMPIE BOYS’ BRIGADE, QUEENSLAND, AUSTRALIA Howard McLachlan1 This paper is a memoir of the introduction, implementation and brief history of The Salvation Army Gympie Corps’ inclusion of Boys’ Brigade into its ministry.

In 1971 the Gympie Corps of The Salvation Army, under the direction of corps officer, Captain Doug Clarke,2 started looking at an activity group for boys to replace the Life Saving Scouting movement that had been associated with the Army for many years.

The following year it was decided to go ahead as a pilot trial of The Boys’ Brigade Program that had been adopted by several other protestant churches in Australia as well as around the world.3 Sir William Alexander Smith founded this movement in Glasgow, Scotland on 4 Oct 1883, the first of its type for boys, and it has has been operating in Australia since about 1890.4

The logo of the Boys’ Brigade5

While it was originally established as a club for boys attending Sunday School, in recent years it became a means of reaching boys outside the church and introducing them to Christ through Church attendance.

With a program based on Spiritual, Physical, Educational and Social values,6 it was seen as an ideal way of developing young boys into men with its object as:

1

Reference citation of this paper Howard McLachlan, “A history of The Salvation Army 2 nd Gympie Boy’s Brigade, Queensland Australia”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 15 – 24.

2 Anon, Disposition of forces 1971, (Sydney, Australia: Territorial Headquarters, The Salvation Army Australia Eastern Territory, 1971), 41.

3 For example, in Queensland the current denominations that have partnered with Boys’ Brigade include; Presbyterian Church, Baptist Church, Anglican Church, Uniting Church, Lutheran Church, Congregational Church, Church of Christ, South Pine Community Church. “Queensland Brigade groups”, (The Boys’ Brigade Australia website, 2018), https://boys.brigadeaustralia.org/qld-brigade-groups accessed 21 September 2018.

4 “Short history of Boys’ Brigade”, (The Boys’ Brigade Australia website, 2018), https://boys.brigadeaustralia.org/qldbrigade-groups accessed 21 September 2018.

5 “Welcome to the Boys’ Brigade Australia”, (The Boys’ Brigade Australia website, 2018), https://boys.brigadeaustralia.org/qld-brigade-groups accessed 21 September 2018.

6 “Online shop”, (The Boys’ Brigade Australia website, 2018), https://boys.brigadeaustralia.org/component/content/category/7-national accessed 21 September 2018.

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The advancement of Christ’s Kingdom among Boys, and the promotion of habits of Obedience, Reverence, Discipline and Self-Respect, and all that tends toward true Christian Manliness.7

As there were only a few boys attending the Gympie Corps of The Salvation Army at the time, it took 12 months of perseverance to achieve the required attendance of 12 boys for 6 weeks to be registered.

On 30 September 1973 permission from the Boys’ Brigade headquarters was granted and the No.1 Section with 14 boys (aged 8 – 11 years) was enrolled by the Queensland President Mr Doug Adam.

No.1 Section Enrolment8

The original Boys’ Brigade officers of the company were Howard McLachlan (Brigade Captain), Lyall McLean (Brigade Lieutenant), David Lyon (Brigade Lieutenant) and Doug Lyon (Brigade Chaplain) with the corps officer at that time being Captain Ray Allen.

A couple of weeks later The Salvation Army decided to adopt The Boys’ Legion as the Army’s program for boys, but permission was obtained to continue with Boys’ Brigade in Gympie.

The following year, 1974, the No.2 Section (12 – 18 years) was enrolled with 13 boys.

No.2 Section Enrolment9

Peter Shave, “Purpose, Object, Motto”, (The Boy’s Brigade Australia, 9 June 2006), https://boys2.brigadeaustralia.org/index.php?id=7 accessed 21 September 2018.

8 Photograph courtesy of Howard McLachlan.

9 Photograph courtesy of Howard McLachlan.

7

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Activities based on the values mentioned above centred on drill, gymnastics, badgework, games, craft etc. within a balanced program developed for each school term.

In 1974 the first of many camps were held where the No.2 Section boys were taught how to “rough it” on a creek bank near Bells Bridge on the Wide Bay Highway, Queensland.

Brother Stan Jocumsen was very influential in teaching the boys and other leaders many bush skills and the boys’ self-confidence grew rapidly.

No.2 Section camping10

Within a year, the numbers of boys in the company had grown to 40 boys with 6 registered officers and several other helpers.

Through fundraising efforts, the company was able to start purchasing gym and camping equipment. In 1976 the company colours were designed and made in a satin material. These colours were dedicated in November 1976 and proudly flown on many occasions.

Dedication of colours11

One of the big advantages of adopting the Boys’ Brigade in a rural area like Gympie was the ability to join other local churches with similar companies to form a Battalion. With three churches 10 11

Photograph courtesy of Howard McLachlan.

Photograph courtesy of Howard McLachlan.

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in Maryborough, two in Bundaberg and others in Murgon and Gympie that had Boys’ Brigade companies, several activities were arranged for combined yearly battalion events.

No.1 Section Battalion Camp12

These included camps for each section. As well as combining for community events, there were three-in-one competitions of figure marching, quiz and physical activities for No.1 Section and drill, gymnastics and first aid for No.2 Section.

3 in 1 Competition Awards13

In 1980, with some of the older boys looking for more challenges, the Duke of Edinburgh Scheme was introduced. The Boys’ and Girls’ Brigades from the Baptist Church, Church of Christ the local high school and the Army’s Guards became the core of the local Duke of Edinburgh branch in Gympie.

Boys’ Brigade Duke of Edinburgh Awardees with Staff Sergeant Michael Mason & Boys’ Brigade Captain Howard McLachlan14

12

Photograph courtesy of Howard McLachlan.

Photograph courtesy of Howard McLachlan.

14 Photograph courtesy of Howard McLachlan.

13

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Boys’ Brigade Captain Howard McLachlan held the position of chairman of the Gympie Duke of Edinburgh Committee for approximately 10 years before moving from Gympie.

A Parents’ Committee was formed in 1981 which, through more fundraising provided bugles and drums to form a band amongst the boys. A trailer to transport six 15-foot Canadian Canoes were built by the Company from funds raised by the Parents Committee. The canoes and camping equipment were also donated to the Company by the Gympie-Widgee Skillshare Training Centre and Community Youth Centre.

Howard McLachlan, Mayor Joan Dodt and Tony Parsons present canoes to the Gympie Company15

When the Boys’ Legion was established, the Gympie Company was invited to join in the Army’s activities through the Legion. In 1981 a good representation of the Gympie Company attended a large SAGALA Corroboree Camp at Tuchekoi, Queensland.

Gympie Boys’ Brigade at the SAGALA Corroboree Contingent, Tuchekoi, Queensland16

The Boys’ Brigade Centenary Year, 1983 While 1983 was the Centenary celebrations worldwide, the 2nd Gympie celebrated 10 Years with what was considered to be the climax year for the Company. Several key milestones occurred in the year; the Company attended the Pan-Australian Camp, the Company participated in The Salvation

15 16

“Outdoor equipment for Boys Brigade”, unidentified newspaper, (Gympie, 9 February 1989), n.p.

Photograph courtesy of Howard McLachlan.

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Army’s State Congress, 50 boys were enrolled and in uniform, and the 2nd Gympie Company achieved its first Queen’s Badge.

Pan-Australian Camp The year, 1983 started with a huge Centenary Pan-Australian Camp (similar to a Scout Jamboree) held at the Canberra Showgrounds with 1,400 boys and Boys’ Brigade officers from all over Australia and some overseas representatives. Two officers and five boys from 2nd Gympie were able to join in the great range of activities over the ten-day camp.

Pan-Australian Camp March Past17

2nd Gympie Contingent to the Pan-Australian Camp18

17 18

Photograph courtesy of Howard McLachlan.

Photograph courtesy of Howard McLachlan.

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Company Participation at The Salvation Army State Congress Later in the year the Company attended The Salvation Army State Congress in Brisbane where the boys presented a Figure Marching Display at the Youth Demonstration in Festival Hall. The Bugle and Drum Band joined in the March of Witness with other Salvation Army brass bands on the Sunday afternoon.

Gympie Boys’ Brigade members in The Salvation Army Queensland State Congress March of Witness19

Goal of 50 enrolled boys in uniform achieved.

It became a goal for the Company to have 50 enrolled boys in uniform and this was achieved in 1983.

Centenary Year Company20 Boys’ Brigade Officers: (Back) Lieuts. Michael Staples and Henry Sorrensen, Capt. Howard McLachlan.

(Middle) Salvation Army corps officer: Captain Murray Atfield.

(Front) Boys’ Brigade Officer Lieuts. Diane Gentry and Shane Jocumsen.

19 20

Photograph courtesy of Howard McLachlan.

Photograph courtesy of Howard McLachlan.

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2nd Gympie Company achieves its First Queens Badge Michael Mason with a great passion for The Boys’ Brigade and music established himself among his peers as a born leader. He led the way by earning the first Queen’s Badge for the Company.

With the introduction of the Army’s Boy’s Legion General’s Award, Michael was to also receive the first of these awards for the Gympie Company.

Michael Mason receives the Legionnaire’s General’s Award from Bob Messenger.

Divisional Youth Secretaries Majors Glenys and Graham Harris look on21

Michael Mason receives his Queen’s Badge from the Governor of Queensland, Sir James Ramsay22

Over the years, the boys participated in many challenging activities such as hikes and expeditions for up to 3 days. Abseiling, canoeing, water skiing as well as a great variety of weekly activities continued to keep the boys interested.

The ultimate goal for the boys was achieving the Queen’s Badge, which required a huge amount of effort. Only 8 of almost 300 boys who went through the Company achieved this award.

Eight boys also received their Bronze Duke of Edinburgh award while three achieved the Silver and only one, Stephen McLachlan reached the Gold.

At the beginning of 1992, Howard McLachlan moved from Gympie due to work and the Company was handed over to Alan Bagnall as Boys’ Brigade Captain who continued the work for 4 21 22

Photograph courtesy of Howard McLachlan.

Photograph courtesy of Howard McLachlan.

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years. In 1996, Bill Matthews took over as Captain of the Company. Bill’s wife served as a helper and leader throughout the life of the Company and, for many years, was in charge of the No.1 Section boys.

During this period activities became more difficult with a lot of similar ones being offered through the schools or other organisations, and legalities of insurance and need for qualifications made it difficult to find good certified leaders in areas such as gymnastics which the boys enjoyed. It is fair to say that over all the years the Company operated, even with many risky activities, no serious casualties or legal issues were received.

In 2003, a 30-year reunion was held to celebrate the Company and many of the old boys were invited to attend. Several attended and reminisced on the good times had by all throughout the years.

Through this reunion, one of the boys returned to serve as a soldier in the Gympie Corps.

The Company was closed in 2005.23

A report that appeared about in the Gympie times in December 2003 covering the 30 year celebration of Gympie Salvation Army Boys’ Brigade Company24

Further afield The Salvation Army and the Boys’ Brigade have had limited connection throughout the history of the movements. Two unidentified officers of the Army were present at the meeting to form a Company of the Boys’ Brigade in Brisbane during 1890.25 In Adelaide, the Army took over the work with boys from the Boys’ Brigade in the west end of the city in 1924.26 The Army continued to run the Boys’ Brigade into the 1930s.27 Again in Adelaide, the Army used the Boys’ Brigade hall to hold meetings in the 1910s to 1930s.28 In 1907 the Boys’ Brigade at Broken Hill raised funds for The Salvation Lindsay Robinson, “Historical companies”, The Boys’ Brigade Queensland, (10 August 2013), http://www.boys2.brigadeaustralia.org/wiki.php?p=Historical_Companies accessed on 18 September 2018 24 Undated newspaper report courtesy of Howard McLachlan.

25 “Working Boys’ Brigade”, The telegraph, (Brisbane, Tuesday 22 April 1890), 2.

26 “Boys’ Brigade”, News, (Adelaide, Saturday 20 September 1924), 10.

27 “Work of Boys’ Brigade”, The advertiser, (Adelaide, Tuesday 11 August 1936), 11.

28 “Salvation Army”, Quorn Mercury, (South Australia, Friday 18 March 1910), 2.; “Salvation Army”, News, (Adelaide, Friday 12 October 1928), 7.; “Salvation Army”, News, (Adelaide, Friday 6 February 1931), 5.

23

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Army29 and in 1912 the Try Company raised funds for The Salvation Army’s Self-Denial Funds in Geelong.30 The Gympie Company is believed to be one of the few Salvation Army Companies of Boys’ Brigade and certainly appears to be the only one in operation during the time of its existence. In 2014 it appears that The Salvation Army Zimbabwe Territory decided to introduce the Boys’ Brigade program into its ministry. The Boys’ Brigade Facebook page stated, 2014 we are not looking back, letters have been sent out to all The Salvation Army divisions the whole country after a request by the The Salvation Army Territorial Youth Secretary to introduce The Boys Brigade to The Salvation Army. We will be holding a Basic Officer Trainning [sic] at Stedfast [sic] Park from the 7th-10th of August 2014. By His grace we are moving from strength to strength.31

It would also appear that the companies grew in the Army as two years later, the Facebook page carried a call to all Salvation Army associated Boys’ Brigade companies to attend Harare Citadel for the anniversary of the Army in Zimbabwe. The Facebook page included the following, The Salvation Army 125 celebrations is the talk, the excitment [sic] is growing, the preparations are getting prettier, The Boys and Girls Brigade are all geared up, most of all brace yourselves we are to be inspected by the greatest of all time, lets [sic] all get out there boys and girls, this is our time to make a mark, forward we going, who can stop us we are for Christ. Tomorrow Harare Citadel is the place to be, lets come in our numbers and make this work. 32

In the same year that Zimbabwe Territory chose to link with the Boys’ Brigade program, corps in the United Kingdom also commenced connecting to the program. In spite of the Army running its own boys’ program call SABAC (Salvation Army Boys Adventure Corps), Bradford corps was the first to connect to the Boys’ Brigade as reported by The telegraph and argus, The 26th Bradford, the brigade’s first partnership with The Salvation Army, meets on Tuesdays at The Salvation Army Bradford Citadel, Wibsey, from 7pm to 8.30pm, and is for boys aged between 11 and 15. The group is appealing for new members from the Wibsey, Odsal and Buttershaw areas.33

The success and longevity of these Salvation Army companies will only be told in time. It can be stated that for many of the boys connected to the Boys’ Brigade in the Gympie Corps the group was more than a movement for boys, it was a ‘Way of Life’. They lived the slogan, “First for Boys” and the motto, “Sure & Stedfast” into everything they did throughout their life.34

“Barrier Boys’ Brigade”, Barrier Miner, (Broken Hill, Thursday 17 October 1907), 2.

“Entertainments. Salvation Army Bazaar”, Geelong advertiser, (Victoria, Thursday 19 September 1912), 4.

31 “The Boys Brigade Zimbabwe”, (29 June 2014), https://en-gb.facebook.com/pages/category/ReligiousOrganization/The-Boys-Brigade-Zimbabwe-252569248162252/ accessed 19 September 2018.

32 “The Boys Brigade Zimbabwe”, (27 May 2016), https://en-gb.facebook.com/pages/category/ReligiousOrganization/The-Boys-Brigade-Zimbabwe-252569248162252/ accessed 19 September 2018.

33 Jo Winrow, “Bradford Boys Brigade are growing strongly!” The telegraph and argus, (UK: 3 May 2014), ¶ 5, https://www.thetelegraphandargus.co.uk/news/11189530.Bradford_Boys_Brigades_are_growing_strongly_/ accessed 20 September 2018.

34 Peter Shave, “Purpose, Object, Motto”, (The Boy’s Brigade Australia, 9 June 2006), https://boys2.brigadeaustralia.org/index.php?id=7 accessed 21 September 2018.

29 30

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WILLIAM BOOTH’S RESIGNATION FROM THE METHODIST NEW CONNEXION David Malcolm Bennett In the story of William and Catherine Booth there is an incident that has been commonly misunderstood and romanticised, more, perhaps, than any other. That is William Booth’s resignation from the Methodist New Connexion ministry in 1861 to launch out as a travelling evangelist. This paper seeks to establish what did happen in what proved to be a drawn-out sequence of events rather than the commonly portrayed quick decision and almost immediate resignation.1 The Booths and Methodism Nineteenth century Methodism in Britain was fractured into many denominations, with Wesleyan Methodism the main, original, body. Catherine Mumford was brought up as a Wesleyan Methodist.

William Booth, from a nominal Anglican family, became a Wesleyan Methodist. Before Booth and Mumford knew each other they both left the Wesleyans to join a large breakaway group, known as the Methodist (or Wesleyan) Reformers. William Booth’s first ministerial experience (1852 – 1854) was with these Reformers. Early in 1854, so during their engagement, William and Catherine left the Reformers and joined the Methodist New Connexion,2 a group which had been formed as early as 1797.

For more than two years the New Connexion used William Booth as a travelling evangelist, a role for which he proved especially gifted. He was then pushed into circuit ministry, first for a year in Brighouse in Yorkshire, which both he and Catherine hated, and then for three years in Gateshead in the far north-east of England, which proved a fertile ground for Booth’s fervent evangelism. It was in Gateshead that Catherine first preached.

The Booths’ Gateshead ministry was highly successful. One would have expected the results to have satisfied them, as they would have satisfied most others, but they did not. Early in 1861 Catherine told her parents: Our services are going on delightfully. We had about 35 cases on the week and 13 last night, eight of the whole number for Holiness. It is more eminently a work of the Spirit than any we have had in Gateshead. The church is coming better up to the mark, seeking a higher life. Many of the cases are very remarkable ones, middle aged men of intelligence & respectability. We had a special prayer-meeting yesterday afternoon. I went & lead [sic] it & gave an address to save W[illia]m. the extra service. I had a very good time, a [unknown word] melting influence was present & many felt it good to be there.3

Reference citation of this paper David Malcolm Bennett, “William Booth’s resignation from the Methodist New Connexion”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 25 – 39.

1 Other examinations of this issue include R. G. Moyles, “Did Catherine Booth Say ‘Never’?” in Exploring Salvation Army History: Essays of Discovery, (Edmonton: AGM Publ. 2009), 24; Roger J. Green, Catherine Booth: A Biography of the Cofounder of The Salvation Army, (Grand Rapids: Baker, 1996), 85 – 91; and an earlier attempt by David Malcolm Bennett, covering the Conference and following events, The General: William Booth, (FL: Xulon, 2003), 1:287 – 304.

2 For more details see David Malcolm Bennett, “William and Catherine Booth and Methodism: A brief look”, http://www.williamandcatherinebooth.com/methodist-church/william-and-catherine-booth-and-methodism-a-brief-look.

3 Catherine’s letter to her parents, P195, Jan. 21st, 1861, “Catherine Booth’s Letters to her Parents, PDF”, 254. (From here referred to as “CBLP”.)

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A graphic novel’s portrayal of William Booth’s resignation from the Methodist New Connexion4

4

Daniele Paula Strozecki (Narrator), Angelo di Marco (Illustrator), John Ord, and David R. Guy (Eds), William Booth and the soldiers of compassion, (Lingolsheim, France: Parc d’Activites des Tanneries, 1987).

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But they still desired to be involved in evangelism full time.

The Booths’ Desire to Evangelise In Brighouse and even in their successful ministry in Gateshead, their desire was not for ongoing circuit ministry, however fruitful, but rather to be used specifically as evangelists.5 The decision on the future of William Booth’s ministry (Catherine does not seem to have held any official position in the Connexion) was to be made at the New Connexion Conference in May 1861. The Booths, meanwhile, had decided that if the New Connexion did not reappoint William Booth to the role of its travelling evangelist, they would leave and become independent, itinerant evangelists, sharing the preaching role between them.6 To this end William Booth wrote a letter to Rev. James Stacey, the current President of the Conference, on 5 March 1861, so more than two months before Conference.7 The letter was extremely long, so only a few brief parts of it will be quoted. Near the beginning Booth said, During the period I was contemplating joining the New Connexion, the Lord opened my way in a very remarkable manner to the works of an evangelist; but I declined to walk in it, and for some time I was exceedingly unhappy on that account.

That, no doubt, referred to the period at the end of 1853 and the beginning of 1854, when he was evangelising in Lincolnshire at the end of his ministry with the Wesleyan Reformers, which was followed by a brief time of study under Dr. Cooke for the New Connexion.

He then added, that after that period, the Annual Committee, and afterwards the Sheffield Conference [1855],8 without any solicitation on my part, appointed me to that sphere [the role of evangelist]. After being engaged in it for two years and a half, the Nottingham Conference [1857], by a small majority, decided that I should take a circuit.

That claim that he had earlier been officially appointed to the role of the denomination’s evangelist is significant, because at the 1861 Conference some officials argued against such a role being created.

Yet it had previously existed.

Booth then made it clear that after four years of circuit work he desired to be appointed to the evangelistic role once more, and asked Stacey the key question: “Am I, or am I not, to resume the work of an evangelist?” That question would have to be answered by the 1861 Conference, under its new President, not James Stacey.

5

See, for example, letters to her parents, P101, Oct. 16th, 1857; P110, Jan. 6th, 1858; P147, Dec. 2nd or 9th, 1858; P155, probably Mar. 20th or 27th 1859; P196, Feb. 4th, 1861; and P204, May 1st, 1861, “CBLP”, 138, 152, 199, 209-10, 255, and 266.

6 See, for example, letters to her parents, P175, possibly late winter or spring 1860; and P196, Feb. 4th, 1861, “CBLP”, 232 and 255.

7 There has been disagreement over the date of this letter, different parties opting for 5 th and 15th March 1861. The printed form of the letter, which was later produced by William Booth for distribution to his friends, says 5 th March. See “Resignation of The Rev. W. Booth,” which contains that letter and his later letter of resignation. All the quotations here are from that edition of the March letter, not Frederick Booth-Tucker’s version, which appears in Life of Catherine Booth, (2 vols. London: Salvation Army, 1892), 1:277 – 278. (A copy of this resignation document is in the International Heritage Centre, London.)

8 That Conference appointed Booth to the role of conducting “special Connexional Services”, that is, evangelistic services, “under the direction of the Annual Committee”, see an extract from the Minutes of Conference, in the Methodist New Connexion Magazine, 1855, 651, (From here referred to as MNCM.) The Annual Committee attended to the denomination’s affairs between Conferences.

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Circuit and District Meetings prior to the Conference The quarterly meeting of the New Connexion Gateshead Circuit was probably held late in April 1861.

It proposed to the Newcastle District, of which it was part, that that District recommend to the upcoming Conference that William Booth be employed as the denomination’s evangelist. The District meeting, held on 6 and 7 May, tabled a resolution for the upcoming Conference, which read: That owing to the spiritual necessitive of this District, calling, as they do for the employment of some extraordinary agency to supply them, this meeting earnestly requests the conference to appoint the Revd Mr. Booth, to labour as an Evangelist in this District for the next year residing at Newcastle on Tyne9 (emphasis added).

There are two key points in this Newcastle District proposal that became significant later. The first was that William Booth should be set aside “as an Evangelist”. The second was that he should be based in Newcastle and serve in that area for at least a year. That role and where Booth was to serve became significant issues in what transpired later.

William Booth appears to have been at this meeting, and the main thrust of the proposal was clearly in line with his thinking. However, someone else seems to have proposed that he be based in Newcastle.10 The Conference Setting The 1861 Conference of the Methodist New Connexion was held at the Bethesda Chapel in Liverpool and began with the traditional opening services on Sunday 19 May.11 The matter of William Booth’s future arose more than once as the Conference progressed and was hotly debated.

The Rev. James Stacey, who had been the president of the Conference in 1860,12 was ill and was unable to be present at the 1861 Conference.13 As was seen above, Booth had written to Stacey in March, explaining his position. Whether Stacey’s presence at the Conference would have made any difference to the outcome in William Booth’s case is unclear. Stacey and the Booths knew each other well. There had been a little tension between them in one of Booth’s early campaigns,14 but Catherine called him “a sweet fellow”,15 and there seems to have been a mutual liking.16 In more recent times, it has been said that Stacey had a “sensitive and cultured piety”.17 Even assuming Stacey would have supported the move to make Booth the denomination’s evangelist, he may not have been the type of person to have swayed others in a controversial and heated debate. Indeed, at another Conference Stacey did support Booth on a related matter, but the vote went against him.18

9

Extracts from the minutes of the Methodist New Connexion Newcastle District meeting, May 6 th and 7th, 1861, Part 15, 2 and 3rd sections, kindly supplied by the Tyne & Wear Archives & Museums, Newcastle upon Tyne, August 3 rd, 2018.

10 Letter P204, May 1st, 1861, “CBLP”, 266.

11 “The Recent Conference at Liverpool”, MNCM, 1861, 324 – 325.

12 E. Alan Rose, “Dr. James Stacey” in John A. Vickers (ed), Dictionary of Methodism in Britain and Ireland, (Peterborough: Epworth, 2000), 332 – 333. (From here referred to as DMBI.) 13 “Recent Conference”, MNCM, 1861, 324 – 326, 328.

14 Letter P34, Dec. 24th, 1855, “CBLP”, 59.

15 Letter P45, possibly Feb. 14th, 1856, “CBLP”, 76.

16 Letters P39, Jan. 16th, 1856; P44, Feb. 11th, 1856; and P45, possibly Feb. 14th, 1856, “CBLP”, 68, 76.

17 Rose, “Stacey”, DMBI, 333.

18 Letter P244, mid-June 1863, “CBLP”, 331. nd

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The “Official” Account of what Happened at the Conference?

A history of the Methodist New Connexion said that the Liverpool Conference “was made interesting by the second Septennial Revision of the General Rules.”19 But it was made explosive by another matter.

On Monday, the first business day, Rev. Dr. H. O. Crofts, the newly elected President of the Conference, said in his opening address, “The gathering of precious souls into Christ’s fold” was “their greatest work”.20 Whether the Conference later acted with that end in view might be debated, though some of the following addresses and references clearly had that in mind. Indeed, Rev. Dr. W. Cooke was appointed to deliver a paper at the 1862 Conference on the “important” subject: “Special Services”, i.e. evangelistic missions, “how to conduct them, so as to secure from them precious and permanent fruit.”21 The wording of the title suggests that some were not convinced that missions such as those conducted by William Booth were as successful as they at first seemed.

Indeed, it remains a fact that not all who come forward to a communion rail and make religious confessions of faith were genuinely converted. The ministers of the various churches knew that from experience, but the Booths seemed reluctant to concede it. If “converts” were lost after the Booths had left the scene of evangelism, the Booths tended to blame the local clergy.22 While in some cases that may have been justified, in others it almost certainly was not. After all, some of the clergy and leading laity were ardent supporters of the Booths and their methods and remained so after they had left a district in which they had been ministering.23 Those supporters, one would expect to have followed up energetically those who had presented themselves at the communion rail. If some fell away, it was not always the fault of “the Parsons” (Catherine Booth’s favourite term for the ministers she did not like).

It is also significant that after the mission in Sheffield in October 1855, William Booth gave an address to “office bearers, local preachers & leaders … on the best means of sustaining & consolidating the work.”24 So Booth did help, on this occasion at least, to assist the local clergy in retaining the fruits of the mission.

The Conference first discussed Booth’s case on Thursday afternoon 23 May. The Newcastle District tabled “a series of resolutions” advocating that William Booth be used as an evangelist. The one original resolution of the District Meeting now became three, but, as shall be seen, they fairly reflected the spirit of the original.25 Roy Hattersley says that this was for legal reasons and that whether there was to be an evangelistic “agency”, a specific position had first to be decided.26 Yet, as has been seen, such an “agency” had previously existed and William Booth had filled it.

The first resolution formally “recognized the value and importance of evangelical agency”. The second proposed that “the Rev. W. Booth be employed as an Evangelist”. The third “recommended

T. D. Crothers, “Historical Sketch of the Methodist New Connexion” in G. Packer (ed.) The Centenary of the Methodist New Connexion, (London: Burroughs, 1897), 136.

20 “Recent Conference”, MNCM, 1861, 326.

21 “Recent Conference”, MNCM, 1861, 329.

22 See for example, letters P58, possibly Sept. 15th, 1856; P208, probably mid-June 1861, “CBLP”, 93, 272. See also P63, Oct. 7th, 1856, “CBLP”, 98.

23 When Booth was removed from the evangelistic ministry in 1857, the vote against him was 44 to 40, which indicates that he had plenty of supporters, see Letter WBM4, possibly June 8th, 1857, “CBLP”, 125 – 126.

24 Letter P20, probably Oct. 27th, 1855, “CBLP”, 37.

25 “Recent Conference”, MNCM, 1861, 330.

26 Roy Hattersley, Blood and Fire: William and Catherine Booth and their Salvation Army, (NY: Doubleday, 1999), 119 – 120.

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that for the next year he, in that capacity, should be located at Newcastle-upon-Tyne.”27 There is no mention in the report in the Methodist New Connexion Magazine (MNCM) about the area in which Booth was required to minister, just where he was to be based. However, one would have expected the resolution put to Conference to have been in line with the May minutes of the District Meeting, that he would not only reside in Newcastle for at least a year, but also serve as an evangelist in that area until the next Conference.28 The discussions on those resolutions resulted in “a very long, anxious, and spirited debate”. The legal position was discussed that Thursday and the two lawyers present “like doctors … differed”.

One said that the denomination’s Poll Deed “interposed neither let nor hindrance” to such an appointment, while the other said “that it did”. After considerable “tedious” discussion, the Conference decided “by a large majority” that it was “compatible with the Deed Book to employ, if found necessary, a special agency for carrying on the work of God among us” 29 (emphasis added).

That seems to have ended the debate for that day.

So, there was no legal complication that would stop the appointment of Booth as the denomination’s evangelist. But it remained to be decided on a later day if that appointment was “necessary” and, what appears to have been the real issue, if it was desirable.

The next stage of the debate about appointing Booth as evangelist took place on Saturday 25 May. The first point was, according to the MNCM, to decide “the desirability or otherwise of establishing such an agency” (emphasis added), that is, the position of an evangelist. This issue, again according to MNCM, “gave rise to a discussion, which, while eliciting some diversity of sentiment … was yet, on the whole, distinguished by intelligence, sobriety, and straightforwardness.”30 Not that Catherine Booth saw it that way, as shall be seen. It also appears that during this part of the debate, the chairman invited Booth to read the letter that he had sent to James Stacey in March. 31 Then, when some in the Booth camp were sensing victory,32 though that was far from assured, unexpectedly Dr. William Cooke moved an amendment, which appears to have been an attempt at a compromise. It stated, The Conference declares that any circuit, with the consent of the superintendent preacher, is at liberty to make such arrangements with any of our ministers and their respective circuits, as may be found needful for holding revival services among them.

Suddenly the issue of an appointment of an evangelist had flown out the window, and William Booth had become just one “of our ministers” who might be called upon to conduct a series of evangelistic services. The amendment, if approved, also meant that Booth would be appointed to a circuit and evangelise in other places part time by arrangement. This was not what he wanted.

Then, after what appears to have been a break (perhaps for lunch) the third and final stage of the debate was launched. The delegates then “elicited much kindly feeling towards Mr. Booth and his earnest measures”. (Whether the Booths saw it that way is doubtful.) However, the Conference decided that now was not the time to originate “the agency discussed”, that of evangelist, perhaps in

“Recent Conference”, MNCM, 1861, 330.

I have not been able to locate the New Connexion Minutes of Conference for 1861, which might throw further light on this.

29 “Recent Conference”, MNCM, 1861, 330.

30 “Recent Conference”, MNCM, 1861, 332 – 333.

31 Booth-Tucker, Catherine, 1:289.

32 See Catherine Booth’s account in Booth-Tucker, Catherine, 1:287. See also Booth-Tucker, Catherine, 1:289.

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future years, but not now.33 It was presumably then that the amendment was put to the vote and it was approved by, according to Booth-Tucker, “a large majority”.34 The appointment of an evangelist, then, seems to have been deemed neither necessary nor desirable, at least at that time. The Booths and their supporters had lost. The Conference directed that William Booth was to take the Newcastle circuit and arrange evangelistic meetings in other circuits as time and commitments to his own circuit allowed.

Rev. J. Stokoe, the writer of the report in the MNCM, concluded by saying that it had been “a good Conference. At times there had been sharp-shooting, but in the end it turned out to be with blank cartridges. No one, unless sensitive to a high degree, was wounded.” 35 But two people had been “wounded”, William and Catherine Booth.

Catherine gave the following account of some of the discussions in the debate, which paint a different picture from Stokoe’s: At length our case came on for consideration. As we anticipated, the proposal for our restoration to the evangelistic sphere met with brisk opposition, although the reasons advanced for it had undergone a complete change. In fact, it was necessary for Mr. Wright and his friends to invent some fresh pretexts for their action, inasmuch as we had completely cut the ground from beneath their former objections. Nevertheless, there was every reason to believe that nearly half the ministers and the majority of the laymen present were in favour of the proposal, and we trusted that with their help we should be able to carry the day. Nothing surprised me, however, more than the half-hearted and hesitating manner in which some spoke, who had in private assured us most emphatically of their sympathy and support. I believe that cowardice is one of the most prevailing and subtle sins of the day. People are so pusillanimous that they dare not say “No,” and are afraid to go contrary to the opinions of others, or to find themselves in a minority.

On three separate occasions the subject of our appointment was brought forward for discussion and was successively adjourned, the debate occasioning considerable excitement throughout. Every imaginable and unimaginable objection was resorted to by the opposition, which was headed, as before, by the Rev. P. J. Wright. It so happened, moreover, that Dr. Crofts, who had been largely instrumental on the first occasion in relegating us to circuit work, was this year appointed as President of the Connexion. There can be little doubt that this nomination exercised an important influence upon the events that followed.36

Catherine’s account is vivid and emotive, though not necessarily inaccurate.

Catherine wrote to her parents at this time, giving them the news. At the end of that letter she instructed them to “burn the first part of this letter.” Sadly, they seem to have done so, for the top of the first two pages (one sheet) are missing. The remaining letter begins: … been triumphant & we should have had a majority, but for his empty & foolish ressolution [sic].37 P. J. Wright only laughed at it, & no man of any perception could do any other. Mr. Cook[e] sold our cause, & I find it very difficult to rid myself of the opinion, & so do others, that he offered up my husband on the altar between two parties, in order to procure for himself a

“Recent Conference”, MNCM, 1861, 333.

Booth-Tucker, Catherine, 1:289.

35 “Recent Conference”, MNCM, 1861, 336.

36 This is from Booth-Tucker, Catherine, 1:287 – 288. It does not appear to have been a letter from Catherine Booth to her parents, as might be supposed, as it seems to follow on from a passage on page 286 that Catherine wrote “in later years”.

37 That is Dr. Cooke’s amendment.

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reap[p]ointment to the Editorship.38 If it was so, the bait took admirably & verily he has his reward. But God lives & justice & judgment are the …39

But, however the Booths felt about it, the Conference had appointed William Booth to the Newcastle circuit, which is at least what the Newcastle District had requested, and he had permission to conduct evangelistic meetings in other New Connexion circuits, by arrangement.

The Later Accounts of the Resignation “Romantic” and Otherwise It is with regard to the Booths’ immediate response to this decision that mythology often seems to take over from fact, especially with regard to events at the Conference. Booth-Tucker recorded it this way: Mrs. Booth “had been sitting at a point in the gallery from which she and her husband could interchange glances.” When the decision was announced, “Rising from her seat and bending over the gallery, Mrs. Booth’s clear voice rang through the Conference, as she said to her husband, ‘Never!’”

Booth Tucker continued: Every eye was turned towards the speaker in the gallery. The idea of a woman daring to utter her protest, or to make her voice heard in the Conference, produced little short of consternation. It was a sublime scene, as with flushed face and flashing eye, she stood before that audience… Her “Never!” seemed to penetrate like an electric flash through every heart…

Mr. Booth sprang to his feet, and waved his hat in the direction of the door. Heedless of the ministerial cries of “Order, Order,” and not pausing for another word, they hurried forth, met and embraced each other at the foot of the gallery stairs, and turned their backs upon the Conference, resolved to trust God for the future …

Accompanying Booth-Tucker’s text is an illustration of the scene. In this Catherine is standing in the second row of the crowded gallery, with her arm raised. William is standing amidst the delegates in the lower part of the chapel, with one hand holding his hat, lifted high, and the other hand pointing towards the chapel door. The message is clear. The Booths were not just leaving the chapel, but there and then they were leaving the New Connexion.

Booth-Tucker produced an abridged, one-volume edition of the biography of Catherine Booth in 1893. In this the three chapters on the resignation in the original were reduced to one, and the 21 pages were reduced to nine. However, it still contained the “Never!” and Booth signalling with his hat and immediately leaving the assembly.40 It is all very detailed, dramatic and vivid. But is it true?

First it seems at variance with Rev. Stokoe’s report that he did not expect anyone to be “wounded” by these events. If the Booths had responded in the way Booth-Tucker described, it is very clear that the Booths had been “wounded”. But on the other hand, Stokoe’s account may be a cleaned up, in-house version of events. It is certainly hard to imagine that anyone could assume that no one was hurt by the decision. St. John Ervine (1934), who had seen the relevant Minutes of Conference but may have been unaware of Stokoe’s report, referred to Booth’s “wounded feelings” at this time.41

38

A move had been made to remove Cooke from the editorship of the magazine.

Letter P207, late May 1861 “CBLP”, 270. As the top of this letter is missing, it is not dated. However, it sounds as though it was written soon after the vote on William’s role in the denomination, which was on Saturday, 25 th May. 40 F. de L. Booth-Tucker, The Short Life of Catherine Booth, (London: Salvation Army, 1893), 119 – 127.

41 St. John Ervine, God’s Soldier, (2 vols. London: Heinemann, 1934), 1:244.

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The resignation42 42

Booth-Tucker, Catherine, 1:291.

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One of the early criticisms of Booth-Tucker’s account came from T. D. Crothers (1897), who was a New Connexion minister at the time of the Liverpool Conference,43 though he does not seem to have been present on that occasion. Crothers says, it was “hard to harmonise … the sensational scene at the Conference given in Mr. Booth-Tucker’s life of the late Mrs. Catherine Booth” with the fact that Booth took up his appointment in Newcastle and did not resign until “eight weeks after Conference.”44 Other similar criticisms followed as will be seen.

In 1910 Booth-Tucker produced a new two-volume, abridged edition of his biography of Catherine Booth. Astonishingly, the three chapters of 21 pages about the resignation in the original had been reduced to one chapter of 1½ pages, and it did not mention Catherine calling out “Never!” and William waving his hat and leaving the Conference.45 Was this reduction and omission because there was no room for the details in the shorter version? Or was it because he knew that the story was probably not true? The latter seems more likely, because when one abridges a book, one includes in the shorter version the most dramatic and important events and excludes those that are less exciting and less significant. These events in BoothTucker’s original account are most dramatic. As Roger Green says, that account would “make for good reading even in an abridged version.”46 It is hard to imagine that Booth-Tucker would leave it out for lack of space. Indeed, even this abridged biography has two volumes of reasonable size, so there was plenty of room for the story.

However, parts of Booth-Tucker’s original version have often been uncritically adopted by other writers. W. T. Stead, who loved a dramatic story, referred to “Never!” and to Booth waving his hat in the direction of the door in his biography of Catherine (1900).47 Thomas F. Coates (1905) followed Booth-Tucker48 and, in Roger Green’s estimate, embellished his version.49 Indeed, to Coates that ‘Never!’ brought the Salvation Army into being by taking [William Booth] out of a work where his spirit was killed, and putting him into a new work where his spirit was to give life to and maintain a splendid reforming organization.50

That is an astonishing weight to place on a word that may never have been spoken. George Scott Railton (1912) mentioned Catherine’s cry of “Never!” but nothing else.51 Charles T. Bateman (1915) quoted a sizable portion from Booth-Tucker word for word without criticism.52 Harold Begbie (1920), briefly followed Booth-Tucker’s original account of the Booths’ reaction to the Conference decision. He did add, however, that Catherine’s cry of “Never!” was in response to a questioning “glance” from William. He also recommended that anyone who wanted more information should read Booth-Tucker.53 Oddly, Begbie seemed to completely underestimate the significance of the event. In his opinion the New Connexion Conference of 1861 was “not likely

Crothers entered the MNC ministry in 1850, see E. Alan Rose, “Thomas Dickson Crothers”, MDBI, 83.

Crothers, “Historical Sketch”, in Centenary of MNC, 137.

45 F. de L. Booth-Tucker, The Life of Catherine Booth, (2 vols. 2nd abr. ed. London: Salvationist Publishing, 1910), 223 – 224. I first became aware of this through Ervine’s God’s Soldier, 1:240. Moyles also notes the omission in the abridged edition, “Did Catherine Booth say ‘Never’?” Exploring, 24.

46 Green, Catherine Booth, 112 – 113.

47 W. T. Stead, Catherine Booth, (London: Nisbet, 1900), 161.

48 Thomas F. Coates, The Prophet of the Poor: The Life Story of General Booth, (London: Hodder, 1905), 51 – 52.

49 Roger J. Green, The Life and Ministry of William Booth, (Nashville: Abingdon, 2005), 86 – 87.

50 Coates, Prophet, 52.

51 George S. Railton, General Booth, (London: Salvation Army, 1912), 46 – 47.

52 Charles T. Bateman, Everybody’s Life of General Booth, (London: Marshall Bros, 1915), 31.

53 Harold Begbie, Life of William Booth, (2 vols. London: Macmillan, 1920), 1:317.

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to interest posterity”, which is a remarkably blind assessment, and he consequently said little about it.

St. John Ervine (1934) obtained “statements” from two ministers in 1931 who were present at the 1861 Conference, Rev. James Gibson, aged over 90 at the time of his statement and Rev. Thomas Scowby, aged 94. Ervine said that these two men, despite their ages, “had clear recollections of the[se] events”. They indicated the debate on the Saturday was vigorous and that leading figures, including the President of the Conference, spoke against setting Booth aside for such a ministry, while those who spoke in favour, such as Edward Rabbits and Joseph Love, “spoke without force”,54 which fits with what Catherine Booth said in her comments on the debate.

But from there their accounts differed. At some stage those in the gallery were asked to vacate it. But when was that? Scowby claimed that the gallery had been cleared before Cooke moved his amendment. However, Gibson seems to have indicated that the gallery was not cleared until after the vote on the amendment had been taken.

In Scowby’s account, though the gallery had been cleared, Mrs. Booth had remained at one of the gallery doors, where she would presumably have been visible to part of the assembly on the ground floor. When the amendment was announced, Scowby says, “the Conference was surprised by the voice of Mrs. Booth exclaiming, “No, never!” Scowby says that Catherine then went to the front door of the chapel until her husband joined her later. He makes no mention of a flamboyant gesture from Booth or him making an early exit, indeed, he indicates that Booth did not leave until after the vote was declared and Booth seems to have done so “not hastily, but quietly”.

Gibson said that while Catherine may have said something, he did not hear it because there was “a general buzz and excitement.” A Dr. Townsend, a visitor to the Conference, said that he heard Catherine say something, but he does not seem to have been clear what it was.55 This suggests that if Catherine did say something at that juncture, it was not a shout.

When these testimonies are considered together it seems quite likely that Catherine Booth said, “Never!” or “No, Never!” But it does not appear likely that many if any on the ground floor, where the Conference business was being conducted, would have heard her. It would also seem almost certain that at that point William Booth did not wave his hat, point to the door and immediately leave the Conference. He more likely left the Conference later in a much less noticeable manner.

Indeed, Ervine argued that the Booth-Tucker account is inconsistent with William Booth’s known character and conduct. Booth was not a man who made impulsive decisions. He usually laboured long and hard over his options before deciding. While the night time walk from the East End of London in 1865, that is usually regarded as the founding of The Salvation Army, may be regarded as a momentary decision, it was also the result of months of frustration over his evangelistic mission, when most churches had become reluctant to use him. And as Ervine argued, Booth loved Methodism. He was more likely to reject it reluctantly than flamboyantly, with a wave of his hat.56 In more recent times the myth has continued to be accepted by some but modified or rejected by others. Robert Sandall (1947) adopted the “Never!” and the Booths meeting “At the foot of the gallery stairs” and then leaving the Conference. Sandall gave no hint that the account might be doubtful.57

The quoted words are Ervine’s, God’s Soldier, 1:237 – 239.

Ervine, God’s Soldier, 1:237 – 243.

56 Ervine, God’s Soldier, 1:240.

57 Robert Sandall, The History of The Salvation Army, vol. 1, (NY: Salvation Army, 1947), 10.

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According to Richard Collier (1965), when Dr. Cooke made his amendment, Henry Crofts ordered that the gallery be cleared, but as the visitors were leaving Catherine called out “No–Never!” from a gallery doorway. Then, says Collier, Crofts ordered the doorways closed, and the debate continued. When it concluded, “Booth took up his hat and left the chapel, to find [Catherine] waiting in the porch.” So instead of Catherine being in the second row of the gallery when she cried out, she was in a gallery doorway. Instead of William signalling to his wife and both leaving the assembly early together, he waited until the discussion was over and then left.58 Collier may have drawn that account from the evidence provided by Ervine.

Catherine Bramwell-Booth (1970) gave an abbreviated account of uncle Booth-Tucker’s version. She said that William was on the ground floor of the chapel, while Catherine was in the gallery, and that each was visible to the other. When the amendment was proposed, William looked into that loving face above. Was there a question in his eyes? Catherine thought so and was instantly on her feet, her clear voice answered him ‘Never’. She made her way to the exit, William met her at the foot of the stairs, where they embraced and walked out.59

Her account clearly owes more to Booth-Tucker and Begbie than to later more reliable research.

In the first two editions of my shorter biography of William Booth (1986 and 1996) I state that Catherine said “No, never!” from the gallery, but noted that they did not resign from the New Connexion until “eight weeks later”.60 In the third edition (2012) I omitted the “No, never!”61 In my two-volume biography The General (2003), I criticised the Booth-Tucker version of events.62 Roy Hattersley (1999), in what Moyles calls “a more neutral analysis”,63 briefly describes the Booth-Tucker version and does not completely dismiss it. However, he rightly states that if William Booth did react in that way, he “acted against his usually cautious instincts”,64 a point we have already noted.

Roger Green (2005) opts for the less dramatic but more likely to be true version of events, criticising the versions of Booth-Tucker and Coates. He says, “Crofts cleared the balcony before a vote was taken on the resolution, and Catherine left the balcony with the other guests.”65 How did the Booth-Tucker Story Originate?

It is unknown how the Booth-Tucker account originated and too much speculation would be unwise.

However, the most likely source was the Booth family. But if so, how did they come up with such a questionable account? It is probably a case of an incident gaining characteristics in the retelling, to which Booth-Tucker added some flourishes. Yet it must be remembered that Booth-Tucker’s biography of Catherine Booth was launched with William Booth’s approval, and, as Garth Hentzschel has shown, the General had a good memory.66 58

Richard Collier, The General Next to God, (London: Collins, 1965), 43.

Catherine Bramwell-Booth, Catherine Booth, (London: Hodder, 1970), 207.

60 David Bennett, William Booth and the Salvation Army, (Basingstoke: Marshall Pickering, 1986), 16; David Bennett, William Booth (Minneapolis: Bethany House, 1996), 18.

61 David Malcolm Bennett, William Booth and his Salvation Army, (Brisbane: Even Before Publishing, 2012), 9.

62 Bennett, General, 1:287 – 304.

63 Moyles, “Did Catherine Booth say ‘Never’?” Exploring, 27.

64 Hattersley, Blood, 123 – 124.

65 Green, William Booth, 86 – 87.

66 Garth R. Hentzschel, “A Recitation to Romance: A study on the poem and event that led to the romance of William Booth and Catherine Mumford”, Australasian Journal of Salvation Army History, (Vol. 1, Iss. 1, 2016), 43 – 45.

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According to William Booth According to William Booth, after the Conference decision had been made, he “informed the Stationing Committee and afterwards the Conference, both orally and by letter, that I could not take the responsibility of the Newcastle appointment, but still the Conference persisted in it.” He thought of resigning there and then but decided to wait until he could see what arrangement could be made with the Newcastle circuit.67 There is no reason to doubt that Booth did what he claimed here. But it is surprising that the New Connexion leaders did not ask for his resignation at that time or take some conciliatory action.

It was clear that if they took Booth’s words seriously, the Newcastle Circuit was likely to be without an effective superintendent.

Back in March 1859 Catherine had told her parents I have fully & formally consented to let William go as an Evangelist on condition of his working a district & coming home once a week, and he now thinks of writing to the annual committee & making certain proposals to them, (f.5r) & asking their advice how to proceed next Conference.

If they decline to employ him as before, he will ask to be allowed to retain his standing amongst them & left at liberty to accept invitations whereever [sic] they may offer, & get his salery [sic] as he can. If they refuse this (which he thinks they will not), he will then most likely cut loose altogether.68

There appears no evidence that William Booth approached the Annual Committee about that in 1859, but this seems to have been how he viewed his new situation. That is, he would “retain his standing amongst them” (as a minister in the Methodist New Connexion) but he would be “at liberty to accept invitations” from anybody, within the New Connexion or outside it.

The Booths in Newcastle After the Conference the Booths did not ride off into the sunset to become travelling evangelists, as some seem to suppose. The Booths went to Newcastle to take up their appointment, however reluctantly and with whatever reservations. But their intention was very different from what the Conference had laid down.

Indeed, it appears that even before they arrived in Newcastle the Booths were looking elsewhere. In a letter that was clearly written soon after the Conference decision, presumably late in May, Catherine told her parents, “Wm. is writing to day to Mr. Caughey & Reginald Radcliffe”, two independent evangelists. Then she added, If an arrangement should be come to with Newcastle so that we get the House, would my dear Mother come & keep house for me for three or four months, & so let me go & hold services in some adjacent places? But I want Wm. to begin in London. Can you get us any information about the committee who appoints the preachers for the Halls & theatres in London?69

This letter indicates that the Booths were hoping to live in Newcastle for some time and that Catherine desired to conduct missions in “adjacent places”, though whether only in New Connexion chapels is “Resignation of The Rev. W. Booth”, 2.

Letter P155, March 20th or 27th, 1859, “CBLP”, 209-10.

69 Letter P207, late May 1861 “CBLP”, 271.

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not clear. Yet William, with the support of his wife, was already looking further afield and hoping to conduct missions clearly outside the New Connexion, and apparently on an independent basis.

A little later Catherine told her parents, Our position alltogether [sic] is about as trying as it well could be. We have reason to fear that the Annual Committee will not allow even this arrangement with the Circuit to be carried out, & if not, I don’t see any honourable course for us but to resign at once & risk all, if trusting in the Lord for our bread in order to do what we believe to be his will, ought to be called a risk.

If the arrangement is allowed to work, which I fear will not be the case, it involves all sorts of difficulties. This Circuit is the worst to be managed in the whole connexion & Wm. will get nothing by his connection with it but trouble & vexation. This I have seen from the beginning & have opposed his coming as far as I could. I am sick of the New Connexion from top to bottom…70

In this letter Catherine does not make clear what was the “arrangement with the Circuit”, though it appears to have been made at the circuit meeting held on a Monday, either 3 or 10 June.71 However, the arrangement appears to have been quite different from that which the Conference had made with the Newcastle Circuit, and it favoured more mobility for Booth and more absences. While the Conference had in mind the Newcastle Circuit first and evangelising in other New Connexion circuits second, the arrangement with the circuit seems to have been evangelising anywhere and with whoever was willing first, and the Newcastle circuit second. It is astonishing that a circuit would have agreed to that, but that appears to have been, at least, how the Booths understood it. What is most strange is that, according to the Booths, the Newcastle Circuit had approved this arrangement “unanimously”.72 Towards the end of June, William Booth went to London and met some people engaged in independent evangelism, with, it would appear, the intention, of conducting missions in halls and theatres.73 While there he met an evangelist named Hammond, probably E. P. Hammond an American, who told Booth, “Cut the denomination and go to work for Jesus, and He will open your way.”74 Booth returned to Newcastle and in the first week of July, he seems to have fulfilled part of his obligation to the New Connexion. He ministered in nearby Alnwick, presumably in a New Connexion chapel.75 However, Booth’s visit to London’s evangelistic agencies was clearly contrary to what the Conference had decided. So, the New Connexion officials had no option but to take action. On 16 July Rev. H. O. Crofts wrote to Booth accusing him of “not taking [his] circuit, according to the rules and usages of the body, nor according to the resolution of Dr. Cooke.” Frankly, however much Booth might have argued otherwise, that charge seems fair. Yet he had warned them at the close of Conference that he did not wish to take on the “responsibility” of the Newcastle Circuit. Booth responded to Crofts’ letter on 18 July and resigned from the New Connexion, so about eight weeks after the Conference.

On 20 August 1861 and after, Booth sent to an unknown number of friends a printed version of the letter that he had sent to Stacey in March and had read to Conference in May. That printed Letter P208, probably mid-June 1861, “CBLP”, 272.

I have tried to obtain the minutes of the relevant circuit meeting but have been unsuccessful.

72 “Resignation of The Rev. W. Booth”, 2; Letter P210, July 5th, 1861, “CBLP”, 275.

73 Letters William Booth to Catherine Booth, (WB129) probably June 19 th or 20th, (WB130) probably June 22nd and (WB131), probably June 24th, 1861, David Malcom Bennett (ed), The Letters of William and Catherine Booth, (Brisbane: Camp Hill Publ. 2003), 343 – 346 (Booth Letters CD, 333-35).

74 Letter William Booth to Catherine Booth, (WB129) probably June 19 th or 20th, 1861, Booth Letters, 343 (Booth Letters CD, 333).

75 Letter P210, July 5th, 1861, “CBLP”, 275.

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document also contained his letter of resignation from the New Connexion that he had sent to Rev. H. O. Crofts on 18 July. Booth plainly intended to make his position clear.76 Summary We will close here with a dated, point by point summary of events related to William Booth’s resignation from the New Connexion.

Dates of 1861

Incidents

5 March

William Booth wrote a letter to James Stacey, stating his desire to be the denomination’s evangelist again.

6 & 7 May

Newcastle District Meeting, which drew up a proposal for the forthcoming Conference.

19 May

The Methodist New Connexion Conference opening services.

23 May

The first stage of the Conference’s discussion on Booth’s case.

25 May

The second stage of the Conference’s discussion on Booth’s case, which abandoned the idea of creating the position of evangelist.

29 May

The Conference appointed Booth as Superintendent of the Newcastle Circuit, with approval to minister in other New Connexion circuits by arrangement.

Possibly 29 May

Booth protested about his appointment.

Late May

Booth wrote to James Caughey and Reginald Radcliffe.

Early June

The Booth family moved to Newcastle.

3 or 10 June

The Newcastle Circuit held a meeting, which seems to have given Booth the freedom he desired.

Mid-to-late June

Booth visited London to investigate evangelistic agencies.

Early July

Booth returned to Newcastle and ministered in Alnwick.

16 July

Rev. Henry Crofts wrote to Booth accusing him of not acting in accord with the Conference decision.

18 July

Booth replied to Crofts and resigned from the New Connexion.

18 or 19 July

The Booths left Newcastle and retreated to Nottingham.

12 August

The Booths began their mission in Cornwall.

20 August

William Booth began to send the printed letters explaining his position to some of his friends and supporters.

76

“Resignation of The Rev. W. Booth”, 1 – 2.

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 39

Alan Gowlett “off to the Antarctic”1 1

The victory, (Melbourne, Vol. 55, No. 5, May 1951), front cover.

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 40

SALVATION ON ICE AN ANTARCTIC LANDMARK LINKED TO AN AUSTRALIAN SALVATIONIST Garth R. Hentzschel2 The Salvation Army has entered the Australian psyche with landmarks on its continent being named after Salvationists. Two such places are Kiels Mountain on the Sunshine Coast, and the Brisbane suburb of Tarragindi, both in Queensland, Australia.3 Other mountain peaks named after a Salvationist are found in the Australian Territory on the continent of Antarctica. The peaks were named after a diesel engineer who later became an officer of The Salvation Army, Major Alan Gowlett. This paper gives a brief biography of Gowlett’s life with information about his expedition to the icy continent and data about the peaks that carry his name.

Alan Stanley4 Gowlett was born on 21 January 19215 in Toowoomba, Queensland, Australia.6 The Gowletts were a well-known family in the Toowoomba Corps and Alan was a fourth-generation Salvationist.7 He attended the Brisbane Technical School and later, in Victoria attended the College of Civil Aviation.8 When World War Two broke out, Gowlett tried to enlist, to serve “King and country”;9 however being under 21 years of age his parents would not sign the papers. To do his bit, he went to Newport Railway Workshop, Victoria which had been converted into an aircraft factory. The factory was used to build the bodies of the Beaufort Bombers.10 When he was old enough, Gowlett joined the Australia Imperial Forces (A.I.F.) in April 1943.

He joined the 2/9 Armoured Regiment and went into Camp Pell in the Royal Park.11 From Camp Pell they went by train to Bendigo for initial training. At Bendigo the recruits were given aptitude tests and Gowlett was sent to a school for engineers, the Australian Army Trade School where he became qualified as a diesel fitter.12 Gowlett received more training at Liverpool in Sydney and then on to Southport, Queensland.13 Training for tropical conditions was completed in Atherton, North

Reference citation of this paper Garth R. Hentzschel, “Salvation on ice: An Antarctic landmark linked to an Australian Salvationist”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 40 – 58.

2 The author would like to thank Major Howard Davies who informed him that the Gowlett Peaks has Salvation Army connections. Attempts were made to contact family members for additional information.

3 Ray Kerkhove, “Heinrich Keil and the origins of Kiels Mountain and Diddillibah, Queensland, Australia”, The Australasian Journal of Salvation Army History, (Brisbane, Vol. 3, Iss. 1, March 2018), 13 – 20.; Garth R. Hentzschel, “He changed the face of a city”, Hallelujah!, (Sydney, Vol. 2, Iss. 2, April 2009), 19 – 22.

4 The name “Stewart” was given as Gowlett’s middle name by error in “7 Victorians chosen in Antarctic party”, The argus, (Melbourne, Victoria: Tuesday 2 November, 1954), 6.

5 Salvation Army Officer Personnel Record, held at The Salvation Army Heritage Centre, Melbourne.; Alan and Beth Gowlett interviewed by Mark Congdon and transcript by Grant Elsbury (2 August 1995), 1, held at The Salvation Army Museum Melbourne.

6 “Alan Stanley Gowlett”, Ancestry, (2006 - 2018), https://www.ancestry.com.au/genealogy/records/alan-stanleygowlett_63111304 accessed 18 September 2018.

7 Retirement order of service, (Victoria, Hawthorn Corps, 1987), 4.; Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 13.

8 Salvation Army Officer Personnel Record, 1, held at The Salvation Army Heritage Centre, Melbourne.

9 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 1.

10 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 1.

11 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 1.

12 Salvation Army Officer Personnel Record, 1, held at The Salvation Army Heritage Centre, Melbourne.

13 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 2.

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Queensland where he trained with the 9th and 6th Divisions.14 During his training, Gowlett learned that some of his peers did not appreciate his Salvationism; … when I was in the schools in learning about all the equipment and so on, we had some pretty rough diamonds in the school there and one night, I also endeavoured to witness, to say my prayers before I went to bed. This particular chap came on home drunk one night, he objected to it and he picked me up and threw me outside … the amazing part about it was that later in life a couple of years later I heard the [sic] he’d been converted and joined the Salvation Army.15

Gowlett tried to join the 2/6th battalion band that were being sent to Papua New Guinea as a number of the bandsmen were Salvationist from Moonee Ponds Corps. However, the military considered that his work as an engineer was more essential.16 His work in the workshop of the 2/9th Armoured regiment saw him service the tanks before they were sent to different units. The first focus was to supply equipment for the battle of Tarakan, the first stage of the Borneo Campaign.17 At last the waiting was over and Gowlett’s battalion was called into action. In April 1945 the group pulled out of Cairns and went to Moratai, Indonesia. Here at the American and Australian base they loaded and unloaded ships in preparation for the further invasions of Borneo. The preparation was not easy as the Japanese were still active in the area. The Japanese did not officially surrender on Moratai until September 1945.18 Snippers were active in the area and especially at night the Japanese would try to infiltrate the base.19 The preparation went on from April until early June.

All the preparation for the next stage of the invasion of Borneo were in place for June 1945.

Gowlett, with other Australian and American military personnel boarded ships in a convey of about 50 to 60 vessels and headed around the Philippines. Gowlett remembered, we; … couldn’t give any lights on deck at night time, … there were subs about they reckon so they had to. It was so hot downstairs that we used to try to get a place on deck and sleep up on the deck at night time ‘cause it was a lot cooler...20

The transporter which Gowlett was on carried tanks and could transfer the tanks straight from the ship to the shore.

The Borneo campaign occurred between 1 May and 21 July 1945 and was the last major allied campaign of the South West Pacific area during World War Two. The 2/9th Armoured Regiment, B Squadron landed at Labuan on 10 June 1945. Gowlett recalled that; …we landed on the island of Luduan which is off the North, North West coast of Borneo. The … brigade landed with the 2/9th. The other brigade in the same convoy went to the other side on the island. One of the companies went with tanks they used, 2/9th Army regiment used for the first time in Tarakan, which was the East coast, island off the East coast of Borneo…21 … as I was a tank mechanic I went in with the tank, the wave of tanks about the second or third wave in. There’s firing on the beaches, but not a great resistance they had there… … we had to go and stand by the tanks if anything happened to them. One of the things I did do during that day, they went forward and they got up to the aerodrome where a tank slid 14

Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 2.

Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 11.

16 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 3.

17 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 3 – 4.

18 One Japanese soldier, Private Teruo Nakamura did not surrender on Morotai until 18 December 1974.

19 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 4.

20 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 4.

21 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 5.

15

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down one of the potholes, in the bomb hole and ripped off its tracks. And I had to go up with another chap and put the tracks back on and drag the tank out onto the aerodrome where they were fighting the Japanese up there.22 … it was about a week and then one of the tragedies of the place. They drove the Japs into a pocket, in underground caves and so on. Then one night … they decided to break out. They came through the swamps where nobody expect[ed] them to come out and they got in amongst the troops on the beach. They even got into different tents and they slashing their swords and killed one or two fellas in tents. And they came through and they … I was just up the road from there at the time and I heard the fighting …, uh, they were just out of our … about half a mile away they came in and they had to kill ‘em off about 43 of them.23

Gowlett stayed with his division on Labuan for a few months and then moved on to Nempahul,24 Borneo where he continued to work on tanks. He was here when victory in the Pacific was declared on 15 August 1945. Among the 20 or 30 people in the workshop there was little excitement, as the soldiers just wanted to get home.25 As most of the men had not received enough points to return home, it was decided that they should be posted to Rabaul, Papua New Guinea.

They were loaded on to the HMAS Canberra and headed for Rabaul. Gowlett remained in Rabaul until January 1946 and then headed back to South Melbourne by way of Cairns and troop train south.26 For a time he was with the transport unit in Melbourne until he was transferred to Enoggera, Queensland mid-1946.27 After he was released from the military, Gowlett worked for a Salvationist named Iverson in Canterbury28 and then for Robert Bosch Australia Ltd. as a Technical Sales Representative.29 Other skills he had were diesel mechanic and tailoring.30 By the end of the 1940s he was a diesel engine mechanic which took him to sites around Victoria and South Australia. He repaired “engines for pumping on rivers, driving sawmills, lighting plants, flour mills and power stations.” 31 He also worshiped at the Hawthorn Corps.32 On 7 January 1949 Gowlett became engaged to Elizbeth (Beth) Winifred Steinberg.33 Steinberg was born on 17 July 1926, also from a Salvationist family. Beth’s mother was at one stage an editor of the Melbourne edition of The Young Soldier.34 Beth held leadership positions in the Hawthorn Corps; being corps organist, primary leader and timbrel leader.35 Their marriage took place on 11 February 1950 after which they remained soldiers of the Hawthorn Corps.36

22

Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 6.

Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 7.

24 This place could not be identified, however in later comments, Gowlett stated that he travelled south to Bruni so the location of this place must be on the North East or North Coast of what was Borneo.

25 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 8.

26 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 8 – 9.

27 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 10.

28 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 12.

29 Salvation Army Officer Personnel Record, 1, held at The Salvation Army Heritage Centre, Melbourne.

30 Salvation Army Officer Personnel Record, 2, held at The Salvation Army Heritage Centre, Melbourne.

31 “Young Salvationist engineer goes off to the Antarctic”, The victory, (Melbourne, Vol. 55, No. 5, May 1951), 1.

32 Salvation Army Officer Personnel Record, 1, held at The Salvation Army Heritage Centre, Melbourne.; The victory, 1.

33 The name “Elizabeth Beth” was incorrectly used in, “Alan Stanley Gowlett”, Ancestry.

34 Retirement order of service, (Victoria, Hawthorn Corps, 1987), 4.

35 Retirement order of service, (Victoria, Hawthron Corps, 1987), 4.

36 Salvation Army Officer Personnel Record, 1, held at The Salvation Army Heritage Centre, Melbourne.; The victory, 1.

23

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Gowlett playing the trombone in the Hawthorn Corps Band, 195137

In 1951, after reading a newspaper advertisement for an engineer with the expedition to Macquarie Island, Alan Gowlett joined the Government Scientific Observation Party. The observation party was part of the new Australian National Antarctic Research Expedition (ANARE) which had been formed in August 1947.38 These were the formative years of ongoing Antarctic scientific research as the research station at Buckles Bay on Macquarie Island had only been established in March 1948.39 Gowlett was appointed to this station as the diesel and electrical engineer, and camp fire officer. For the latter duty of this role Gowlett received special training at the Eastern Hill (Melbourne) Fire Station. In addition to the duties assigned to his position he also received training in the erection of “Nisson and prefabricated huts”.40

“The last look”, Gowlett farewells Melbourne41

The victory reported on the impact of the isolation on the individual; … It sounds very romantic, and there is a great deal of adventure in it, but those who already are saying, “Lucky fellow!” should stop for a moment and examine the following: Alan will live with sixteen other men for twelve months, and will not see another person except his companions for that period; he will not get a single letter from his wife or friends; he will not attend a programme or Army Meeting; he will not see a newspaper – including The War Cry! – for a year.

37

The victory, 1.

Gillian Triggs, “Australian sovereignty in Antarctica”, Melbourne University law review, (Vol. 13, June 1982), 302 – 333, 310.

39 Triggs, “Australian sovereignty in Antarctica”, Melbourne University law review, 311.

40 The victory, 1.

41 The victory, inside front cover.

38

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… The party will have radio communication with Australia, and each will be permitted to send a message of one hundred words a month to his next-of-kin, free of charge. It will be possible to send more at a stipulated charge.

The party sailed on a River class vessel, the River Fitzroy, on Saturday, April 28, and, after taking on stores at Hobart, Tasmania, expected to reach Macquarie Island five days later. They will disembark in amphibious “ducks.”42

Continuing, The victory outlined the character of Gowlett and wrote; Alan is a good Salvationist, and we have no doubt that he will let his light shine during the twelve months of voluntary “exile”.43

Not only were these pioneering times for the individual, but for Antarctica exploration generally. One scientific journal wrote the following about the frozen continent of this time: Man’s knowledge of the Antarctic Continent before 1954 was fragmentary. (I choose 1954 because that was the year that ANARE [Australian National Antarctic Research Expedition] established Mawson station.) There were many stretches of coast that had never been explored and many mountains that had never been sighted. The Antarctic Plateau was almost wholly unknown and no one had experienced a winter at any point inland upon its surface. One could only conjecture as to its average altitude, the contours of its surface and the extremes of temperature which might be experienced upon it. Meteorological information was of very elementary information nature, consisting of detailed observations from a few coastal stations and a lot of imaginative generalizations and extrapolations with little factual basis on a continental scale. Glaciological and geological knowledge was confined to a few restricted areas surrounding coastal expedition bases.44

Gowlett on the bulldozer taken to Macquarie Island45

Gowlett later outlined his role on Macquarie Island; … I was the diesel mechanic in charge of all the electrical and mechanical equipment. Domestic equipment as well as mechanical equipment we ran the electricity all the time.46

42

The victory, 1.

The victory, 1.

44 Christy Collis, “Mawson and Mirnyy Stations: the spatiality of the Australian Antarctic Territory, 1954-61”, Australian Geographer, (Vol. 38, Iss. 2, 2007), 215 – 231, 215.

45 The victory, inside front cover.

46 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 12.

43

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Gowlett’s returned home from Macquarie Island on the Antarctic ship Tatton. He was observed

by The daily advertiser. This newspaper had a photograph of the Gowlett couple and stated, … Mrs. Gowlett was one of many wives and sweethearts who shouted: “That can’t be him. Not behind THAT beard!”

Alan’s grin was partly because he had gone to Macquarie [Island] to save money for a house, and had returned to carry out his plan.47

Alan and Elizabeth Gowlett greeting each other upon Alan’s return from Macquarie Island48

Macquarie Island was joined by Heard Island as a research station and; ANARE relief teams were shipped in early 1949 to both the Heard and Macquarie Islands and during the winter of 1949 topographical surveys of Heard Island were completed. Similar ANARE relief teams replaced the previous year’s team in 1950, 1951, 1952 and 1953. In March 1953 an Act for the administration of the Heard and McDonald islands were passed. In the same year the government announced that an expedition would be sent to the continent itself to establish a scientific research station on the Australian Antarctic Territory. In February 1954, after relieving the two island stations, a new mainland coastal station was established and named Mawson in MacRobertson Land.49

In the latter part of 1954 Gowlett was again chosen to join an ANARE. This time he would join 14 other men to “relieve the Australian party at Mawson [Base] on the Antarctic mainland”.50 It was announced that “Mr. Phillip Law, director of the Antarctic division of the External Affairs Department, would lead the party” to the base.51 It must be noted that he would arrive just one year after the foundation of the base. The newspaper also stated Gowlett lived at Kew, Victoria and was an engineer.52

“Back – With a beard”, The daily advertiser, (Wagga Wagga, NSW: Friday 18 April 1952), 2.

“Back – With a beard”, The daily advertiser, (Wagga Wagga, NSW: Friday 18 April 1952), 2.

49 Triggs, “Australian sovereignty in Antarctica”, Melbourne University law review, 311.

50 “7 Victorians chosen in Antarctic party”, The argus, (Melbourne, Victoria: Tuesday 2 November, 1954), 6.

51 “7 Victorians chosen in Antarctic party”, The argus, (Melbourne, Victoria: Tuesday 2 November, 1954), 6.

52 “7 Victorians chosen in Antarctic party”, The argus, (Melbourne, Victoria: Tuesday 2 November, 1954), 6.

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The relief team for Mawson left on 7 January 195553 via Heard Island on the ship, the Kista Dan. In January 1955 word reached Australia that a new mountain range had been discovered in Antarctica.54 This was 150 miles inland from the Mawson base.

Location of the New Mountain Range55

Black and white photograph of the New Mountain Range56

The voyage to Heard Island took 16 days and the ship experienced heavy seas which caused some damage.57 As the station on Heard Island was closing the expedition spent three days loading stores and equipment on to the ship, including 15 huskies and four huts which needed to be deconstructed. These were all to be relocated to Mawson.58 As the ship reached Antarctica the new method of exploration was attempted where “short well-organised forays at selected points on the Continental coastline with small parties to carry out intensive programmes of scientific and geographical exploration. Three such trips were made along 300 miles of Antarctic coastline.”59 One of the places explored was Magnetic Island and other islands in the Vestfold Hills region. Here they found penguin breeding areas, fjords and salty lakes.60

“Good results from new techniques in Arctic exploration”, The Canberra times, (ACT Thursday 24 March 1955), 2.

“New peak”, The argus, (Melbourne, Monday 10 January 1955), 6.

55 “New peak”, The argus, (Melbourne, Monday 10 January 1955), 6.

56 “New peak”, The argus, (Melbourne, Monday 10 January 1955), 6.

57 “Rough trip for Kista Dan”, The Canberra times, (ACT, Friday 28 January 1955), 2.

58 Good results from new techniques in Arctic exploration”, The Canberra times, (ACT Thursday 24 March 1955), 2.; Phillip Law, “Australian National Antarctic Research Expedition, 1955”, The Geographical Journal, (Vol. 122, No. 1, March 1956), 31 – 39, 31 59 Good results from new techniques in Arctic exploration”, The Canberra times, (ACT Thursday 24 March 1955), 2.

60 Law, “Australian National Antarctic Research Expedition, 1955”, The Geographical Journal, 33.

53 54

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The route taken by the ship which took Gowlett to Mawson61

The issues and political context of the time was hinted at later by Quilty and Lugg; During the 1954/55 summer, Law was in his element. Heard Island was closed, all the huts disassembled and prepared for re-erection at Mawson. After two days in the Vestfold Hills, during which Law spent a night ashore, a visit to the Larsemann Hills some 100 km south was thwarted by ice so they stayed at Lorten (now Lichen) Island, where Law took part unhappily in his first man-hauling exercise. He spent another night ashore, then sailed along the Amery Ice Shelf, mapping all the way to Mawson where they arrived at noon on 9 February. Relations with the captain were excellent. The change-over at Mawson occurred on 28 February when Kista Dan sailed for Heard Island and Îles Kerguelen where they enjoyed best French hospitality. Some ANARE personnel attended unofficially and one became drunk, embarrassing Law and causing him to exercise his authority forcefully. The ship arrived back in Melbourne on 22 March and Law encountered an unexpected storm from two media people he had taken with him. 62

Law, “Australian National Antarctic Research Expedition, 1955”, The Geographical Journal, 32.

Patrick G. Quilty and Desmond J. Lugg, “Phillip Garth Law 1912 – 2010”, Historical records of Australian sciences, (CSIRO publishing, Vol. 24, 2013) 134 – 159, https://www.science.org.au/files/userfiles/fellowship/memoirs/documents/phillip-garth-law-hr.pdf 143, accessed 6 December 2018.

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Map showing distance from Australian cities to Australian Antarctic bases.

Gowlett served on both Macquarie Island and Mawson Base63

Upon Law’s return he outlined what he found at Mawson Base. The sights described would have also greeted Gowlett; When I landed at Mawson on 9th February this year I was taken on a tour of inspection of the Station. There was an engine hut containing two 15 KVA diesel electric generators, mounted on concrete beds, from which power cables led to all other building; and elaborate workshop, with tools neatly arranged on shadow boards, with lathe, drilling machines and welding plant; a surgery complete with operating facilities, dispensary and X-ray unit; a radio office, from which messages to Perth, Sydney or Cape Town could be dispatched by either of two 500-watt transmitters; a living hut, with a kitchen boasting an AGA stove at one end, dining room and library at the other, and ten one-man cubicles around the edge; a well-appointed photographic dark-room and a surveyor’s office; a meteorological office; two store huts with an elaborate system for the arrangement and labelling of stores; a carpenter’s workshop with electrically-powered tools; dog lines where thirty huskies strained at their chains and barked a welcome finally, neatly stacked piles of bagged coke and coal, and lines of fuel drums some distance from the huts to minimise the fire hazard.64

“Research stations”, (Department of the Environment and Energy, Australian Antarctic Division, Australian Government, 12 December 2012), http://www.antarctica.gov.au/living-and-working/stations accessed 17 September 2018.

64 Phillip Law, “Antarctic Exploration Australian achievements in 1954 – 1955”, Australian geographical Walkabout magazine, (1 September 1955), 10 – 15; 11 – 12.

63

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View of Mawson Base February 1954. Kista Dan at anchor in the back ground and a “duck”, centre right is making its was towards to unloading point65

The first job for Gowlett and the others in the party were to erect an additional 10 huts, which went up in the first three weeks. Throughout the remainder of the year addition buildings were erected until there were 19 separate buildings which included; … a physics hut to house cosmic ray and ionospheric apparatus, a new meteorological building, additional storage huts, two magnetic observatories, two additional sleeping huts, a new surgery and several shelters for specialized meteorological equipment.66

On 13 February 1955, Philip Garth Law raised the Australian flag at the ceremony to celebrate the anniversary of the founding of Mawson.

Men of the 1954 and 1955 parties are assembled around the flag-pole, one is Alan Gowlett67

In addition to the scientific work on the base, field journeys for scientific experimentation and exploration were conducted by “weasel, sometimes by dog sledge, and sometimes by a combination of the two.”68

Law, “Antarctic Exploration Australian achievements in 1954 – 1955”, Walkabout, 12.

Law, “Antarctic Exploration Australian achievements in 1954 – 1955”, Walkabout, 12.

67 Law, “Antarctic Exploration Australian achievements in 1954 – 1955”, Walkabout, 21.

68 Law, “Antarctic Exploration Australian achievements in 1954 – 1955”, Walkabout, 12.

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By May 1955, reports were reaching Australia that the “group of 15 Australians, fit and energetic, has settled in to face the gloom of the Antarctic winter…”69 It was a harsh winter and the blizzards continued into November which impacted negatively on the attempts for the first exploration expedition of the season.70 Triggs outlined some of the work conducted in the 1954 – 1955 expedition; … During the winter of 1955 the scientific program at Mawson was expanded and automatic meteorological stations were established. Further sledge and tractor journeys were made from Mawson to Scullin Monolith, Prince of Wales Mountains and the David, Mawson and Casey ranges. 1955 saw further Australian government commitments to its Antarctic program… 71

While in Antarctica Gowlett assisted in looking after the machinery. One such story was outlined by Philip Law; …Dovers returned in his Weasel to help but I couldn’t start mine and Gowlett found that the battery lead to the starting motor had become disconnected. It took him some time to fix the fairly inaccessible fault… [on starting to engine] … The resulting surge of current had fused the earth lead of plaited copper from the battery to the frame. Gowlett joined the earth strap with copper radio aerial wire and found that, luckily, the main leads in the burnt rubber insulation were still okay. So we got going again …72

A “weasel” breaks through the fast-ice into the sea at Mawson Harbour73

In December 1955, news reached Australia of a “vast mountain range” discovered. It is not clear if this is the one discovered the year previous or an entirely different mountain range.74 This range was “220 miles S.S.E. of Mawson” and although blizzards were hampering their efforts, they were still able to describe to land mark.

“Australia ‘digs-in’ in the Antartic”, The Canberra times, (Friday 20 May 1955), 2.

“Australians battling Antarctic blizzards”, The argus, (Tuesday 29 November 1955), 6.

71 Triggs, “Australian sovereignty in Antarctica”, Melbourne University law review, 312.

72 Philip Garth Law, You have to be lucky: Antarctic and other adventures, (Australia, Kangaroo Press, 1995), 21, 24.

73 Phillip Law, “The Australian Antarctic expedition to Mac-Robertson Land, 1954.” The geographical journal, (Vol. 120, No. 4, December 1954), 409 – 421; 413.

74 See the first block quotation on page 53 which could indicate that the mountains explored in 1955 were those first discovered in 1954. It must also be noted that the quote is from The war cry and not a scientific journal. In addition to this information in 1955 listed nothing of the earlier discovery.

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The mountains rise steep and back for 1,000ft. from the white ice-sheet of the Antarctic continent, which in that area is 7,000ft. above sea level.

They extend as far as the eye can see.

The “weasels,” which are the party’s transport, cannot drive within a mile of the mountains because of dangerous crevasses…. And would take years to explore…75

On this expedition the members of ANARE also discovered mountain peaks that they named in honour of Gowlett. Gowlett’s skills assisted this exploration party and it could have been this action that would cause the party to name the peaks in his honour. A newspaper report gave the heading of his work, “We’re probing world of ice – on a penny!”. The report continued, “A penny and part of a primus stove are allowing an Australian team to explore deep into the Antarctic continent – by blocking off a useless valve in the motor of a ‘weasel.’”76

Gowlett with heavy-duty boots which he wore during the Antarctic expedition.

On the table are also specimens of rock from the mountain peaks that now carry his name.77

The Gowlett Peaks are described in the following manner on official records; The Gowlett Peaks (69°53′S 64°55′E) are a small group of isolated peaks, consisting of tall, sharp twin peaks and two close outliers, about 8 nautical miles (15 km) northeast of the Anare Nunataks in Mac. Robertson Land, Antarctica. They were sighted in November 1955 by an Australian National Antarctic Research Expeditions party led by John Béchervaise, and were

“Antarctic party finds vast mountain range”, The Canberra times, (ACT, Thursday 1 December 1995), 4.

“We’re probing world of ice – on a penny!”, The argus, (Melbourne, Thursday 1 December 1955), 5.

77 “Antarctic peaks named after Melbourne Salvationist”, The war cry, (Melbourne, 31 January 1959), 1.

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named by the Antarctic Names Committee of Australia for Alan Gowlett, an engineer at Mawson Station in 1955.78

Around the time of the official notification of the naming of the Gowlett Peaks The war cry outlined Gowlett’s work; … This mountain range was first discovered in 1954, and Second-Lieut. Gowlett was a member of the first group to explore the range in December, 1955. He was the engineer in charge of transportation for the party, being responsible for keeping the tracks of the weasels (amphibious caterpillar track-type vehicles) turning throughout the 250 miles each way from the base at Mawson … At the mountain range he worked for two days with the geologist examining rocks on the northerly aspect of the range. The southern side is encased in snowdrifts all the year round…79

Location of Gowlett Peaks, Antarctica80

Later when interviewed about his experience, he spoke a little about his time in Antarctica.

Gowlett stated; … We were the first land party to explore the Prince Charles Range. I got a group of mountains up there named after me, Gowlett Peaks … I got the Polar Medal for our work out there, our exploring work out there while I was down the Antarctic…81 … you get 24 hours [of] light all the time, 24 hours no darkness … Absolutely covered in… the ice, had to watch our tracks, where we went ‘cause sometimes the ice moves quicker than the others and the crevasses form… We had a good trip. We lost a vehicle, but we never ever broke through anything. Couple of times they have gone, broken through, lost equipment….

There were dogs there too, but for the long journeys we used the weasels, which is a light tractor, an American amphibious vehicle. They could go into swamps as well as the ice. … we had a surveyor there, and we had navigators and weathermen and everything out of 16 – 17 men we had there…82

While in Antarctica, Gowlett experienced his call to officership. On his return to Australia he learned that Beth had also received the call to full-time service within The Salvation Army.83 His

“Gowlett Peaks”, Revolvy, (n.d.), https://www.revolvy.com/page/Gowlett-Peaks accessed 6 December 2018..

“Antarctic peaks named after Melbourne Salvationist”, 1, 7.

80 Map appears on, “Gowlett Peaks”, Australian Antarctic Data Centre, Data management and spatial data services website, (Department of the Environment and Energy, Australian Antarctic Division, Australian Government, 2018), https://data.aad.gov.au/aadc/gaz/display_name.cfm?gaz_id=125853 accessed 17 September 2018.

81 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 12.

82 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 13.

83 Retirement order of service, (Victoria, Hawthorn Corps, 1987), 4.

78 79

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work in war and exploration in Antarctica showed his physical strength. His favourite verse of Scripture showed his spiritual strength.84 His favourite verses, Hebrews 4:14 – 16 stated, Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.85

The ship, Kista Dan was delayed in bringing the relief team to Mawson due to thick sea ice.

Kista Dan finally arrived at Mawson at 11:15am on Friday 17 February 1956.86 The arrival of the ship did not make matters at Mawson easier as; The relief of the expedition at Mawson, said Mr. Law, occupied 17 days and proved to be one of the toughest assignments in nine years of Antarctic exploration.

Storms with winds of up to 80 miles an hour raged for eight of the 17 days, but despite this handicap, 500 tons of material was landed, five huts and an aircraft hangar had been built, and the main station had been kept operating.87

Despite the hardships, Mr. Law said of the group that were stationed at Mawson throughout 1955, that they; … had handed over to the 1956 party a scientific and meteorological observatory which was unequalled for neatness and elaborate organisation.

Australia now had the best equipped scientific observatory in Antarctica…88

Very high praise for many other countries including the USA and USSR were spending a great deal of money and scientific expertise in Antarctica at this time.

In 1956 it was announced that Gowlett would be one of 15 men from the Mawson Station of the 1955 party to be awarded the Polar Medal from the Queen. 89 At this time Gowlett lived at Blackburn, Victoria.90 As the Gowletts received a calling for officership, they entered the training college of The Salvation Army from Hawthorn Corps on 13 March 1958.91 They were in the Courageous session of the Melbourne Training College92 and their training was only of about 10 months.93 The Salvation Army used the fame of Gowlett for their own purpose and The Salvation Army year book 1960 clearly stated the link between the Gowlett Peaks and Gowlett, The Salvation Army officer.94 It declared;

“A rich and colourful personality – Major Alan Gowlett (R) promoted to glory”, The war cry, (Melbourne, 16 January 1998), n.p.

85 Hebrews 4: 14 -16 (King James Version).

86 “Kista Dan at Mawson”, The Canberra times, (ACT, Monday 20 February 1956), 2.

87 “Flying start for exploration in geophysical year”, The Canberra times, (ACT, Tuesday 27 March 1956), 5.

88 “Flying start for exploration in geophysical year”, The Canberra times, (ACT, Tuesday 27 March 1956), 5.

89 “Fifteen Mawson men get a polar medal”, Argus, (Melbourne, Victoria: Wednesday 31 October 1956), 9.

90 “Fifteen Mawson men get a polar medal”, Argus, (Melbourne, Victoria: Wednesday 31 October 1956), 9.

91 Salvation Army Officer Personnel Record, 1, held at The Salvation Army Heritage Centre, Melbourne.

92 Retirement order of service, (Victoria, Hawthron Corps, 1987), 4.; “Thanksgiving Service for Major Alan Gowlett (R)”, Order of service, (Waverly, 4 December 1998), 1, held at The Salvation Army Heritage Centre, Melbourne.

93 Salvation Army Officer Personnel Record, 2, held at The Salvation Army Heritage Centre, Melbourne.

94 It must be noted that although achievements of Salvationists are included in the two published histories of The Salvation Army in Australia, Gowlett is not listed in either. Percival Dale, Salvation chariot, (East Melbourne: The 84

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A group of mountain peaks in the Antarctic has been named after Lieut. Alan Gowlett, now an Australian Salvation Army officer and formerly engineer in charge of transportation of the first group to explore the range in December 1955. The Lieutenant, a member of the Antarctic Club (London), holds the Polar Medal.95

Not only was the link between Gowlett’s Antarctica and Salvation Army service noted in Army circles, but the secular press also noted the link. The sun announced “Salvation Army post for Polar man”96

Newspaper item linking Gowlett’s Polar work and The Salvation Army97

They became second-lieutenant on Monday 12 January 195998 and took up their first appointment at Millicent Corps, South Australia,99 400km south of Adelaide. The day they took up their appointment, 15 January 1959, was the day their first child, Jennifer Joy was born.100 Jenni also later became an officer of The Salvation Army.101 Soon after their arrival they travelled to Adare, near Victor Harbor for officers’ councils lead by Brigadier A. Watson.102 They were to stay at Millicent for only 10 months.

Their next appointment was to Port Lincoln Corps, again in South Australia and due west of Adelaide. They took up this new appointment on 5 November 1959 which turned out to be another shorter-term posting.103

Salvation Army Press, 1952).; Barbara Bolton, Booth’s drum – The Salvation Army in Australia 1880 – 1980, (Lane Cove: Hodder and Stoughton, 1980).

95 The Salvation Army year book 1960, (London, UK: Salvationist Publishing and Supplies, 1960), 4.

96 “Salvation Army post for Polar man”, The sun, (Sydney, 5 January 1959), n.p.

97 “Salvation Army post for Polar man”, The sun, (Sydney, 5 January 1959), n.p.

98 Salvation Army Officer Personnel Record, 1, held at The Salvation Army Heritage Centre, Melbourne.

99 Salvation Army Officer Personnel Record, 2, held at The Salvation Army Heritage Centre, Melbourne.

100 Salvation Army Officer Personnel Record, 1, held at The Salvation Army Heritage Centre, Melbourne.

101 David C Mundy, “Official notice, Promotion to Glory – Major Alan Gowlett (R), (2 December 1998), 1.

102 “S. Army officers at Adare”, Victor Harbour times, (South Australia, Friday 27 February 1959), 5.

103 Salvation Army Officer Personnel Record, 2, held at The Salvation Army Heritage Centre, Melbourne.

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There was another appointment change on 12 January 1961, this time to Peterborough Corps 240 km north of Adelaide.104 While at Peterborough two events occurred in their life. Firstly, on 4 August 1961 their son, John Alan was born.105 Secondly, they were promoted to the rank of Captain on 12 January 1962.106 The next appointment was for only seven months. From January to August 1963 they were appointed to Kadina Corps, 150km north west of Adelaide.107 On 8 August 1963 the family had a long distance move north, nearly 3,000km to their new appointment at Darwin Corps, Northern Territory.108 This was a longer-term appointment and during the time in Darwin the Gowletts travelled to London for The Salvation Army’s Centenary Celebrations in 1965,109 completed a Civil Defence Course and an officership refresher course in 1966.110 Another year-long appointment commenced on 12 January 1967 when they were appointed to Geelong West Corps, Victoria.111 Then a three-year appointment to Bentleigh, Victoria which commenced on 18 January 1968.112 While at Bentleigh Gowlett attended the School of Evangelism.113 On 16 January 1971 the Gowletts left the Australia Southern Territory and transferred to the Caribbean Central America Territory, arriving on 28 January 1971. They took the position of manager of the Blind Institute, Kingston, Jamaica. This was a workshop for the visually impaired.114 Later Gowlett became superintendent of a school for the blind and visually handicapped children.115 While in Jamaica Gowlett was also the bandmaster of the THQ band.116 Of the work, Gowlett stated the school for the blind was, … set up by The Salvation Army in 1928 … there was a lot of blindness in these [days], [a]lot of people in Jamacia [Due to vitamin] [deficiencies]… 117

While in the Caribbean they were promoted to the rank of Major on 21 February 1974.118 They returned to the Australia Southern Territory on 29 August 1975 and took up a temporary appointment at The “Gill” Memorial Home for Men, Counselling Centre and Bethany Senior Citizen’s Residence on 3 November 1975.119 Two months later, 15 January 1976 the Gowletts were appointed to Subiaco Corps, Western Australia.120 During their time at the Subiaco Corps, they oversaw the building of a new citadel complex.121

104

Salvation Army Officer Personnel Record, 2.

Salvation Army Officer Personnel Record, 1.

106 Salvation Army Officer Personnel Record, 1.

107 Salvation Army Officer Personnel Record, 2.

108 Salvation Army Officer Personnel Record, 2.

109 Salvation Army Officer Personnel Record, 1.

110 Salvation Army Officer Personnel Record, 1.

111 Salvation Army Officer Personnel Record, 2.

112 Salvation Army Officer Personnel Record, 2.

113 Salvation Army Officer Personnel Record, 1.

114 Retirement order of service, (Victoria, Hawthorn Corps, 1987), 4.; “Thanksgiving Service for Major Alan Gowlett (R)”, Order of service, (Waverly, 4 December 1998), 1, held at The Salvation Army Heritage Centre, Melbourne.

115 “Thanksgiving Service for Major Alan Gowlett (R)”, Order of service, (Waverly, 4 December 1998), 1, held at The Salvation Army Heritage Centre, Melbourne.

116 Retirement order of service, (Victoria, Hawthorn Corps, 1987), 4.

117 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 13.

118 Salvation Army Officer Personnel Record, 1.

119 Salvation Army Officer Personnel Record, 2.

120 Salvation Army Officer Personnel Record, 2.

121 Retirement order of service, (Victoria, Hawthorn Corps, 1987), 4.

105

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Remaining in Western Australia, they were appointed as managers to Tanderra Counselling Referral Centre Men’s Home and Hillcrest Senior Citizens Residence on 11 January 1979.122 Then on 13 January 1982 they were appointed to the Hollywood Senior Citizens Village Men’s Hostel and catering manager.123 Finally, on 12 January 1984 they received their 25 years long service awards as Salvation Army officers124 and were appointed as managers to Hillcrest Senior Citizens Residence.125 The Gowlett couple retired on 1 February 1987126 with the retirement service held at Hawthorn Citadel, Victoria.127 The service was led by Lieut.-Colonel and Mrs. Clee, the Hawthorn music groups were supported by Camberwell Corps timbrel brigade and Lionel Wood as soloist.128 The citadel was “filled to capacity for the retirement meeting”.129 After retirement Gowlett continued to play trombone in the Corps and Veterans’ Bands.130 The State Social Services Secretary, Brigadier Denis Gudgeon said of the Gowletts that they were; Godly, sincere, caring, genuinely hospitable, practical, down-to-earth people who worked together as a team and expended themselves for others.131

Major Alan Gowlett at the time of his retirement132

122

Salvation Army Officer Personnel Record, 2, held at The Salvation Army Heritage Centre, Melbourne.; “Thanksgiving Service for Major Alan Gowlett (R)”, Order of service, (Waverly, 4 December 1998), 1, held at The Salvation Army Heritage Centre, Melbourne.

123 Salvation Army Officer Personnel Record, 2.

124 Salvation Army Officer Personnel Record, 1.

125 Salvation Army Officer Personnel Record, 2.

126 Salvation Army Officer Personnel Record, 2.

127 Retirement order of service, (Victoria, Hawthorn Corps, 1987).

128 Retirement order of service, (Victoria, Hawthron Corps, 1987), 1.

129 “Down-to-earth people, Major and Mrs Alan Gowlett retire from active service”, The war cry, (Melbourne, 28 February 1987), n.p.

130 Gowletts interviewed by Congdon and transcript by Elsbury (2 August 1995), 3.

131 “Down-to-earth people, Major and Mrs Alan Gowlett retire from active service”, The war cry, n.p.

132 “A rich and colourful personality – Major Alan Gowlett (R) promoted to glory”, The war cry, n.p.

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Major Elizabeth Gowlett at the time of her retirement133

Gowlett was promoted to Glory on 1 December 1998 from Box Hill, Victoria.134 His Thanksgiving Service was held on 4 December 1998 at Waverley Temple Corps, Victoria.135 The service was conducted by Captain Ronald Clinch136 and other Salvationists took part. Major Glenda Towerton, Alan’s sister and Salvation Army officer and Cadet Lindsay Frost read from Scripture.137 His peers in the Veterans’ Band provided the music and tributes were given by Jack Stevens on behalf of Hawthorn Corps and Fred Elliot who represented the Antarctic Expeditions. Family tributes were given by his son John Gowlett and daughter Captain Jenni Gowlett.138 A clear summation of Alan Gowlett’s life was given by Commissioner Doug Davis and read at the memorial service by Major Graeme Crowden; Major Gowlett was a rich and colourful personality who enriched The Salvation Army in Australia. Obedience and determination were characteristics of service that left many moments of benefit to others.139

“Down-to-earth people, Major and Mrs Alan Gowlett retire from active service”, The war cry, n.p.

Margaret Sutherland (ed.), The Salvation Army year book 2000, (London, UK: The Salvation Army International Headquarters, 1999), 298.

135 “Thanksgiving Service for Major Alan Gowlett (R)”, Order of service, (Waverly, 4 December 1998), 1, held at The Salvation Army Heritage Centre, Melbourne.

136 David C Mundy, “Official notice, Promotion to Glory – Major Alan Gowlett (R), (2 December 1998), 1.

137 “A rich and colourful personality – Major Alan Gowlett (R) promoted to glory”, The war cry, n.p.

138 “A rich and colourful personality – Major Alan Gowlett (R) promoted to glory”, The war cry, n.p.

139 “A rich and colourful personality – Major Alan Gowlett (R) promoted to glory”, The war cry, n.p.

133 134

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BOOK REVIEW RECENT MEMOIRS OF THE SALVATION ARMY KIND Reviewed by Garth R. Hentzschel Stella Green, King’s messenger. My life among Chinese people, (Sydney South, Australia: Carpenter Media, 2018), 96 pp. ISBN. 978-0-9807410-5-51

Cover of Green’s book, King’s messenger

The memoir is easy to read and written in a strait forward and honest language. Very short chapters cover individual appointments and are made up of rich stories.

Fundamental years of memory are used to push an idea of a calling of God on Stella Green’s life to work with populations with Asian origins.

The first appointments to outback NSW and the field unit shows characteristics needed for such frontline ministry, including the description of sleeping in rat-infested shed.

Green outlines her appointments in the Philippines in the 1950s, as well as Hong Kong and Taiwan in the 1960s and 1970s. The descriptions showed the realities of missionary service throughout this time of ‘snail mail’ and costly international travel. At times Green had no with her relatives for up to five years and went from one country to another without a return home.

The book shows something of the problem many missionaries face with re-entry into their home culture. Green stated, “I am more Chinese than Australian.”

Her experience in Asia and connections with people was used to show how she established a Chinese congregation in Sydney.

Green’s book would interest anyone who would like to know about a missionary’s experience in the ministry of The Salvation Army throughout Asia, the establishment of a Chinese ministry in a western country, or a missionary’s experience of separation from their home culture prior to the era of instant communication.

Since the publication of the book Stella Green has received the Order of the Founder.

Reference citation of this paper Garth R. Hentzschel, “Recent memoirs of a Salvation Army kind”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 59.

1 Available from Salvationist Supplies, Sydney ph. 1800 634 209

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 59

BOOK REVIEW THEY TOOK UP THEIR CROSS No. 2 A DEVOTED HARDSHIP, TO HUMBLE TRIUMPH GEORGE HERBERT (BERT) KNOWLES Reviewed by Robert Marshall Heather Drew, A devoted hardship, To humble triumph, No. 2 in the series, Garth R. Hentzschel (ser.ed), They took up their cross, (Brisbane, Australia: Cross and Crown Publications, 2018), 24 pp. ISBN 978-0-9752199-7-3. AU$5.00 + Postage.2

Cover of the book

This book is written by Bert’s granddaughter, not only as a tribute to Bert, but also to give insight into God’s goodness to a man who loved God, which has led all members of his family to follow in his footsteps from his example, of his living faith in all aspects of his life.

While expressing her tribute to Bert, Drew also gives the reader insight into the lives of Berts’, wife and children and some history of what it was like in a small country Corps (church) and the hardships which confronted them in the early days of the Army in Nanango and district in Queensland. She also includes stories which are personal, both amusing and serious, to help illustrate her tribute.

Reference citation of this paper Robert Marshall, “Book review, They took up their cross, No.2, A devoted hardship, To humble triumph George Herbert (Bert) Knowles”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 60.

2 For purchase, please contact the executive editor of the AJSAH at AJSAHistory@gmail.com.

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 60

BOOK REVIEW THE HISTORY OF THE SALVATION ARMY VOLUME 9 1995 – 2015 Reviewed by Major Michael (Mike) Farrow Shaw Clifton, The history of The Salvation Army – Volume 9, 1995 – 2015, (London, UK: Salvation Books, The Salvation Army International Headquarters, 2018), 594 pp. ISBN. 9781-911149-04-0. e-book ISBN. 978-1-911149-05-7. AU$45.00 + Postage.3

Dustjacket of the book

Back in 2015 when I was informed that this book was going to be written and who the author would be, I was delighted at the news. When the announcement was made of the publication date, I rushed to place my order, and was very happy when it arrived.

However, having read the book I am now very disappointed – I found the book very difficult to read and at times just plain boring. What I hoped would be a totally honest warts and all account of Salvation Army History for the period this book covers, turned out to be anything but that. As I have stated many times over the years – ‘the problem with official histories is that they always show the organisation/movement in the best possible light’ This is certainly the case with this volume, where a ‘failure’ is mentioned it is very quickly glossed over with no real detail, as was the case in the previous volumes in the series.

Surely it was far too soon for this book to be written as everything it contains happened within living memory and the question needs to be asked “Is this really history?” I have always thought that something becomes history when there is no one left who remembers the event. This book should not have seen the light of day for at least another twenty years at least.

Reference citation of this paper Michael (Mike) Farrow, “Book review, The history of The Salvation Army – Volume 9, 1995 – 2015”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 61.

3 At the time of publication, the book could be purchase at The Salvation Army, Online Supplies Shop, http://commerce.salvationarmy.org.au/product.asp?pID=3962&cID=122

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BOOK REVIEW THE HISTORY OF THE SALVATION ARMY VOLUME 9 1995 – 2015 Reviewed by Major David Pickard Shaw Clifton, The history of The Salvation Army – Volume 9, 1995 – 2015, (London, UK: Salvation Books, The Salvation Army International Headquarters, 2018), 594 pp. ISBN. 9781-911149-04-0. e-book ISBN. 978-1-911149-05-7. AU$45.00 + Postage.4

Dustjacket of the book

The History of The Salvation Army Volume 9 covers the two decades from 1995 to 2015 during which time six generals, including Clifton himself held office. This easy to read book is conveniently divided into six parts, each part covering the tenure of one of those generals. For most readers the period covered by this volume is of course recent enough for us to have some memory of the events covered, and yet the book reveals many surprises, bringing to light events we were not aware of at the time.

Whatever may have been happening to The Salvation Army in the western world, there is no doubt this was a period of growth and expansion globally, General Clifton writes about the Army’s return to Estonia and the Dominican Republic, reaching out into China and of advances in Pakistan despite the difficulties faced.

The reopening of the Army in Lithuania and Poland are covered as also is pioneering work in Kuwait and the commencement of Salvation Army activities in Mongolia, Nepal, Sierra Leone, Greenland and Cambodia. A statistical summary at the end of the volume reveals a significant increase in worldwide soldiership as well as in other areas.

Reference citation of this paper David Pickard, “Book review, The history of The Salvation Army – Volume 9, 1995 – 2015”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 62 – 63.

4 At the time of publication, the book could be purchase at The Salvation Army, Online Supplies Shop, http://commerce.salvationarmy.org.au/product.asp?pID=3962&cID=122

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 62

General Clifton writes also of the Army’s ministry to needy people in times of disaster, both natural and man-made, in various regions of the globe, including Bosnia, Pakistan, Papua New Guinea, the Caribbean, Indonesia, The Phillipines, and in London, UK. The Army’s ministry has not been without opposition during this period, and Clifton writes about the fortitude of Salvationists who face persecution in various parts of the world.

This volume has much to encourage the hearts of Salvationists everywhere, since General Clifton highlights how God continues to bless the Army’s ministry.

NEW RESOURCES

Available from 8 March 2019 Price NZ$59.95 plus P&P Orders to salvationistresources@salvationarmy.org.nz

Tells the story of the New Zealand Salvation Army’s response to the First World War. Topics include the Salvationists who enlisted, the chaplains who served overseas and the effect of the war on The Salvation Army in New Zealand.

Illustrated copiously from War Cry images of the day and other sources.

A proud story of the Army’s service to humanity in the war that was to end all wars.

Lieutenant Colonel (Retired) Christopher Pugsley, ONZM, DPhil, FRHistS.

An inspirational and timely book.

Major Colin Mason, Chaplain Class 2 (Commander), Principal Chaplain Navy.

An intelligent and insightful history of The Salvation Army at war.

Lindsay Cox, Archivist and Author, The Salvation Army Heritage Centre, Melbourne.

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 63

NEW RESOURCES No library or collection of Salvation Army history, biography or theology should be without the following resources!

Important Writings of William and Catherine Booth in e-format These four collections of letters and other items have now been produced in e-format as four PDFs and can be purchased individually or collectively. The PDFs are word searchable and contain the transcriptions and explanatory notes by Dr. David Malcolm Bennett

“THE LETTERS OF WILLIAM AND CATHERINE BOOTH” – William and Catherine Booth were the founders of The Salvation Army, a world-wide Christian organisation, whose social program has benefited millions. These letters are all the traceable letters that they wrote to each other. This edition, which includes footnotes, has been described as “a truly monumental work” by the Christian Mission Historical Association Journal (Winter 2003). 350 pages, PDF AUD$15.00

“THE DIARY OF CATHERINE BOOTH” – Catherine Booth only kept a diary for two short periods, 1847 – 1848 and for a few weeks in 1852. 46 pages, PDF AUD$5.00 “THE REMINISCENCES OF CATHERINE BOOTH” – Catherine Booth’s Reminiscences were dictated on her deathbed and they tell the remarkable story of the early Salvation Army. About half of the original manuscript of the Reminiscences has been lost, but this edition contains all the remaining text, plus footnotes.

105 pages, PDF AUD$10.00 “CATHERINE BOOTH’S LETTERS TO HER PARENTS” – From 1851 to 1865 Catherine Booth sent hundreds of letters to her parents. Over 200 of these are still available and this collection is presented here in its entirety for the first time, with footnotes and other explanatory material. 374 pages, PDF AUD$10.00 To purchase these items please contact David Bennett at bndv@primusonline.com.au NB If you order all four the price is AUD$35.00 Please pay by PayPal to bndv@primusonline.com.au Or by cheque to David Bennett, 16/20 Preston Road, Carina, 4152, Queensland, AUSTRALIA. All prices are in Australian Dollars.

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 64

A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH 1988 – PRESENT SURNAMES OF BOOK AUTHORS R TO S Garth R. Hentzschel Following on from R.G. Moyles, A Bibliography of Salvation Army literature in English 1865-1987,1 some issues of the Australasian Journal of Salvation Army History will have information of literature

by Salvationists or containing information on The Salvation Army to assist researchers and those interested in more information on The Salvation Army. Both bibliographical information and a brief outline of the work will be included. Where possible, information will also be provided on where the work can be accessed or purchased. Please note that categories and referencing style will be that used

by Moyles to continue the style of the work.

SECTION I – HISTORY, DESCRIPTION, AND PUBLIC REACTION A. GENERAL HISTORIES Satterlee, Allen. TURNING POINTS – HOW THE SALVATION ARMY FOUND A DIFFERENT PATH. Alexandria, USA: Crest books, Salvation Army National Headquarters, 2004, 128 pp.

Ten characteristics unique to The Salvation Army were discussed in each chapter. The historical development and implementation of each were also given.

B. DISCRIPTIVE ACCOUNTS OF ARMY METHODS AND ACTIVITIES Raymond, Robin. STANDING TOGETHER: THE SALVATION ARMY’S RESPONSE TO THE CANTERBURY EARTHQUAKES. Wellington, New Zealand: Flag Publications, The Salvation Army, New Zealand, Fiji and Tonga Territory, 2015, 71 pp.

The book included a number of items to tell the narrative of the Canterbury, New Zealand earthquakes and ministry conducted by The Salvation Army. Timelines, information about the earthquakes, photographs of devastation and services, eyewitness accounts and statistical information were all included to outline important events. A section was included on lessons learned from the event.

Rhemick, John R. A NEW PEOPLE OF GOD – A STUDY IN SALVATIONISM. Des Plaines, USA: The Salvation Army, 1993, 251 pp.

The study was an analysis of the historical theological understandings in The Salvation Army.

Rightmire, R. David. SACRAMENTS AND THE SALVATION ARMY: PNEUMATOLOGICAL FOUNDATIONS. Studies in evangelicalism No. 10, Metuchen, USA: The Scarecrow Press, Inc., 1990, 327 pp.

The study was a revision of the author’s 1987 PhD dissertation about the historical and theological development of The Salvation Army’s understanding of sacraments.

Reference citation of this paper Garth R. Hentzschel, “A bibliography of Salvation Army literature in English, 1988 - present, Surnames of book authors R to S”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 65 – 93.

1 R.G. Moyles, A Bibliography of Salvation Army literature in English (1865-1987), (Lewiston, USA: The Edwin Mellen Press, 1988).

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 65

The cover of Hidden treasure. Valuing women in The Salvation Army 2 2

Leanne Ruthven, Hidden treasure. Valuing women in The Salvation Army, (Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2014).

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 66

Ruthven, Leanne (ed.). HIDDEN TREASURE. VALUING WOMEN IN THE SALVATION ARMY. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2014, 192 pp.

Female officers of The Salvation Army from Australia, Canada, India, Korea, New Zealand, UK, USA, and Zambia described their experiences as women in the Army and ways to move forward towards equality. The authors included; Kelly Collins, Claire Emerton, Donna Evans, Christine Faragher, Sue Hay, Lynette Hutson, Jessie Magaya, Tara McGuigan, Winsome Merrett, Brenda Murry, Janice Riefer, Beth Roberts, Leanne Ruthven, Karen Shakespeare, Christina Tyson, and Jang, Young-joo.

Smith, Trevor A. THE FALLING LEAF. A MINISTRY TO PEOPLE AFFECTED BY HIV/AIDS. Newington Causeway, UK: United Kingdom Territory of The Salvation Army, 2004, 130 pp.

The book gave a history of The Salvation Army’s ministry with people impacted by HIV/Aids. It included early training, written information as well as biographies of those who succumbed to the disease.

Sanders, Mavis (ed.). I LOVE SALVOS STORES. Melbourne, Australia: Salvo Publishing, 2013, 64 pp.

Short stories were collected about people and items in Salvos Stores.

Street, Robert (ed). CALL TO WORSHIP. CALLS AND CONVICTIONS FROM AUSTRALIA EASTERN TERRITORY’S WORSHIP SYMPOSIUM. Fyshwick, Australia: The Territorial Commander of The Salvation Army, Australia Eastern Territory, 2005, 61 pp.

After a symposium on worship, the papers were collected and published in this book. The papers covered the history, theology and the worship conflict in the Army. Presenters works included were; John Cleary, Peter Farthing, Alan Harley, Gwenyth Redhead, Grant Sandercock-Brown, and Robert Street.

SOCIAL JUSTICE Roberts, Campbell and Strickland, Danielle. JUST: IMAGINE THE WORLD FOR GOD. Melbourne, Australia: The Salvation Army Australia Southern Territory, SALVO Publishing, Just Salvos, 2008, 181 pp.

The book was published as part of the ‘Just Salvos’ movement, supporting social justice. The nine chapters were divided into three themes of; foundations of justice, acting justly and let justice rule. The book also contained a list of resources.

Savage, Grattan-Jon and Yule, Sandy. HOLINESS & SOCIAL JUSTICE. DIALOGUE REPORT. Keysborough, Australia: Commissioned by The Salvation Army and the Uniting Church in Australia, 2018, 101 pp.

The study was produced after the dialogue team met, 2013 to 1018. The team members included: Major Grattan-Jon Savage and Major Janette Shepherd (The Salvation Army Southern Territory); Lt.Col. Graham Durston, Major Dr. Terry Grey and Major Dr. Alan Harley (The Salvation Army Eastern Territory); Rev. Dr. Sandy Yule, Rev. Rosemary Carter, Rev. Dr. Morag Logan and Rev. Assoc. Prof.

Glen O’Brien (The Uniting Church in Australia).

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C. ANNUAL REPORTS Roberts Research Group. THE SALVATION ARMY QUALITATIVE RESEARCH INTO THE IMPACT OF UNEMPLOYMENT. St Kilda, Australia: prepared for Ms Wilma Gallet, National General Manager, The Salvation Army Employment Plus, February 1999, 20 pp.

The report was the findings of research into long-term unemployment. The findings were from focus groups and found the long-term unemployed move through four major phases that cause them to remain unemployed.

D. HISTORIES OF SPECIFIC ENDEAVOURS AND EVENTS Stead, William T. THE MAIDEN TRIBUTE OF MODERN BABYLON – THE REPORT OF OUR SECRET COMMISSION. AS PUBLISHED IN THE PALL MALL GAZETTE OF JULY, 1885. UK: Water Lowood Press, 2011, 128 pp.

The book was a print-on-demand re-publication of the articles that appeared in Pall Mall gazette from July 1885.

Sims, Kevin and Mortlock, Paul (editorial). BOUNDLESS THE EXPERIENCE. London, UK: Salvation Books, The Salvation Army International Headquarters, 2015, 160 pp.

The book was a collection of photographs from the 2015 Boundless International Congress in London, UK.

F. THE SALVATION ARMY THROUGHOUT THE WORLD Australia Ryan, John. CHARLEVILLE. THE FLOOD. Rockhampton, Australia: QNTV News, 1990, 204 pp.

The story of the flood and the relief effort of Charleville, Queensland is told in this book. Pages 43 – 44 outlined the Salvationists who aided in the community. Pages 43, 55, 58, and 79 showed photographs of Salvation Army officers and other Salvationists assisting in the relief effort.

Sampson, Lily K. GRASSROOTS ARMY, ANDY – STRANGER THAN FICTION. Sydney, Australia: Lily Sampson, 1999, 128 pp.

In the Grassroots series, this book told the story of Andy Foster who engaged in the elements of the ‘Darkest England Scheme’. The book outlines the history of the social work of The Salvation Army in England and Australia.

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Sampson, Lily K. GRASSROOTS ARMY, COLLAROY 1894. Sydney, Australia: Lily Sampson, 1987, 64 pp.

In the Grassroots series, this book told the story of The Salvation Army’s Manly Estate, Sydney through the eyes of Sarah Kells. A part of this estate became the Army’s Collaroy Conference Centre.

Sampson, Lily K. GRASSROOTS ARMY, MARCHING MEN 1890. Sydney, Australia: Lily Sampson, 1988, 56 pp.

In the Grassroots series, this book told the story of The Salvation Army’s Australasian Guards’ Band, through the experience of John Sampson. The book also covered the Army’s Cycle Brigade and Dulwich Hill Corps Band’s visit to China.

Sampson, Lily K. GRASSROOTS ARMY, TWO WINGS FOR AN EAGLE. Sydney, Australia: Lily Sampson, 1992, 128 pp.

In the Grassroots series, this book told the story of the Limelight Department through the eyes of Sarah Kells. Other stories interweave with the main narrative, such as the Army in Western Australia, Chinese work, prison work, Life Saving movement, and work in China.

Sampson, Lily K. SMALL FRY AND THE GENERAL, Bexley North, Australia: The Salvation Army Heritage Centre and UNDER THE TRICOLOUR, 1999, 8 pp.

The booklet told the history of a number of Queensland corps and the visit of William Booth to Australia through the eyes of Sarah Kells.

Sanz, Ken. A BRIEF LOOK AT PURGA MISSION. A paper presented to a meeting of The Salvation Army Historical Society in Brisbane on Thursday August 8, 1996. 16 pp.

The paper outlined the history of The Salvation Army’s Aboriginal Mission near Purga Creek, Ipswich.

The appendix presented a number of biographies that the Army sent to the Department of Native Affairs as well as names of children who remained in the Army’s care upon the closure of the mission.

Steer, Hedley I. and Day, Emily M. (Researcher). SOCIAL SALVATION – EARLY DEVELOPMENT OF ‘THE SOCIAL WING’ OF THE SALVATION ARMY ADELAIDE. Australia: The Salvation Army Adelaide, c1997, 86 pp.

Photographs, newspaper reports and archives were used to tell the story of the social wing of The Salvation Army in Adelaide, South Australia.

Stringer, Col. DISCOVERING AUSTRALIA’S CHRISTIAN HERITAGE. Robina, Australia: Col Stringer Ministries Inc, 1999, revised and expanded edition 2000, 224 pp.

The book discussed Christians who had impacted Australian history. It included The Salvation Army’s Limelight Department on pages 122, 123 – 124.

Caribbean (Antigua, Bahamas, Barbados, British Guyana, Cuba, Haiti, Jamaica, Suriname, Trinidad).

Satterlee, Allen. DETERMINED TO CONQUER – THE HISTORY OF THE SALVATION ARMY CARIBBEAN TERRITORY. Alexandria, USA: Crest Books, Salvation Army National Publications, 2012, 263 pp.

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The book unpacked the history of The Salvation Army in the countries of the Caribbean Territory, from its commencement in Jamaica in 1887. The appendix included a list of territorial commanders and the administrative changes of the territory. A number of photographs were also included.

Papua New Guinea Satterlee, Allen. SALVATION ASSAULT – THE HISTORY OF THE SALVATION ARMY IN PAPUA NEW GUINEA. PNG: The Salvation Army, Papua New Guinea Territory, 2006, The book commenced with the first investigations of the Army to open the work in Papua New Guinea.

It also included The Salvation Army’s assistance in WWII along the Kokoda Track, and the band of 2/22nd made up of Salvationists. From this first investigations into the country, the book covered the different Army ministries throughout its history.

United Kingdom Smith, Martin. THE WHITCHURCH SALVATION ARMY DISTURBANCES 1881 – 1890.

Whitchurch, UK: Whitchurch Local Historical Society, 16 June 1990, 52 pp.

Photographs, maps and primary sources were used to tell the story of the riots against The Salvation Army in Whitchurch, UK, during 1881 – 1890.

United States of America Roberts, Norma T. THE BLACK SALVATIONIST – PEOPLE OF AFRICAN DESCENT IN THE SALVATION ARMY, USA. West Nyack, USA: The Salvation Army Eastern Territory, 1997, 76 pp.

The book commenced with a general history of the commencement of The Salvation Army in England and the USA. Notable African American corps and Salvationists were also introduced. The corps included; Harlem Temple, Brooklyn, and Cambridge. Salvationists included; Brigadier Victor S. Wilson, Senior Major Lambert Bailey, Mrs Senior Major Estava Bailey, Lt.Col. B. Barton McIntyre, Mrs Lt.Col. Ernestine McIntyre, Senior Major Pearl Hurdle, Major Lilian Yarde, Brigadier Adrian DaCosta and Mrs. Brigadier Eualee DaCosta.

Satterlee, Allen. SWEEPING THROUGH THE LAND – A HISTORY OF THE SALVATION ARMY IN THE SOUTHERN UNITED STATES. Atlanta, USA: The Salvation Army Supplies, 1989, 310 pp.

The book focused on the history of The Salvation Army’s work in the southern states of the United States of America. Photographs were included. At the end of the book, appendices included names of; commissioners, heads of departments, training principals, recipients of Army awards, and corps.

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Stillwell, Bette McAbee-Vincent. COME BACK TO WAI‘OLI. A BRIEF HISTORY OF THE SALVATION ARMY WAI‘OLI TEA ROOM. Honolulu, USA: Bette M. V. Stillwell, 1999, 110 pp.

The history of the Wai‘oli tea room was told in words, pictures, and songs. The book also included a list of divisional commanders, children’s home administrators, and tea room managers.

SECTION II – SOCIAL SERVICE H. SPECIFIC ASPECTS OF SOCIAL WORK Senior, James and GCI London, THE BURDEN OF YOUTH. OPPORTUNITIES & ASPIRATIONS – A REPORT FOR THE SALVATION ARMY. London, UK: The Henley Centre / The Salvation Army, 2001, 93 pp.

The report outlined the culture, social issues of youth, and services available in the UK.

Shade, JoAnn Streeter. ELIZA AND THE MIDWIFE. A STORY IN HUMAN TRAFFICKING. USA: Frontier Press, The Salvation Army USA Western Territory, 2016, 286 pp.

The book told the story of The Salvation Army’s work in the Maiden Tribute Affair.

SECTION III – PROMOTING THE WAR N – INSTRUCTIONAL AND DEVOTIONAL LITERATURE Rader, Lyell M. ROMANCE & DYNAMITE, ESSAYS ON SCIENCE & THE NATURE OF FAITH. Alexandria, USA: Crest Books, The Salvation Army National Publications, 1998, 239 pp.

The collection of evangelical thoughts, based on scientific themes, were collected and published after the author’s promotion to Glory. The foreword was given by one of his sons, General Paul Rader. Thirtynine discussions were given under three themed headings of; images of salvation, hints of the Holy Spirit, and marks of the Spirit’s sharp sword.

Rader, Paul A. with Rader, Kay F. and Court, Stephen (ed.). TO SEIZE THIS DAY OF SALVATION. London, UK: Salvation Books, The Salvation Army International Headquarters, 2015, 256 pp.

The book was a collection of talks and presentations given by General Paul and Commissioner Kay Rader to Salvationists, and others throughout the world. The six sections the talks were divided into were; foundations, call to arms, Salvationist distinctives, preparation for mission, priorities in mission, and passing the baton.

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Read, Edward. A PASSION FOR PURITY. Oakville, Canada: Triumph Press, The Salvation Army Canada and Bermuda, 1994, 124 pp. Originally published as STUDIES IN SANCTIFICATION, 1975, 1982.

The 25 small chapters covered areas of Christian holiness, through the discussion of faith and practice.

Read, Edward (ed). DISCIPLESHIP; VISION AND MISSION. A COMILATION OF WRITINGS ON DISCIPLESHIP. Mississauga, Canada: The Salvation Army Canada and Bermuda Territory, 1995, 158 pp.

The book was a compilation of papers by; Arnold Brown, Stephen Court, Frank Dixon, Ed Forster, Henry Gariepy, David Hammond, Catherine Harris, Lloyd Hetherington, Arthur Pitcher, Gwenyth Redhead, Barbara Robinson, Geoffrey Ryan, Henry Trickey, and Robert White. Each paper focused on an aspect of discipleship from a Salvationist perspective and concluded with discussion question.

Read, Edward. HEART TO GOD HAND TO MAN. PROCLAIMING & PRACTICING OUR FAITH. The Canadian Pulpit Series No. 8. Burlington, Canada: Welch Publishing Company Inc.. 1989, 130 pp.

The book was a compilation of sermons by the author with topics that included; honouring God, salvation, ministry and holiness.

Read, Edward. I BELIEVE IN THE DAWN. MORE SERMONS ON SANCTIFICATION. Oakville, Canada: Triumph Press, The Salvation Army Canada and Bermuda, 1988, 306 pp.

The book was a compilation of 21 sermons by the author, with a focus on sanctification.

Read, Edward. JOTTINGS FROM MY JOURNEY. Canada: The Salvation Army Canada and Bermuda, 1998, 262 pp.

The book was a collection of devotional thoughts, songs, poems, prayers and congregational responses on a variety of topics.

Read, Edward. TIMOTHY, MY SON. MEDITATIONS ON THE CHRISTIAN MINISTRY. Oakville, Canada: The Salvation Army Canada and Bermuda, 1992, 207 pp.

The New Testament books of first and second Timothy were used in this book, as foundations for devotional discussions.

Rixon, Lilas D. IN CHRIST’S CLASSROOM OF PRAYER. Sydney, Australia: The Salvation Army Territorial Headquarters, The Salvation Army Australian Eastern and Papua New Guinea Territory, 1988, 135 pp.

The Bible study focused on the topic of prayer. It included appendixes of tables on events leading to Easter, Scripture references of the Old and New Testaments, as well as a sample prayer plan.

Ryan, Geoff. SOWING DRAGONS, ESSAYS IN NEO-SALVATIONISM. Toronto, Canada: The Salvation Army Canada and Bermuda, 2001, 132 pp.

The book was a compilation of papers first published in Salvation Army publications such as The officer magazine. The papers cover thoughts on primitive Salvationism, during the authors time in Russia. The stories are descriptive and cover many deep theological discussions in a practical manner. The book also predicted the war on terror and concerns The Salvation Army would face into the new millennium.

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Ryan, Patricia. THE SALVATION ARMY BIBLE LESSONS. BOOK ONE. London, UK: International Resources Department Communications Services, International Headquarters, 1994, 313 pp.

The book was a collection of Bible lessons with discussion points, activities and games.

Sandercock-Brown, Grant. 21 QUESTIONS FOR A 21ST CENTURY ARMY. BEING THE SALVOS NOW. Fremantle, Australia: Vivid Publishing, 2014, 123 pp.

Using some stories from history, contemporary experiences, and scripture, the author attempts to answer questions unique to The Salvation Army. The questions included areas covering; soldiership, officership, sacraments, and more.

Satterlee, Allen. IN THE BALANCE: CHRIST WEIGHS THE HEARTS OF 7 CHURCHES. Alexandria, USA: Crest Books, The Salvation Army National Headquarters, 2013, 144 pp.

Each chapter gave a study on one of the churches outlined in Revelations. Scripture, photographs and questions all assisted to enhance the information.

Satterlee, Karen K. STEPPING OUT OF THE PAGES. BIBLE PERSONALITIES SPEAK. USA: Xulon Press, 2015, 254 pp.

Each chapter commenced with a verse of scripture. It then discussed the passage in a novel format which included the possible thoughts and feelings of the biblical characters.

Scott, Alex and Scott, Danielle. 2020 MISSION PLANNING PARTICIPANT GUIDE. New Farm, Australia: The Salvation Army Australia Eastern Territory, 2010, 54 pp.

The workbook was published for the 2020 vision strategic plan of The Salvation Army Australia Eastern Territory.

Scott, Ryan (ed.). AGENTS IN MISSION. SIMPLE STEPS TO SAVE THE WORLD. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2012, 197 pp.

The colourful, non-traditional type-faced book outlined humanitarian and environmentally friendly things individuals could do to change the world.

Shade, JoAnn Streeter. HEARTWORK OF HOPE. A DIRECTED JOURNAL. West Nyack, USA: Others Press Ministries, The Salvation Army USA Eastern Territory, 2006, 147 pp.

The workbook had activities and questions to help the reader understand the deeper relationship with God.

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Shade, JoAnn Streeter. HOLY HUNGER. A TABLE CONVERSATION ON HOLINESS. Ashland, USA: Gracednotes Ministries, n.d., 97 pp.

The book had 15 small chapters on holiness, which included the words and songs by the generals of The Salvation Army.

Shade, JoAnn Streeter. SEASONS. A WOMAN’S CALLING TO MINISTRY. London, UK: Salvation Books, The Salvation Army International Headquarters, 2007, 210 pp.

The book discussed challenges women in ministry face, both personally and through family connections.

The seasons in a person’s life were explored both through theological and practical manner.

Shepherd, Eleanor. MORE QUESTIONS THAN ANSWERS. SHARING FAITH BY LISTENING. Eugene, USA: Resource Publications, 2010, 164 pp.

The focus of the book was evangelism through listening to others and to God.

Shepherd, Glen and Shepherd, Eleanor. WHY FAMILIES? A SERIES OF SEVEN INDUCTIVE GROUP BIBLE STUDIES ON THE FAMILY. The Salvation Army, New Century series.

Oakville, Canada: The Triumph Press, The Salvation Army Canada and Bermuda, 1994, 40 pp.

The bible study focused on a biblical perspective of families. Each of the seven studies had questions to encourage thought and reflection.

Simpson, Bill, Gluyas, Miriam, and Foster, Fay (eds.). CLAY IN THE POTTER’S HANDS. THE SHAPING OF LEADERS. Sydney South, Australia: Carpenter Media, The Salvation Army, 2010, 138 pp.

Leaders of The Salvation Army were asked for the things that shaped their leadership. The contributors were; Linda Bond, Phil Butler, Sharon Clanfield, James Condon, Ian Cutmore, Michelle Kay Browning, Peter Farthing, Luke Geary, Miriam Gluyas, Alan Harley, Ray Herron, Beatrice Kay, Adrian Kistan, Ivan Lang, Olive Lucas, Margaret Martin, Max Moore, Meredith Moore, Paul Moulds, Jarrod Newton, Amy Orsborn, Margaret Poore, Stuart Reid, Russell Rook, Danielle Strickland, Trevor Strong, Christine Tamsett, and Cecil Woodward.

Simpson, Bill, and Gluyas, Miriam (eds.). CLAY IN THE POTTER’S HANDS 2. THE SHAPING OF LEADERS. Sydney South, Australia: Carpenter Media, The Salvation Army, 2012, 74 pp.

Leaders of The Salvation Army were asked for the things that shaped their leadership. The contributors were; Peter Alward, Wayne Bajema, Mark Bulow, Mark Campbell, Bev Clark, Jan Condon, Donna Evans, Kerry Haggar, John Hodge, Merv Rowland, Margaret Stephens, Peggy Stephens, Les Strong, Andy Stucken, Wendy Walter, and Jayne Wilson.

Slous, Julie A. PREACHING A DISTURBING GOSPEL. Toronto, Canada: The Salvation Army Canada and Bermuda Territory, 2012, 184 pp.

Philosophical, sociological and historical elements were used to discuss preaching. The book also included resources for preaching.

Smith, Kenneth and Smith, Beverley. CELEBRATING THE FAMILY, CREATIVE IDEAS FOR ENRICHING FAMILY LIFE. The Salvation Army, New Century series. Oakville, Canada: The Triumph Press, The Salvation Army Canada and Bermuda, 1994, 58 pp.

Devotions in this booklet gave creative ways of presenting family altar time with children.

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Smith, Trevor A. BEFORE AND AFTER – ADVANCE PLANNING FOR DEATH AND FUNERAL ARRANGEMENTS. London, UK: The Salvation Army United Kingdom Territory, sponsored by J. H. Kenyon Funeral Directors, 1995, 32 pp.

The book gave information on the administration and practical processes needed for the arrangements for death and funerals.

Smithers, Rosemary P. E. JESUS UNFRAMED. IMAGINATIVE MEDITATIONS. London, UK: Rosemary Smithers in cooperation with The Salvation Army UK Literary Unit, 2007, 49 pp.

The book was a collection of poems, meditations and discussions on topics that included, Passover, miracles, blessings, forgiveness and more.

Soeters, Judith (ed.). WHERE JESUS LEADS, Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2013, 172 pp.

The book was written to encourage the call to officership. Contributors included; Bruce Ballantyne, Cymon Brooks, Peter Brookshaw, Mal Davies, Reno Elms, Craig Farrell, Raymond Finger, Steven Haworth, Lyn Jones, Paul Lorimer, Gordon Main, Stuart McGifford, Emma McIntyre, Winsome Merratt, Linda Miller, Helen Newman, Nikki Novell, Simon Pickens, Sonja Southwell, Debra Stevens, Pam Trigg, Kaye Viney, Geoff Webb, and Karina Wood.

Southwell, Ian. BORN OF THE SPIRIT. HELPING SEEKERS ENTER AND GROW IN GOD’S FAMILY. A stairway book. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2009, 96 pp.

The book gave information on how to walk alongside new Christians, both through seeking salvation and holiness.

Southwell, Ian. GIVING TO GOD. A RESPONSE OF LOVE. A stairway book. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2011, 131 pp.

The book investigated the Biblical concept of giving. Areas covered included, what should be given, and how much should be given in view of scripture.

Southwell, Ian. HOLINESS – A RADIANT RELATIONSHIP. A stairway book. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2012, 181 pp.

The book covered ten aspects of Christian holiness.

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Southwell, Ian. PRAYER. THE COMMUNICATION OF LOVE. A stairway book. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2010, 124 pp.

The book covered the importance and process of prayer through the idea of relationship with God.

Staite, John. LEADING SIMPLY. A COMMON SENSE APPROACH TO INSPIRATIONAL LEADERSHIP. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2011, 103 pp.

The book used terms and descriptions associated with leadership and gave definitions and meanings to such terms.

Stanbury, Wendy. HIGH FIVE: EIGHT SESSIONS FOR A CHILDREN’S CLUB, Scripture Union eye level clubs, Milton Keynes, UK: The Salvation Army and Scripture Union, 2007, updated 2010, 64 pp.

The eight sessions were developed for mid-week children’s clubs. Social justice based on the actions and teachings of Jesus were explored through activities and storytelling.

Street, Robert. CALLED TO BE GOD’S PEOPLE. THE INTERNATIONAL SPIRITUAL LIFE COMMISSION. ITS REPORT, IMPLICATIONS AND CHALLENGES. London, UK: International Headquarters of The Salvation Army, 1999, 116 pp. and Bucks, UK: The Salvation Army UK Territory, 2001, 116 pp.

Street, Robert (Chairman). CALLED TO BE GOD’S PEOPLE. BIBLE STUDY SERIES. TWENTYFOUR BIBLE STUDIES BASED ON THE SALVATION ARMY’S INTERNATIONAL SPIRITUAL LIFE COMMISSION AND THE CALLED TO BE GOD’S PEOPLE BOOK AND VIDEO. Fyshwick, Australia: The Territorial Commander of The Salvation Army Australia Eastern Territory, 2004, 79 pp.

The international spiritual life commission made 12 calls to Salvationists; these were stated and unpacked in the book. An additional study guide was also developed with scripture readings and discussion questions. Its contributors were; William Cairns, Dorothy Hosking, Janet Siddens, Lynn Whittaker, Philip Cairns, and Jan Cairns.

Street, Robert. HOLINESS UNWRAPPED. Fyshwick, Australia: The Territorial Commander of The Salvation Army Australia Eastern Territory, 2005, 111 pp.

The study book discussed different areas of holiness. Each area had a number of questions to consider.

Street, Robert. IN THE MASTER’S HANDS. EACH LIFE SACRAMENTAL. One Army Series.

London, UK: The Salvation Army International Headquarters, 2016, included a DVD, 72 pp.

The teaching sat within the One Army teaching materials. This book focused on the essentials of Christian living.

Street, [Robert] Bob. IT’S A NEW DAY! Baldock, Great Britain: Egon Publisher Ltd., 1996, 100 pp.

A collection of Robert Street’s morning radio talks were presented in the book.

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Street, Robert. LOVE. RIGHT AT THE HEART. AS I HAVE LOVED YOU. London, UK: Salvation Book, The Salvation Army International Headquarters, 2011, 128 pp.

Each chapter of the book highlighted one area in the love of God and its inward and outward expression.

They were each laid out with a discussion on the topic, a conversation about the topic by two characters, and some questions. A song and other information are included at the end of the book.

Street, Robert (writer/executive producer), Coke, Nick (Youth script), Sutherland, Margaret (Leader’s Manual), Mortlock, Paul (ed.), Tostevin, Jooles (Graphic design). ONE ARMY. AN INTERNATIONAL TEACHING RESOURCE. London, UK: The General of The Salvation Army, included a DVD series.

ONE ARMY. COMPLETE SERIES, 2017, 364 pp ONE ARMY, THE BOOK, INTRODUCTION & YOUTH BOOK, c2015, 36 pp.

ONE ARMY, THE BOOK, IN CALLING & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN COVENANT & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN CHRIST & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN TRUTH & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN PURPOSE & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN PRAYER & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN FELLOWSHIP & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN SERVICE & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN FAITH & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN HOLINESS & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN HOPE & YOUTH BOOK, c2015, 38 pp.

ONE ARMY, THE BOOK, IN LOVE & YOUTH BOOK, c2015, 38 pp.

The training package gave scripture, readings, stories, and discussion questions to support the teaching on each topic. The workshops also included a DVD series.

Street, Robert. SERVANT LEADERSHIP – HOW TO MAKE IT HAPPEN. Sydney, Australia: The Territorial Commander of The Salvation Army Australia Eastern Territory, 2003, 36 pp.

Across 10 studies, based on the leadership of Jesus, scripture, stories and questions were given to assist the understanding of servant leadership.

Street, Robert. WHO IS JESUS ANYWAY? AN UNCOMPLICATED LOOK AT JESUS – WHAT IMPACT HE HAS MADE AND WHAT DIFFERENCE HE MIGHT MAKE TO ANYONE OPEN TO FINDING OUT. One Army Series. London, UK: The Salvation Army International Headquarters, 2018, 79 pp.

The book outlined 32 discussion points about Jesus Christ and included a list of scripture references about Him in the back of the book.

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Street, Robert and Street, Janet. STARTING WITH JESUS – AN INTRODUCTION FOR YOUNG PEOPLE TO DAILY PRAYER AND BIBLE READING, BASED ON THE GOSPEL OF MARK. London, UK: The Salvation Army Youth Department, n.d., 16 pp.

The booklet for young people gave activities and puzzles based on scripture verses.

Strickland, Danielle. A BEAUTIFUL MESS. HOW GOD RE-CREATES OUR LIVES. Oxford, England: Monarch Books, 2014, 123 pp.

The book discussed how God can work through problems and difficulties. Each section had a number of questions to help the reader think about what was discussed.

Strickland, Danielle. THE LIBERATING TRUTH. HOW JESUS EMPOWERS WOMEN. Oxford, England: Monarch Books, 2011, 160 pp.

The book discussed issues through a feminist view, and discussed biblical and historical views.

Strickland, Danielle and Court, Stephen. BOUNDLESS. LIVING LIFE IN OVERFLOW. Oxford, England: Monarch Books, 2013, 94 pp.

Using the Founder’s Song, “O Boundless Salvation”, the book discussed the limitless life that Christians can live.

Strickland, Danielle and Court, Stephen. SA 101 TRAINING WARRIORS TO WIN THE WORLD FOR JESUS. Australia: Credo Press, four editions 2009, 97 pp.

The training material was developed for soldiership preparation classes. It suggested additional readings, activities and included discussion questions.

Story, Ian. REFLECTIONS FROM THE WORD. Brisbane, Australia: ELE Trust, 1997, 313 pp.

The book was a collection of devotional discussions, each commencing with a verse of Scripture.

Story, Ian. SPIRITUAL LUNCHTIME. ‘MID ALL THE TRAFFIC OF THE WAYS. Ringwood, Australia: The Salvation Army Australia Southern Territory, 2010, 271 pp.

The book was a collection of devotional discussions, each commencing with a verse of Scripture.

Story, Ian. SUNSET DEVOTIONS. Brisbane, Australia: ELE Trust, 2000, 303 pp.

The book was a collection of devotional discussions, each commencing with a verse of Scripture.

Story, Ian. SWORDBEARER MEDITATIONS. Maryborough, Australia: Ian Story, c1992, 284 pp.

The book was a collection of devotional discussions, each commencing with a verse of Scripture. The devotional thoughts first appeared in the Australian edition of The war cry throughout 1991.

Story, Ian. VITAL LESSONS FROM THE BEST OF ALL BOOKS. Ringwood, Australia: The Salvation Army Australia Southern Territory, 2017, 190 pp.

The book was a collection of devotional discussions, each commencing with a verse of Scripture.

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Story, Ian. WITH GOD AT EVENTIDE. Brendale, Australia: ELE Trust, 2003, 272 pp.

The book was a collection of devotional discussions on retirement, each commencing with a verse of Scripture.

SECTION IV – MUSIC AND MUSICAL GROUPS Silfverberg, Niels. FIGHTING FOR THE LORD. A HISTORY OF THE DANISH STAFF BAND OF THE SALVATION ARMY. Frederiksberg, Denmark: Forlag, 2012, 221 pp.

The book covered the history of the Danish Staff band, to its dis-establishment in 1932. The appendix included a list of bandmasters and bands personnel.

Steadman-Allen, Ray. COLOUR AND TEXTURE IN THE BRASS BAND SCORE. London, UK: Salvationist Publishing and Supplies, 2005, first published 1980.

Instruction and examples were given to assist students in the colour, texture and arranging of brass band music.

SECTION V – SALVATIONIST BIOGRAPHY Catherine Booth (The Army Mother) Read, John. CATHERINE BOOTH – LAYING THE THEOLOGICAL FOUNDATIONS OF A RADICAL MOVEMENT. Eugene, USA: Pickwick Publications, 2013, 234 pp.

The biography of Catherine Booth focused on her theology and its impact on the developing Salvation Army.

William Booth Smith, Elisabeth and Georges, Berni (Illustrator). GETTING TO KNOW WILLIAM BOOTH OF THE SALVATION ARMY. London, UK: Shield Books, Schools and Colleges Information Service, The Salvation Army United Kingdom Territory with the Republic of Ireland, 2005, 24 pp.

Smith, Elisabeth and Georges, Berni (Illustrator). GETTING TO KNOW WILLIAM BOOTH OF THE SALVATION ARMY – PUPIL BOOK. London, UK: Shield Books, Schools and Colleges Information Service, The Salvation Army United Kingdom Territory with the Republic of Ireland, 2005, 12 pp.

The leader’s and pupil’s books were designed for use in schools. They present facts, pictures, activities, and puzzles about William and Catherine Booth and their place in The Salvation Army.

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Catherine Bramwell-Booth Swift, Catherine. CATHERINE BRAMWELL-BOOTH. Heroes of the cross series. London, UK: Marshall Pickering, 1989, 80 pp.

The book, written for children, outlined the life and faith of Catherine Bramwell-Booth.

Samuel Logan Brengle Rightmire, R. David. SANCTIFIED SANITY. THE LIFE AND TEACHING OF SAMUEL LOGAN BRENGLE. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2003, 236 pp.

The biography is a deep investigation into the life and writings of Samuel Logan Brengle.

Arthur Gullidge Rusher, Leslie. ARTHUR GULLIDGE – TUNED TO THE CELESTIAL PITCH. Green and Gold Series No. 10. Hawthorn, Australia: The Salvation Army Australia Southern Territory, 1992, 64 pp.

The life and music of Arthur Gullidge was outlined in the book. His war service, the fate of the 2/22nd band and memorials to them were included. Two appendices were included; one that listed the published works of Gullidge, the second listed the names and ranks of the members of the 2/22nd band.

William McKenzie Reynaud, Daniel. THE MAN THE ANZACS REVERED. WILLIAM “FIGHTING MAC” MCKENZIE, ANZAC CHAPLAIN. Warburton, Australia: Signs Publishing, 2015, 264 pp.

The biography was an historical inquiry into the life and work of McKenzie. It investigated myths and uncovered fresh information on the subject.

Stringer, Col. 800 HORSEMEN. GOD’S HISTORY MAKERS. Robina, Australia: Col Stringer Ministries Inc, 1998, 1999, revised edition 2000, 176 pp.

While the book focused on Australia’s military actions in Jerusalem and God’s prophecy in its actions, it included a number of pages 154 – 157 on William McKenzie.

Stringer, Col. ‘FIGHTING’ MCKENZIE ANZAC CHAPLAIN – TRIBUTE TO A HERO. Robina, Australia: Col Stringer Ministries Inc, 2003, 192 pp.

The biography, while focused on the war work of William McKenzie, did cover his work with The Salvation Army in China and other appointments.

Albin Peyron Ridholls, Joe. FLAME OF FIRE. THE LIFE OF ALBIN PEYRON, SALVATIONIST OF FRANCE. UK: Joe Ridholls, 1997, 37 pp.

The short biography covered Albin’s early life, his conversion in The Salvation Army and commission as an officer by Arthur Booth-Clibborn. His connection with the Booths and Devil’s Island were also discussed.

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Edith Rusher Rusher, Leslie. IN HER OWN RIGHT. THE BIOGRAPHY OF AN OFFICER-WIFE. Green and Gold Series No. 9. Hawthorn, Australia: The Salvation Army Australia Southern Territory, 1991, 63 pp.

As Edith was the daughter of Salvation Army officers the biography followed her story with that of her parents’ appointments until she attended College to become an officer. Her first appointment was Little Burke Street, where she married and held joint appointments with her husband in Victoria, Tasmania, New Zealand, Indonesia and Korea.

Daisy Scott Scott, Dot. GIRL IN A BLUE BONNET. THE TRUE STORY OF A WOMAN’S QUEST IN AFRICA. Bloomington, USA: Authorhouse, 2011, 157 pp.

The biography followed the story of an English Salvationist who became an officer and transferred to South Africa. Her ministry and life were outlined with a few photographs.

William Henry Smith Smith, Barbara D. COLONEL KOREAN SMITH. Tauranga, New Zealand: Barbara Smith, 1983, 186 pp.

The biography covered the ministry of William Smith from his introduction to The Salvation Army through his officership in the United Kingdom, Korea, New Zealand and India.

W.T. Stead Robinson, W. Sydney. MUCKRAKER. THE SCANDALOUS LIFE AND TIMES OF W, T. STEAD. BRITAIN’S FIRST INVESTIGATIVE JOURNALIST. London, UK: The Robson Press, 2013, 281 pp.

The book won the political biography of the year award at the Paddy Power and Total Politics Political Book Awards 2013. In addition to the biographical information, the book covered Stead’s involvement in the Maiden Tribute Affair, and In darkest England and the way out.

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Ryer and Johanna van Kralingen Southwell, Sonja. A SAFE ARRIVAL. Bloomington, USA: Balboa Press, 2018, 290 pp.

The life and ministry of Ryer and Johanna van Kralingen was written by their daughter. It covered their ministry as Salvation Army officers in Holland and the Netherlands East Indies (now Indonesia). Their time in the Pacific saw them placed in internment camps by the Japanese during WWII.

Gunpei Yamamuro Rightmire, R. David. SALVATIONIST SAMURAI – GUMPEI YAMAMURO AND THE RISE OF THE SALVATION ARMY IN JAPAN. Pietist and Wesleyan Studies, No. 8, Lanham, USA: The Scarecrow Press, Inc., 1997, 189 pp.

The research investigated Gunpei Yamamuro through the context of his native country of Japan and the rise of The Salvation Army. The rise and fall of the movement was mapped with Yamamuro’s stand against the rising nationalism leading up to World War II.

Miscellaneous Biographies Rusher, Leslie. ARMY SPY IN THE WEST … AND OTHER STORIES. Green and Gold Series No. 3. Hawthorn, Australia: The Salvation Army Australia Southern Territory, 1989, 64 pp.

Mini-biographies in the book covered the life and ministry of the following Salvationists; Charles Jeffries, the Scarlett family, Tom Gibbs, Hannah Parks, Paddy McMahon, Hannah Mile, John Mason, Stephen Buick, and Ethel Kearns.

Sampson, Barbara. WOMEN OF SPIRIT. LIFE-STORIES OF NEW ZEALAND SALVATION ARMY WOMEN FROM THE LAST 100 YEARS. Wellington, NZ: The Salvation Army, 1993, 227 pp.

The mini-biographies cover the lives of New Zealand female Salvationist including; Hazel Allison, Viola Blincoe, Nanny Brown, Nelle Brown, Dorothy Cook, Elsie Coxhead, Laura Dutton, Eunice Eichler, Annie Elliot, Dorothy Elphick, Eva Findlay, Annie Gordon, Joan Hutson, Blanche Leach, Olive Lord, Sophye Mehrtens, Maraea Morris, Annette Paul, Frances Rankin, Edna Reed, Annie Rudman, Clarice Smith, Elizabeth Smith, Thelma Smith, Annie Smyth, Leonora Thompson, Arabella Valpy, and Moira Wright.

SECTION VI – AUTOBIOGRAPHIES AND MEMOIRS Read, Edward. IN THE HANDS OF ANOTHER. MEMOIRS OF EDWARD READ. Toronto, Canada: The Salvation Army Canada and Bermuda Territory, 2002, 240 pp.

The memoirs were prepared throughout the year leading up to the promotion to Glory of the author. The book included photographs and a CD-ROM containing Studies in Sanctification and Philologus, two sermon series as well as an audio interview with Read.

Rodrigues, Elizabeth Cândido, translated into English by Barbara Gruer. ELIZABETH – HER STORY. THE STORY OF ELIZABETH CÂNDIDO RODRIGUES, London, UK: Challenge Books, The Salvation Army, International Headquarters, 1997, 24 pp.

The memoir is of Captain Elizabeth Cândido Rodrigues of Brazil.

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Rundle, Graham. 44 – A TALE OF SURVIVAL. Scoresby, Australia: The Five Mile Press, 2014, 280 pp.

The book’s main focus was the author’s time at The Salvation Army’s Boys’ Home near Adelaide, South Australia. The explanation of actual and potential abuse and neglect faced at the home weaved its way into discussions throughout the book.

Scharwächter, Joe, translated McFeat, Morag. HALLELUJAH JOE – ONE MAN’S JOURNEY FROM CRIME TO CHRIST. London, UK: Marshall Pickering, 1991, 104 pp. Originally published in Germany, by Bredow Verlag, 1989.

From his birth in The Netherlands he started a in a life of crime and escaped to South Africa. His redemption saw him become an officer of The Salvation Army.

Smith, Margaret (Compiler) and Miller, David (ed.). FIGHTING FOR GOD AND ETERNITY. THE DIARIES OF COLONEL WILLIAM MURRAY. Powys, UK: Abernant Publishing, 2012, 226 pp.

The diary uncovered the thoughts and feelings of a Salvation Army officer who served in the UK and India.

Southwell, Ian and Southwell Sonja. SAFELY LED TO SERVE. A JOINT BIOGRAPHY. Bloomington, USA: Balboa, 2017, 256 pp.

The book covered the ministry of the authors in Australia, Zambia, The Philippines, Korea, China, and the UK.

Steadman-Allen, Barbara (ed.). RAY STEADMAN-ALLEN: HISTORY, HARMONY AND HUMANITY. A SUITE OF ARTICLES. London, UK: Shield Books, United Kingdom Territory with the Republic of Ireland, 2012, 302 pp.

Described as part biography and auto biography, and part Festschrift by leading musicians, the book outlineed the life, ministry and works of the music composer.

Stevens, Bunny. UNHOLY UNION. A MEMOIR OF CLERGY SEXUAL ABUSE WITHIN THE SALVATION ARMY. USA: Words @ Work Ink, 2014, 369 pp.

The author revealed the sexual abuse received at the hands of officers of The Salvation Army. Details and personal feelings are outlined as well as the process of healing. Letters and drawings were included in the book to collaborate information and bring meaning to the descriptions.

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Sullivan, Linda. A SOLDIER AT LAST. MY JOURNEY TO SOLDIERSHIP IN THE SALVATION ARMY. Godalming, UK: Abernant Publishing, 2012, 59 pp.

The memoirs covered the life of the author in the UK. Her family, working with the hearing impaired and finally becoming a Salvationist are discussed. which included poems from the author’s pen.

SECTION VII – CREATIVE PROSE, NOVELS AND POETRY BY SALVATIONISTS Read, Harry. HEART TALK. THE GIVE AND TAKE OF COMMUNION WITH GOD. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2013, 174 pp.

The book was a collection of the author’s poems and ‘Monday morning Facebook posts’.

Read, Harry. NO HEART MORE TENDER. A BOOK FOR THE BEREAVED FROM A CHRISTIAN PERSPECTIVE. London, UK: Salvation Books, The Salvation Army International Headquarters, 2010, 118 pp.

The book was written through a time of loss experienced by the author and is a collection of poems and thoughts about grief and loss.

Rivers, Stuart. KATRINA AND THE BUTTERFLY (A WALK WITH GOD). UK: Stuart Rivers, 2003, 36 pp.

The short story was published and sold to raise funds to support Candidates Stuart and Carey Rivers during their training for Salvation Army officership. The story followed the adventures of the character Katrina.

Satterlee, Allen. NOTABLE QUOTABLES. A COMPENDIUM OF GEMS FROM SALVATION ARMY LITERATURE. Atlanta Georgia, USA: The Salvation Army Supplies, October 1985, second print October 1989, 264 pp.

The collection of quotations from Salvation Army books were categorised in themes. Each quotation had the title of the book and name of the author included above the listing.

Smith, Arthur. BRIGHT RING OF WORDS. QUOTATIONS FOR USE BY SPEAKERS AND FOR PRIVATE MEDITATION. London, UK: International Headquarters of The Salvation Army, 1990, 143 pp.

The collection of quotations from Salvationist writers were categorised in themes. Each quotation had the author and a list of books appeared in the back.

Staite, John. CONSOLATIONS PRAYER AND REFLECTIONS. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2000, 2009, 42 pp.

The collection of poems were based around the need for prayer and reflection in a Christian’s life.

Stone, Patricia. SALLY GO ROUND THE MOON. Hawthorn, Australia: Patricia Stone, 1993, 155 pp.

The novel followed a girl’s life in Australia, and followed her on her journeys, until alone with her own children she attended The Salvation Army and through the mercy seat became a Salvationist.

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SECTION VIII – PLAYS, POEMS, NOVELS AND SHORT STORIES ABOUT THE SALVATION ARMY Smith, Bernard. THE BOY ADEODATUS. THE PORTRAIT OF A LUCKY YOUNG BASTARD. St. Lucia, Australia: University of Queensland Press, 2004, 302 pp. First published by Penguin Books Australia, 1984.

The life of a young boy in Australia is presented in this novel. The Salvation Army is used as an example of evangelical enthusiasm, see for example, pages 230 – 231.

SECTION IX – PROTRAITS, PHOTOGRAPHS AND CARTOONS Reardon, Kyle, Culver, Dennis (Art Assistance), Sawyer, Christy (lettering). IRIS. NO. 1. Frontier Press, The Salvation Army USA Western Territory, n.d., 28 pp.

The comic book covered the life of the fictitious Iris Breckenridge, who became a superhero through the use of nanobots

Rowan, Sarah and Green, Cal (photos), Johnson, Lynall (words) and Waiksnoris, Ron (music). WE ARE … West Nyack, USA: Others Press, The Salvation Army USA Eastern Territory, 2010, 96 pp. + 4 CD-ROM. The collection of photographs and words were developed to show the extent of worship and service in The Salvation Army. Music was also connected to the photos and included on CD-ROMS.

Satterlee, Allen. VALIANT AND STRONG. A PICTORIAL CELEBRATION OF THE SALVATION ARMY’S 150 YEARS. Tampa, USA: Faircount Media Group, 2015, 200 pp.

The history of The Salvation Army was told through photographs. The book was published with two different covers, one especially for the Boundless International Congress.

BOOKS DISCOVERED OR PUBLISHED SINCE THE PREVIOUS ISSUE OF AJSAH Anderson, Bernice. A CHILD OF THE REGIMENT. GROWING UP IN THE MID-1900S AS A SALVATION ARMY OFFICERS DAUGHTER. UK: Grange ePublishing, 2014, 333 pp.

The memoir outlined the life of the author in seventy-two short chapters. The places discussed included Guernsey, Gainsborough, Hull, Gateshead and other places in the UK and Europe.

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Armistead, David, THE ARMY OF ALBA: A HISTORY OF THE SALVATION ARMY IN SCOTLAND (1879 – 2004). London, UK: The Salvation Army, United Kingdom Territory with the Republic of Ireland, 2017, 285 pp.

Published online at https://issuu.com/salvationarmyuk/docs/the-army-of-alba-history The publication commenced with a brief outline of the first attempt to commence The Christian Mission in Edinburgh. Each chapter then outlines areas of the Army’s development in a chronological approach from 1879 to 2004. It is referenced throughout and contains an appendix listing all the opening and closing dates of each corps as well as a list of notable Scottish Salvationists.

Austin, Alvin D. CONCORDANCE TO THE SONG BOOK OF THE SALVATION ARMY. COMBINED AMERICAN AND BRITISH EDITION, WITH INDEX TO AUTHORS AND TRANSLATORS. Winnipeg, Canada: Alvin D. Austin, 1992, 333 pp.

The book was a concordance in alphabetical order of songs of The song book of The Salvation Army.

Brengle, Samuel L. and Hostetler, Bob (ed.). ANCIENT PROPHETS AND MODERN PROBLEMS. Indianapolis, USA: Wesleyan Publishing House and Crest Books, The Salvation Army, 2016, 206 pp.

The book was edited and republished within the Samuel L. Brengle’s Holy Life Series.

Brengle, Samuel L. and Hostetler, Bob (ed.). COME HOLY GUEST. Indianapolis, USA: Wesleyan Publishing House and Crest Books, The Salvation Army, 2016, 304 pp.

The book was a combined and edited republication of two of Brengle’s books, Guest of the soul and When the Holy Ghost is come, within the Samuel L. Brengle’s Holy Life Series.

Brengle, Samuel L. and Hostetler, Bob (ed.). HELPS TO HOLINESS. Indianapolis, USA: Wesleyan Publishing House and Crest Books, The Salvation Army, 2016, 194 pp.

The book was edited and republished within the Samuel L. Brengle’s Holy Life Series.

Brengle, Samuel L. and Hostetler, Bob (ed.). RESURRECTION LIFE AND POWER. Indianapolis, USA: Wesleyan Publishing House and Crest Books, The Salvation Army, 2016, 213 pp.

The book was edited and republished within the Samuel L. Brengle’s Holy Life Series.

Brengle, Samuel L. and Hostetler, Bob (ed.). THE HEART OF HOLINESS. Indianapolis, USA: Wesleyan Publishing House and Crest Books, The Salvation Army, 2016, 249 pp.

The book was a combined and edited republication of two of Brengle’s books, Heart talks on holiness and The way of holiness, within the Samuel L. Brengle’s Holy Life Series.

Brengle, Samuel L. and Hostetler, Bob (ed.). THE SERVANT’S HEART. Indianapolis, USA: Wesleyan Publishing House and Crest Books, The Salvation Army, 2016, 281 pp.

The book was a combined and edited republication of two of Brengle’s books, The soul-winner’s secret and Love slaves, within the Samuel L. Brengle’s Holy Life Series.

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Brookshaw, Peter and Court, Stephen. JESUS CHRIST! NINE LIES, HALF-TRUTHS AND OUTRAGEOUS MISCONCEPTIONS ABOUT THE MOST REVOLUTIONARY PERSON WHO HAS EVER LIVED. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2018, 107 pp.

The book listed historical concepts of Jesus Christ and discussed elements of truth and mistruth. The nine discussions were under three headings of; lies, half-truths and outrageous misconceptions.

Burgmyer, Harold. THE BEAT GOES ON! MUSIC AS A CORPS MINISTRY. Alexandria, USA: Crest Books, The Salvation Army National Headquarters, 2017, 598 pp.

The text outlined method and motivation for music and performing arts ministry in a corps setting. It covered the theory behind the leadership of worship, how to conduct, posture for singing and playing, movements for interpretive dance and resources.

Chilcote, Paul W. THE METHODIST DEFENSE OF WOMEN IN MINISTRY: A DOCUMENTARY HISTORY. Eugene, USA: Cascade Books, 2017, 291 pp.

The collection of historical documents included an evaluative section before each of the papers written in support of female ministry. The authors of each republished papers were from the Methodist tradition and included; Catherine Booth, Phoebe Palmer, Zachariah Taft, and writings from the Nazarene, Revivalists traditions.

Clifton, Shaw. THE HISTORY OF THE SALVATION ARMY, VOLUME NINE, 1995 – 2015.

London, UK: Salvation Books, The Salvation Army International Headquarters, 2018, 594 pp.

As with the other eight volumes of the official history of The Salvation Army, the book was a chronological account of the major events which occurred in the Army on the international stage.

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Coke, Nick. MY LIFE IN GOD’S HANDS – A ONE ARMY YOUTH BOOK. London, UK: The Salvation Army International Headquarters, 2017, 32 pp.

The book was a part of the ‘One Army’ training course, with this booklet focused on youth. It was written to accompany Robert Street’s In the Master’s hands. The book used Bible readings, prayer suggestions and individual responses and calls to action for a young Christian.

Crombie, Kathy with Cozens, Luke and Doctor, Robert. BUILDING A JUST WORLD. THE SALVATION ARMY’S CONTRIBUTION TO THE MILLENNIUM DEVELOPMENT GOALS (2000 – 2015) INCLUDING LESSONS LEARNT FOR AGENDA 2030. London, UK: The General of The Salvation Army, 2017, 74 pp.

The report highlighted the Millennium development goals and progress towards meeting these goals.

This report focussed on how The Salvation Army’s ministries had developed and continued to work towards the goals.

Davisson, Philip W. THE BOOK OF REVELATION: A NON-SCARY APPROACH, VOLUME 1.

USA: New Frontier Press, The Salvation Army, USA Western Territory, 2016, 135 pp.

The bible study was volume one of a three volume focus on the Biblical book of Revelations. This volume covered Revelation 1 – 8:5.

Docter, Robert L. INTEGRITY – A COMPLETE LIFE. USA: New Frontier Press, The Salvation Army, USA Western Territory, 2015, 160 pp.

The collection of reflections first appeared in the New Frontier, the paper for the USA Western Territory.

Five themes shaped the book: Cognitive, integrity in thought; Emotional awareness: integrity within; Social interaction: integrity with others; Physical: integrity in body; and Spiritual connections: integrity in communion.

Diffley, Maureen. EMBRACE: CULTIVATING AUTHENTIC COMMUNITY – LEADER’S GUIDE 2017. Atlanta, USA: The Salvation Army Southern Territory, 2017, 106 pp.

The book was a leader’s guide for monthly lessons on the development of community within a corps to encourage deeper fellowship. Invitations to join, teaching material and powerpoint presentations were all included.

Eason, Andrew, Green, Roger J. (Ed). SETTLED VIEWS – THE SHORTER WRITINGS OF CATHERINE BOOTH. Lanham, USA: Lexington Books, 2017, 287 pp.

The research used minor writings of Catherine Booth to explore five topics relating to the work and ministry of The Salvation Army and uncovered her beliefs. The topics were, “preacher of salvation”, “teacher of holiness”, “promoter of female ministry”, “denouncer of iniquity”, and “supporter of world missions”.

Francis, William W. BUILDING BLOCKS OF SPIRITUAL LEADERSHIP. Toronto, Canada: Triumph Publishing and Alexandria, USA: Crest Books, 2015, 99 pp.

The book was divided into two sections: part one, the leader, which outlined leadership from many different perspectives; part two, advice for leaders, which gave wisdom and advice from the Bible and the author’s personal experiences.

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Freind, Geoff. A GREAT JOURNEY (AND I LOVE EVERY BIT OF IT!). Riverdale, Australia: Geoff Freind, 2012, 238 pp.

This book was the second compilation of memoirs and devotional texts. It was sold to raise funds for The Salvation Army’s Howard Hospital, Zimbabwe and other work in Zambia. Geoff Freind used stories from his life and ministry as a Salvation Army officer to show how God provides.

Freind, Geoff. ENJOY THE DAY. Perth, Australia: Geoff Freind and Enjoy the Journey Foundation, 2018, 240 pp.

The book was a collection of devotional thoughts for each day of the year. It included inspirational thoughts, verses of Scripture and photographs.

Freind, Geoff. THANK YOU FOR THE JOURNEY. Western Australia, Australia: Geoff Freind, 2014, 222 pp.

The book was a memoir of the author’s journey with his mission team to The Salvation Army’s Chikankata ministries in Zambia. The book included stories of people they met and places they visited.

The story continues upon the author’s return to Australia. The book contained scripture references, songs and photographs to show the blessings of God in everyday situations.

Gauntlett, S. Carvosso, and Strickland, Danielle. CHALLENGING EVIL. DISPATCHES FROM THE FRONTLINES OF RADICAL JUSTICE WITH CHAPTER DISCUSSION GUIDES. Melbourne, Australia: The Salvation Army Australia Southern Territory, 2010, 104 pp.

The book was a reprint of Gauntlett’s Social evils that the Army has challenged with updated discussions, resources and reflective questions.

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Geary, Luke (ed.). SALVOSLEGAL, STORIES FROM THE COURTYARD. THE SALVATION ARMY’S NEW ROLE IN THE FIGHT TO INCREASE ACCESS TO JUSTICE IN AUSTRALIAN LAW. Sydney South, Australia: Carpenter Media, The Salvation Army Australia Eastern Territory, 2011, 107 pp.

Case studies of the work of Salvoslegal were presented as chapters in the book. Contributing authors were from the legal profession and included; William Booth, Naomi Burke-Shyne, Yolanda Floro, Luke Geary, Matthew Graham, Jessica Manno, Jasmine Morris, Rosemary Parkin, Pamela Pau, and Sophie Roberts.

Green, Stella. KING’S MESSENGER. MY LIFE AMONG CHINESE PEOPLE. Sydney South, Australia: Carpenter Media, 2018, 96 pp.

The memoir was a collection of stories from the author’s ministry in outback New South Wales, the Philippines, Hong Kong, and Taiwan. This experience led to the establishment of The Salvation Army’s ministry with the Chinese population in Sydney.

Habermann, Daniel. DEEBING CREEK & PURGA MISSIONS. Ipswich, Australia: Ipswich City Council, 2003, 71 pp.

The book was written from research conducted on the Australian Aboriginal mission in the area west of Ipswich. Through the overseer, Rev. Fuller the mission had early connections with The Salvation Army.

The book told of the mission’s relocation to Purga and that The Salvation Army took over the running of the mission in January 1921. Some biographies of the indigenous people were given, including Harold Blair who became an internationally known opera singer. The book outlined the mission’s closure in 1948 with the disagreement between the government and Salvation Army.

Hedgren, Steve, and Lyle, Rob (eds). MAPPING OUR SALVATIONIST DNA. BELIEFS, VALUES, BEHAVIORS. West Nyack, USA: The Salvation Army USA Easter Territory, 2012, 176 pp.

A clear set of goals were developed for the collection of topics: to reinforce the Christ-centered Salvationist; to instil within Salvationists fundamental beliefs and values; equip Salvationists to live out their beliefs. Each chapter was written by different soldiers and officers and covered topics including; Salvation Army doctrines, internationalism, altruism, militancy, prayer, discipleship, etc. The structure of each chapter was the same and included; versus of Scripture, quotations, a discussion on the topic, a list of further reading and a short biography of the author of each chapter.

Hopkins, C[live]. R. MARCHING ORDERS: MEMOIRS OF A BACKSLIDER. Cirencester, UK: Mereo Books, 2016, 231 pp.

The book was a very personal memoir of an officers’ child who rebelled against The Salvation Army’s puritan stand, the calling of his parents and the religion of his upbringing.

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Kendrew, Ross. I MIGHT HAVE BEEN A PATTERNMAKER. A SALVATION ARMY LEADER REFLECTS. Christchurch, NZ: K. R. Kendrew, 2014, 317 pp.

The memoir covered the ministry of the author as an officer of The Salvation Army. It contained information on the early life and appointments in New Zealand, including corps in, Hornby, Rotorua, Waihi, Dunedin North, and Oamaru. The time of regional and divisional leadership in New Zealand and Fiji was covered before territorial leadership in New Zealand and Australian. Life after retirement was also included.

Kluth, Brian. 7 KEYS TO OPEN-HANDED LIVING IN A TIGHT-FISTED WORLD. Denver, USA: Generosity Pledge Movement, Requested by The Salvation Army Eastern Territory, Sydney, Australia, n.d., 72 pp.

The book was a 30-day devotion of generous giving in a Christian setting. Each devotion included scripture, a prayer, a personal testimony or story, and reflection or discussion statement.

Knaggs, James, and Court, Stephen (eds). LEADING THE WAR. SALVATION ARMY OFFICERSHIP AS VOCATIONAL EXTREMISM. USA: Frontier Press, The Salvation Army, USA Western Territory, 2015, 158 pp.

A collection of papers written by officers for officers. The contributors included; Ivan Bezzant, Bryce Davies, Shar Davis, St Dula, Raymond Finger, Miriam Gluyas, Doug Hammond, Wesley Harris, Margaret Hay, Eddie Hobgood, Barbara Hunter, Kjell Karlsten, Lalkiamlova, John Larsson, Timothy Mabaso, Garth Mckenzie, Janet Munn, Joe Noland, Kay F. Rader, Paul Rader, Danielle Strickland, Andre Togo, Pam Trigg, and Check Yee.

Lagerlรถf, Selma. THE PHANTOM CARRIAGE. Translated from the 1912 Swedish title Kร RKARLEN by Peter Graves, London, UK: Norvik Press, University College London, 2011, 122 pp.

The novel was to be a short story about the victims of tuberculosis requested by The National Tuberculosis Society. It became the basis of a 1921 movie of the same name. It was part ghost story and part social realism, the main character received atonement and salvation from a dying Salvation Army slum sister.

Ljungholm, Sven-Erick. RETURN TO BATTLE IN RUSSIA AND BEYOND: VOLUME ONE 1913-1923. UK: Sven-Erick Ljungholm, 2017, 199 pp.

The book gave an overview on the history of The Salvation Army in Russia and other countries in Eastern Europe. Although there are examples of information prior to 1913, the main focus of the work was from 1913 to 1923.

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Lucas, Jeff. GRACE CHOICES. WALKING IN STEP WITH THE GOD OF GRACE. Bucks, UK: Spring Harvest Publishing Division and Authentic Media, 2004, 175 pp.

The book is a set of discussions around a more liberal approach of God’s grace and how it should be applied to Christianity. In one chapter, the author likens Peter’s horror of the Lord requiring him to eat unclean food with dropping a bar into the middle of a Salvation Army meeting and telling the Salvationists to stop playing their instruments and drink beer, see page 63.

McGuigan, Peter. THE LEADERSHIP OF JESUS. SPIRITUAL, INCARNATIONAL, COUNTERCULTURAL. London, UK: Salvation Books, The Salvation Army International Headquarters, 2018, 85 pp.

The book, in 16 chapters unpacked elements of leadership displayed in the life and ministry of Jesus Christ. Each chapter began with a prayer on leadership, unpacked elements of leadership often with the use of scripture references and concluded with questions for discussion and reflection.

Main, Gordon, and Cox, Lindsay (illustrator), BANNED – BAND FOR LIFE – A HUMOROUS LOOK AT SALVATION ARMY BANDS. Maryborough, Australia: The Salvation Army Australia Southern Territory, 2017, 32 pp.

The collection of poems and cartoons focused on Salvation Army brass bands in a humorous and lighthearted manner. Different sections of the band as well as scripture relating to instruments were given a satirical overview.

Maxwell, Eileen. THE STORY OF GULGONG. WRITTEN IN GOLD (7 TH ED). Gulgong, Australia: Eileen Maxwell, 1992, 112 pp.

The local history book outlined the history of the town in New South Wales, Australia and included a section on The Salvation Army and a local Salvationist, Harry Gudgeon (pages 83 – 84). Gudgeon lived to be 103 years and donated land and buildings to the historical society of the town (pages 62, 67).

Moyles, R. G. ACROSS AN OCEAN AND A CONTINENT. THE SALVATION ARMY AS A CANADIAN IMMIGRATION AGENCY 1904 - 1932. Toronto, Canada: Triumph Publishing, The Salvation Army Canada and Bermuda, 2018, 234 pp.

The book was a descriptive account of the Army’s government sponsored immigration program that assisted about 111,000 British settlers to settle into Canada.

Moyles, R. G. EXPLORING SALVATION ARMY HISTORY: ESSAYS OF DISCOVERY. Edmonton, Canada: AGM Publications, 2009, 88 pp.

The collection of essays investigated some of the historical myths in the Salvation Army narrative. The introduction gave a strong although brief description on Salvation Army historiography. The essays included such topics as: “Was The Salvation Army ‘Invented’?”; “Learning to look beyond the obvious”; “How the Socialists used The Salvation Army”; “Did Catherine Booth say ‘Never!’?”; “The origin of the name ‘Salvation Army’” and more.

Ogilvie-Wilson, I[rene]. A. TAMBOURINES & TONGAS: THE MISSIONS OF CAPTAIN IRENE. UK: www.lulu.com, 2016, 177 pp.

The memoirs cover missionary work of a Salvationist in Canada, Pakistan, Sri Lanka, India and the UK. It covered the Army’s corps, health care work, work with Afghan refugees, and rehabilitation work.

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Phillips, Richard. THE ULTIMATE INDEX 2ND EDITION – THE COMPLETE SONG REFERENCE GUIDE FOR MEETING LEADERS. London, UK: Salvationist Publishing and Supplies Ltd., 2015, 176 pp.

The index was compiled from Salvation Army published song books which included; Happiness and Harmony, New Christmas Praise, Sing to the Lord, and many more.

Poxon, Stephen J. AT THE MASTER’S SIDE: MEDITATIONS FOR DOG-LOVERS. Oxford, UK: Monarch Books, 2017, 384 pp.

The daily devotions gave a verse of scripture followed by a devotional thought through stories of man’s best friends – the dog.

Poxon, Stephen J. THROUGH THE YEAR WITH JOHN WESLEY: 365 DAILY READINGS FROM JOHN WESLEY, FOUNDER OF METHODISM. Oxford, UK: Monarch Books, 2017, 383 pp.

The daily devotions gave a verse of scripture followed by a devotional thought through stories of Wesley’s life of writings. Each concluded with a short prayer and contained footnotes for scriptural references or explanation of the text.

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Eva Ludbrook (nee Wilkinson) in Chinese Salvation Army uniform – Peking, China c19201 1

The Salvation Army Heritage Centre & Archives, New Zealand.

The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 94

SAVE THE WORLD ARMY THE CHINA MISSIONARY SERVICE OF A NEW ZEALAND SALVATION ARMY OFFICER EVA LUDBROOK (NEE WILKINSON)2 Selwyn Bracegirdle3 Eva Wilkinson was born into a pioneering New Zealand Salvation Army officer family. In 1883 her father Alfred Wilkinson and mother Elizabeth Westlake found themselves separately at the first open air service of The Salvation Army in New Zealand. It occurred on 1 April at The Fountain (Cargill’s Monument) in Dunedin. They immediately joined The Salvation Army and served as officers throughout the formative years, eventually marrying each other in 1888. Part of their officer service was fulfilled in Australia. Eva was born at Wallsend, NSW on 14 June 1890. This was tough service and affected the whole family. The eldest sister died of influenza in 1891 while the family was stationed at Woolloomooloo, a harbour side suburb of Sydney, NSW. Eva was one of five children and the pioneering Salvation Army spirit caught hold of her. She described being converted at age five and in her teens wanting to do a missionary work among the Maori population of New Zealand. In her own words, “I have been brought up as a Salvationist.” She was a corps cadet at age 14 at North Dunedin Corps, NZ and at 15 years of age she transferred to the senior corps. At 17 she was appointed Senior Secretary, a position she also held at Sydenham, NZ when the family transferred there around 1910. Sydenham Corps provided her with the opportunity to work with young people including as a Life Saving Guard, and also organist.

She was accepted for Salvation Army officer training on 13 November 1913 and entered training out of Sydenham Corps. The training lasted from 12 March 1914 to 14 January 1915. Eva’s first appointment was to Paeroa Corps, NZ until 20 May 1915. She then transferred to the Field Department at National Headquarters where she became aware of the scope of the Army’s missionary work. Eva remained there until she was accepted for overseas service in China in 1917.

The China Party A contingent of four New Zealand women officers were selected for China. Captain Louie Smith, Captain Avelis Andrews, Captain Eva Wilkinson and Adjutant Nellie Newton. After a special farewell service conducted by Commissioner and Mrs Hodder, these officers left for Sydney early in 1917. In Sydney the New Zealand group were joined by the Australian contingent. This China Party of 14 officers was given a final farewell by Commissioner Hay of Australia at Sydney Congress Hall on Wednesday 21 February 1917.4 Commissioner Hodder was also present and introduced the New Zealanders.

Reference citation of this paper Selwyn Bracegirdle, “Save The World Army, The China missionary service of a New Zealand Salvation Army officer, Eva Ludbrook (nee Wilkinson)”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 94 – 104.

2 This paper was first published on line for The Salvation Army Archives, New Zealand, February 2016 https://archives.salvationarmy.org.nz/sites/default/files/uploads/archives/Eva%20Ludbrook%20%28nee%20Wilkinson %29%20-%20China%20-%20Save%20The%20World%20Army.pdf and updated for this publication.

3 The author is the Great Nephew of Eva Ludbrook.

4 “Salvation Army”, The daily examiner, (Grafton, NSW, Friday 16 February 1917), 1.

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New Zealand officers who have left for China (Left to Right) Captain Smith, Captain Andrews, Captain Wilkinson, Adjutant Newton5

Captain Wilkinson was the first of the Kiwis to speak and The war cry of 10 March 1917 recorded her words; … she told the interested audience that she had participated in the rough, early day fighting in the very street in which the Congress Hall was situated. For so young a lass this was a surprising statement, understood when she stated that she was being nursed by a Sister comrade at an openair meeting, when a stone thrown at her father, the Officer, leading, glancing off, hit her in the forehead. The Captain still carries the mark of this early fighting all her days.6

This farewell meeting was described in The war cry as “… a truly splendid meeting which will live for ever in the memory of many who participated.”7 Journey to Peking, China The China Party sailed for China via Hong Kong and Japan. After Eva’s safe arrival in Peking, she wrote to Commissioner Hodder on 4 April 1917; As you will already know, we have arrived safely in Peking and are very comfortably settled. The sights and sounds which at first were so strange to us, we are becoming quite accustomed to, and are not much disturbed thereby.

The journey from Sydney till nearing Hong Kong was very pleasant, but the night before reaching that port we encountered a typhoon and were somewhat tossed about. From Hong Kong to Japan … the weather was getting cold.

“New Zealand officers who have left for China”, The war cry, (New Zealand, 24 February 1917), 6.

“China Party in Sydney”, The war cry, (New Zealand, 10 March 1917), 5.

7 “China Party in Sydney”, The war cry, (New Zealand, 10 March 1917), 5.

5 6

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The combined China Party, composed of Australian and New Zealand officers Top Row (Left to Right), Captain Dare, Captain Smith, Ensign Daddow, Ensign Greener, Ensign Graham. Middle Row (Left to Right), Lieutenant Renshaw, Captain Andrews, Ensign Pennington, Captain Wilkinson, Captain Harris. Bottom Row (Left to Right), Adjutant Gillam, Lieut.-Col. Fredrich, Mrs. Friedrich, Adjutant Newton8 We were rather disappointed at not being able to get ashore at Nagasaki … Brigadier Beaumont and several comrades met us [on board] … The Japanese comrades were of great assistance in the transhipping of our luggage, which had to be done as hastily as possible, seeing the boat for China had been delayed an hour or two on our account.

The weather continued very cold and we encountered a snow storm before reaching China.

Our spirits have kept up all the time and altogether we have been a happy party. The railway officials at the place of landing, Tangku [known as Tang ku or Tanggu now Binhai New Area], and then further on at Tiantsin [Tientsin or Tianjin], showed us great kindness and helped in every way possible. This you will understand meant a great deal to strangers in a strange land.

Commissioner Mitchell, who had arrived the day before us, Staff Captain & Mrs Chard, Ensign Drury, Captain Cunningham and several Chinese comrades met us at Peking and we received a very hearty welcome. After a short rickshaw ride, we arrived at the place which was to be our future home. Everything seemed to have been provided which was necessary for our comfort and we felt deeply grateful to God for all his goodness.

Our first day in Peking was a Sunday and we felt glad of this, because it gave us an opportunity of seeing the work it was possible to do. A nice crowd assembled for each meeting and we were much inspired by the earnestness of the recruits, especially of the women. There have been some good cases of conversion … For the afternoon a Junior meeting was held, with an attendance of just over 120 and 11 companies [classes] were conducted. Each with a Chinese teacher, so you will perhaps be able to judge something of the progress which the recruits are making. At the close of the night meeting there were five seekers for salvation.

The wonderful opportunity before us makes us feel that it was well worth coming for and we hope to be able to put in good service.

The learning of the language will be a difficult matter, but we have commenced and are working at it as hard as possible. We have our own language school, which is considered to be “The combined China Party, composed of Australian and New Zealand officers”, The war cry, (New Zealand, 10 March 1917), 5.

8

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the best plan. In addition to the united class, we study with individual teachers, thus what is taught in class is gone over again and by this means, the words and sentences are fixed on our minds.

We remembered you in our prayers.9

Peking Wedding and Banquet On 12 December 1917 Ensign Arthur Ludbrook left England for China. He arrived in Peking via Canada on 5 February 1918. His appointment was as Private Secretary to the Territorial Commander and then as Accountant Territorial Headquarters in 1919.

This is where Eva and Arthur met. Captain Wilkinson and Adjutant Ludbrook were married in Peking on 31 January 1920. Commissioner Pearce, Territorial Commander China North, had issued the wedding invitations to attend at The Salvation Army Hall in Morrison Street, an Acacia-lined street where The Salvation Army also had its China North headquarters. Situated just to the north of the Legation Quarter, this street was always crowded. It was a location where foreigners and Chinese could readily mingle among clothing stores and curio shops, food outlets, drycleaners and medicine shops. This was where the wedding took place. The 6:00pm wedding was preceded by a 4:00pm banquet at Hsi T’ang Tju Hutung.

Their first child, Nellie born December 1920 died 18 months later. In 1921 Arthur was appointed Trade and Printing Department Secretary. Another daughter, Myrtle was born 27 May 1923. In 1926, Kenneth was born but did not survive to the end of his first year. In 1923 Arthur and Eva attained the rank of Staff Captain. In September 1924 they enjoyed furlough in New Zealand and England before sailing for China again in August 1925.

On their way to New Zealand the couple stopped at Brisbane, where Arthur made a statement to a newspaper about the situation in China. Arthur stated; … affairs in China were in a chaotic state. Troops were moving freely, and the railway from Pekin to Tientsin was crowded with train loads of troops bound north to fight for General Wu-Pei-Fu against General Chang Tso-lin. The cost of living was on the increase. The work of the Salvation Army was making great progress.10

Letter from Eva Wilkinson’s ‘Officer File’, The Salvation Army Heritage Centre & Archives, New Zealand.

“Chaotic China, Salvation Army officer’s statement”, The Brisbane courier, (Queensland, Monday 3 November 1924), 6.

9

10

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Eva and Arthur Ludbrook with daughter Myrtle11

Eva Ludbrook wearing the ‘Save World Army’ hat holding her daughter Myrtle12

Walking in Shanghai The Ludbrooks were appointed to Shanghai, China for 9 months in 1927. During this time a son, Allan was born.

While in Shanghai they walked to the nearby Salvation Army corps for Sunday meetings and Eva wrote about such events; 11 12

Family photograph album - Selwyn Bracegirdle.

Family photograph album - Selwyn Bracegirdle.

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I wish you could join us on our walk to the Sunday morning meeting. We turn right as we leave the large building in which we live – this faces what Shanghailanders call the Soochow Creek, really a very busy waterway, so we have buildings on our right and river on our left. After crossing the first street just ahead of us we come to a cobbled road … good exercise for the feet, it is said.

There are many things being sold by the side of the road, and also many people seeking ways and means of getting a living. Shoe cleaners, barbers, cigarette makers (with tobacco possibly extracted from cigarette ends picked up from the dirty streets), food stalls selling piping hot food etc.

On the river side usually there is much business being done as commodities are being landed from the small river boats. Charcoal, for instance, and round the charcoal baskets children and grownups are seen with bags of varying sizes which they try to fill from droppings or from what they can steal. If it is rice or cotton wool, the sight is just the same. Wood, too, comes in great quantities … from small pieces for kindling mostly tied in bundles, to much larger pieces can be bought.

As we walk along there are all kinds of people to be seen, from the beggar to the very well dressed.

At the third bridge from our building we cross the river and turn right again – here all kinds of food are offered for sale, it is a kind of street market. There is fish, pork, vegetables and fruit etc. We have a great admiration for the ordinary Chinese who is doing his best to find some means of earning a living. They are to be found on almost every street, selling shoe laces, buttons, elastic, stationery, and many other things, some with a little tray carried in front of them or a cloth spread on the side of the road.

As goods arrive by boats some are taken away in lorries and seeing there is a shortage of petrol, new machinery has been attached to some of these vehicles ... so that wood can be burned to give the heat which generates the power. What a smoke this makes! … As we pass along children call out in Chinese ‘foreigners, foreigners’ or sometimes in English ‘Hello, Hello’ and often seem pleased if we respond with a greeting.

Some people look with great interest and wonderment at the three characters ‘Save World Army’ on our hats – so mysterious a designation it is to them … A tremendously challenging name surely, but we remind ourselves that Jesus indeed came to Save the World.

At last we reach our small Hall. It was at one time a military hut, but it has been in our possession for many years now. Last year it was renovated and it looks quite attractive inside.

Painted green it gives a clean and bright appearance to the interior (Its seating capacity is about 200). As we enter, the red characters painted on the wall at the back of the platform stand out and we are told that ‘Christ Jesus came into the world to save sinners’. The white characters written just above the plain polished Penitent Form have their message too ‘Whoever shall call upon the Name of the Lord shall be saved’.13

Worship - Shanghai Style Eva continued the letter by explaining the worship style of the Chinese people in the Shanghai Corps; The Congregation! … mostly very poor people, a few a little better class – some have been Christians for years, some are very young in the faith – some can read, some can’t – some of the people are clean in their dress, some are not and wear rather ragged clothing – one or two are crippled and almost blind. But to worship in the Hall seems to be the joy of their lives – lives which are ordinarily dull and monotonous and filled with many problems. Recently in one of our meetings we were singing ‘Count your blessings’ and as I looked around it seemed to me that most of these poor folk had very few to count, and yet they entered into the singing (Shanghai people can’t sing – at least the people who attended our corps can’t, but they make noise) as though they really had many blessings.

Sometimes opportunity is given for testimonies and, while we understand very little of Shanghai talk (so different from what is spoken further north) yet we pick up enough to know that 13

Typed letter, undated, attributed to Eva. Family records – Selwyn Bracegirdle.

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someone is telling how the Lord had healed him and another how the Lord had helped her in some difficulty; their faith is simple. The one who testified that the Lord had healed him told how he was trying to honour the Lord by giving just weights in his very small business. As I worship with them my heart is touched and I think how the Lord Jesus would have found pleasure in being one of a congregation of this description; of course He is, but invisible.

To take this walk on Sunday evening is a very unsavoury business ... the night carts tip their contents into the river. Odour! Phew! … Well, as we near the Hall and see the Flag flying, hear the drum beating and see a good crowd listening to the message, we feel it is worthwhile …

In the new state of the future all this [living conditions] is supposed to be wiped out and perfect conditions reached – say in 50 years time. I wonder!”14

Photograph of the Chinese shoes and child’s tunic given by Eva to her sister Mrs Lt-Col Jessie Bracegirdle (nee Wilkinson)15

Tumultuous Change Ahead The Ludbrook family left Shanghai for India in December 1927 where Arthur was to serve as Financial Secretary, located in Bombay. In 1928 the Ludbrooks were promoted to Major. Their service in India lasted until their return to China on 29 November 1932. There was a time of furlough during 1933 to both New Zealand and England. In 1934 Arthur was appointed General Secretary China North and the couple was promoted to the rank of Brigadier.

The Japanese invasion of China which commenced on 7 July 1937 included the capture of Shanghai, Beijing (Peking) and Nanjing. By December 1937 The Salvation Army in China was at work with refugees trying to escape the advancing Japanese military. Brigadier Ludbrook wrote, A scheme in which the co-operation of 200 police stations was secured in finding out the starving in the city of Peiping. Registration of all who need aid has been made, every officer in the city helping with this work.16

This was the beginning of the Second Sino-Japanese War which lasted until 9 September 1945. Arthur was appointed to Chief Secretary, China North in 1940 and based again in Peking.

Typed letter, undated, attributed to Eva. Family records – Selwyn Bracegirdle.

The Salvation Army Heritage Centre & Archives, New Zealand.

16 “Swift relief for China, Salvation Army’s fine work”, News, (Adelaide, Friday 10 December 1937), 3.

14 15

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North China Territory motto for 1941 “If God be for us who can be against us?”17

By 1941 the Japanese had silenced The Salvation Army in parts of China and by 1943 foreigners including European, Australian and New Zealand Salvationists were interned in camps. The Army’s 93 evangelistic centres across China were shut, along with the girl’s home, boy’s home, medical centres such as hospital, clinic and sanatorium, men’s shelters, discharged prisoners aid department, beggars’ camp and relief for foreign persons. Just prior to this occurring the Ludbrooks’ daughter Myrtle was en-route to England to take advantage of a scholarship gained in China. Because of the war situation she was diverted to Canada and while there took up the profession of nursing. It would be over five years before she saw her parents again.

Arthur, Eva and son Allan were interned at the Lunghua Civil Assembly Centre until being freed in 1945. In the New Zealand War cry of 24 November 1945 Eva related their experience of freedom from internment based on a letter received by her sister Mrs Brigadier Jessie Bracegirdle.

On the 15 of October – exactly two months after the cessation of hostilities – the way opened up for us to leave camp. Things have moved slowly here, and many people are still in camp, but the Australian Government went ahead and opened a Hostel for its people, and also offered accommodation to New Zealanders. So here we are!

How wonderful it is to be here, too, after camp. Nicely prepared meals, a room to ourselves, and also a bathroom. Then it is central, and means a great deal from a business standpoint. Our camp – Lunghua – was an hour’s motor ride from Shanghai, over a very rough road, and it was exceedingly trying to undertake the journey to and fro.

Yesterday a New Zealand representative flew from Hong Kong and visited us here. He was Brigadier Clifton (nephew of Lieut.-Commissioner Bladin), and he informed us that New Zealanders were to be accorded the same privileges as Australians. We are here now on our own merit as well as by the courtesy of the Australians. Tomorrow, therefore, I will be collecting £10 (which is a gift towards repatriation) whether leaving immediately or not. The Australian Red Cross has also made gifts of clothing to all Allied internees. This has been very acceptable, especially as everything was a very good quality and worth having.

We are fairly well but feeling the need of change and quiet. Major Su and other Chinese Officers are anxious for Arthur to return north and pick up the threads again. This will be a great 17

Printed card for wall hanging. Original from family records – Selwyn Bracegirdle.

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privilege for him. The Chinese have carried on very courageously and preserved The Salvation Army Work (on a smaller scale, of course) during these two and a half years. Up north the situation is rather chaotic, and communications are disrupted. Travelling is difficult and railway lines seem to be cut. Perhaps Arthur will be able to go by plane. Allan and I will probably stay here until he returns from the north.18

By the time this report was published, The Salvation Army Flag was again flying from the Headquarters building in Peking.

An officer, believed to be Arthur Ludbrook, unfurling the Army Flag over the North China Headquarters, Peking after WWII19

Leadership and Troubles in China In 1946 the Lubrooks left China for England. By the end of that year Arthur was appointed Territorial Commander and Eva appointed in charge of women’s ministry for North China and returned to China in 1947 to fulfil their roles. By 1948 Chinese Communist forces were exerting power within China and coming closer to Peking. The Salvation Army in North China found it necessary to move the Headquarters from Peking to Shanghai in the south of the country.

In 1949 the Communists had won their ‘War of Liberation’ and on 1 October 1949 Chairman Mao Zedong proclaimed “The people of China have risen up!” This new government saw missionary work in China as ‘driven’ by foreign powers and passed a law which affected all churches and missions including The Salvation Army. The law stated that: 1. No foreigners could hold executive positions or any other positions.

2. There must be no connection with any foreign agencies.

Excerpt from “The Luxury of Liberation”, The war cry, (New Zealand, 24 November 1945), 7.

Reproduced from the booklet for The Salvation Army Fellowship of China Missionaries, Reunion 1978, (London: The Salvation Army, 29 June 1978).

18 19

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3. Properties must be transferred to the China Christian Council, and its land belonged to the People’s Government.20 This was an exceptionally difficult time for Arthur and Eva having to manoeuvre through the ever-increasing strictness of Government requirements which included the ‘accusation meetings’, and ultimately the obligation to hand over control to Chinese Officers and to severe connections with International Headquarters (IHQ) of The Salvation Army – as no authority from IHQ and no communication with them were permitted. Arthur and Eva felt the International Secretary at International Headquarters, London had left them to sink or swim. By 1952, having completed all they could for the Chinese Officers and Salvationists, the Ludbrooks left for England where they arrived on 18 February 1952. They remained in service at the British National Headquarters until retirement in England on 29 November 1954.

Colonels Eva and Arthur Ludbrook21

Eva was promoted to Glory on 26 October 1978 and Arthur on 8 September 1989. A private Service of Remembrance and Thanksgiving for Eva was held at the home of her sister Lila Wilkinson in Christchurch, NZ on Friday 17 November 1978. The final song was written by John Oxenham and the words of the first verse make a fitting reflection: In Christ there is no east or west In him no south or north But one great fellowship of love Throughout the whole wide earth.22

Abridged from Check-Hung Yee, Good Morning China, The chronicle of The Salvation Army in China 1916 – 2000, (Alexandria USA: Crest Book, The Salvation Army, 2005), 73.

21 Family photograph records – Selwyn Bracegirdle.

22 General of The Salvation Army, The Song Book of The Salvation Army, (2015), No. 1006.

20

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Colonel Robert and Coral Duck Chong1

1

Courtesy of The Salvation Army.

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TINGHA AND THE TINFIELDS OF NEW ENGLAND, AUSTRALIA AN EXAMPLE OF MULTICULTURAL MINISTRY THE CHINESE POPULATION AND THE SALVATION ARMY2 Robert (Bob) Broadbere3 Introduction The Salvation Army in Hurstville, New South Wales (NSW) contains a large Chinese congregation, mainly of first-generation Chinese Australians as well as students who will eventually return to their home provinces in China. Generally, many Australians, including those of Chinese ancestry know little of the history of the Chinese in Australia. Salvationists too know little of The Salvation Army’s ministry to Chinese populations in Australia or about Chinese who became Salvationists. This paper outlines some of this history and also that of the Chinese work of the Tingha and surrounding corps.

Furthermore, this paper could assist in the current understanding of The Salvation Army working in a multicultural environment in the Australian context.

Chinese early impact on the Australian continent Generations of Australians learnt from their school books that Australia was discovered by Captain James Cook in 17704 and the colony of New South Wales was founded in 1788 by Governor Arthur Phillip in a land declared terra nullius.5 In fact, European, Asian and Pacific Islander pioneers had visited but not settled many years prior, while Aboriginal and Torres Strait Island people settled this vast continent centuries before.

In his controversial book 1421: The year China discovered the world, Gavin Menzies claimed the Chinese since the Sui dynasty (AD 589 – 618) were aware of Australia’s existence.6 Admiral Zheng He (1371 – 1433) in his role of Admiral of the Chinese navy, credited his vice-admirals Hong Bao and Zhou Man as discovering the continent of Australia. Menzies even claimed that Bao was shipwrecked near Warrnambool, Victoria. Bao’s crew assimilated into the local Aboriginal people while he “rode on horseback up the valleys of the Murray, Darling and Murrumbidgee Rivers to what is now Cooktown” and led to the Toscanelli’s map of 1474.7 Responding to such claims, Peter Barber, the head of the map collection at the British Library stated, Reference citation of this paper Robert (Bob) Broadbere, “Tinga and the tinfields of New England, Australia. An example of multicultural ministry, The Chinese population and The Salvation Army”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 105 – 115.

2 This paper was first developed as Robert Broadbere, Tingha, The tin industry, Chinese workers and The Salvation Army, (Sydney: Robert Broadbere, n.d.).

3 The Salvation Army Tingha history provided in this paper includes extracts from Salvationists whose work is in the public arena, including Commissioner Heather Lang, Major David Woodbury, and Mrs Alison Briggs (nee Treffone).

4 An interesting fact is that Cook was a Lieutenant at the time and while he circumnavigated New Zealand, he was only able to explore a section of the east coast of the Australia continent.

5 A Latin expression meaning “nobody’s land”, that is land that no body owns. This phrase is often misinterpreted by post-colonial historians as a “land devoid of people” to try to argue an extreme case that all Europeans saw the different peoples on the continent as non or sub-humane group.

6 Gavin Menzies, 1421: The year China discovered the world, (London, UK: Bantam Press, 2002), 202.

7 Menzies, 1421, 189.

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Menzies’ theories [are] potentially dangerous, as they seek to rewrite history from outside the bounds of proper scrutiny and academic rigour. [There is] a distinction between Menzies and academically trained populist historians, such as Simon Schama and David Starkey.8

Professor Luo Zongzheng, from the Nanjing Museum, reportedly told Menzies, … there are too many theories about Zheng He, but there are no relics, no boats or anything concrete. So the theories are not convincing.9

A more reputable study on all known contributors to Australia’s history of exploration was conducted by Frank Welsh.10 When speaking of China’s interest in Australia, Welsh wrote, “imperial China, convinced that its own land was the centre of the world, evinced only moderate interest in distant regions, but accepted a regular supply of dried sea slugs”11 from northern Australia. Professor Needham in the same publication backs the assumptions of Chinese visitors to this land. Therefore, Asian and possibly more specifically Chinese traders knew more about Australian at this stage than the Europeans who came later.

After the exploration of the east coast of Australia by Cook, it was decided to send convicts and establish the colonies of New South Wales and Norfolk Island. What may not be known is that three of the ships, Charlotte, Lady Penrhyn and Scarborough after leaving Sydney Cove headed for China.

In China, specifically Macau (a Portuguese Colony) and Whampoa (near Hong Kong) the ships collected cargo for trade back in England. Naturally these ships in Chinese harbours would attract interest and in turn transportation to Australia of ‘free’ men in the nature of Chinese immigrants would not be too far away.

According to Geoffrey Blainey, the Chinese who arrived in Australia during the 19th Century came in their thousands and were recorded in history as miners as well as market gardeners.

Unfortunately, history was more inclined to highlight their market gardening than their mining skills.

The Chinese immigrant miners were to be found as far afield as North West Tasmania, Northern Queensland and Northern Western Australia. The Chinese people in these locations showed a determined skill in working in harsh conditions and extracting a living from the earth.12 One of the areas where Chinese miners settled was in the New England region of New South Wales where a series of tin mines were developed from Emmaville to Tingha and Bora Creek. As this paper’s focus in on the Chinese workers, it is their activities which will receive the main concentration. Although Europeans settled in the areas being examined, and Aboriginal miners were also present,13 credit must be given to the Chinese settlers in the towns mentioned. Most were not naturally familiar with western culture or religions but the history of The Salvation Army in Tingha credits Chinese settlers as the main strength of the local corps. Pioneer Salvationists, European and Chinese, worked as one for the Kingdom of God. Janis Wilton wrote about Chinese miners in this area. She argued that the interest of the Chinese in The Salvation Army was, Cited in Peter Fray, “It’s official: Admiral Zheng beat Cook to Australia”, The Age, (25 November 2002), ¶18, https://www.theage.com.au/world/its-official-admiral-zheng-beat-cook-to-australia-20021125-gdutvo.html accessed 9 January 2019.

9 Fray, “It’s official”, ¶34.

10 Frank Welsh, Australia: A new History of the Great Southern Land (2 nd Ed.), (USA: Overlook Press, 2008), 2, 3.

11 Welsh, Australia, n.p.

12 Geoffrey Blainey, The Rush that Never Ended: A history of Australian mining, (Parkville, Australia: Melbourne University Press, 1963).

13 The Salvation Army in Tingha let the Mission to the Aboriginal people use the Army hall for Lantern services.

“Pioneering work”, The New South Wales Aborigines’ advocate, (Australia, 29 June, 1907), 3.

8

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… some ways, … a way of accommodating to this very different European environment, and aiming to get some sort of acceptance, …14

Map locating Tingha, New South Wales, Australia15

The Chinese settlement in the Tingha area The map above shows the New England District with Inverell as the primary centre. From Emmaville to Tingha via Inverell is 115km, Inverell to Tingha is just over 31km while Tingha to Bora Creek is about 100km (west of Tingha not shown on the map). All centres mentioned involve tin mining and Chinese miners.

C. S. McGlew was a mining adventurer who, in 1871, travelled to the area in search of tin.

Blainey wrote, “McGlew started a rush to take up rich tinlands around Newstead and Tingha and Inverell. The tin at Vegetable Creek16 was so rich that thousands of Australians and Chinese camped in the creek and they churned 150 acres of flats….”17 By 1877 many Chinese were well established in the area and also in businesses other than mining.18 In 1881 it was reported that hundreds of Chinese from Hong Kong were arriving in the New England area to work in the tin mines.19 Mining towns of Emmaville, Bora Creek and Tingha

Richael Kohn and Janis Wilton, “Chinese in Australia”, The ark, (ABC Radio, Sunday 28 November 2004 3:45pm), transcript, ¶42, https://www.abc.net.au/radionational/programs/archived/ark/chinese-inaustralia/3430194?searchTerm=%22salvation%20army%22%20emmaville accessed 10 January 2019.

15 Developed from google maps.

16 Vegetable Creek would later be named Emmaville.

17 Blainey, The Rush that Never Ended, 130 – 131.

18 “The Chinese on the Tin mines”, The Queenslander, (Brisbane, Saturday 14 July 1877), 28.

19 “Chinese at the tin mines”, Kiama independent, and Shoalhaven advertiser, (NSW, Tuesday 24 May 1881), 4.

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As Tingha is of primary interest, Emmaville and Bora Creek will be examined first.

Emmaville Emmaville was first known as Vegetable Creek and according to Emmaville’s mining museum, tin was first discovered here in 1872 when the mining of tin was at its peak.20 It is believed the town’s original name, Vegetable Creek originated from the Chinese market gardens in the district at the time. The name of the town was changed from Vegetable Creek to Emmaville in honour of the Governor General’s wife, Emma, after a gentleman from the lands department had visited the area.21 The visitor could not find mention of the mining claims in any documentation and therefore the area needed to be gazetted and so it became Emmaville. The creek still kept its name and therefore some information about tin mining can be found under the original name for the area.

When tin mining started, the Chinese residents were in the ascendency as figures for 1880 show 900 European residents and 1,200 Chinese. By the 1900s the town had grown to 7,000 including a Chinese population of 2,000.

A report on the Emmaville tin-mining district appeared in the Sydney Morning Herald of December 1882. It outlined the different areas and different methods of mining between the Chinese and European miner. The inspector of mines wrote in part, … Nearly the whole of the shallow alluvial workings in the Vegetable Creek tinfield are in the hands of the Chinese, whereas all the lode-mining, prospecting in basaltic country which requires blasting, and deep or wet workings – wherever skill and strength is required – is in the hands of European miners. The whole of the tinfield is in a prosperous condition.22

Emmaville Corps To this industrial scene, The Salvation Army arrived in 1895 with the newspaper optimistically reporting that “[a]ready there are indications of success in the work.”23 Little is known of the corps and its work among the Chinese population of the town. What has been gathered is from newspapers of close larger towns and are connected with reports mainly to do with fundraising. Captain Woodford of the GBM (Grace Before Meat) held a fundraising visit to the corps in February 1902 and held a coffee supper.24 In 1906 people in the town contributed £50 to the self-denial appeal, only £5 less than what was raised at the larger town of Glen Innes.25 Brigadier Jago visited to conduct a lecture on The Salvation Army’s social work.26 A commemoration of the sinking of the Titanic was featured in a concert consisting of local talent in September 1912, with the funds going to the corps. 27 By the 1920s as miners moved out of the area, the Army’s work at Emmaville was conducted by the Glen

20

For information on tin mining see George MacDonald Davies, Tin Ores, (London, UK: John Murray, 1919), https://archive.org/details/tinoresgeorge00davirich/page/n5 accessed 10 January 2019.

21 “Vegetable Creek tin mines”, Maitland Mercury and Hunter River general advertiser, (NSW, Tuesday 17 December 1872), 2.

22 W. H. Slee, “The Emmaville tin-mining district”, Sydney Morning Herald, (NSW, Tuesday 5 December 1882), 10.

23 “Salvation Army” The Sydney morning herald, (NSW, Saturday 5 January 1895), 9.

24 “Salvation Army” Glen Innes examiner and general advertiser, (NSW, Tuesday 18 February 1902), 2.

25 “Salvation Army”, Glen Innes examiner and general advertiser, (NSW, Friday 2 November 1906), 4.

26 “Salvation Army”, Glen Innes examiner and general advertiser, (NSW, Friday 30 August 1907), 4.

27 “Emmaville”, Glen Innes examiner, (NSW, Monday 23 September 1912), 2.

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Innes Corps, most probably as an outpost. This work was only listed as an open-air meeting at 3:00pm on Saturdays.28 Bora Creek Bora Creek is west of Tingha and according to a survey report in The Sydney morning herald, it was settled in about 1897. It was thought that the name Bora Creek was used as the area contained an Aboriginal Bora ceremonial ground. This has not been corroborated as no further mentioned has been found.29 Persons listed in this report give no indication of Chinese workers in the tin mines, possibly because the extraction method was not one normally used by them. Bora Creek history is hard to find, though it does get a mention in current flood mitigation material. Bora Creek flows into the Gwydir River and onto the Copeton Dam which was built in 1976. The area is also not mentioned in Blainey’s work. The size of the mining operations reported in the newspapers would suggest a larger operation than historical publications suggest with shops and other services available.

Bora Creek Outpost The Salvation Army work at Bora Creek was designated an ‘outpost’, meaning it was oversighted by a parent corps, in this case Tingha Corps. The Salvationists at Tingha Corps conducted services there and assisted in other local activities. Having in mind the road conditions of the 1900s from Tingha to Bora Creek, the journey to conduct services would have been tiresome. It is a credit to early Salvationists in their travels to present divine worship to outlying communities.

The photo below shows some of the comrades of Bora Creek Outpost of 1904. A number of the people in the photo are related. They were the two Kennedy sisters, and “Dad Brice” (third from left in back row), who was the father of Minnie Treffone and father-in-law of Dave Treffone, the couple in the centre row. Alison Briggs, a descendant of this family stated that Dad Brice was “saved from the demon rum”.30 It should be noted that a few people in the photo are holding instruments. Of this band a local reporter wrote, The only enlivenment to the town is the Salvation Army, whose band is progressing at a great rate. Converts are fairly numerous, but principally women…31

“Religious – The Salvation Army”, Glen Innes examiner, (NSW, Thursday 7 April 1927), 4.

“Mining in New South Wales”, Sydney Morning Herald, (NSW, Wednesday 12 December 1900), 5.

30 Communication between author and Alison Briggs (nee Treffone). For more information on the Treffone family see, Alison Briggs, “Bandmaster David Treffone”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 116 – 127.

31 “Bora Creek notices.”, Bundarra and Tingha advocate, (NSW, Saturday 26 May 1904), 2.

28 29

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Bora Creek Comrades (Outpost of Tingha, N.S.W.), 1904 Back row (left to right) Bro. Glennie, Bro E. Smith, Dad William Brice, Sister Davis Second row – Treasurer McDonald, Sergt-Major Dave Treffone, Sister Minnie Treffone, Sister Plumb.

Third row – Bro. Jas. McDonald, Sister A. Kennedy, Sister M. Kennedy.

Three comrades were not present when this photo was taken.32

Tingha Tingha was founded in 1841 by Sydney Hudson Darby, but it was to be another 30 years before the tin boom arrived. The first post office opened in Tingha during 1872 and the settlement was proclaimed a town in 1885. Formal education however did not appear in the town until the Sisters of St Joseph established a school in 1890. Yet, tin was the town’s life blood and so important was its discovery that a memorial clock (below) was unveiled to commemorates 80 years of tin mining in the Tingha district.

Tingha Tin Mining Memorial33

The discovery of tin could have come earlier, as Joseph Wills sent a sample to his brother-inlaw, Frederick Clar De V’ries in London to have it tested around 1865. De V’ries showed the sample in Paris but neither Wills or Se V’ries did anything about it. In 1870 Wills sold of the tin to a man in Inverell who took it to C. S. McGlew in Sydney. The company McGlew worked for then started mining operations in Tingha area.34 Although Wills must be credited as being the founder of the tin mining in the town of Tingha, his tombstone reads “he paved the way for other’s gain, and dies

32

Photograph courtesy of Alison Briggs.

Photograph courtesy of Glen Yeomans permission provided January 2019.

34 Jim Belshaw, “New England’s history – History revisited – Tingha’s tin a golden find.” (Wednesday 4 June 2014), http://newenglandhistory.blogspot.com/2014/06/history-revisited-tinghas-tin-golden.html accessed 16 January 2019.

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neglected for his pains”.35 Notes on the memorial clock indicate that tin was first discovered in 1871 and between 1884 and 1950, over 70,000 tons of tin was extracted. To put this in context, The Australian Year book of 1910 revealed some interesting production figures from Tingha and environs.

The Tingha area produced £117,600 of tin as compared to the New South Wales state total of £205,447.36 As with other mining areas the population of Tingha fluctuated depending of the value of the goods and work available. In the 1870s out of the 7,000 or 8,000 tin miners 25% were from China.

Of interest here was the fact that there were enough readily accessible surface deposits to make a living without the use of machinery, allowing Chinese miners the easy access. As the population of miners increased the percentage of Chinese miners appeared to remain constant. The record noted that in the 1900s over 6,000 people arrived and again 25% of the miners were Chinese.37 Tingha Corps The people of Tingha regarded The Salvation Army as part of its town whilst acknowledging its principles and witness. The Salvationists of that time knew how to balance their witness without compromise.

The corps history books, now in the Heritage Centre provide little clear information on corps activities especially those first 50 years. The corps was Corps 232 (some past editors say Corps 23) and was opened by Captain John Olson on 24 May 1888.38 It closed 4 December 1999 after some valiant efforts to maintain a presence in the town.

Lang indicated that, A large Chinese population lived in and around Tingha in the mining days and Christian missions had many converts among the Chinese immigrants and their descendants. To assist in evangelising these people, the Tingha Corps had Chinese Bibles printed.39

Like with many corps at the time Tingha Corps had a number of different sections including the brass band and home league. Local historical records state that the last Chinese Joss House in Tingha closed in 1936 giving some indication that Chinese influence had declined greatly.

“Vale Joe Wills”, Armidale express extra, (NSW, 28 April 2014), extra.

“Year book Australia, 1910, Australian Bureau of Statistics, http://www.abs.gov.au/AUSSTATS/abs@.nsf/allprimarymainfeatures/85EE1C9FC70213CFCA2573CD00049896?ope ndocumentaccessed 10 January 2019.

37 Helen Brown, Tin at Tingha: the history of Tingha, the greatest tin producing area of New South Wales, And the story of its people, (Armidale, Australia: Helen Brown, 1982).

38 Ella Hanna, Tingha Corps centenary (1888 – 1988), (Tingha, Australia: The Salvation Army Tingha, 1988).

39 Heather Lang, “Inverell, the Army in nearby Tingha”, (The Salvation Army Australia Eastern Territory, 2016) https://salvos.org.au/about-us/our-story/our-history/local-history/nnsw/inverell/the-army-in-nearby-tingha/ accessed 10 October 2018.

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Tingha Corps Band, 1926.

A number of bandsmen are Chinese40

Tingha Hall and Home League– no date41

Tingha Personalities As the objective of this paper is the history of Chinese settlers, mention of other notable Tingha personalities is limited.

Arthur McIlveen The most well-known of Tingha’s Salvationists is Brigadier Sir Arthur McIlveen (1886 - 1979).

Though born in Inverell, his name is closely associated with Tingha. Major David Woodbury provides 40 41

Photograph courtesy of Alison Briggs.

Courtesy of The Salvation Army.

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a history of this battle field padre. His time in WWII with the Australian troops and his care for them after they had returned saw him knighted by the Queen.42 Robert and Carol Duck Chong Colonel Robert Duck-Chong is the best-known officer of Chinese parentage to come from Tingha.

Robert Duck Chong was born in 1901 (some reports 1900) to Charles Duck Chong (Chun Yow) and Chun Susan (Gum Peng). His parents had come from China in the 1880s and married at Tingha in 1894. One biographer says Robert visited China for a year with his mother, brothers and sisters in 1911. At age 13 he left school and went to work to assist with the family income. He worked for a nephew, Thomas Pan Kee, at Narrabri for a while, then he went to another Chinese store in Wee Waa before, at about age 15, he joined the staff of a Chinese grocery store in Sydney. He returned to Tingha at about age 18 where, for a short while, he worked at Wing Hing Long before joining the staff of Sam Kee. His work in Tingha ended with his conversion to the Salvation Army in 1922. … In the 1980s, inspired by his youngest son, Robert Duck Chong paid visits to the ancestral village in China. …43

The Salvation Army records his conversion under the ministry of Ensign Alfred Whittaker, becoming a Salvation Army Officer in 1925. He married Coral Taylor in 1932 and they had six children.

The Suey family Other members of the Tingha Salvation Army were the Suey family.

In Commissioner Heather Lang’s recollections of early Tingha Corps, she quoted Colonel Win Williams. Williams stated; “From family sources I am led to believe that my great grandmother Margaret (Bathesby) Suey, a widow, and her family of five children were among the first converts of the Tingha corps.”44 Margaret Suey married Charles Lee Chue circa 1898. One of the six children of that union was William, Win’s father. Win continued; “in 1930 my mother, Captain Edith Mary Gilbert was appointed to Tingha…… [where] she left to marry my father William [Bill] Lee Chue.”45 The Tingha advocate and north-western journal of 30 May 1932 reported the marriage.

SALVATION ARMY WEDDING Gilbert – Lee Chue Last Saturday was a great day for the Salvationists, and others, of Tingha. Sister (late Captain) Gilbert and W. Lee Chue were to be married at the Army hall, and it looked as if the whole district intended to be present, Sister Gilbert was at one time stationed here, and she endeared herself with all sections of the community with whom she came in contact, with her sincerity, and earnestness.

The hall was filled to the doors an hour before the ceremony was to commence — 3 p.m.

— and anyone arriving after 2 p.m. had little chance of getting a seat. After squeezing, into the hall, the first thing that caught the eye was the beautiful drawing-room effect that had been given David Woodbury, “From bush camp to battlefield”, Pipeline, (Sydney, Vol. 18, Iss. 10, October 2014), 32 – 33.

“People Robert Duck Chong”, http://hfrc.une.edu.au/heritagefutures/neimmigrants/frame.php?enterFlg=front&area=ppl&ID=P344&form=3&fileLette r=P&userID=MMu633690229963 accessed 10 January 2019.

44 Lang, “Inverell, the Army in nearby Tingha”.

45 Lang, “Inverell, the Army in nearby Tingha”.

42 43

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to the stage. It was decorated with flowers, pot plants, etc., etc., which all go to give a most pleasing effect. Major Smith officiated, and the ceremony was a full-uniform Salvation one. The bride, who was dressed in regulation navy-blue, with white silk sash, with orange blossoms, entered the hall on the arm of Brother Miles, of Narrabri, who gave her away; she was supported

by Sister Audrey Currey, of Narrabri, while the bridegroom was supported by Captain John Layall. At the ceremony the Army Band played appropriate music, under Bandmaster Suey. After the ceremony a reception was held at the future home of the couple, Major Smith being in the chair. The usual toasts were honoured those taking part being Captain McComb, Captain Lyall.

Bandmaster Suey. and Bro. Miles. The bridegroom responded — as all bridegrooms do. At this very popular wedding. Major Smith, at the end of the ceremony, told the crowded hall that if they wanted to congratulate the happy couple, they could do so. At once the hand-clapping was deafening, and if goodwill applause helps one along the road, then those two Salvationists ought to feel that they have had a real good start.46

Members of the Suey family are recorded as playing in Tingha Corps Band and in other Salvation Army bands where they were at any given time. Delma Ferguson (nee Suey) is a cousin to Win Williams. Williams stated that when Ferguson entered The Salvation Army Training College, another cadet from Tingha, who was not of Chinese origin was Mert Darby. Darby was The Salvation Army’s Flying Padre who also worked within the drug and alcohol program. He now is retired and lives on the Gold Coast.

North Sydney Corps Band, 1957 Bob Suey is in the cornet section47

What better way to conclude this paper on the history of Tingha Corps and its Chinese Salvationists than a comment from Rodney Noonan on the Suey family. Noonan wrote, The three Suey brothers formed the nucleus of the Tingha [rugby league team] forward pack for several seasons, both Vivian and Namaan Suey played for the Northwest regional team against Armidale on 25 August 1928. The Suey family was regarded as ‘the backbone of the Salvation Army’ in Tingha, which conferred significant social standing. The Salvation Army had a vast membership in Tingha and exerted ‘a big indirect influence on the whole tone of the town’ such that its support was deemed necessary for any festival function or social event.48

“Salvation Army wedding”, The Tingha advocate and north-western journal, (NSW, Friday 20 May 1932), 2.

Photograph courtesy of the author.

48 Rodney Noonan, Trophies in the Window: Chinese department stores, Rugby League and the Great Depression in New England, Sporting traditions Vol. 26, Iss 1, (Australia: Australian Society of Sports History. 2009).

46 47

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David Treffone in his Salvation Army uniform, c 1920s1 1

Photograph courtesy of the author’s family records.

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BANDMASTER DAVID TREFFONE Alison Briggs2 In the book of Acts is found the verse, “I have found in David ... a man after my own heart, he will do everything I want him to do”.3 David (Dave) Triffone was born on 10 September 1874 at Hill End, NSW, Australia,4 the eldest child of Peter Triffone and Adelaide (nee Millett). Hill End, where gold was found in the 1850s, is a village situated on the Central Tablelands of NSW, 80kms north of Bathurst and 70kms south of Mudgee. Gold mining here was a great deal of work for small gains; for example two mines at Hill End in 1874 reported, “[a] crushing of thirty-seven tons of stone from Carroll and Beard’s mine has yielded 233 ozs. 15 dwts. gold.”5 His mother Adelaide was the grand-daughter of convicts who were transported for life to Australia from England and Ireland.

It is believed that David’s father’s name was “Peter Trifone Irsakovic”, and that on arrival in Australia in approximately 1869, he discarded his last name. Peter was born in Kotor, Montenegro in about 18456. David’s and his siblings’ births were registered as Triffone, Tryphone, Treffoni, and Treffone. Other alternate spellings I have found include “Trefoni”, and “Trefonie”.

David’s surname at birth was registered as “Triffone”; he was married as “David Trefoni” and died as “David Treffone”.

Dave’s father, Peter, was a gold miner and the family lived in Hill End for at least the 20 years from 1873. In April 1874 it was announced that Peter and another miner had been injured while a third had been killed in an accident at the mine.7 Little is known of the family’s life in Hill End; however, despite his religious denomination being recorded as Wes[leyan] in the school records8, it was in Hill End that Dave was encouraged by his father to attend The Salvation Army.9

Reference citation of this paper Alison Briggs, “Bandmaster David Treffone”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 116 – 127.

2 The author’s maiden name was Treffone, grand-daughter of David Treffone and Wilhelmina (nee Brice).

3 Acts 13:22, NIV. 4 NSW Registry BMD – registration No. 19534/1874 – birth David Triffone.

5 “Hill End”, Freeman’s journal, (Sydney, Saturday 17 January 1874), 2. This was approximately 6 – 7 kg of gold from 37.5 tonnes of stone.

6 Western Australia BMD – registry – ref. 564/1902 – death of Peter Treffone.

7 “Another fatal mining accident”, The Maitland mercury and Hunter River general advertiser, (NSW, Thursday 23 April 1874), 4.

8 Hill End Public School, Register of Admission, Progress and Withdrawal 1870 – 1901.

9 The musician, (Australia, 25 March 1967), 47.

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This building at Hill End was originally The Salvation Army’s citadel10

Dave’s whole family moved from Hill End to Hillgrove, another mining town just east of Armidale, NSW, in either 1891 or 1892.

Although large-scale mining did not commence in Hillgrove until about 1880, it was the leading gold-producing site in NSW from the late 1880s to the late 1890s. The town rapidly developed reaching a population peak of some 3,000 in 1898. Gold mining ceased in 1921.

The Salvation Army opened a corps at Hillgrove, on 27 March 1890; however Salvationists from Armidale may well have held meetings in Hillgrove before this date. The corps ceased to function on 30 September 1917, the Hillgrove citadel building was demolished and the material used to build the Army’s Young People’s Hall in Armidale.11 Dave Trefoni was converted in Hillgrove in 1892. Within three weeks he was playing the cornet with The Salvation Army band and three years later was commissioned as Bandmaster. He held that position for 6 years.12 It was at Hillgrove on 14 October 1895 that 21 year old Trefoni (Treffone), by this time a miner, married 18 year old Wilhelmina Brice, a domestic, in “The Salvation Army Barracks, Hillgrove according to the rights of the Salvation Army”13, with Staff Captain Harry Alfred Taylor officiating.

The Salvation Army’s War cry, reported the wedding like this – David Trefoni and Wilhelmina Brice having decided that “two are better than one”, Staff Captain Taylor was duly notified of this decision, and accordingly put in an appearance at Hillgrove for the week-end, the wedding of the two above-mentioned comrades being arranged as a special attraction for the Monday night meeting. To this meeting a small charge was made for admission, which raised a nice sum, and this the D.O. kindly left for the benefit of the corps. The interesting event passed off very satisfactorily, the ladies being, as usual, in the majority. Adjutant Walker and the local treasurer were able to cheer the couple with good testimonies concerning married life, the wedding of the latter being the first and only Salvation Army one conducted in Hillgrove besides the one now under consideration. Poor old Dave and Minnie, as we call them, stood the ordeal well. The soldiers prepared a grand wedding banquet, which was greatly enjoyed. May God bless the happy pair. ….. Gold Dust.14

10

Photograph courtesy of author and taken in 2008.

Letter from T. Hubbard, Captain to University of New England dated 30 March 1978 and The Salvation Army’s Corps in Armidale. The war cry, (Melbourne, 10 August 1918).; The war cry, (Melbourne, 3 August 1940), 5.

12 The local officer and bandsman, (Australia, 1 September 1942).

13 NSW BMD – registration No 7106/1895 – marriage Wilhelmina Brice to David Trefoni.

14 The war cry, (Melbourne, 23 November 1895), n.p.

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Wilhelmina Brice and David Treffone on their Wedding Day, dressed in their Salvation Army uniforms – 14 October 189515

Wilhelmina (Minnie) Brice was born on 24 January 1877 at Inverell,16 the fifth child of William (one of the first brick makers in Inverell) and Louisa Brice (nee Gent). Minnie’s father William was converted in about 1889, and was a member of The Salvation Army in Hillgrove at the time of Minnie’s and Dave’s marriage.17 Included in a poem describing the members of the Hillgrove Salvation Army Band, written by “Captain Sarah Kells, Hillgrove”18 are these words about Treffone; Bandmaster Dave must patience have with bandsmen one and all.

Indeed, he leads them nobly, and they’re ready at his call.

And about William Brice, Treffone’s father-in law she writes in the same poem; … Well let me say, the twelfth man in the picture For eight years now has been well saved from “blue-stone rum” etc And proudly bears the Army flag, the yellow, red and blue, None less than colour-sergeant Brice, here introduced to you …19

Photograph courtesy of the author’s family records.

NSW BMD – registration No 13621/1877 – birth Wilhelmina Brice.

17 Ref Poem “Our Band” by Captain S. Kells, Hillgrove about 1896 – 1897.

18 Sarah Kells was the corps officer of the Hillgrove Corps between 5 December 1896 and 29 July 1897. She married Captain John Sampson, and their daughter Lily Kells Sampson is a well-known Australian Salvationist poet.

19 Poem “Our Band” by Captain S. Kells, Hillgrove.

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The Hillgrove Salvation Army Brass Band c1896 – 1897 David Treffone, back row, 3rd from right William Brice, back row, left hand side20

Treffone recalled a visit to Hillgrove in 189521 by The Salvation Army’s Australasian Guards’ Band No. 1 which, in the 1890s marched from town to town holding meetings, The band arrived at Hillgrove and the men were sent to their billets: to our home came John Sampson and another. One of the first things he asked for was a clothes peg. He had the misfortune to break one of his front teeth, and his ability to remain with the Solo cornet section any longer looked dubious. But with the aid of a pocket knife he had fashioned a tooth before the first meeting, and I remember that he played all through the series. Thus began a friendship which lasted over fifty years.22

The cover of The Salvation Army’s “War Cry” 21 March 1896, showing details of the Hillgrove Corps, including the town and the Salvation Army Hall23 Photograph courtesy of the author’s family records.

Armidale Express & New England General Advertiser, (NSW, Tuesday 22 October 1895), 5.

22 Extract from Chapter entitled “The Guards go North. Hard Travel”. Lily K. Sampson, Grassroots Army - Marching Men 1890, (Erskineville, Australia: Star Printery, 1988), 42.

23 “A tour of the north with the colonel and Mrs. Estill”, War cry, (Melbourne, 21 March 1896), 1.

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The Treffone couple were blessed with 8 children; 2 sons and 6 daughters. Four of their surnames were registered as “Treffone” and 4 as “Trefoni”.24 All members of the family were known at various times as “Treffone” and “Trefoni”, but only the eldest, David Clifton (known as Clif), retained the name Trefoni.

By 1902 Dave Treffone and his family had moved to Bora Creek (Howell) NSW, (near Tingha) and 29 kms south of Inverell, where Treffone formed a Salvation Army band.25 No trace remains today of Howell, established originally under the name of Bora Creek, which sprang up to support the mining of silver, lead, copper and zinc at the Conrad and King Conrad Mines.26 It is believed that Treffone was working at the mine as an Engine Driver.27 A photo in The Salvation Army’s War cry under the heading “A blood and fire lot” of the “Bora Creek Comrades (Outpost of Tingha, NSW)” included “Sergt-Major Trefoni and Sister Trefoni” and “Dad Brice”, (Minnie’s father, William Brice). 28

Bora Creek Comrades (Outpost of Tingha, N.S.W.), 1904 Back row (left to right) Bro. Glennie, Bro E. Smith, Dad William Brice, Sister Davis Second row – Treasurer McDonald, Sergt-Major Dave Treffone, Sister Minnie Treffone, Sister Plumb.

Third row – Bro. Jas. McDonald, Sister A. Kennedy, Sister M. Kennedy.

Three comrades were not present when this photo was taken.29

24

NSW Registry births, deaths, marriages.

The local officer and bandsman, (Australia, 1 September 1942), n.p.

26 Bora Creek/ Howell was the location of the Conrad and King Conrad silver-lead-zinc mines. Ref. Australian town & country journal, (Sydney, Wednesday 4 October 1905), 26.

27 Treffone passed an Engine Drivers’ Examination for “mining engine-drivers”, and for “Winding”. The Sydney morning herald, (NSW, Tuesday 30 May 1905), n.p. During a shift, the Winding Engine Driver is responsible for the safe and effective operation of the shaft winder for the haulage of ore, people and materials.

28 The war cry, (24 December, 1904), n.p.; The Tingha Corps’ Centenary Booklet.

29 Photograph courtesy of the author’s family records.

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Between 1910 and 1912 Treffone (now with the occupation of “Produce Merchant”) and his family were living at Ross Hill in Inverell, which is located 675 kilometers north-west of Sydney, NSW.30 The family lived in Inverell for about three or four years, attending The Salvation Army, where Treffone was Deputy Bandmaster.31

Inverell Citadel with corps folk, c191732

In 1913 the family moved to Sydney,33 where in 1914 the family lived in Marrickville. Between 1916 and 1934 they lived in Newtown, another suburb of Sydney.34 Oral family history tells that Treffone worked on the building of the railway in the Mittagong/Moss Vale area during this time.35 Whilst living in Sydney, the Treffone family attended The Salvation Army, first at Petersham (1913 – 1928), where Dave played Repiano Cornet,36 and was a member of the Petersham Band League which entitled the member “to free admission to all Musical Festivals given by” the band and “also to an Hon. Members’ Tea annually”.37 In addition to this position, Treffone was also Corps Sergeant-Major, Corps Secretary and Band Sergeant during his time at Petersham.38 One of the family mysteries is that Treffone appeared in the Tingha Corps Band photograph of 1926, yet he was living in Sydney during this time. No one knows why he appeared in the two corps band photographs in the same year. Was he visiting the Tingha/ Inverell area at the time of the photo and played in the band? Was the photograph taken for a visit to another corps and Treffone was invited to take part and therefore photographed?

They had 14 ½ acres of land and “3 horses and 50 cattle”.

The Local Officer and Bandsman, (Australia, 1 September 1942), n.p.

32 Photograph courtesy of the author’s family records.

33 The war cry, (Melbourne, 25 March 1967), 47.

34 Various Australian Electoral Rolls and Sydney & NSW Sands Directories.

35 Documents show he was a Lodge member at Mittagong between at least 1917 and 1924; and a member of the Lodge Petersham Temperance in 1927.

36 One B flat Repiano Cornet is the “roving middle line-backer” of the section. Often used as a solo voice or doubling the Soprano Cornet in unison or at the octave. The Repiano is also used to add weight to the other cornet parts. “About British brass bands”, (Austin Brass Band, n.d.), http://www.austinbrassband.com/britishbrass.html accessed 16 December 2018.

37 Petersham Salvation Army Band annual festival program, Saturday 30 June 1923.

38 The local officer and bandsman, (Australia, 1 September 1942), n.p.; The musician, (Australia, 25 March 1967), 47.

30 31

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Tingha Corps Band, 1926 David Treffone (Back row, second from left)39

Petersham Corps Band 1926 Dave Treffone back row, 3rd from right40

Speaking at a “Band Sunday” at the Petersham Salvation Army Corps more than 20 years later, a former bandsman said: One of the outstanding recollections I have of the band concerns Brother Treffone. I was a wild young fellow in those days …. After I had missed a meeting or two Brother Treffone came to see me. He had the most wonderful interview with me that it has ever been my lot to share in. He dealt with me in a very understanding way, and did more to help me than he could ever know.

The impression he made upon me then has helped me many times since.41

Between 1928 and 1934 Treffone worshipped at Newtown Corps where he was Acting Bandmaster. During his time at Newtown Salvation Army, a bandsman there wrote to him “Heaven itself only will reveal what your life and example have meant to me.”

Photograph courtesy of the author’s family records.

Photograph courtesy of the author’s family records.

41 The musician, (Australia, 25 March 1967), 47.

39 40

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It was from the Newtown Corps that three of their daughters entered training to become Salvation Army officers, and served until their respective retirements after many appointments throughout New South Wales:42 • Ella entered The Salvation Army Training College in 1923 in the “Victory Session”, retiring with the rank of Brigadier; • Marguerite (Greta) entered The Salvation Army Training College in 1924 as a member of the “Dauntless Session”, retiring with the rank of Lt. Colonel; and • Norma entered The Salvation Army Training College in 1929 in the “Centenary Session”, retiring with the rank of Brigadier.

Three of Dave’s and Minnie’s daughters became Salvation Army Officers.

(Left to Right): Greta (Marguerite), Ella and Norma Trefoni/Treffone (c1930s)43

When Dave retired from his employment in the NSW Railways in 1934, he and Minnie went to Inverell where they farmed a small property, “Llandelf”,44 located off Auburn Vale Road”45, Ross Hill, Inverell.

Inverell Corps Band 1936 David Treffone, Bandmaster, front row, centre46 42

The Salvation Army Heritage Centre, Bexley, NSW. Photograph courtesy of the author’s family records.

44 Inverell Times, (NSW, 20 October 1937).

45 Inverell Council Electoral Roll sighted by Alison Briggs in 2009.

46 Photograph courtesy of the author’s family records.

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In Inverell they again worshiped at The Salvation Army where in 1935 Treffone once again became Bandmaster. He led the band for 11 years, retiring in 1946.47 During this time the band not only supported the corps’ indoor and open-air meetings, programs, harvest festivals, and other events, but was active in the community; visiting the hospital, supporting the local churches, and providing music for the ANZAC Day commemorations. At Treffone’s funeral service, Lieut-Colonel Walter Gates said of this time: “Although well into his sixties, he would be the first at the place appointed for the open-air meeting. I never knew him to miss a meeting.”48 The following extract is taken from an article in The Salvation Army’s Local officer and bandsman newspaper which acknowledged Treffone’s 50th year in Band Service; Honoured as one of the most faithful and hard-working of Bandmasters, Bandmaster Dave Treffone, the man who wields the baton at Inverell, can look back on fifty years of happy, useful banding. …….. To speak of the character of the Bandmaster is to refer to a lovable leader, who is interested in all his men, encouraging them in their musical and spiritual progress. Always at his post, the Bandmaster’s diligence and enthusiasm measure up to the highest standard. His witness has the unquestioned authority of a holy life, and his loyalty to God and The Army adds to his powerful influence and example.49

Bandmaster David Treffone in his Salvation Army Uniform, taken at Inverell (c1940 – 1950)50

“Dear Comrade tried & true” is the salutation of a letter received by Treffone from his friend Arthur McIlveen,51 whom he probably came to know when living in Tingha. McIlveen goes on to write, There are no glorious green hills & rolling valleys – king desert holds sway. I would not have missed it for worlds. I’m happy in my work which abounds in opportunities of serving my Master.

47

Inverell Times, (NSW, 28 February 1951).

The musician, (Australia, 25 March 1967), 47.

49 Local officer and bandsman, (Australia, 1 September 1942), n.p.

50 Photograph courtesy of the author’s family records.

51 Later to be Brigadier Sir Arthur McIlveen O.F. famed for his work with The Salvation Army during the World War II siege of Tobruk.

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I’ll admit a few difficulties & some dangers intrude – from above, & beyond & below. The Religion of Christ is not a burden to carry – it uplifts sustains – God be with you & yours.

This was written in July 1941 from Egypt whilst McIlveen was serving as a Chaplain with the Salvation Army Red Shield Services with the 18th Brigade, 9th Battalion, of the Australian Infantry Forces.52 A report on The Salvation Army’s Divisional Congress held at Armidale in 1942, included this paragraph, Dramatic interlude was created on Sunday morning when, as the congregation rose for the first hymn, the doors of the Town Hall were burst open and Inverell Citadel Band, led by Bandmaster Treffone, marched in to a place below the platform. Bidding them welcome, the Commissioner paid tribute to the devotion and zeal which led them, at their own expense, to make the eightymile journey to assist the Congress Band. …53

Inverell Corps Band 1945 David Treffone is second from left in the back row54

In 1950 Minnie and Dave moved to Sydney. On their departure from Inverell, this tribute to them was written in the Corps’ History Book. “9th (Oct) Farewell to Retired Bandmaster and Mrs Treffoni who are moving to Sydney. These comrades have given very valuable service to the Corps and have made a worthwhile contribution to town and district.”

On coming to Sydney, the couple built a house in Penshurst, and worshipped at The Salvation Army, Hurstville. Here, whenever the opportunity arose, Treffone would rise from his seat in the congregation to pray or give his personal testimony to the work of the Lord in his life. He played cornet in the band there until he was 82 years old. He always attended the weekly prayer meeting conducted for many years by several of the older members of the corps.55 Minnie died at their home in Penshurst on 11 July 1953, aged 76 years. She was buried in The Salvation Army portion of the Woronora Cemetery, Sutherland,56 with Senior Captain F. Jennings, the Hurstville Corps Officer, conducting the funeral.

52

Original letter donated to the Salvation Army Heritage Centre, Bexley by the author.

Inverell Times, (NSW, Friday 15 May 1942), 4.

54 Photograph courtesy of the author’s family records.

55 The musician, (Australia, 25 March 1967), 47.

56 Cemetery Ref Salv/1/0241/42.

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Dave continued to live at his home in Penshurst, and as they retired from their work as Salvation Army Officers, his three single officer daughters (Ella, Greta and Norma), came to live with him there.

During his last illness, the Hurstville Salvation Army Band came and played to Dave at his home.

He insisted that he be dressed in his uniform and taken to greet and thank the band.

He is pictured here supported by his son, Ron, c196657

Retired Bandmaster David Treffone was promoted to Glory from his home in Penshurst, NSW on Thursday 19 January 1967, aged 92.58 Following are extracts of a tribute to Treffone printed in The Salvation Army’s The musician: Promoted to Glory - Seventy-four years of Faithful Service Concludes.

Over 74 years of faithful Salvation soldiership lay behind RETIRED BANDMASTER DAVID TREFFONE when he murmured to his daughter one morning: “When the roll is called ..., I'll be there.” Not long afterwards, he answered the heavenly summons, leaving behind him a grand legacy of memories and influence… … Much could be said of David Treffone as a musician. He loved music dearly, and although he had not the opportunity for advanced studies, he bought books on the subject and studied them diligently.

But he will be remembered best for his Christian qualities. Many tributes were paid in the funeral and memorial service, but perhaps all could be summarised in the text quoted by his daughter, Lieut-Colonel Marguerite Treffone (R): “And God said, I have found in David ... a man after my own heart, who shall fulfil all my will [Acts 13:22, NIV.]”.59

Treffone’s funeral was conducted by Brigadier A. V. Boaden, and the internment by Captain Charles B. Cross. He was buried with his wife in The Salvation Army Section, Woronora Cemetery,60 Sutherland, Sydney, NSW, Australia.

Photograph courtesy of the author’s family records.

NSW Registry BMD registration No. 13144/1967 – Death Certificate David Treffone.

59 The musician, (Australia, 25 March 1967), 47.

60 Salvation Army Section, Plot 0241.

57 58

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The Salvation Army in New Zealand: Bicultural Statement Te Tiriti o Waitangi (The Treaty of Waitangi) is the foundation of bicultural partnership between Māori and Tauiwi (non-Māori New Zealanders) in Aotearoa New Zealand. This partnership has had a troubled pathway, with complex and often painful histories since the Treaty was signed in 1840.

The Salvation Army is firmly committed to honouring the principles of partnership, protection and participation inherent in Te Tiriti o Waitangi.

•

Partnership: New Zealand was founded on the basis of bicultural partnership. The Salvation Army aims to work together with Māori in all its church and social service settings, involving and supporting each other.

• Protection: The inequalities that exist between Māori and Tauiwi in New Zealand cause Māori to face considerable challenges and hardships. The Salvation Army strives to see Māori protected from the social and economic causes of inequality so they can achieve the best possible outcomes for themselves in their own land.

• Participation: The Salvation Army greatly values the many Māori serving within The Salvation Army as church leaders, staff and volunteers. These individuals enrich The Salvation Army as a movement and strengthen its mission.

Te Ope Whakaora o Aotearoa, Whītī, & Tonga Roha: Tauākī Kākano-rua Ko Te Tiriti o Waitangi te tūāpapa o te whakaaetanga o te kōtuinga tūturu i waenga i te iwi Māori me Tauiwi i Aotearoa. Ko te ara i takahia ai i raro i te noho kōtui nei, he uaua. He matahuhua, he take mamae nui hoki ētahi o ngā āhuatanga o ngā tau mai o te hainatanga o te Tiriti i te tau 1840.

E ū pūmau ana Te Ope Whakaora ki ngā kaupapa nunui o te noho kōtui tūturu, o te tiaki, me te whāinga wāhi o tētahi, o tētahi, ka takea mai i Te Tiriti o Waitangi.

Te Kōtuinga Tūturu: I whānau mai a Aotearoa i runga i ngā kaupapa o tētahi kōtuinga kākano-rua tūturu. Ka mahi tahi Te Ope Whakaora me te iwi Māori i ngā mahi o te hāhi, i ngā whakaratonga hauora katoa, mā te tuku wāhi a tētahi ki tōna hoa, me te tautoko tētahi i tētahi.

• Te Tiaki: Nā ngā korenga e taurite o te noho o te Māori me Tauiwi i Aotearoa i uaua ai te huarahi mō te iwi Māori i roto i āna mahi, me ngā āhuatanga o tōna noho. Ko tā Te Ope Whakaora he whai kia tiakina te iwi Māori kei whiua e ngā take pāpori, ōhanga hoki o te korenga e taurite, kia tupu ai te iwi Māori ki tō rātou tino teitei i tō rātou ake whenua.

• Te Āta Whai Wāhi atu: He mea tino nui ki Te Ope Whakaora te whai wāhi mai o ngāi Māori hei mema o Te Ope Whakaora, otirā hei kaihautū, hei kaimahi, hei tūao anō hoki. Mā te mahi nui o ēnei tāngata e piki ai ngā mahi o Te Ope Whakaora ki ngā taumata, e pakari ai tōna kaupapa.1 •

The Salvation Army, “Treaty of Waitangi”, (New Zealand: The Salvation Army New Zealand, Fiji, Tonga and Samoa Territory, 2019), http://salvationarmy.org.nz/about-us/the-salvation-army-and-the-treaty-of-waitangi accessed 15 February 2019.

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HOW CAN THE CHURCH IN NEW ZEALAND RESPOND TO THE TREATY OF WAITANGI? LESSONS FROM OUR PAST Hana Seddon2 Introduction Me huri whakamuri, ka titiro whakamua Look to the past in order to plan for the future This paper considers the relationship between the Christian church in New Zealand3 and the country’s founding document, Te Tiriti o Waitangi (The Treaty of Waitangi), which was signed in 1840 between Māori and the British Crown. The paper looks at the way that four church missions (Anglican, Catholic, Presbyterian & The Salvation Army) have responded to the Treaty, from the time of their arrival in Aotearoa New Zealand until more recently. Themes will be drawn out, and the failings as well as the progress made by each church will be discussed, suggesting a way forward.

Particular consideration will be given to The Salvation Army’s commitment to the Treaty and suggestions offered as to how the Army might partner with Māori in mission into the future.

The Salvation Army4 has been committed to fighting poverty as well as social and spiritual distress in Aotearoa New Zealand since 1883. With faith communities and social services serving thousands of people across the country, the Army’s faith is foundational to its mission of “caring for people, transforming lives and reforming society”.5 To undertake this mission appropriately, The Salvation Army is committed to strengthening the response to its obligations under the Treaty of Waitangi.6 As a Christian mission and social services provider, the Army also has a mandate to address Māori health and wellbeing and to improve health outcomes for Māori. In order to do this meaningfully, lessons must be learned from the past so that plans can be made for a future that enhances Māori wellbeing.

Reference citation of this paper Hana Seddon, “How can the church in New Zealand respond to the Treaty of Waitangi? Lessons from our past”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 128 – 144.

2 This paper was originally prepared as an assignment by Captain Hana Seddon in July 2013 to satisfy the requirements for a paper entitled ‘Specialist Readings’ as part of a Postgraduate Diploma in Public Health offered by Auckland University of Technology. It was updated in 2019 for publication in this journal.

3 The terms ‘Aotearoa’, ‘Aotearoa New Zealand’ and ‘New Zealand’ are used interchangeably in New Zealand today.

Aotearoa is the original Māori name for New Zealand given by Kupe when he first discovered the land. Some say it originally referred only to the North Island but since the late 19th century, has come to cover the whole country.

4 Also known by its Māori name Te Ope Whakaora – the Army that brings life.

5 The Salvation Army, Annual report: New Zealand, Fiji & Tonga Territory, (Wellington: Public Relations Director, The Salvation Army, 2012).; The Salvation Army, “Mission Statement”, (New Zealand: The Salvation Army New Zealand, Fiji, Tonga and Samoa Territory, 2019), http://salvationarmy.org.nz/about-us/mission-statement accessed 15 February 2019.

6 See The Salvation Army in New Zealand: Bicultural Statement as part of this paper and on the internet. The Salvation Army, “Treaty of Waitangi”, (New Zealand: The Salvation Army New Zealand, Fiji, Tonga and Samoa Territory, 2019), http://salvationarmy.org.nz/about-us/the-salvation-army-and-the-treaty-of-waitangi accessed 15 February 2019.

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Setting the Scene Te Tiriti o Waitangi - The Treaty of Waitangi Signed on 6 February 1840, Te Tiriti o Waitangi/The Treaty of Waitangi was an agreement regulating and defining the rights and relationship between tangata whenua (indigenous people) and tauiwi (settlers). Drafted and signed by Captain William Hobson on behalf of the British Crown and 43 Māori chiefs in Waitangi (along with 500 chiefs later signing), the Treaty was a response to reports on the situation in Aotearoa New Zealand. Largely, it was a response to the request from Māori chiefs for protection from the “impact unmanaged colonisation was having on the indigenous Māori population”.7 Rev. Marsden argues that its intentions were also based on notions of bicultural development and partnership and the Treaty as intended to create a society8 in which “both Māori and the new immigrant had equality of access to resources, power and justice”.9 Hobson’s treaty of five sections was translated from English into Māori by a Church Missionary Society (CMS) missionary, Henry Williams and his son Edward in little more than a day, with two versions recognised today. Te Tiriti o Waitangi is the indigenous language version, signed by the majority of chiefs, with only 39 signing the English language version of the Treaty. The translation was considered ‘pivotal’; for if Māori felt too much authority was given away they would have refused to sign.10 There is debate as to how fully Māori understood what was being agreed to because of poor translation of certain key words and the lack of explanation. In the English text ‘sovereignty’ was ceded yet this same word was poorly translated into a Māori word (kawanatanga) conveying the concept of ‘governorship’. In signing the Māori text (Te Tiriti) Māori only anticipated Crown management while retaining absolute control/tino rangatiratanga.11 At the time of the signing, Catholic Bishop Jean Baptiste Pompallier requested the addition of a fourth article to the Māori text of the Treaty, ensuring equal protection of the several faiths of England, of the Wesleyans, of Rome and also the protection of Māori customs.12 Even though this freedom for cultural expression was assured, Martin laments the church’s historical failure to allow a “Māori expression of Christian faith to develop within the parameters of the Church”.13 While the majority of chiefs signed the Māori text, expecting their interests, and expressions of culture and faith, to be protected by the Crown, this was not to be.14 Despite these obligations and expectations, there has been reluctance by the Crown to recognise both the Māori and the English texts of the Treaty. Notably in 1877, less than 40 years after being signed, Judge Prendergast described it as a “simple nullity” believing “Treaties entered into with

Te Kani Kingi, “The Treaty of Waitangi: A framework for Māori health development”, New Zealand journal of occupational therapy, (Vol. 54, Iss. 1, 2007), 4 – 10, 5.

8 M. Marsden, “Prognosis for the socio-economic future of Māoridom”, in T. C. Royal (Ed.), The woven universe: selected writings of Rev. Māori Marsden, (Ōtaki: Estate of Rev. Māori Marsden, 2003), 119-136.

9 L. Chile, “The historical context of community development in Aotearoa New Zealand”, Community Development Journal, (Vol. 41, Iss. 4, 2006), 410.

10 K. Newman, Bible & Treaty: Missionaries among the Māori – A new perspective, (Auckland, New Zealand: Penguin Books, 2010).

11 C. Orange, The Treaty of Waitangi, (Wellington, New Zealand: Port Nicholson Press, 1987).

12 Orange, Treaty of Waitangi.

13 L. Martin, One faith, two peoples: Communicating across cultures within the church, (Paraparaumu Beach, New Zealand: Salt Company Publishers, 1991), 32.

14 M. H. Durie, Te Mana te Kawanatanga: The politics of Māori self-determination, (Melbourne, Australia: Oxford University Press, 1998).

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primitive barbarians lacked legal validity”.15 This idea that the Treaty was of little legal significance continued as the dominant view, supported by the actions of successive governments and judges, for nearly 100 years.16 The loss of culture, of land and of language and the general unwillingness of Pākehā organisations (including the Church) to integrate Māori values has brought conflict since 1840. However, from the 1970s with calls for the revival of language, calls to honour the Treaty, and in particular the Māori text, as well as strong demonstrations such as the 1975 land march,17 the place of the Treaty has slowly been strengthened.18 With inclusion in legislation and social policy, there is now a requirement on the government and wider society to consider new ways of responding to the Treaty.

The influence of Christianity The development of this founding document, a unique covenant in colonial history, is partly credited to Christian influence and the gospel message.19 When considering how to respond to calls from Māori for protection, British decision-makers were reminded of their previously devastating colonising approach in other countries; approaches resulting in slavery and exploitation of indigenous people, their land and resources.20 While many colonial settlers advocated for the opportunities and potential profits by retaining that same regime, a more ethical approach was considered. This approaches was earlier championed in the United Kingdom by the Clapham Sect, a small group of Christian activists that included William Wilberforce, best known for lobbying the British Parliament for the abolition of slavery, “awakening the conscience of the nation”.21 The legacy of the Clapham Sect included the missionary movement and Church Missionary Society (CMS), the Aborigines Protection Society and the significant presence of the Clapham Sect’s second generation in the Colonial Office. They repeatedly raised concerns about settlers’ potential exploitation of Māori, insisting Britain was responsible to protect Māori, watch over British subjects and provide selfgovernment for the settlers.22 A treaty was proposed to achieve these aims, endorsed in Aotearoa in particular by Henry Williams, along with other CMS (Anglican), Catholic and Methodist missionaries, as a spiritual covenant providing political protection and fostering care.23 This idea of a spiritual covenant added another dimension and is seen by many as being signed in the presence of God, with each successive generation bound to the agreement even if they did not personally sign the document.24 The relationship between missionaries and the Treaty has not always been positively portrayed by historians. Their role has often been “‘ignored, minimised or demonised” and with good reason as the church has played a major role in the colonisation of Aotearoa New Zealand and the significant

15

Wi Parata v Bishop of Wellington, (1877) 3 NZ Jur (NS), 72 (SC).

Durie, Te Mana te Kawanatanga.

17 Whina Cooper initiated a land march that included a large number of Māori and others who walked from the top of the North Island to Wellington to protest Māori loss of land.

18 Chile, Historical context.

19 Newman, Bible & Treaty.

20 Newman, Bible & Treaty.

21 P. McKenzie, “Public Christianity and Te Tiriti o Waitangi: How the ‘Clapham Sect’ reached down under”, Stimulus, (Vol. 18, Iss. 4, 2010), 24.

22 Newman, K. Bible & Treaty, 23 J. Bluck, Wai karekare = Turbulent waters: the Anglican bicultural journey, 1814 – 2014, (Auckland, New Zealand: Anglican Church in Aotearoa, New Zealand and Polynesia, 2012).

24 Martin, One faith, two peoples.

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Māori land loss.25 However, Newman argues that the message of the gospel played a vital part in the acceptance of this document as missionaries promoted it and helped collect signatures from Māori chiefs around the country.26 Newman insists the Christian influence and relationship with Māori was so important in the signing of the Treaty that if Henry Williams and other missionaries had not promoted or supported it, and if he had not explained its significance in honouring their request for protection, Māori would never have signed it.27 This was brought to the attention of Bishop Paul Reeves at the 1981 Waitangi celebrations, when Sir James Henare again reminded him and by implication reminded the church “you were largely responsible for the signing of the Treaty. It is up to you to make it work”.28 Historical responses of the church Several lessons can be learned from the journeys of four Christian missions responding to the Treaty and to Māori. Firstly, the Anglican and Catholic missions that arrived before the signing of the Treaty will be considered, followed by the Presbyterian and The Salvation Army’s post-treaty journey.

Anglican Mission It is the mana of the Treaty of Waitangi that has caused the church to set its own house in order…29 On Christmas Day 1814, at the invitation of Ngāpuhi chief Ruatara, Reverend Samuel Marsden arrived Oihi in the Bay of Islands to preach the first gospel message in Aotearoa. Anglicanism began at this time as a Māori church (Te Hāhi Mihinare) but after its first 40 years quickly became a Settler Church, with the ‘Native Church’ being absorbed into the new structure.30 Over the next 130 years, Bluck explains, the Native Church fought for and eventually won the right of equality and selfdetermination in a church that has now restructured, under one Anglican umbrella,31 implementing three equal Tikanga or cultural pathways – Māori, Pākehā and Pasifika.32 While the current structure reflects some of the gains and concessions made over a long period of time, the Anglican Church admits there have also been many mistakes made. Bluck acknowledges that from the start, “it has been a struggle for dominance and the superiority of one culture over another” rather than allowing a level playing field.33 This was evident in 1857 when, in spite of forty years of Māori mission and a predominantly Māori membership, the leadership meeting to produce the church’s constitution was not attended by Māori, nor was there one Māori signature in the founding document. This indicated

25

Newman, Bible & Treaty, 7.

Newman, Bible & Treaty.

27 Newman, Bible & Treaty.

28 Bluck, Wai karekare, 27.

29 Bluck, Wai karekare, 19.

30 Bluck, Wai karekare.

31 Today the church is known as ‘Te Hāhi Mihinare ki Aotearoa ki Niu Tireni, ki Ngā Moutere o te Moana Nui a Kiwa – The Anglican Church in Aotearoa New Zealand and Polynesia’.

32 T. J. Wright, “The Treaty of Waitangi: Implications for Christian theological education in Aotearoa New Zealand”, in de Souza et al. (eds.), International Handbook of the Religious, Moral and Spiritual Dimensions in Education, (Netherlands: Springer, 2009), 525–545.

33 Bluck, Wai karekare, 11.

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a shift towards the growing Settler Church and the redirection of resources from Māori. The exclusion of Māori voices from decision-making was to continue for many years.

Later, despite continued Māori calls for an indigenous suffragan bishop in Auckland, the request was rejected on the basis that it would threaten the “oneness that exists between European and Māori”.34 Further appeals for Māori representation in the General Synod35 were also bypassed in 1913. Hopes were raised in 1925, when the Anglicans responded to requests for more meaningful Māori faith expressions by establishing a commission to explore these issues. The church acknowledged it had not served Māori well, but there was still a reluctance to allow a parallel structure, believing that Christian unity should supersede racial distinction.36 Protecting ‘unity’ was sadly at the expense of repressing Māori identity. Rather than being ‘sameness’, true unity can only be fully expressed when each genuinely knows and feels accepted in their identity by their other partner.37 Progress looked possible when legislation for a Māori bishop was passed but it led to further disappointment when this policy was not put into effect, as Māori and Pākehā were unable to agree on the most appropriate way of moving forward with the role.38 When a Māori bishop was finally appointed, Māori were challenged to fund the role themselves, yet support from the Auckland Māori synod was blocked by those who opposed the idea of a Māori bishop.39 The newly appointed Māori Bishop experienced several restrictions on his role, unable to minister to Māori in other areas without the diocesan bishops’ agreement despite his national responsibility, further undermining indigenous leadership. A breakthrough in 1978 saw full authority given to the Bishopric of Aotearoa,40 allowing for full pastoral care and supervision of Māori in partnership with diocesan bishops and structural changes to support this authority.41 These changes paved the way to the establishment of the Anglican Bicultural Commission in 1984, asked to consider how the Treaty of Waitangi and its principles could be incorporated into the life and structures of the Anglican Church. These ‘principles’ were an attempt to bridge differences between the English and Māori Treaty texts and to guide the application of the Treaty in different situations. This desire to capture the ‘spirit of the Treaty’ has arguably denied the application of the express terms of the Māori text.42 Definitions of the ‘principles’ have been wide-ranging; mostly created and interpreted by the Crown, including the courts, the Waitangi Tribunal and written into government policy. Around this time, the government established its own commission identifying “partnership, protection and participation” as guiding principles.43 Wright argues the accepted

34

Bluck, Wai karekare, 43.

In the Catholic Church, a General Synod is a council or meeting of the bishops, with ‘synod’ being synonymous with ‘council’.

36 Bi-cultural Commission of the Anglican Church on the Treaty of Waitangi (N.Z.), Te Kaupapa Tikanga Rua: Bicultural Development, (Christchurch, New Zealand: Provincial Secretary of the Church of the Province of New Zealand, 1986).

37 Martin, One faith, two peoples.

38 Bluck, Wai karekare.

39 Bi-cultural Commission, Te Kaupapa Tikanga Rua: Bi-cultural Development.

40 This happened at the sixth commission, the sixth attempt to meet to find a way forward.

41 Bluck, Wai karekare.

42 D. Williams, “Unique treaty-based relationships remain elusive”, in M. Belgrave, M. Kawharu and D. Williams (eds.), Waitangi Revisited: Perspectives on the Treaty of Waitangi, (Melbuorne, Australia: Oxford University Press, 2005), 366 – 387.

43 Royal Commission on Social Policy, (Wellington: New Zealand Government, The April Report, Volume II, 1988), 47 – 49.

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thinking and rhetoric of the 1970s/1980s led the Anglicans to adopt the two principles – ‘partnership’ and ‘bicultural development’.44 According to Wright, this notion of partnership - two peoples forming one nation - came first, leading to ‘biculturalism’ as an “evolving reaction to the dominant monocultural (Pākehā) society”.45 This principle of partnership contains ideas of mutual respect and willingness of both parties to learn, with space allowed for both Māori and Pākehā to explore and define their identity and meaningful expressions of these. This is necessary in order to avoid separatism, but also to avoid the one-sided version of partnership of the past.46 Biculturalism was a term that guided Anglican discussions but is often considered too vaguely defined, meaning different things in different settings so it can be helpful to consider a bicultural continuum. For example, ‘bicultural’ goals, structures and policy outcomes can range from soft to moderate, inclusive, strong and finally a hard position on the spectrum. Structurally, the bicultural range may begin with an unmodified ‘mainstream’ institution, to incorporating some tikanga Māori (protocols) within the organisation, to a partnership approach that encourages Māori involvement, to independent parallel Māori institutions, to Māori structures that are completely independent.47 Discussions of biculturalism draw out criticisms of multiculturalism being devalued but often this argument is presented to mask the primary responsibility expressed in the Treaty of Waitangi. While biculturalism is about the relationship between the founding cultures of New Zealand, multiculturalism is about the acceptance of cultural difference in general. These are not mutually exclusive and must be addressed in the correct order.48 Resulting from the Bicultural Commission, the landmark report Te Kaupapa Tikanga Rua: Bicultural Development published in 1986, produced 18 recommendations including a revision of the Anglican constitution. The entrenchment of the Treaty of Waitangi with the principles of partnership and bicultural development within this rewritten constitution were also recommended. The report called for structural changes ensuring the Bishop of Aotearoa and the rūnanga (board) were treated in the same way as diocesan bishops and their synods.

The Anglicans were also part of the ecumenical body the Conference of churches in Aotearoa New Zealand making an additional commitment in that forum to the goal of biculturalism and to “the journey of learning and understanding on the part of Pākehā people”.49 This underscored the fact that most Māori are already living biculturally in order to survive in New Zealand society whereas Pākehā have generally only needed to learn their own culture and as such are usually monocultural. This journey of “learning and understanding” therefore requires vulnerability and willingness to be an outsider; being prepared to step out of the comfort zone for the sake of another.50 This willingness was reflected in the eventual revision of the Anglican constitution, enacting a three tikanga self-governing structure, shared decision-making and shared resources from 1992.

These changes have been transformational and liberating, however there were gains and losses throughout the process. Those accustomed to and preferring a monocultural, integrated church where

44

Wright, Treaty of Waitangi.

Wright, Treaty of Waitangi, 528.

46 Wright, Treaty of Waitangi.

47 M. H. Durie, Whaiora: Māori health development, (Auckland, New Zealand: Oxford University Press, 1994).

48 R. S. Hill, “Fitting Multiculturalism into Biculturalism: Māori-Pasifika Relations in New Zealand from the 1960s”, Ethnohistory, (Vol. 57, Iss. 2, 2010), 291 – 319.

49 Bluck, Wai karekare, 60.

50 Martin, One faith, two peoples.

45

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Māori are expected to fit in have felt the losses more keenly.51 The changes have resulted in less contact between Māori and Pākehā at local and regional levels so that ways to address this will need to be considered. However, gains for Māori have been substantial, including greater equity, representation and resourcing. With a more visible identity, Bluck explains that Tikanga Māori have been freed to consider their own strategies and finally realise their vision as part of the wider church.52 For some Pākehā, the benefits have been a greater understanding of Treaty issues and the distinctiveness of culture.

In addition to structural and constitutional changes, the Anglican Church has responded to the Treaty in other proactive ways including appeals to government to remember their obligations to Māori and for the protection of the Treaty of Waitangi in legislation. Media releases at different times have seen the church publicly respond to issues such as the “Foreshore and Seabed” legislation53 and Don Brash’s provocative speech at Orewa.54 Education has also been valued and the establishment of Anglican schools55 as “flagships for the training of indigenous leadership, both in the church and in wider society” produced several prominent leaders.56 Bicultural ‘theological’ development has also been addressed in recent years.

Firstly, under the umbrella of Te Whare Wananga o te Pihopatanga o Aotearoa (The House of Learning of the Bishopric of Aotearoa), a Kaupapa Māori approach has been used to provide courses for theology, ministry, pastoral care and iwi-hapu (tribal) studies.57 An alternative approach to bicultural theological development has seen a partnership form between the University of Auckland’s School of Theology and four church colleges.58 The School has committed to ‘‘the provision of bicultural education expressive of the partnership with Māori in Aotearoa/New Zealand which derives from the Treaty of Waitangi’.59 Several years on, the 1980s notions of partnership and bicultural development still frames discussion around responding to the treaty.

Throughout their journey of ‘‘great ambition” and “endless contradiction”, the Anglican Church has experienced struggle, failure and some progress towards being a Church that remains faithful to the gospel of Jesus Christ while at the same time respecting the cultures of all involved.60 Catholic Mission In the Treaty of Waitangi, we find the moral basis for our presence in Aotearoa New Zealand

51

Bluck, Wai karekare.

Bluck, Wai karekare.

53 Controversial legislation in 2004 concerning the ownership of the foreshore and seabed, later replaced by the Marine and Coastal Area (Takutai Moana) Act 2011.

54 D. Brash, “Nationhood”, (New Zealand, National Party Speech, 2004), www.national.org.nz/files/OrewaRotaryClub_27Jan.pdf accessed 2013. In 2004, Brash was leader of New Zealand’s National Party, the party being then in opposition in the House of Representatives.

55 Well known Anglican schools include Te Aute, Hukarere, St Stephens and Queen Victoria.

56 Bluck, Wai karekare, 32. These leaders include Apirana Ngata, Te Rangi Hiroa (Sir Peter Buck), Maui Pomare, Pita Sharples, Mira Szaszy and Pare Hopa.

57 Wright, Treaty of Waitangi.

58 Four church colleges partnering with the University of Auckland - Anglican, Methodist, Catholic and Baptist.

59 Cited in Marian de Souza, Kathleen Engebretson, Gloria Durka, Robert Jackson and Andrew McGrady, (Eds.), International handbook of religious, moral and spiritual dimensions in education, (Dordrecht, The Netherlands: Springer, 2008), 539.

60 Bluck, Wai karekare, 10.

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and a vision that sets this country apart.61 Roman Catholicism was first brought to Aotearoa New Zealand by Catholic seamen, traders and settlers and then with the 1838 arrival of Bishop Jean Baptiste Francois Pompallier in Hokianga, the Catholic mission to Māori officially began.62 This was a late arrival compared with their Anglican and Methodist ‘rivals’ yet Catholicism would still have a very important role to play in the signing of the Treaty with Pompallier’s suggestion of a fourth article.63 The Catholic mission in Aotearoa New Zealand was initially focused on the indigenous population and for many years Māori mission was effective. Pompallier was enlightened for his time, showing openness to tikanga Māori in areas where he felt it was compatible with doctrine. Compared with other denominations that saw Māori culture and Christianity as incompatible, Pompallier encouraged a more gradual approach to mission, building on the good within Te Ao Māori.64 Sadly, the conflict of the New Zealand land wars from the 1860’s saw the Catholic missionaries pulled away from their pastoral roles in Māori communities. This initiated a Catholic shift towards the growing settler population with the limited financial and human resources being redirected to the urban Pākehā instead of rural Māori, as it was also considered to be more cost-effective. The sense of loss experienced by Māori at this time was furthered deepened when Catholic and other Christian missionaries who had formerly built relationships in Māori communities returned as chaplains for the British Army and were seen to be standing “behind enemy lines”, justifying the violent oppression of Māori. This sense of betrayal left deep wounds and lingering memories as Māori questioned the commitment of the Crown to Treaty promises and the covenant loyalty that the church had espoused, as well as beginning to question the value of their Catholic faith.65 During this time Māori catechists played a major role in maintaining a Catholic presence, Matthews describes them as ‘defenders of the faith’ as they continued the important Catholic religious practices during the absence of Māori mission clergy.66 Lobbying for priests and resources during this time, these indigenous catechists continued to voice concerns about the lack of investment of financial and human resources into Māori work. Although training Māori leaders to take the gospel to Māori had already proved to be an effective method, no structure was implemented at that time to systematically train Māori as clergy or lay leaders. The leadership of the Catholic Church lacked vision and were therefore unwilling to strategically and specifically invest in personnel and finances for indigenous leadership development.67 This missed opportunity was made more obvious when, by the end of the 1860s, the Anglicans had already trained 17 Māori ministers and the Catholics had yet to train their first indigenous minister. While indigenous theological development was not an apparent priority, the Catholic Church did however value the provision of secondary education for Māori and three schools were opened that all went on to become historically significant. The first of these, St

“A Statement on the Treaty of Waitangi in Today's Perspective”, (New Zealand: New Zealand Catholic Bishops Conference, 1 September 1995), ¶ 12, https://www.catholic.org.nz/about-us/bishops-statements/a-statement-on-thetreaty-of-waitangi-in-todays-perspective/ accessed 15 February 2019.

62 M. Henare, “Māori Catholic Beginnings”, The Visit of His Holiness Pope John Paul II, New Zealand, November 2224, 1986, (Wellington: Papal Visit Aotearoa, 1986).

63 N. Matthews, “Kaikatikīhama: ‘Our most precious resource” in H. Morrison, L. Paterson, B. Knowles and M. Rae (Eds.), Mana Māori and Christianity, (Wellington, New Zealand: Huia Publishers, 2012), 141 – 157.

64 Matthews, Kaikatikīhama.

65 Matthews, Kaikatikīhama.

66 Matthews, Kaikatikīhama.

67 Matthews, Kaikatikīhama.

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Joseph’s Māori Girls College in Napier, was established in 1867. Hato Petera College in Auckland followed in 1928, and finally Hato Paora College in Feilding in 1948.68 Despite many setbacks and limitations, Matthews tells of an encouraging initiative in 1894 when Catholic Māori began to have regular hui (meetings) to discuss matters of faith, encouraging Māori participation and ways of incorporating traditional cultural concepts and tikanga as expressions of faith.69 Kaa also tells of the launch of Hui Aranga in 1946; annual Easter gatherings that included cultural performances and expressions of faith. In a church that strongly reflected the values of mainstream white middle-class society,70 Māori would have been prevented from full and meaningful participation had these hui not been accessible.71 These times of fellowship brought encouragement and a sense of belonging, and a sense of Māori self-determination, despite the lack of officially recognised leadership roles.

As the Catholic Church leadership adopted ‘biculturalism’ throughout the 1980s, ‘Te Rūnanga o te Hahi Katorika ki Aotearoa’ (National Catholic Māori Council of New Zealand) was set up to guide the pastoral care and evangelisation of Māori.72 In addition, the rūnanga also lobbied for a Māori bishop within an administrative structure specifically responsible for Māori. Although the Catholic Church was not yet ready to concede a separate Māori structure, the appointment of the first Māori bishop73 as the Auxiliary Bishop of Hamilton in 1988 was still considered a victory for Māori.

Further developing in their understanding of biculturalism, and commemorating the 150 year anniversary of the signing of the Treaty in 1990, the Catholic Church released a statement acknowledging that “this country was established as a bicultural state”.74 In the statement they boldly asserted that “the right of the first occupants to land, and a social and political organization which would allow them to preserve their cultural identity, while remaining open to others, must be guaranteed”. The church called for constitutional supports to protect indigenous rights culturally, socially and politically, as well supporting the Waitangi Tribunal’s role in assessing claims and defining principles. They affirmed the importance of recognising diversity as well as building community and solidarity, proposing “structures of grace” for Aotearoa. Finally, they committed to establishing a Catholic Committee to promote bicultural relationships, further assisting the Church with issues related to the Treaty of Waitangi, with inclusive membership reflective of the cultures in the Church. This position was reaffirmed in a further statement in 1995, emphasising hope for a way forward and calling people to meet the demands of justice and solidarity.75

“Catholic Māori”, (The Catholic Church in Aotearoa New Zealand: Te Hāhi Katorika ki Aotearoa, 2013), http://www.catholic.org.nz/nzcbc/dsp-default.cfm?loadref=22 accessed 1 July 2013.

69 Matthews, Kaikatikīhama.

70 H. Kaa, “Ngā hāhi – Māori and Christian denominations - Catholic Church, Page 3 Catholic Church”, Te Ara - the Encyclopedia of New Zealand, (New Zealand Government, 14 March 2017), http://www.TeAra.govt.nz/en/nga-hahiMāori-and-christian-denominations/page-3 accessed 15 February 2019.

71 Martin, One faith, two peoples.

72 Kaa, Ngā hāhi – Māori and Christian denominations - Catholic Church.

73 Max Takuira Matthew Mariu (Ngāti Tūwharetoa) served as Auxillary Bishop of Hamilton from 1988 until his death in 2005.

74 “1990 - A Commemoration Year - He Tau Whakamaharatanga Mō Aotearoa”, (New Zealand: The Catholic Church in Aotearoa New Zealand: Te Hāhi Katorika ki Aotearoa, 1 January 1990), https://www.catholic.org.nz/aboutus/bishops-statements/1990-a-commemoration-year-he-tau-whakamaharatanga-mo-aotearoa/ accessed 15 February 2019.

75 “ A Statement on the Treaty of Waitangi in Today’s Perspective, 1995”, (New Zealand: The Catholic Church in Aotearoa New Zealand: Te Hāhi Katorika ki Aotearoa, 1 September 1995), https://www.catholic.org.nz/aboutus/bishops-statements/a-statement-on-the-treaty-of-waitangi-in-todays-perspective/ accessed 15 February 2019.

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As a potential way forward, in 2001 the rūnanga again requested a Catholic Māori Diocese76 and the appointment of a Māori ordinary77 but these requests are both yet to be realised.78 The current arrangement for the pastoral care of Catholic Māori is left to the leadership in each of the six dioceses.

While all priests, religious and lay workers in general are responsible for the care of Māori, some areas also have a Vicar for Māori, while some areas provide Māori chaplaincy.

The Catholic Church has from the very beginning made bold statements about protecting Māori expressions of faith while attempting to retain unity and solidarity. It remains to be seen whether these Māori expressions will continue in the current structure or if a new structure will eventually emerge.

Presbyterian Mission Yes we have argued, debated and disagreed but we have also done some pretty amazing and special things together and we will continue to do many more special things together.79 Arriving in late February 1840 after the signing of the Treaty, unlike the Anglican and Catholic missions, the Presbyterians were initially focused on the settler population located in the urban areas, with little initial effort to evangelise Māori in the rural areas.80 However eventually in 1843, word was sent to Scotland that personnel were needed for mission to Māori. James Duncan was sent to begin Māori mission in 1843, taking up the study of te reo Māori immediately.81 Duncan located himself in Māori communities dedicating his time to understanding Māori culture and language as he ministered, building strong relationships with Māori leaders. Often Māori identity and Christian faith were presented as incompatible in other churches, yet when developed together the church had more meaning and relevance for Māori.82 Te Kaawa explains however that over time, due to a lack of financial and human resources as well as a lack of support from the majority of the Presbyterian Church there were limited results for Māori mission in those early years.83 Lack of interest was glaringly obviously when an appeal for local ministers’ support in 1856 went unheeded, despite an abundance of ministers in the Otago region.84 Calls for financial support were also often unheeded with greater contributions were being made to foreign mission than to indigenous mission.

A new wave of missionary energies near the turn of the twentieth century provided hope that the Presbyterian Church could embrace and value Māori. The work had not been very successful until 1895 when progress was finally made by James Fletcher with the people of Ngāti Tūwharetoa around

A diocese is the territorial jurisdiction of a bishop and is also known as a ‘bishopric’.

An ordinary is a person possessing power & authority over a particular territory, such as the role of bishop.

78 D. O’Sullivan, and C. Piper, Turanga Ngatahi: The Catholic Diocese of Hamilton 1840–2005, (Palmerston North, New Zealand: Dunmore, 2005).

79 W. Te Kaawa, “A gifted people: Māori and Pākehā Covenants within the Presbyterian Church”, in H. Morrison, L. Paterson, B. Knowles & M. Rae (Eds.), Mana Māori and Christianity, (Wellington, New Zealand: Huia Publishers, 2012), 3 – 21.

80 H. Kaa, “Ngā hāhi – Māori and Christian denominations – Page 4. Presbyterian Church”. (New Zealand: Te Ara - the Encyclopedia of New Zealand, New Zealand Governement, 14 March 2017), http://www.TeAra.govt.nz/en/nga-hahiMāori-and-christian-denominations/page-4 accessed 15 February 2019.

81 Te Kaawa, A gifted people.

82 Martin, One faith, two peoples.

83 Te Kaawa, A gifted people.

84 Te Kaawa, A gifted people.

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the Taupō region.85 This work began to extend into other areas leading to the ordination of the first indigenous minister86 in 1931, almost a century after the arrival of their mission. It was realised by the Presbyterians in the early twentieth century that compared with the other Christian missions they had an obvious lack of developed indigenous Māori agents.87 A vital opportunity had been missed in their mission to develop Māori leaders. The Wesleyans, Anglicans and Roman Catholics had trained Māori catechists and this indigenous lay ministry allowed Māori to more effectively take the gospel to their own. It wasn’t until 1908 that the Presbyterians realised the value of indigenous leadership and finally began to ordain Māori lay leaders.88 The Presbyterians developed the ‘Foreign and Māori Mission’ in the 1860s, later known as the ‘Māori Missions Committee’, evolving into the Māori synod89 known today as ‘Te Aka Puaho’. In 1945, the first Māori moderator of Te Aka Puaho, Hēmi Pōtatau, called for the appointment of indigenous leadership within the Presbyterian Church but it would prove to be a long wait.90 In the meantime, Kaa tells that at Ōhope in 1947, Te Maungarongo Marae was opened as the home of Te Aka Puaho and a base for Presbyterian Māori.91 A Māori Affairs conference was held in 1952 to consider the Church’s lack of response to Māori and from these discussions came the proposals for a Māori Synod as well as Māori Theological College.92 Despite setbacks in other areas, Māori were able to celebrate the development of the 1955 Māori synod constitution, rewarding the perseverance of those who had been part of the very difficult journey.93 It seemed that Māori would eventually be able to move towards leadership and self-determination in their section of the church.

The proposal for a Māori Theological College resulted in ‘Te Wananga a Rangi’. This provided the perspective of Māori theologians, defining and expressing faith from an indigenous perspective to both Māori and Pākehā.94 The centre trained Māori for full time ministry from 1953 until 1970 although notably, while the majority of students were indigenous, none of the Māori Theological College teaching staff were Māori.95 While ideally a Māori College should have Māori staff, Martin argues that Pākehā have a powerful role in being able to help Māori to achieve their goals.96 In an act of servant hood, by humbly providing expertise, skills and resources when there is a shortage of trained Māori leaders, a new generation of Māori leaders can be developed. This move from a position of historical dominance to purposeful servant hood eventually allows Māori-led congregations and missions.97 This was evidenced in the Amorangi ministry, developed from 1980 as a way of training selfsupporting ministers to work within the pastorates of Te Aka Puaho. Sadly, while other ‘mainstream’

Kaa, Ngā hāhi – Māori and Christian denominations - Presbyterian Church.

Timu Teoke.

87 Te Kaawa, A gifted people.

88 Te Kaawa, A gifted people.

89 In Presbyterian governance, a synod is the level of administration between the local presbytery and the national general assembly.

90 Kaa, Ngā hāhi – Māori and Christian denominations - Presbyterian Church.

91 Kaa, Ngā hāhi – Māori and Christian denominations - Presbyterian Church.

92 Presbyterian Church, “Background information regarding Te Wananga a Rangi”, (New Zealand: Presbyterian Church of Aotearoa New Zealand, 2017), http://www.presbyterian.org.nz/background-information-regarding-te-wananga-arangi accessed 15 February 2019.

93 Te Kaawa, A gifted people.

94 Martin, One faith, two peoples.

95 Presbyterian Church. Background information regarding Te Wananga a Rangi.

96 Martin, One faith, two peoples.

97 Martin, One faith, two peoples.

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Presbyterian ministry training was fully funded, the Amorangi training was not.98 Despite the lack of financial support, many Māori still committed themselves to study and development. The Presbyterian Church believes the Amorangi leadership model has worked well and Māori parishes are finally beginning to flourish.99 The Salvation Army Mission If we are to better the future we must disturb the present.100 Responding to a Pākehā (NZ European) request for a Christian presence, The Salvation Army began its mission to the people of New Zealand as an urban movement with a focus on the settler population, as Māori were still predominantly living in rural areas.101 As an expression of the Christian church that had adopted an aggressive military metaphor, the Army ‘opened fire’ in Aotearoa New Zealand in 1883.102 As with other church missions, the Army suffered a lack of resources and strategic leadership in indigenising the Army. The first attempt at Māori mission, was led by Ernest Holdaway and his unit originally named ‘Te Tauā Whakaora’ meaning ‘the war party/the Army that brings life’. This led to the establishment of a Māori division,103 consisting of different camps from Taranaki through to Otaki; the first attempt on a divisional level to create parallel Māori and Pākehā administrative structures, similar to the Anglican’s current parallel structure.104 Cresswell explains that financial support requested from Pākehā Corps for Māori mission was not entirely forthcoming.105 In addition to this, those who knew the least about Māori culture made decisions about the ministry rather than trusting the competence of ‘experts’ in the field of indigenous ministry.106 Consequently, in 1894 the Army’s leadership abolished the Māori Division citing cost as the main reason and proposing urban Pākehā Corps take responsibility for mission to Māori in their neighbouring areas.107 Sibley and others assert that history reveals Pākehā tend to agree in principle with symbolic biculturalism and the ideals of equal access to opportunities and outcomes for Māori, however they are often reluctant to share the resources needed to bring about these equal outcomes. This is more likely to be reflective

Presbyterian Church, “Amorangi ministry takes root in Te Aka Puaho”, (New Zealand: Presbyterian Church of Aotearoa New Zealand, 2017), http://presbyterian.org.nz/publications/spanz-magazine/2009/september-2009/amorangiministry-takes-root-in-te-aka-puaho accessed 1 July 2013.

99 Presbyterian Church, Amorangi ministry.

100 Catherine Booth, cited in Doug Stringer, Leadership awakening: Foundational principles for lasting success, (UK: Whitaker House, 2016), 27.

101 H. Hill, “Te Ope Whakaora, The Army that Brings Life: The Salvation Army and Māori”, in H. Morrison, L. Paterson, B. Knowles and M. Rae (Eds.), Mana Māori and Christianity, (Wellington New Zealand: Huia Publishers, 2012), 23 – 42.

102 C. R. Bradwell, Fight the good fight: the story of The Salvation Army in New Zealand 1883-1893, (Wellington, New Zealand: Reed, 1982).

103 A ‘division’ is the Salvation Army equivalent of a diocese and a ‘camp’ was comparable to the Methodist rural circuit.

104 H. Hill, (ed.), Te Ope Whakaora: The Army that Brings Life: A Collection of documents on The Salvation Army & Māori, 1884-2007, (Wellington, New Zealand: Flag Publications, 2007).

105 Cresswell, in Hill, Te Ope Whakaora.

106 Hill, Te Ope Whakaora.; Martin, One faith, two peoples.

107 Hill, Te Ope Whakaora.

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of a complex interaction of middle-class Pākehā societal values at work in the church rather than being a purely theological response.108 With a new leader at the top, in 1896 the Army re-established the Māori Division with Holdaway as divisional commander, who then established in Gisborne a leadership training program for Māori officers. Sadly, with yet another change of Army leadership, the Māori Division was abolished and Holdaway reappointed to Melbourne.109 Many of Holdaway’s Māori mission team resigned from The Salvation Army and went into Māori mission in other churches including Presbyterian, Methodist and Anglican. Some soldiered on amidst the frustrations of the sheer lack of support expressed in the limited financial and human resource investment.110 The 1980s brought bicultural issues to the attention of The Salvation Army, requiring a more considered response. Hill explains that part of the Army’s response in 1983 was to set up a ‘Commission on Racism’ which became the ‘Council on Race Relations’, eventually replaced by the ‘Cross Cultural Ministries Council’ in 1996.111 A bicultural advisory group was set up in 1996 and later became the ‘Māori Strategy Council’, encouraging the building of community among Māori Salvationists.112 As part of the ‘Conference of Churches of Aotearoa New Zealand’, the Army agreed to its goal of bicultural partnership affirming this again in its own statements first in 1997 and again in 2005.

While some Treaty workshops were held, and bilingual signage and Māori fellowships were encouraged, this work has had limited success. Captain Wayne Moses, one of the first national Māori Ministry leaders, argued that bold statements had previously been made but the serious lack of follow through and resourcing resulted in the Army’s lack of credibility amongst Māori leaders. When Wayne and Harriet Moses were finally given the national responsibility for leading Māori work there were great gains achieved during this time, encouraging Māori fellowship and educating Pākehā Salvationists. However, because of the dual roles they had as the country’s Māori leaders as well as being local corps officers, the administrative structure required them to be accountable to a divisional leader despite his national role, seen as a gesture disempowering Māori leadership.113 While eventually being relieved of local Corps responsibilities and promoted to the rank of Major, Wayne and Harriet Moses withdrew from officership in 2006 after citing health reasons.

Later that year new national leaders, Joe and Nan Patea, were chosen on a part-time voluntary basis, later working fulltime and then warranted as auxiliary captains in 2008.114 Their work added to the revival of taha Māori and te reo Māori and the increasing numbers of Māori Salvationists and Māori officers joining the ranks in the following years. The passing of Auxiliary Captain Joe Patea in 2011 was a huge loss to Māori Ministry and to the wider The Salvation Army. Despite her loss, Auxiliary Captain Nan Patea faithfully continued in her leadership role until 2015 when a third season of Māori leadership began with Lts. Tau and Trish Mataki In addition to territorial Māori leadership, in 2014 The Salvation Army also established a divisional Māori Ministry leadership and advisory role in the Northern Division of Aoteroa New Zealand. The Southern Division have also made their C. G. Sibley, M. S. Wilson, and A. Robertson, “Differentiating the motivations and justifications underlying individual differences in Pākehā opposition to bicultural policy: Replication and extension of a predictive model”, New Zealand Journal of Psychology, (Vol. 36, Iss. 1, 2007), 25 – 33.

109 Hill, Te Ope Whakaora.

110 Cresswell, in Hill, Te Ope Whakaora 111 Hill, Te Ope Whakaora.

112 The Salvation Army, Many voices in mission: 25 years of the Salvation Army in New Zealand, Fiji and Tonga 1983– 2008, (Wellington, New Zealand: Flag Publications, 2008).

113 Hill, Te Ope Whakaora - The Salvation Army and Māori.

114 The Salvation Army. Many voices in mission.

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first divisional appointment in 2019, with Midland and Central Divisions actively seeking to appoint the right people into their divisional teams.

While there is still much to be done, there is excitement as more local expressions of Māori Ministry are being developed in many places across the country. For example, the incredible and wide-ranging ministry of The Salvation Army in Whangarei currently has Māori leadership and participation at every level and integrated across corps and social services.

Discussion The Treaty ensures Māori access to the same outcomes as Pākehā yet this is not reflected in the historical Māori experience of the wider Church. Māori membership of the church is often not reflective of the population and Māori Christianity has not been allowed the same expression as Pākehā members have often enjoyed. The pre-treaty arrival of the Anglican and Catholic Churches and their initial focus on Māori has seen a loyalty that is still expressed in a Māori membership comparatively higher than many other churches today.115 By contrast the Presbyterian Church and The Salvation Army’s later post-treaty arrival and initial focus on the settler population reflect smaller numbers of Māori membership.116 Nearly every major Christian denomination in Aotearoa New Zealand has attempted to establish a Māori aspect to their ministry with mixed success over time, including the four presented in this essay. In most cases and for many years, these Māori expressions have been denied autonomy, with limited decision-making abilities and potential development hampered by a lack of human and financial resources invested by the wider organisation.117 Often there has been fear that if autonomy is given the group will move away from the policies of the parent body.118 This fear and lack of trust can be compounded by a failure to identify or nurture indigenous abilities, not allowing Māori to organise themselves in order to meet Māori need. The excuse of the ‘preservation of unity’ is often used to mask these fears.

History has shown that despite the struggles experienced by Māori ministries across many Christian denominations, growth still occurred at different times because of a number of factors.

First, when tikanga and te reo Māori are esteemed as a valid expression of cultural identity and that distinctiveness is affirmed and honoured, rather than merely tolerated, growth is more likely.119 Truly affirming Māori identity requires a willingness of Pākehā to make space, to learn a new way and to move beyond functioning monoculturally. Conversely, when their cultural identity is not embraced, Māori experience marginalisation and many do not remain in relationship with the church.120 Second, when Māori experience full participation, which moves beyond token gestures, and are able to carry the message and ministry to their own people in their own indigenous ways, they are more likely to be successful and more likely to remain connected to the Church.121 Māori would often

Statistics NZ 2013 show Māori made up 13% of the Anglican Church and 13% of the Catholic Church while Māori represent 15% of the total population.

116 Statistics NZ 2013 show Māori made up 7% of the Presbyterian Church and 6% of The Salvation Army while Māori represent 15% of the total population.

117 Martin, One faith, two peoples.

118 Bluck, Wai karekare.

119 Hill, Te Ope Whakaora - The Salvation Army and Māori.

120 Martin, One faith, two peoples.

121 Te Kaawa, A gifted people.

115

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respond as whānau or hapū (kinship group) rather than individually, so that large numbers would respond to meaningful Māori ministry. In many cases, when a particular denomination was not responsive to Māori, many gifted indigenous members and leaders left to engage with Christian ministries that allowed them to fully participate.122 Third, the willingness to invest personnel and finances in the development of Māori leaders and indigenous theologians proved absolutely vital in sustaining faith and engagement.123 While inclusion in ‘mainstream’ leadership and theological training has been of great value, the reconsideration of training delivery methods and the creation of Māori environments with indigenous training equipped leaders who may not have otherwise been engaged by the Church. Many churches that did not invest in strategically training Māori in earlier years are now suffering with a lack of representation and indigenous leadership, without the capacity that other churches have intentionally developed.124 This also extends into a fourth consideration around authentic leadership and selfdetermination, in that more freedom to make decisions and to self-organise has historically improved the likelihood of Māori needs being addressed. Chile would argue that tino rangatiratanga and selfdetermination cannot be attained without cultural identity, which depends on language. The revival of te reo Māori therefore has been foundational in leadership development.125 Finally, growth in Māori mission and Treaty responsiveness has required the reconsideration of administrative structures, Māori representation and the renegotiation of relationships of power and authority. Responding to calls for Māori leadership, many churches have established commissions and committees in order to work through these issues.126 As a result of these discussions, bold statements, reports and recommendations were made. However, delays that lasted decades in some cases, and a disappointing lack of commitment and follow through, have also hampered progress for Māori.

Both the Anglican and the Presbyterian Churches have chosen parallel Māori and Pākehā administrative structures, while the Catholic Church leadership has tried to encourage Māori fellowship to remain within the wider structure despite calls for change. The Salvation Army had initially attempted parallel development then shifted to an assimilationist model and in recent years has attempted a middle way. In order to secure a future with Māori, The Salvation Army will need to look for ways of intentional engagement that are satisfying to both Māori and Pākehā within the Army.127 The way forward In considering Māori ministry, Hill argues that the way forward must be in light of biblical and theological reflection rather than simply employing pragmatic solutions. As part of the Body of Christ, he challenges The Salvation Army to look even further than social and political ideology if they are to remain aligned with their Christian foundation.128 Wright also explains that although these principles of partnership and bicultural development are said to be aligned with the ‘Gospel of Jesus

122

Hill, Te Ope Whakaora - Collection of documents.

Bluck, Wai karekare.; Hill, Te Ope Whakaora - Collection of documents.; Martin, One faith, two peoples.; Te Kaawa, A gifted people.

124 Martin, One faith, two peoples.

125 Chile, Historical context.

126 Bluck, Wai karekare.; Hill, Te Ope Whakaora - The Salvation Army and Māori.; Matthews, Kaikatikīhama.

127 Hill, Te Ope Whakaora - The Salvation Army and Māori.

128 Hill, Te Ope Whakaora - The Salvation Army and Māori.

123

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Christ’ there is a need for further exploration.129 While partnership is central to the Treaty of Waitangi, it is also a notion that is biblically and theologically driven. Identifying key theological principles such as equity, justice, forgiveness, restoration and reconciliation will help to find a way forward. A fuller understanding of theological principles such as unity in Christ and the equal creation of humanity under God, whilst addressing issues of brokenness, injustice, and racism will ensure a move beyond the rhetoric of the 1980s.130 With a strong theological underpinning, The Salvation Army will be more able to move forward addressing the issues raised in the journey of the four missions discussed. Their journeys show the wisdom in allowing space for Māori identity and expression as well as encouraging Pākehā willingness to better engage with their Treaty partners.131 There will be a need to encourage full participation in all aspects of mission and ministry, developing indigenous agents by generously investing in training and leadership development.132 A difficult but necessary step will be the reconsideration of an appropriate administrative structure, with adequate funding, as well as representation at all levels. This will require formal discussions in the appropriate forums, to develop comprehensive strategies and policy statements that are then actioned without delay as an expression of genuine commitment to Māori.133 Throughout this process a more appropriate expression of Christian unity may be developed, securing The Salvation Army’s future with Māori.

Conclusion …faith by itself, if it is not accompanied by action, is dead134 The Treaty of Waitangi is a spiritual covenant drawn together with the influence, promotion, blessing and commitment of the Christian church. It assured Māori protection and tino rangatiratanga (selfdetermination), but has been consistently breached, undermining notions of partnership and bicultural development both in the church and in wider society. The churches varying approaches to Māori involvement over the years has resulted in many disappointments but there have also been a number of encouraging initiatives. At this point in the relationship between the church and the Treaty of Waitangi, there is an advantage in being able to retrospectively analyse the actions of both Treaty partners over the past 200 years.

History speaks clearly to those who will listen and it is hoped that the combined experiences of the past two centuries will inform a cultural revolution within the ranks of The Salvation Army so that Māori can bring added strength to its mission to “care for people, transform lives and reform society”.

129

Wright, Treaty of Waitangi.

Wright, Treaty of Waitangi.

131 Matthews, Kaikatikīhama.

132 Te Kaawa, A gifted people.

133 Bluck, Wai karekare.

134 James 2:17, (NIV).

130

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The Royal Albert Hall facing towards the Great Exhibition Memorial and the Zvi & Ofra Meitar Porch entrance1

1

Photograph courtesy of Garth R. Hentzschel. Photograph was taken July 2015.

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I’LL FIGHT UPDATE Gordon Taylor Further information about the supposed link between William Booth’s ‘I’ll Fight!’ speech and the Royal Albert Hall came to light during my research for a two-volume biography of William Booth, now awaiting publication. I discovered that in 1927 an evangelistic campaign took place in the United States of America using the slogan “I’ll Fight”, and in her campaign manifesto, Commander Evangeline Booth quoted the words: 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, I’ll fight; while there is a poor lost girl upon the street, I’ll fight; while there yet remains one dark soul without the light of God, I’ll fight—I’ll fight to the very end!

She says that these were “the words of our Founder—his last public utterances, spoken in the Albert Hall, London.”2 Evangeline Booth was in the Royal Albert Hall in 19123, listening to her father’s address, but when she wrote her campaign manifesto fifteen years later, she would have been relying on her memory, or on some unknown record of what he had said. Three weeks after the publication of the campaign manifesto, a poetical evocation of the ‘I’ll Fight’ speech, by Mrs Colonel Irene Arnold, was published in the New York edition of The War Cry.4 The manifesto and the poem are therefore the earliest sources linking ‘I’ll Fight’ with William Booth’s last speech in the Royal Albert Hall. A few months later, another eye-witness, an anonymous London corps sergeant-major, writing in the London edition of The War Cry, said that he had also heard these words on that memorable occasion.5 Evangeline Booth’s authority for making the statement would be stronger than an unnamed local officer, but it still leaves a gap of almost fifteen years during which apparently nobody made the connection.

I am not convinced by the suggestion that reports in 1912 omitted any reference to “I’ll fight” because it was already well-known. Although a brief quotation from the speech, attributed to the General, had appeared in a few publications between 1906 and 1910, alongside a poem by Charles Coller, I don’t think that this alone would have made the quotation widely known. Other parts of William Booth’s last speech were more familiar, as several times he had previously written or spoken about what he might otherwise have done with his life.

The argument that his long speech was not fully reported is more convincing. Even the longest reports would not contain the whole of his address, so he almost certainly said more than was reported.

However, one would not expect the final peroration (if that was what it was) to be omitted.

Reference citation of this paper Gordon Taylor, “I’ll fight update”, The Australasian Journal of Salvation Army History, 4, 1, 2019, 145 – 147.

In an earlier issue of AJSAH, Major Woodward outlined some of the story connected with General William Booth’s “I’ll fight” speech. Cecil (Cec) Woodward, “’I’ll fight’ – William Booth’s final address. Memory of myth?” The Australasian Journal of Salvation Army History, (Brisbane, Vol. 3, Iss. 2), 191 – 195.

2 The war cry, (New York, Saturday 1 January 1927), 9.

3 “1829 – Hallelujah – 1912”, The social gazette, (London, Saturday 18 May 1912), 1.; “The General’s birthday address”, The social gazette, (London, Saturday 18 May 1912), 4.; “A birthday gathering”, The Hull daily mail, (UK, Thursday 9 May 1912), 3.

4 The war cry (New York, Saturday 22 January 1927), 2.

5 The war cry, (London, Saturday 15 October 1927), 13.

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One mystery still to be explained is how the speech came to be remembered with such precision if there was no written record of it until almost fifteen years after the event. Perhaps someone will one day find an earlier account in some periodical between 1912 and 1927 to help bridge the gap.

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

Garth Hentzschel – Theses, chapter of books and journal articles. For the continuation of the ‘Bibliography of Salvation Army Literature in English 1988 – Present’, Hentzschel is requesting any information on theses, chapters of books and journal articles written about The Salvation Army.

Information on such works and possible copies of these documents, please contact Hentzschel at ajsahistory@gmail.com

Garth Hentzschel – History The Salvation Army in Brisbane pre-1885. Research has commenced on the history of The Salvation Army activities in Queensland and specifically Brisbane prior to 1885.

Any information on this time period, please contact Hentzschel at ajsahistory@gmail.com

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

Dr Glenn Horridge – Orders and medals of The Salvation Army. Horridge would like to hear of any variations or additions to the list presented in his articles (in previous issues of AJSAH). He is looking to write a book on the orders and medals given out by The Salvation Army (or any clubs or groups run by the Army, e.g. SAGALA, Scouts, Guards, young peoples’ work or services, welfare work, emergency services etc.), as well as medals received by Salvationists. Please contact him at gk.horridge@gmail.com

Major Kingsley Sampson – The New Zealand Salvation Army’s Response to the Second World War. The publication of Under Two Flags: the New Zealand Salvation Army’s Response to the First World War invites a sequel, about the Second World War. At this stage, Kingsley is simply gathering information about NZ Salvationists who enlisted in the Second World War, NZ SA chaplains who served, Welfare Officers, Institutes in NZ military camps and service by both men and women in the Army, Air Force and Navy both in New Zealand and overseas. He is also interested in hearing about resources such as diaries, memorabilia, memoirs, photos or other suitable material that relatives are willing to make available for this project. Please contact Kingsley at kingsley.sampson@gmail.com The Australasian Journal of Salvation Army History, Volume 4, Issue 1, 2019. Page 148

REVIEWS, COMMENTS, FEEDBACK AND LETTERS TO THE EDITOR ON THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY ~ VOLUME 3, ISSUE 2.

Professor R. Gordon Moyles, University of Alberta in Edmonton, Alberta, Canada; Many thanks for the great new issue of 'The Journal'. Just beginning to read what looks like an exceptional lot of articles (and great illustrations). … Many blessings.

Major Michell Wheeler, Divisional Mission Enabler, Anglia Division, UK; Thank you for sending me the pdf of the most recent issue of AJSAH. I enjoyed reading about the symposium. Most helpful to me in my area of research (Salvation Army history and the identity of a Salvationist) were Hentzschel’s article “History: A Collection of memories or a collective myth?” and Norman Murdoch’s work. … Volume 3 part 1 … there is an article in that edition by RG Moyles which looks interesting. I also enjoyed reading Hentzschel’s review of Moyles book Exploring Salvation Army History ...

Gordon Taylor, Salvationist, historian and writer, London, UK; Thank you for the latest journal, which I read with interest, particularly the article on 'I'll fight'. As I found a little more information about it while researching for my Biography of William Booth, I thought you might be interested in a short update and reflection on the question.

Editorial note:- We thank Gordon for his paper which is included in this issue.

Dianne Edwards, former Music Resources, The Salvation Army Creative Arts Department, Australia; Another great issue. Well done!

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