Australasian Journal of Salvation Army History Volume 5 issue 1

ISSN 2206-2572 (Online)

Issue 2

Edition

Volume 5

Issue 1

March 2020

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

2016

September 2016 The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. 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 promote the interest of Salvation Army history by increasing the knowledge and understanding of the Army’s formation and 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. 5, Iss. 2. The online publication date is September 2020.

Submission deadline: 30 June 2020.

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 2020 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) The views expressed in this journal are not necessarily those of The Salvation Army, the AJSAH, executive editor or members of the editorial team. Every effort has been made to obtain and publish reliable information.

The journal however, accepts no responsibility for incorrect information or advertising content.

Cover: The Salvation Army tricolour ribbon on a black background. An historical crest of The Salvation Army. The picture was created by Garth R. Hentzschel from the line drawing in The war cry, (London, Wednesday 24 January 1883), 1.

Executive Team Executive Editor Mr Garth R. Hentzschel Associate Editor Dr David Malcolm Bennett Associate Editor Major Kingsley Sampson Peer Review and Editorial Team Dr. Glenn Horridge Professor R. G. Moyles Major David Woodbury

The Australasian Journal of Salvation Army History was formed in 2016 and is prepared by a group of historians as well as others who are interested in researching, writing and displaying Salvation Army history. Contributors are Salvationists and non-Salvationists from Australia, New Zealand and other countries. It is published by Cross & Crown Publications and peer reviewers represent Australia, Canada, New Zealand and the United Kingdom.

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THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY VOLUME 5 ISSUE 1 2020 Editorial Note.

It is with excitement that we bring to you this issue of The Australasian journal of Salvation Army history (AJSAH). It is difficult to believe that we have been uncovering new Salvation Army historical information for five years! This has been achieved thanks to people who have contributed papers as well as a few very generous people who have given their time in reviewing and editing every page that has gone into publication. I would like to specifically thank and publicly acknowledge Dr David Malcolm Bennett and Major Kingsley Sampson who have given so much help and assistance. For their diligence and support, they have been given the title of Associate Editors and will continue to assist the Executive Editor in many and varied matters relating to the AJSAH. There have been others too who have contributed when they were able. I would also like to welcome Dr. Glenn Horridge and Professor R. G. Moyles to the peer review and editorial team. I know they will bring a great deal of knowledge to the journal. There will be other exciting changes to the structure of the team, which will enhance the scholarship of the journal.

To commemorate the five years of publication, the first paper outlines the formation and historical development of the AJSAH. It also gives an overview of the themes published to date. The paper is a personal story, but also highlights just how far the AJSAH has gone in a relative short period of time.

Dr. David Malcolm Bennett grapples with the mystery that is the name of the first female general of The Salvation Army, Eva Booth. In this paper he investigates the existing literature and unpacks primary sources to map how the general became Evangeline Cory Booth.

With some links to Bennett’s subject matter, Garth R. Hentzschel investigates the questions that have arisen around the compositions of Evangeline Booth’s songs. Booth’s biographies and her own songs are presented to challenge inferences related to the authorship of the music.

After the publication of her successful book on the history of The Salvation Army’s Stanmore House, Sydney Australia, Major Beryl Lingard outlines the process she took, and the sources of information she collected, to develop the book.

As with previous issues of the AJSAH, the middle section of the journal houses information that will be of interest to researchers or readers of Salvation Army history and its development.

Firstly, Hentzschel continues the list and description of Salvation Army books published in English since 1988. This paper completes the alphabet and in future issues books published under the authorisation of the general as well as journal papers and theses will be listed. He requests assistance in this development.

Secondly, Hentzschel introduces an author of a book written on the history of The Salvation Army in Australia, Lowell Tarling.

Thirdly, three book reviews are presented all on recently published books; Rolf Metzger’s Fragments of change, R. G. Moyles’ Conversations with William Booth, and Gordon Taylor’s new two volume biography on William Booth.

Fourthly, notification and registration information of the 2020 Salvation Army History Symposium is included. We hope that many of our interstate and international readers can join us in person for a weekend of discussion on all things related to Salvation Army history. The keynote speaker will be Dr. Ian Townsend, journalist and writer of award-winning historical novels. There are also advertisements for books, sources and projects.

The next paper by Lt.Col. Bill Allott, uses the first volume of the New Zealand War cry to investigate the identity of early day Salvationists.

Archives can tell much about an organisation and the people who used them. Through the investigation of a Salvation Army song book, Allison Beckham discovers much about the early Army and Salvationists in New Zealand.

With the use of primary and secondary sources, Gillian Ching and Hentzschel investigate the varied history of the building that became Boothville Mothers’ Hospital. With the paper covering the entirety of the building’s history, it culminates with the contemporary use of the structure.

Major Dr. Harold Hill, in the final paper for this issue, investigates the historical impact of the Charismatic movement on The Salvation Army in New Zealand.

To end this issue are requests for assistance with ongoing research into Salvation Army history and letters to the editor.

I would like to thank the authors of each paper, the people who wrote 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 know you will enjoy this issue.

See you at the Symposium! Blessings, Garth R. Hentzschel

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The Australasian Journal of Salvation Army History

CONTENTS

Vol. 5 Iss. 1

Title/Author

Page

Title/Author

Page

Book review, The man and his mission, A new biography of William Booth Reviewed by David Malcolm Bennett 82

Editorial note Garth R. Hentzschel

3

Contents

4

Information for The Salvation Army History Symposium 86

Contributors

5

Resources and books

89

Advertisement for AJSAH

96

Salvation Army Year Book Statistical Project

97

The development and short history of The Australasian journal of Salvation Army history: A personal reminiscence Garth R. Hentzschel 6 Evangeline Booth: Another mystery David Malcolm Bennett

15

Thank who for the music? E. B. the songwriter Garth R. Hentzschel 20 On writing the history of a building: Stanmore House Beryl Lingard 40 A bibliography of Salvation Army literature in English 1980 – present. Surnames of book authors W to Z Garth R. Hentzschel 45 Meet the author. Lowell Tarling – “Wordsmith, interviewer & archivist. Oh, and musician … sorta” Garth R. Hentzschel 65 Book review, When the wall came crumbling down. Fragments of change – The Salvation Army and the Berlin Wall Reviewed by Garth R. Hentzschel 76 Book review, Interviews with William Booth Reviewed by Garth R. Hentzschel 79

A bold advance on the kingdom of darkness: Salvationist identity in the 1883 New Zealand War cry William (Bill) Allott 100 The ‘Eva Tuffery Song Book’. An investigation of an archive Allison Beckham 116 Boothville: An historic Australian landmark and Brisbane heritage listed former maternity hospital Gillian Ching and Garth R. Hentzschel 125 Inside and outside the fences: The charismatic movement and The Salvation Army in New Zealand Harold Hill 143 Request for information to assist with research

158

Review, comments, feedback and letters to the editor on the AJSAH on Volume 4, Issue 2

159

Congratulatory remarks for the fifth year of publication for The Australasian Journal of Salvation Army History 161

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Contributors - Vol. 5 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, Auckland 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 leadersh ip, 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.

Allison Beckham (formerly Rudd) has been involved with The Salvation Army for most of her life and worships at the Invercargill Corps, New Zealand. After more than 30 years as a journalist and freelance writer she turned her skills to project management and now co-ordinates a Governmentfunded regional youth career development programme. Over the years Beckham has written numerous articles about The Salvation Army for newspapers and contributions to the NZ War cry. In 1997 she helped edit From castle to cave, The story of the Gerrards and Costers in Southland . In the 2000s, she worked with Major Winsome Ferguson to publish No river uncrossable, A New Zealand missionary nurse’s adventures in Indonesia and Africa (by Major Winsome Ferguson as told to Allison Rudd) in 2008, later republished by Flag Publications. This is Beckham’s first article for The Australasian journal of Salvation Army history.

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.

He is currently writing a biography of Catherine Booth, the first volume of which, Catherine Booth: From Timidity to Boldness, should be published in July 2020. He is contributor and Associate Editor for The Australasian journal of Salvation Army history.

Gillian Ching has held senior policy and communication roles in the Queensland State Government including as a former Director of Strategic Engagement and spanning a variety of industries including agriculture, transport, education, training, and health. Her work in the not for profit sector has seen her contribute as a member of the Board of Volunteering Queensland, and consultant to the Australian Red Cross, Power of Peace Festival and Evolve: Keeping Kids on Track. She is a Commerce graduate of Griffith University and holds post graduate degrees in Communication from Queensland University of Technology.

Garth R. Hentzschel is currently conducting research for a PhD in history. He has been a lecturer and held leadership roles 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; With a smile and a cuppa (2007), The bag hut tabernacle (2012), contributions to the magazine, Others, the Bulletin of The Methodist Historical Society of Ireland and AJSAH. Major Dr. Harold Hill is a retired Salvation Army officer who served in Zimbabwe and New Zealand in educational, pastoral and administrative appointments.

He has published The twelve steps workshop (written jointly with Ferrell Irvine, 2001, 2011), Leadership in the Salvation Army: A case study in clericalisation (2007) and Saved to save and saved to serve: Perspectives on Salvation Army history (2017). He edited Te Ope Whakaora: A collection of documents on the Salvation Army and Maori 1884-2007 (2007) and edited Norman Murdoch’s Christian warfare in Rhodesia-Zimbabwe: The Salvation Army and African liberation 18911991 for publication (2015). Harold has also contributed chapters to a number of other books, most recently to Under two flags: the New Zealand Salvation Army's response to the First World War, edited by Kingsley Sampson (2019).

Major Beryl Lingard is a retired Salvation Army officer who served in corps and social appointments throughout New South Wales and Queensland. She trained as a nurse (R.G.N., R.M.N.) and worked in homes for children, and managed alcohol & drug counselling and residential rehabilitation programs. Lingard was appointed to divisional headquarters to oversee social services and human resources. Before retirement, she was the director of The Salvation Army’s School for Leadership Training, a part of the College of Further Education, 2000 – 2008 (renamed Booth College in 2007). Lingard is the author of The Lodge – Stanmore. A varied history.

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The Australasian journal of Salvation Army history covers for volumes 1 and 2 The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 6

The Australasian journal of Salvation Army history covers for volumes 3 and 4 The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 7

THE DEVELOPMENT AND SHORT HISTORY OF THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY: A PERSONAL REMINISCENCE Garth R. Hentzschel In 2018, I visited Belfast, Northern Ireland and London, England to conduct research on several historical projects. During this time, I met with Dr. Glenn Horridge and was able to make a link with Major Michael Farrow. With both being interested in The Australasian journal of Salvation Army history (AJSAH), its process of development was discussed. Farrow requested items for Booth’s drum, the newsletter of The Salvation Army Historical and Philatelic Association based in the UK and suggested that a record needed to be written on the formation of AJSAH. I agreed, as I believe many commencing narratives are lost to history. The story of the AJSAH commencement was written and subsequently published in Booth’s drum.1 To mark the fifth year of publication, following is an extended version of those first reminiscences and a discussion on the journal’s development to date.

A journey of a thousand steps that led to AJSAH There is always a narrative that leads to a specific occurrence, historical threads of people and events that influence outcomes to a greater or lesser degree. These threads eventually link together to create a patchwork which brings forth the occurrence. History is not simple; it is complex and multi-faceted.

I stress that this is my story, my history. Other people involved in this narrative bring with them their own story and motivations that have bought AJSAH to this point. This year, 2020 will see AJSAH achieve its fifth year of publication, something I never believed could be achieved when it was commenced. Although still young when compared to other journals, the AJSAH can boast two important elements; it has carried papers which have given new insights into Salvation Army history; and it has found its way around the world.

In many respects, the narrative of AJSAH is linked to my own story as executive editor. This therefore is where the narrative will commence. In the first few years of high school I had a highly energised history teacher, Mr. P. Kells. The school, Oak Flats High, N.S.W. encouraged deep questioning and individual talent which led to several alumni of my vintage becoming well known Australians. Among the school’s alumni were Brett and Shane Lee, cricketers; and Natalie Bassingthwaighte, actress and singer. Kells encouraged deep and wide investigation of history and through this teaching I had a personal revelation of Salvation Army history in the Illawarra, Australia and of Salvationists’ activities in World War Two. Through Kell’s encouragement I also gained an appreciation for collecting and preserving archives. From this encouragement, I began to collect newspaper reports of Desert Shield, which would become the first Gulf War, as well as collect Salvation Army paraphernalia.

The first Gulf War commenced the day I arrived with my parents to their new corps appointment in Bundaberg, central Queensland. I continued to collect both newspapers and Salvation Army items, but at this stage the former outnumbered latter. In Bundaberg, I took history as an elective but as the Reference citation of this paper; Garth R. Hentzschel, “The development and short history of the Australasian journal of Salvation Army history: A personal reminiscence”, The Australasian journal of Salvation Army history, 5, 1, 2020, 6 – 14.

1 Garth R. Hentzschel, “Development of the Australian [sic] journal of Salvation Army history,” Booth’s drum, The newsletter of the SA Historical and Philatelic Association, (UK, No. 19 Winter 2018), 21 – 24.

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who teacher taught only from a left-wing view of history, I learned that some world views impact the interpretation of events. The teacher’s approach did not allow for other interpretations and my historical interest in world history diminished. This experience would make me sceptical of the more modern philosophies and their attempt to hijack history.

Through young people’s work within The Salvation Army, I met Envoy Dr. George Hazell OF, who took interest in my ministry. As Hazell took leadership of The Salvation Army Heritage Centre in Sydney, I followed with interest his dedication and ability to tell the Army’s historical narrative. I did one of my practicums in the Heritage Centre for my education degree and learned how education could enhance history and vice versa. When Hazell set up the Australia Eastern Territory’s Historical Society, he requested me to become the Queensland representative, which I was happy to take on.

As the Queensland representative, Hazell invited me to attend, at my own expense, tri-territorial heritage meetings in Australia and New Zealand. Through these meetings I got to see the development of the Army’s heritage ministry as well as met some of the most amazing Salvation Army historians in this part of the world: George Ellis from Melbourne; Dr. Bramwell Cook, Cyril Bradwell, Major Dr. Harold Hill and Lieut.-Colonel Moira Wright from New Zealand and Major Ken Sanz from Sydney. Alone in Brisbane I ran heritage meetings and continued to grow my private collection.

Through these efforts I uncovered more and more information on Army history.

In 2007, Major David Woodbury had retired from editing the Australia Eastern Territory’s internal magazine, Pipeline and he proposed a tri-territorial history project. He gathered like-minded people from the three Army territories which had a shared history, Australia Eastern, Australia Southern and the New Zealand, Fiji and Tonga Territory. The project continued for four years and produced 12 volumes of historical articles set in an easy to read magazine format. Through the project, I met Woodbury and Major Kingsley Sampson from New Zealand. The project raised more questions on Salvation Army history than it answered. Much discussion took place and items in the archives were investigated by historians for the first time. Woodbury and Sampson had to keep reducing longer articles to fit the format. The conclusion of the project also left many themes yet to be explored.

During this time, I met Dr. David Malcolm Bennett at the launch of his two-volume biography of William Booth. Bennett is a Presbyterian researcher and author, who has a major focus on nineteenth century evangelical Christianity. A friendship through common interests developed and discussions on the Booth family and the early Army were topics of many conversations. The connections through the Hallelujah Magazine and with Bennett would come together later at the end of 2015.

Another thread of the narrative also commenced in 2007 when I wrote “The battle for Brisbane”2 for the Hallelujah Magazine. The research for this topic has not concluded and has become the topic for my PhD in history. I kept investigating the topic, discovered new elements and uncovered more and more information. As I read more widely on the history of The Salvation Army, I became concerned about how sociological theories were impacting Salvation Army history and in turn how the Army was changing as a result of the findings from the historical publications. I found the number of factual errors in Army history surprising. I also found it difficult to understand why academic publications would freeze out history on some organisations or historical philosophies different to the one they aimed to promote.

In 2012, a trail from my continuing research on the history of The Salvation Army in Brisbane led me to contact Rev. Dr. Robin Roddie, the Archivist, Methodist Historical Society of Ireland. Little did I know that Roddie was also the editor of their journal, Bulletin of the Methodist Historical Society 2

Garth Hentzschel, “The battle for Brisbane”, Hallelujah, (Sydney, Vol. 1, Iss. 2, 2007), 18 – 24.

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of Ireland. Roddie suggested that I turn the information I had into a paper for publication. My previous experience with approaching academic journals left me disillusioned and I believed that this could never fit into a Salvationist worldview. However, Roddie not only asked for a paper but also mentored and encouraged me, while supporting the paper’s development.3 I saw then that a process of editing could be a ministry. While in Northern Ireland, Roddie and I had a laugh at the process of editing my paper as I sent to him the final version of the first paper on the morning of my wedding to Rachel.

Talk about my commitment – to Army history research!

Just back from my honeymoon, in April 2013 I was invited to The Tri-Territorial Heritage Centre and Archive Conference at the Booth College, Wellington, New Zealand. My wife and I presented a joint paper on the missing elements in Salvation Army history. This and other presentations led to several discussions around the need for a deeper investigation into Army history and some form of publication. These discussions continued spasmodically into 2014 and early 2015.

In early 2015, Woodbury was approached by the Army to work with the Faircount Media Group to produce a magazine in commemoration of the Salvation Army’s sesquicentennial. The magazine, 150 years of The Salvation Army worldwide,4 again linked people together from the Hallelujah magazine and raised the desire for a publication covering deeper inquiry into Army history.

Woodbury and I had many telephone discussions and the idea of a more academically focused journal was constantly visited. For fun, I sent him and a few other people a mock-up of what would become the front cover of the AJSAH. I decided to investigate the merit of such a journal. At the 2015 Boundless International Congress, London, I discussed the idea to many people I spoke with and some became very keen.

Upon my return to Australia, I contacted Woodbury and it was agreed that the academically structured journal would be the best approach. Woodbury then organised the idea to be presented at a Tri-Territorial Leadership Conference. With the blessing from territorial leadership, the concept of The Australasian journal of Salvation Army history was approved, but the journal was not yet written or published.

As the executive editor, although I had made some precursory inquiries, I had to form a peer review and editorial team. I contacted Bennett, Sampson, Lindsey Cox, and with Woodbury and myself, we would commence the journal. At the same time, I was approaching these people, I had developed the “call for papers” and began to email this to people and corps. There would be no use in having reviewers and editors if we had no papers. Several designs for the cover and layout of the journal were sent out to the editors and others, including my former work colleagues. The votes came back and to my surprise the first cover sent as a test item was the one most people chose. Bennett was the first to agree to be a part of the review process and as he lives close to me, one night he and I sat in my loungeroom with a projector deciding on the house style to use for the first issue. The house style has changed little; only the capitalisation of book titles has been updated to reflect the contemporary style of referencing. Academic readers will note that the journal does not adhere to all abbreviations and that the referencing is the same for books and newspapers etc. It was decided, and is still our aim, that readers and writers both academically and non-academically trained should be comfortable using the journal.

See Garth Hentzschel, (2013). “From an Irish primitive Methodist to a Queensland evangelical woman warrior”, Bulletin of the Methodist Historical Society of Ireland, (Belfast, Vol. 18, Iss. 34, 2013), 86 – 120.; and Garth Hentzschel, “The long shadow of Irish primitive Methodism: Fintona primitive Methodism and its impact on south east Queensland”, Bulletin of the Methodist Historical Society of Ireland, (Belfast, Vol. 18, Iss. 35, 2014), 42 – 60.

4 Keith Barrett (ed.) and David Woodbury (con. ed.), 150 years of The Salvation Army worldwide. Special Australian edition, (Bondi Junction, Australia: Faircountmediagroup, 2015).

3

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Papers soon began to appear in my email’s inbox. I formatted them into the journal’s house style, checked for accuracy of information where possible, formatted pictures and referenced these and sent the papers for peer review, editing and layout suggestions. I keep saying to my wife, I could not do this without my own collection of Salvation Army books and items as I could not continually travel to check sources people have used. What I am unable to check, others have done so. One paper for the first issue arrived and was placed in AJSAH format and sent to the review team. Within a very short time Bennett emailed me and pointed out an historical error. The review process had worked!

This error led to an investigation and it was found that no one had researched the topic before.

Research took place on the topic in question and papers on the missing information were written. We knew for certain that the very first issue would include original research that would appear for the first time in print through the AJSAH. To commence the journal with a ministry mindset, I encouraged non-academics who had presented information in the Historical Society’s public meetings to write their talks up as a paper. I then worked together with them to include references and put their article into the AJSAH house style, as the editorial team worked on the other areas. As papers arrived so did suggestions. Major Dr. Harold Hill commented that it would be good to have information on all the books published by or about The Salvation Army. Knowing the work done by Commissioner John D. Waldron,5 Professor R. G. Moyles6 and Major Mike Farrow,7 I looked to see if there had been other work done to list these types of publications. Finding no other available papers on the topic, I set to include this in the AJSAH. Then, as with most journals, a book review was included to promote and encourage the reading of Salvation Army history as well as evaluate new publications. To our surprise, there were a few papers whose authors had no outlet to publish their work. The AJSAH was the right platform at the right time!

As journals need to be current and contain up-to-date research, there needed to be a minimum time between receiving a paper and having it published. To facilitate this, the peer review, editorial and publication process had to work as quickly as possible. For this reason, I decided that my own publication company, Cross & Crown Publications would be the publishing agency for the AJSAH. An ISSN was sought, and the first issue was nearing completion.

The final matter to investigate was cost. Without market research or support from Salvation Army publications to advertise the AJSAH, we had no idea how many people would read it. As all the people on the review and editorial team donated their time and talents, it was decided that the AJSAH should be free to the public. Without any finances, the only option was to have it uploaded onto the internet, however there was no money to purchase a web address or site. I requested that the AJSAH be placed on the webpage of The Salvation Army Historical Society, which Major Steven O’Neill did without hesitation. All was now ready for the new venture.

After the peer review and editorial process, the first issue of The Australasian Journal of Salvation Army was then uploaded. In this way, the journal was born and presented to the public.

5

John D. Waldron, The Army bookshelf, (Atlanta, USA: The Salvation Army Supplies and Purchasing Department, 1985).

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

7 See Mike Farrow, “Salvation Army books 1993 – 2003”, Christian Mission Historical Association journal, (London, Vol. 5, Winter, 2003), 20 – 21.; Mike Farrow, “Salvation Army books 1994 – 2004”, Christian Mission Historical Association journal, (London, Vol. 6, Winter, 2004), 21 – 23.

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The Australasian journal of Salvation Army history Although first planned to be regionally focused, both with the writers and content, the journal has grown to be much more. At present the AJSAH is sent to 180 individuals and organisations which include tertiary institutions, museums, and archives. These represent both Salvation Army and nonArmy individuals and organisations in Australasia (including New Zealand and Solomon Islands), Europe, North America, and South America. This has been without any external publication or promotion sought by the journal.

In the short time of publication, authors who have submitted papers have represented Australia, New Zealand, the United Kingdom, Canada and the United States of America. The authors have also come from a varied background, Salvationists and non-Salvationists, professional, academic and lay historians; journalists, archivists, educationalists, Salvation Army officers, published authors and first published authors, and students. Authors have sent papers in from reading the journal or have been approached by Sampson for New Zealand content or myself for Australian and international content.

I have found the themes of the papers submitted very interesting as has the feedback from readers. After the publication of Volume 5, Issue 2, a full index of the first five volumes will be available; however a cursory glance over the content revealed some interesting statistics. Many papers covered more than one topic, so major themes were sought when compiling the table included below.

From feedback received from readers it is clear the AJSAH has begun to play a very important role in assisting researchers of Salvation Army history. The journal has included 38 items describing resources (not all different) to help understand the history of the movement. These have included books and websites and it should be noted that for a few, the journal was the first outlet to be notified.

Even the bibliography of Salvation Army books has received comments from internationally renowned researchers to let me know how the list had assisted them in their studies. The journal has included 14 book reviews which have assisted researchers and increased the sales of some books.

Authors of Salvation Army books have been introduced to the readership through five papers to help readers better understand the authors. During the time of publication, the journal has included 31 requests for information, assisting readers to know what research is being conducted. The journal has also tried to inform its readers on information relating to the journal, while trying to encourage its growth from the grassroots (n = 18 items of information on the journal itself). To encourage the continual discussion and development of Salvation Army history the journal has also included 17 items relating to The Salvation Army History Symposium held every second year.

In the area of research, the AJSAH has included original papers in the area of local histories, historical information on people and ministries of The Salvation Army, as well as a varied collection of topics. The most prolific area included thus far in the AJSAH has been historical/ biographical information on the lives of Salvationists (n = 45). This information has been almost evenly distributed between information on the Booth family (specifically William, Catherine and Evangeline) (n = 21) and other Salvationists (n = 24).

The next largest number of themes in papers throughout the journal has been regional or local history (n = 27). This shows the areas of people’s interest and may show a growth area of Salvation Army historical need.

The next three themes are close to each other in their number of inclusions. The themes of general or wider history (n = 15), the war work of the Army (n = 13), and theoretical papers on the Army and understanding of history (n = 11).

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 12

It is perhaps unsurprising that themes with fewer appearance in the AJSAH are those which are more specific and focused on elements within the wider Army. In decreasing order; music/ songs of The Salvation Army (n = 7), archives or preservation of archives (n = 6), social work of The Salvation Army (n = 5), signs and symbols of the Army (including, awards, uniforms, toys etc) (n = 4), and youth work of the Army (n = 3).

Themes

# of themes from Vol 1 Iss 1 to Vol 4 Iss 2

Archives and preservation of archives

6

Biography of Salvationists other than the Booth family

24

Book reviews

14

Booth family (William, Catherine, & Evangeline)

21

Information on the AJSAH

18

Meet the author

5

Music/ songs of The Salvation Army

7

Regional/local history

27

Research requests

31

Resources on Salvationists or Army history

38

Signs and Symbols of The Salvation Army

4

Social work of The Salvation Army

5

Symposium information

17

Theory of history or theoretical works

11

War work of The Salvation Army

13

Wider or general history of The Salvation Army history

15

Youth work of The Salvation Army

3 List of themes

These themes have all been driven by the interests of the authors and we hope for many more interesting papers to come.

The reach of AJSAH It is difficult to judge the full reach and impact of The Australasian journal of Salvation Army history.

From time to time a person happens upon the journal and makes contact. At other times the journal is referenced without any notification. From a search of the internet and anecdotal information I have received by word of mouth, I have pieced together the following locations the journal has been used or listed.

1) Able to read in full; a. The Salvation Army Historical Society’s website, Australia; b. The National Library of Australia online, Australia; c. Issuu website, International; d. Booth College of Mission, New Zealand (print copy and online database); The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 13

e. Garth R. Hentzschel’s private collection, Australia (print copy); f. William Booth College, London, UK (online database); and g. Eva Burrows College, Australia (online database); 2) Listed article, full journal or can read one paper; a. Avondale University College, Research Online @ Avondale, Australia; b. ISSN website, International; c. UQ eSpace, Australia; d. ACWR website, Australia; e. Research gateway website, International; f. Academia website, International; g. Qld Historians website, Australia; h. Donald E. Burke website, Canada; i. Former Salvation Army Officers Fellowship website, International; j. David Malcolm Bennett website, Australia; k. Booth University College, REL 395: The Salvation Army and the Bible unit of study, Canada; l. Booth University College & Tyndale Seminary, SAL 0505: The Wesleyan Heritage of The Salvation Army, Canada; m. Booth University College & Tyndale Seminary, SALV 0502: The Salvation Army and the Bible, Canada; n. Others Magazine, Australia; Bound copies of o. Salvationist Magazine, UK; and AJSAH held at Booth College of p. New Zealand religious history newsletter, Religious History Mission, New Association of Aotearoa New Zealand.

Zealand 3) Reviewed; a. Others Magazine, Australia; b. The officer Magazine, London; c. Under the tricolour, Australia; and d. Booth’s drum, UK; 4) Citations (referenced information from the journal); a. Steven Spencer, “‘The fatal gaze of this moral basilisk’ The Salvation Army’s war on drink in Victorian Britain”, The social history of alcohol and drugs, (London, Vol 33, No 2, Fall 2019); b. Layers of London website, UK; c. Gavin Holman, Brass bands of the British Isles 1800 – 2018 – a historical directory, (UK: Gavin Holman, 2019); d. Andrew Eason and Roger Green, Settled views. The shorter writings of Catherine Booth, (USA: Lexington Books, 2017); e. Various papers in The Australasian journal of Salvation Army history; f. Jonathan Leader (ed.), The greening of religion. Hope in the eye of the storm, (USA: Cherry Hill Seminary, 2017); and g. Kingsley Sampson (ed.), Under two flags. The New Zealand Salvation Army’s response to the First Wold War, (New Zealand: Flag Publications, 2019).

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 14

EVANGELINE BOOTH: ANOTHER MYSTERY David Malcolm Bennett1 On 25 December 1865, Catherine Booth gave birth to the Booths’ seventh child, their fourth daughter. And they called her …

What did they call her?

The Booths were strange with names. They called their third son Herbert Henry, and then, according to St John Ervine, they tried to change it to Herbert Howard, though this does not seem to have been registered.2 Yet, Norman Murdoch calls him Herbert Howard Booth.3 They called their third daughter Marian, but she was usually referred to in the family as Marie. 4 William Bramwell Booth was Willie and became Bramwell Booth, but that is understandable to distinguish him from his father, and their daughter Catherine, was usually referred to as Katie, presumably to distinguish her from her mother. Then when three of the daughters married their surnames became Booth-Tucker, Booth-Clibborn and Booth-Hellberg.

But with the young lady who was to become the fourth General of The Salvation Army, it is impossible to discover with certainty what her name originally was and what it was originally intended to be. At different times and in different places she has been called “Evaline”, 5 “Eveline”,6 “Evelyn”,7 “Evelyne”,8 and, astonishingly, in an index, “Emmeline”.9 She was usually called Eva in the family and eventually she became Evangeline. However, one thing is certain: her middle name was Cory, after John and Richard Cory who supported the Booths financially. But what was her first name?

P.W. Wilson says that Evangeline Booth claimed that the name originally chosen for her by her mother was Evangeline.10 Margaret Troutt also says that Catherine Booth chose Evangeline as the name for her fourth daughter.11 It is known that William and Catherine Booth, though they did not usually read fiction, loved Harriet Beecher Stowe’s Uncle Tom’s Cabin. They both referred to it favourably in their letters.12

Reference citation of this paper; David Malcolm Bennett, “Evangeline Booth: Another mystery”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 15 – 19.

1 My thanks go to Ruth Macdonald and Chloe Wilson of the International Heritage Centre of The Salvation Army for relevant information and photocopies of documents, and to Gordon Moyles for several suggestions.

2 St John Ervine, God’s Soldier, 2 volumes, (London, UK: Heinemann, 1934), 1:261, see fn. Ruth Macdonald says that she has been unable to find any “archival documents” recording the change, and adds that he was still registered as Herbert Henry in 1890, when he was married, e-mail 13 Aug 2019.

3 Norman Murdoch, Origins of The Salvation Army, (Knoxville, USA: University of Tennessee Press, 1994), 125, 223.

4 “Marian Booth, known as ‘Marie’”, https://www.salvationarmy.org.uk/site/search/Marie Booth; Catherine BramwellBooth, Catherine Booth: The Story of her Loves, (London, UK: Hodder, 1970), 322.

5 Frederick de L. Booth-Tucker, The Life of Catherine Booth, 2 volumes, (London, UK: Salvation Army, 1892), 1: opp.

407; P. W. P. Phillimore, County Pedigrees: Nottinghamshire, (London, UK: Phillimore, 1910), 369 ‒ 370.

6 Ervine, God’s Soldier, 1:283, see fn., and 2:1147; Murdoch, Salvation, 49; Gordon Taylor, William Booth: The man and his mission, 2 volumes, (London, UK: Salvation Books, 2019), 1:249.

7 Bramwell-Booth, Catherine Booth, 231.

8 David Malcolm Bennett, The General: William Booth, 2 volumes, (FL, USA: Xulon, 2003), 1:367; Roger J. Green, Catherine Booth, (Crowborough, UK: Monarch, 1997), 158; P. W. Wilson, General Evangeline Booth of The Salvation Army, (NY, USA: Scribner’s, 1948), 26.

9 Robert Sandall, The History of The Salvation Army, Volume 2, (NY, USA: Salvation Army, 1950), 348.

10 Wilson, Evangeline Booth, 26.

11 Margaret Troutt The general was a lady, (Nashville: Holman, 1980), 17.

12 See, for example, Letters WB17, 9 Dec. 1852; CM8, 16 Dec. 1852; WB26, 15 Jan. 1853; WB28, 14 or 15 Mar. 1853; CM37, ? 30 May 1853; WB35, 21 June 1853; CM119, 2 Apr. 1855; David Malcolm Bennett (ed.), The letters of

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 15

13

13

William and Catherine Booth (Brisbane, Australia: Camp Hill Publ.), 26, 32, 33, 56, 82, 107, 119, 279; Booth Letters CD, 30, 36, 37, 60, 85, 110, 122, 278.

13 Image and name from Booth-Tucker, The life of Catherine Booth.

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 16

Chapter 14 in Uncle Tom’s cabin tells the story of a little girl named Evangeline St Clare, whose “form was the perfection of childish beauty”, with “golden brown” hair.14 It is easy to imagine that this is how Catherine Booth saw her new babe, born on Christmas Day, 1865, which increases the likelihood that the intended name for Eva was Evangeline.

If that is the case, why was it not registered that way? The birth was presumably registered by William Booth. Sigmund Lavine suggests that William “misunderstood” Catherine and gave the registrar the wrong name.15 This is possible but unlikely because Booth would have known the name Evangeline, as he was familiar with Uncle Tom’s cabin. It is, perhaps, more likely that there was confusion between Booth and the registrar and Evangeline was accidently shortened to Evaline. Yet St John Ervine says that her “registered” name was Eveline, 16 which presumably means he had seen a copy of the birth certificate, and the MyHeritage website also has Eveline, not Evaline. 17 There is also a record in the “England & Wales Births 1837‒2006”, which lists the birth of “Eveline C. Booth” in Hackney (Booth territory), though it states she was born in the first quarter of 1866.18 As the young lady in question was born near the end of 1865, that most likely refers to her, with that recorded date referring to the date of registration not her birth. Most importantly, the International Heritage Centre of The Salvation Army has a handwritten 1963 copy of the 1866 birth certificate that also says Eveline.19 However, the original entry was handwritten, so it is possible that the registrar’s “a” was badly written and it looked like an “e”, thus making it Eveline. It is also possible that when Booth told the registrar the name, Booth said “Evaline”, but the registrar understood that as “Eveline”, with the second “e” pronounced.

Some American newspapers in 1896 said that Evangeline was her “baptismal name”,20 which she had presumably told them. As William Booth still practised baptism/christening in 1865 ‒ 1866, the period when Eva could have been baptised, this is possible. If this is what happened, Eva was registered as “Eveline” and baptised as “Evangeline”. However, no record has been found of Eva’s baptism to confirm or deny that.21 It is agreed that her common name in the family was Eva, not Eve, and that may suggest that the Booths thought Evaline or even Evangeline was the registered name. Indeed, Eva is the most common name used for her in Salvation Army literature. Yet Eveline stands firm as her original name in the key documents.

Eva was appointed to the command of The Salvation Army in Canada in 1896, at the age of 30.

R. G. Moyles says that “when she became commander of Canada she officially adopted ‘Evangeline’, signing her letters, etc. ‘Evangeline C. Booth, and putting ‘Evangeline Booth’ in the masthead of the Canadian ‘War Cry.’”22 On page 12 of the Canadian War cry for 30 May 1896 and page 5 of the Harriet Beecher Stowe, Uncle Tom’s cabin (Project Gutenberg e-book, 2018), chapter XIV. Sigmund A. Lavine, Evangeline Booth: Daughter of salvation, (NY, USA: Dodd, Mead & Co, 1970), 2.

16 Ervine, God’s Soldier, 1:283, see footnote.

17 www.myheritage.com, accessed 13 August 2019.

18 “Eveline C. Booth”, England & Wales Births 1837‒2006, https://www.findmypast.com.au/transcript?id=BMD%2FB%2F1866%2F1%2FAZ%2F000063%2F153, accessed 30 January 2020.

19 While Eva was born on 25 December 1865, her birth was not registered until 5 February 1866, see the birth certificate of “Eveline Cory Booth”, courtesy International Heritage Centre of The Salvation Army. Births in Britain have been centrally registered since 1837, see centralarchives.gov.uk/help-with-your-research/research-guides/birth-marriagedeath-england-and-wales/ accessed 30 January 2020.

20 Victoria Advocate (Texas), 2 May 1896, 4, https://search.findmypast.com/search/us-and-worldnewspapers/page/view/310505123; “Short items of interest”, Postville Review, 9 May 1896, 1, https://search.findmypast.com/search/us-and-world-newspapers/page/view/158238456, both accessed 25 January 2020.

21 Searches have been conducted looking for a record of that baptism, but they have found nothing.

22 E-mail from Gordon Moyles to Garth Hentzschel 23 January 2020.

14 15

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 17

edition dated 13 June that year she is called “Commissioner Eva Booth”.23 Two weeks later page 3 has a headline “The New Commissioner”, and the following article and other articles call her “Commissioner Eva” and “Commissioner Eva Booth”.24 Yet that same edition (27 June 1896) contains her two-page address to her Canadian troops, which is signed “Evangeline Booth.”25 This may be the first time that she used that name officially. The next edition of the Canadian War Cry had “Evangeline Booth: Commissioner for Canada and Newfoundland” to the right of the date at the top of the first page.26 Evangeline Booth had arrived.

While the name change was, presumably, because that is what Eva thought it should have been, it also appears to have been a means of her identifying with north America through a link with Uncle Tom’s cabin. In addition, that name had been used earlier by Henry Wadsworth Longfellow in his epic poem: “Evangeline: A Tale of Acadie”, published in 1847. It has been said that this poem had “a lasting cultural impact” upon parts of America and Canada,27 two nations which Evangeline Booth visited and in which she served. This is likely to have been another reason why she adopted that name.

Indeed, this was assumed by some American newspapers of the time. For example, American newspapers in May 1896 said, ‘Commissioner Evangeline Booth—it is not Eva—was named after Longfellow’s heroine’.28 The wording and punctuation in these papers are precisely the same, which indicates that they came from the same source. The phrase “it is not Eva” also suggests a recent name change, and these reports were even before her use of the name in the Canadian War Cry. While it is possible that the Longfellow connection was claimed by Eva, it is more likely a newspaper guess. No evidence has been uncovered that Longfellow’s poem influenced William and Catherine Booth in their choice of that name, if such was their original intention. Indeed, they may have been unaware of it.

Yet when Eva was appointed as Commander of The Salvation Army in America on 29 November 1904, the document that authorised that appointment, signed by her father, clearly calls her “Evaline Cory Booth” in five places.29 On 20 March 1913, the new General, Bramwell Booth issued a document confirming that appointment, which gives her name as “Evaline Cory Booth” in six places.30 In the Deed Poll, drawn up more than nine years after her settlement in America, she said, “I have for some time past described myself and been known as ‘Evangeline Cory Booth’”, presumably since 1896. The Deed Poll that officially changed her name to Evangeline was not compiled until 24 February 1914 and confirmed on 10 March that year. That document also says six times that her original first name was “Evaline”.31

23

The war cry, (Canada, 30 May 1896), 12; The war cry, (Canada, 13 June 1896), 5.

The war cry, (Canada, 27 June 1896), 3 – 4, 6, 8, 10.

25 The war cry, (Canada, 27 June 1896), 6 – 7.

26 The war cry, (Canada, 4 July 1896), 1.

27 “Evangeline: A Tale of Acadie”, Henry Wadsworth Longfellow: A Maine Historical Society website, https://www.hwlongfellow.org/works_evangeline.shtml accessed 27 January 2020.

28 “Current Comment”, Biloxi herald, (2 May 1896), 2, https://search.findmypast.com/search/us-and-worldnewspapers/page/view/184322356; “Short items of interest”, Postville Review, (9 May 1896), 1; “School and Church”, Warren Sheaf, (21 May 1896), 7, https://chroniclingamerica.loc.gov/lccn/sn90059228/1896-05-21/ed-1/seq7/#date1=1896&index=0&rows=20&words=Booth+Evangeline&searchType=basic&sequence=0&state=&date2=1896 &proxtext=evangeline+booth&y=8&x=15&dateFilterType=yearRange&page=1 all accessed 25 January 2020.

29 “Commission to Commander Evaline Cory Booth for the United States of America”, (29 November 1904), courtesy International Heritage Centre, London, UK. 30 “General Bramwell Booth to Commander Evaline Cory Booth, Commission”, (20 March 1913), courtesy International Heritage Centre.

31 “Deed Poll, under the hand and seal of Miss Evaline Cory Booth”, (24 February 1914), courtesy International Heritage Centre.

24

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 18

Edward McKinley suggests that it was “a dramatic impulse” that “caused her to select a more euphonious name”,32 and Eva/Evangeline was certainly dramatic. Norman Murdoch claims that “Francis Willard” suggested this change to her,33 presumably Frances Willard, the national president of the American Woman’s Christian Temperance Union, who died in 1898.34 It is possible that Ms Willard made the suggestion to Eva early in 1896. Eva first visited America in the first few months of that year, during the crisis caused by the resignation of Ballington and Maud Booth.35 This would fit with her apparent adoption of Evangeline in June 1896.

There seems to be little doubt that the Booths, at least in later years, thought that Eva’s original name was Evaline. However, she was registered as Eveline, which may have been unintended. She seems to have adopted the name Evangeline in 1896. Whether she was baptised Eveline, Evaline, or Evangeline, or even another name, remains a mystery.

Further research The research for this paper has bought to light inconsistencies in secondary and primary sources as well as different motivations for Eva’s change in name. The paper is meant to open discussion on the topic, as new sources come to light, they may more clearly identify the issues. Or, as the case in this research, the sources have added layers of complexity. Therefore, it is a recommendation of this paper that additional research be conducted on this topic, and if any of you, our readers, have any other useful information or opinions on this matter, write a follow-up paper and submit it to the executive editor of the AJSAH.

32

Edward H. McKinley, Marching to Glory, (San Francisco, USA: Harper & Row, 1980), 94.

Murdoch, Salvation, 125.

34 “Frances Willard: American Educator”, https:www.britannica.com/biography/Frances-Willard, accessed 12 August 2019; Wilson, Evangeline Booth, 26.

35 “Did not meet”, Boston Globe, (1 April 1896), 6, https://search.findmypast/search/us-and-worldnewspapers/page/view/270012386, accessed 25 January 2020.

33

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 19

General Evangeline Booth1

1

Photograph from a postcard, courtesy of Garth R. Hentzschel’s private collection.

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 20

THANK WHO FOR THE MUSIC? E. B. THE SONGWRITER Garth R. Hentzschel In the 1970s, when Major Ray Steadman-Allen2 was head of the music department at the International Headquarters of The Salvation Army, he would quietly state that when General Evangeline Booth had a song ready for publication, she would call for Captain Eric Ball to assist her. After the meeting between Booth and Ball, a song would be published with the words and music attributed to “E. B.”.

Steadman-Allen stated that it was convenient Evangeline Booth and Eric Ball shared and used the initials ‘E. B.’3 Therefore, a question arose as to how much was composed by General ‘E. B.’ and how much by a junior member of her music department, Captain ‘E. B.’?4 Steadman-Allen inferred that Ball was Booth’s ghostwriter. Considering contemporary discussions on the authorship of William Booth’s In darkest England and the way out,5 the question surrounding Booth’s compositions should also be investigated.

This paper investigates Steadman-Allen’s inference and found that other biographies, especially those of Ball, made similar claims, to a greater or lesser extent. However, it also found that other historical books, especially several of Booth’s biographies claimed that Booth was a gifted playwright, poet, writer, preacher, actor and a composer and songwriter. With the claims of the secondary sources assessed, evidence leans towards Steadman-Allen’s inference.

As none of the books under review analysed Booth’s music, this paper next investigates the songs attributed to Booth. It compares Booth’s music before she met Ball to the music after Ball was supposed to have been Booth’s ghostwriter, her time as general of The Salvation Army. The paper especially focused on, Songs of the evangel, which was identified as a publication on which Ball and Booth collaborated. This paper found no evidence in the music to support the inference that Ball was Booth’s ghostwriter, therefore at most Ball and others helped Booth, or did their assigned role to edit her work.

Booth the acclaimed songwriter Booth’s biographers wrote of her ability to write lyrics and music. Only one biography, Margaret Troutt,6 casted doubt about Booth’s ability to compose music. The earliest biography, P. Whitwell Wilson, stated, Booth “is a musician and her songs, with their orchestration, have been heard Reference citation of this paper; Garth R. Hentzschel, “Thank who for the music? E. B. the songwriter”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 20 – 39.

2 Steadman-Allen arranged one of Booth’s songs for songsters. Ray Steadman-Allen (arr.) Evangeline Booth, “O save me, dear Lord”, The musical Salvationist, (London, UK: SP&S, July 1963).

3 See Peter M. Cooke, Eric Ball. The man and his music, (Baldock, UK: Egon Publishing, 1992), 74.; Evangeline Booth “Fling wide the gates!” Hymns of blessing for the living church, (1915), No. 201, 204, https://hymnary.org/text/fling_wide_the_gates_i_hear_the_angels_s#instances accessed 21 January 2020.

4 This narrative was told to the author by Major Howard Davies, one of the former staff of the music department at The Salvation Army International Headquarters, London.

5 See for example Norman H. Murdoch, Frank Smith: Salvationist socialist (1854 – 1940). Principal ideologue of the Darkest England Scheme that created Salvation Army social services, (Orlando, USA: National Salvation Army Social Services Conference, 16 March 2003).; Norman H. Murdoch, Soldiers of the cross, Susie Swift and David Lamb.

Pioneers of social change, (Alexandria, USA: Crest Books, The Salvation Army National Publications, 2006).; David Malcolm Bennett, “In Darkest England: Whose scheme was it?” 47 – 64, in Matthew Seaman (ed.), Darkness and deliverance. 125 years of the Darkest England Scheme, (Nambour, Australia: Chaordic Creative, 2016).

6 Margaret Troutt, The general was a lady, The story of Evangeline Booth, (Nashville, USA: A. J. Holman Co., 1980).

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 21

throughout the world.” Later Wilson wrote, “Evangeline Booth has written not a few songs of The Salvation Army, and they have been sung by countless multitudes in many lands.”7 In a collection of biographies on notable American women, Edward James wrote of Booth, “She composed a number of hymns, some of them still sung in Salvation Army meetings.”8 Although Troutt had some questions on the editorial process of Booth’s work, Troutt still wrote, Although Evangeline agreed with her parents that any tunes could be used for evangelistic purposes, she wrote the music as well as the words for her own compositions.9

More recently, other authors similarly had no hesitation in contributing Booth’s songs to her pen. Henry Gariepy wrote that Booth composed music for the Army’s bands and “whose songs continue to be sung in Army meetings.”10 Dennis Taylor specifically listed both elements of song writing as he wrote, “[a]mongst General Evangeline Booth’s accomplishments was the writing of devotional songs (both words and music).”11 In a similar manner, John Larsson pointed to these two attributes of song development, “Evangeline Booth was a gifted songwriter, writing both the words and music for her songs.”12 ‘Song of America’ also pointed to her musical gifts and stated Booth was “a composer of evangelical songs and hymns.”13 It should be noted that other biographical sketches of Booth included nothing about her song writing skills.14 These publications failed to include information on Booth’s song writing, presumably not because they had doubts about her authorship, but because the focus of their publication lay elsewhere. By way of example, R. G. Moyles focused more on popular appraisal of Booth’s ministry and engagement with the social arena, rather than her music skills or organisational engagement with the Army.15 The two ‘E. B.s’ By the time Booth arrived in London as general, Ball had already served as a Salvation Army officer in the music editorial department under two generals; Bramwell Booth and Edward Higgins. One of Ball’s biographers Taylor wrote, “It was General Evangeline Booth, the gifted daughter of the

7

P. Whitwell Wilson, The general Evangeline Booth, (London UK: Hodder and Stoughton, Ltd., May 1935), 41, 126.

Edward T. James (ed.), Notable American women, A biographical dictionary. Volume 1, A – F, (USA: The Belknap Press of Harvard University Press, 1971), 206.

9 Troutt, The general was a lady,166.

10 Henry Gariepy, Christianity in Action: The international history of The Salvation Army, (Grand Rapids, USA: William B. Eerdmans Publishing Company, 2009), 25.

11 Dennis Taylor, Eric Ball, His life and music, 1903 – 1989, (Newcastle upon Tyne, UK: Cambridge Scholars Publishing, 2012), 12.

12 John Larsson, Those incredible Booths. William and Catherine Booth as parents and the life stories of their children, (London, UK: Salvation Books, 2015), 165.

13 “General William Booth”, Song of America, (Lenny’s Studio, 2020), ¶ 9, https://songofamerica.net/artistsmovements-ideas/general-william-booth/ accessed 19 January 2020.

14 See for example, Arthur E. Anderson, From slums to kingdom. The world service of Evangeline Booth, (Moline, USA: Stombeck Press, 1951).; Charles Ludwig, The lady general, (Grand Rapids, USA: Barker Book House, 1962).; Sigmund A. Lavine, Evangeline Booth, Daughter of salvation, (Cornwall, USA: Dodd, Mead & Company, 1970).; R. G. Moyles, Maud, Emma, Evangeline, America’s love affair with the 3 Booth women, (USA: Frontier Press, 2014).

15 Moyles, Maud, Emma, Evangeline.

8

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 22

Founder, who found a special place in Ball’s work of the time.”16 While Booth had a special place in Ball’s life, it appeared the reverse was not necessarily the case.17 Of all the biographies of Booth, only two, Troutt and Larsson included Ball in the story.

Although Larsson used Troutt as his foundation, Larsson only discussed the link Ball had with Booth to show Salvationists’ admiration for her. Troutt and Larsson, with Ball’s biographer Taylor stated that Ball admitted, “like so many of my generation, I came under the spell of the presence and oratory of ‘the Commander’ from the U.S.A.”18 Troutt however discussed more of the relationship between the two ‘E. B.s’, specifically in the area of Booth’s music. Later, after he left The Salvation Army, Ball stated, “I had had a good time ⎯ especially when Evangeline Booth was General.”19 Of specific interest to this paper is that Ball would have known Booth’s musical ability better than anyone else and Peter Cooke revealed what Ball thought of her. Cooke wrote, They respected one another, and in after years, when he [Ball] thought of Eva Booth, he remembered her not so much as a General, an orator, a poet, or a musician, but as very much a woman – intriguing, talented, gracious, demanding, human – and at heart, he felt – lonely.20

It showed that Booth’s musical ability did not necessarily remain key in Ball’s memory, while her personality did. Troutt, when linked with biographies of Ball, showed somewhat a confused relationship between the two ‘E. B.s’. Cooke, Troutt and Gordon Cox inferred that Ball could have been described as Booth’s music mentor, editor, or even composer and ghostwriter.

The use of ghostwriters in history The ‘Free Dictionary’ defined a ghostwriter as “[o]ne who writes for and gives credit of authorship to another.”21 Academic Norwood Brigance showed that ghostwriting is not “a new wile.”22 Brigance wrote, “[g]hostwriting, in fact, is as old as written records of history”, and famous people such as Antiphon (480 – 411 BC), Julius Ceasar (100 – 44 BC), and USA President George Washington (1732 – 1799) all used ghostwriters.23 Ernest Bormann, a professor of speech, argued the advent of radio and the wider publication of speeches increased the use of ghostwriters between the 1930s and 1960s.24 He argued that this practice became so prominent that the only people who would not use a ghostwriter were those highly confident with their own oratory skills, like Winston Churchill (1874 – 1965). Bormann also showed that in the USA by the 1930s ghostwriting had reached to the very top of the country. He wrote, “[s]ince Franklin D. Roosevelt, the ghostwriting team has been an integral part of the White House Staff.”25 Bormann explained, 16

Taylor, Eric Ball, 12.

See for example, when Booth set up the International Music Board in 1936 although it consisted of eleven members, Ball was not one of them. Brindley Boon, Play the music play! (London, UK: Salvationist Publishing and Supplies, 1966), 164.

18 Cited in Taylor, Eric Ball, 12.; Larsson, Those incredible Booths, 276. Partly cited in Troutt, The general was a lady, 72.

19 Taylor, Eric Ball, 15. A similar remark appeared in Cooke, Eric Ball, 82.

20 Cooke, Eric Ball, 73.

21 “ghostwriter”, Dictionary of the English language (5th Ed.), (American Heritage, 2011), https://www.thefreedictionary.com/ghostwriter accessed 20 January 2020.

22 W. Norwood Brigance, “Ghostwriting before Franklin D. Roosevelt and the radio”, Today’s speech, (Vol. 4, Iss. 3, 1956), 10 – 12.

23 Brigance, “Ghostwriting before Franklin D. Roosevelt and the radio”, 10.

24 Earnest G. Bormann, “Ghostwriting and the rhetorical critic”, Quarterly journal of speech, (Vol. 46, Iss. 3, 1960), 284 – 288.

25 Bormann, “Ghostwriting and the rhetorical critic”, 284.

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There are several reasons for the increase in ghostwriting. The practice finds a hospitable environment in our contemporary culture with its specialization and its growing corporate character. Bureaucracy breeds ghostwriting. The bureaucratic organization is essentially one of specialization, delegated authority, and committees. The leader has many demands on his [sic] time. Details are delegated to experts, and speech writing [or in this case music writing] tends to become another delegated detail.26

By the 1930s, The Salvation Army had become a bureaucracy with specialised departments, often in different locations and staffed by ‘experts’, or at least officers specifically appointed to a role and task. As society accepted and used ghostwriting, The Salvation Army also practiced it and ghostwriting became widespread in some sermons, lectures and its publications.

There is clear evidence that practices of using other people’s writing to lecture or give sermons were encouraged. In one book, Salvationists were encouraged to read lectures by others in their meetings. The introduction to this book stated the lectures, “could be read to our people at some convenient weekly gathering – Sunday morning was usually chosen – as one item of the Service.”27 Also officers were given sermons to use. Although the book stated they were “outlines”, each outline was far more than just points which could be built upon. The sermons could have been read in full as a short address.28 In none of these cases was it stated the presenter should acknowledge the work was not their own.

Publications too used ghostwriting in different forms. Some publications used writings and passed authorship to an editor. Early issues of The war cry and other Army periodicals29 had articles or corps reports printed without acknowledgment of the author. This moved the recognition of the article or report from the author to the editor. Some publications used writings and attributed them to no author, which passed the authorship to the general. Orders and regulations as well as books, including early editions of The Salvation Army year book appeared with no author or editor listed.

This has led, in some cases for contemporary authors to lay claim to the earlier work. 30 In other publications, the only author listed in Army publications was, “Authority of the General”, here the author acted as a ghostwriter, allowing the authorship to be hidden under this authorisation. Another form of ghostwriting was when the Army used the writing of others and either edited the work, or included it in the work of another author.31 Historically, ghostwriting was not reserved for speeches or books. Other forms of creative works also had artists willing to be paid for their work and attribute it to others. Writer Gary McGath told the story of Wolfgang Amadeus Mozart (1756 – 1791) being paid as a ghostwriter for Count Franz von Walsegg (1763 – 1827).32 More recently Bill Conti (1942 – present) commenced his career as a ghostwriter; Bormann, “Ghostwriting and the rhetorical critic”, 284.

Anon, The founder’s messages to soldiers, During years 1907-8, (London, UK: The Salvation Army Book Department, 1921), iii.

28 See for example, Anon, Outlines for addresses, For the use of officers of The Salvation Army, (London, UK: The Salvation Army Book Department, 1914).; Anon, Outlines for addresses, For the use of The Salvation Army officers, Volume II, Overseas edition, (London, UK: Salvationists Publishing and Supplies, 1940).; Anon, Outlines for addresses, For the use of The Salvation Army officers, (London, UK: Salvationist Publishing and Supplies, 1957).

29 It is true too that that earlier periodicals such as The Christian Mission magazine had similar practices.

30 See for example the earlier editions of The Salvation Army, Its origin and development with the one published in 1990.

31 See for example, R. David Rightmire, Sacraments and The Salvation Army: Pneumatological foundations, Studies in evangelicalism, No. 10, (Metuchen, USA: The Scarecrow Press, 1990), 183.

32 Gary McGath, “W. A. Mozart, ghostwriter”, (Gary McGath, 4 May 2018), https://garymcgath.com/wp/mozartghostwriter/ accessed 21 January 2020.

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For Bill Conti, whose score for The Right Stuff won an Oscar, his road to fame as a movie composer took him east instead of west – all the way to Rome, where he started in the film genre by ghostwriting music for Spaghetti Westerns.33

Ernest May, a professional historian, outlined that even in academic circles ghostwriting, in the minds of professionals went from the questionable position of ‘forgery’ to an acceptable idea of ‘collaboration’.34 He also saw the need of ghostwriting for busy people; to allow their ideas to be fully and professionally developed as well as to increase their work output.

It is therefore feasible that Booth used Ball as her ghostwriter and if ghostwriting was so widespread and accepted in many fields and in organisations, why does it matter if Ball wrote the music for Booth? It matters for two main reasons, historical accuracy and authenticity.

May was concerned that sources written by ghostwriters could be used as primary sources. The sources could then misinterpret historical elements. He wrote, History is written from the testimony of firsthand observers – from their diaries, letters, speeches and autobiographies. Historical truth cannot depend on secondhand interpretation any more than justice can depend on hearsay. And a ghost-written diary, letter, speech or autobiography is secondhand testimony, the ghost writer’s interpretation of what his employer said or thought.35

If Ball was the ghostwriter for the songs, then it is incorrect for historians to claim, as Wilson, that Booth “is a musician and her songs, with their orchestration, have been heard throughout the world.”36 However, they could claim, like James, that Booth, “composed a number of hymns, some of them still sung in Salvation Army meetings”37, if by this they meant Booth was a poet or lyricist. It is important to know the strengths and weaknesses of a person, if we really are to know them. Knowing this information does not make them lesser of a person; it makes them real. If it is found however that Booth wrote both lyrics and music with minimal assistance, then her music could be mapped to understand her developing knowledge of music and the maturity of the symbiotic relationship between music and text.

In addition to academic historians being concerned about the use of ghostwriters for historical analysis, the current generation too are concerned about this practice, not however, for matters of plagiarism. A social commentator Peter Robinson wrote, We accept that Obama doesn’t write those zingers we see endlessly shared on Facebook. We don’t mind that TV presenters are reading from an autocue they’re seeing for the first time. But in music, there’s still a question mark hanging over the link between authorship and authenticity…38

From research conducted by McKinsey & Company, Tracy Francis and Fernanda Hoefel identified the characteristics of the current youth generation. The researchers wrote,

33

Laurence E. MacDonald, The invisible art of film music. A comprehensive history (2 nd Ed.), (Plymouth, UK: The Scarecrow Press, 2013), 323.

34 Earnest R. May, “Ghost writing and history”, The American scholar, (Vol. 22, No. 4, Autumn 1953), 459 – 465.

35 May, “Ghost writing and history”, 459.

36 Wilson, The general Evangeline Booth, 41.

37 James, Notable American women, 206.

38 Peter Robinson, “How widespread is ghostwriting in music and how OK with it should you be?” noisey, (Vice, 19 August 2015), ¶ 2, https://www.vice.com/en_au/article/65zyy5/ghostwriting-and-the-music-industrys-authenticity-crisis accessed 21 January 2020.

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For Generation Z [born 1995 – 2010], … the main spur to consumption is the search for truth, in both a personal and a communal form … This generation feels comfortable not having only one way to be itself. Its search for authenticity generates greater freedom of expression and greater openness to understanding different kinds of people.39

Therefore, for Generation Z, music does not necessarily need to be polished, highly edited or ghostwritten by professionals; music needs to be authentic. If Booth did have Ball ghostwrite her music, it may be more acceptable for the current generation to see the music first envisaged by Booth, as this would be more authentic. At the very least, it would give ‘truth’ to Booth’s ability and ‘truth’ to the person of Booth; her authentic self. If Booth did compose the music then a study could be completed to investigate her through her music.

The authenticity of a work is now also an ethical matter. Academics John C. Knapp and Azalea M. Hulbert showed the ethical questions ghostwriting presents; The authenticity of the communicator is a critical consideration in our examination of ghostwriting, for it lies at the root of many ethical questions arising in specific cases: What are the consequences if ghostwritten words [or music] create a false impression of a communicator’s knowledge, competence, or qualifications? Might relying on a ghostwriter inhibit the development of one’s own ideas, convictions, and voice? Would readers [and listeners] feel misled if they learned a book or article [or song] was ghostwritten? Is it the communicator’s intention to mislead his or her audience?40

While all these questions cannot be answered in this paper, they are included to show how important the idea of authenticity is now seen. This is one of the reasons why questions need to be asked on the authorship of Booth’s music.

‘E. B.’ the ghostwriter As other publications in The Salvation Army used ghostwriters, could there be validity to SteadmanAllen’s comments that Ball could have been the composer or ghostwriter for Booth? For Ball to be the ghostwriter he would need ability, opportunity and reward.

There can be no question of Ball’s ability to write music. In a dictionary of popular music, Peter Gammond wrote that Ball was a British composer, arranger, and conductor. One of the most prolific writers and influential figures in the brass band and choral world which he was associated with all his life …41

Along similar lines, in his theses, Dennis Taylor wrote of Ball; As a composer he set new standards for band music, especially in the use of colour, because the brass band it is sometimes said, lacks colour variety due to the similarity of the instruments. He achieved a range of colours and shade both within the Salvation Army and in the secular world of music. As a conductor he helped to raise the standards of performance, by his initial teaching and interpretation of the music. As editor, adjudicator and writer he contributed much to the rising popularity of brass bands. He was a man who combined persuasive charm with strong Christian Tracy Francis and Fernanda Hoefel, “‘True Gen’: Generation Z and its implications for companies”, (McKinsey & Company, November 2018), ¶ 6, https://www.mckinsey.com/industries/consumer-packaged-goods/our-insights/truegen-generation-z-and-its-implications-for-companies accessed 21 January 2020.

40 Italics in the original script. John C. Knapp and Azalea M. Hulbert, Ghostwriting and the ethics of authenticity, (New York, USA: Palgrave Macmillan, 2017), 1.

41 Peter Gammond, The Oxford companion to popular music, (Oxford, UK: Oxford University Press, 1991), 34.

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beliefs, and this opened up the way for a strong influence in every aspect of life in which he was concerned.42

It is therefore clear that Ball had the ability to be a ghostwriter. Did Ball have the opportunity?

Taylor in one of Ball’s biographies showed there could be opportunity for Ball to act as a ghostwriter for Booth’s work. Taylor wrote about one occasion; Soon after arriving into London, Eva sent for Ball on a number of occasions to discuss her music, but regarding these meetings Ball was sworn to secrecy. Ball was never present at the first ideas stages of a new song, but Colonel Bramwell Coles, who had succeeded Colonel Frederick Hawkes as the Head of the Music Editorial Department, would bring back the sketches of new works and present them to Ball for editing. Coles said on one occasion, “The General does not want you to see how she first writes a song. She says you would laugh at her.” …

Usually, when he received a new sketch from Eva, Ball knew that he would soon be receiving a call from General Evangeline to go across to the headquarters to go through her work.

One morning this led to what seemed a strange request: Ball received a telephone call from the International Headquarters giving him instructions to go to a telephone call-box and contact Lieutenant Commissioner Griffith, the General’s private secretary. Apparently it was designed that Ball should meet the General for a special meeting at 2 pm. 43

In an earlier biography on Ball, Cooke recorded details of this meeting as follows; His [Ball’s] instructions were: ‘The General would like to see you at 2 pm. Tell no one at all’.

This included his commissioner, it would seem! The General would graciously request the use of the sitting-room in the caretaker’s flat at the top of the I.H.Q. building. There, hidden away, they would sit together at the piano. Eric would play her songs, and they would discuss them, criticising, amending. She would accept criticism readily, but also knew what she wanted.

‘You don’t like that chord, do you, Ball?’ she would say.

‘No, General, I don’t.’

Smiling, her hand on his arm, she would say, ‘But I want you to like it!’

A couple of hours would pass by, and then Eric would go home, earlier than if he had been at his own desk.

Meanwhile, at Judd Street, there would be trouble. Ball had gone off again, without a word.

Next morning he would be summoned to a superior.

‘Where were you yesterday afternoon?’

‘Oh, just – out – on private business,’ he would reply.

The superior would shake his head. ‘You know, all this will go against you, and your promotion comes up in a year or two!’ ….44

If Booth’s work only required editing, why didn’t her manuscript go through the same process of other works received by the music department, and why the secrecy? Being general could explain the first point, as a general may have special dispensations of not following the ordinary processes.

However, it does not explain why secrecy was needed.

The idea of secret meetings was in both Ball’s biographies. Ball himself claimed he did not know the reasons for this. Cox stated that after Booth and Ball’s first meeting, which took place in a car on the way to Headquarters, Booth “courteously dismissed” Ball outside the building and requested it remain a secret. Cox wrote, “Further meetings were even stranger, in that, for some reason

42

Dennis John Taylor, The music of Eric Ball (1903-1989) a complete catalogue, with a commentary on his life and work, (Masters theses, Durham University, 1994), 1.

43 Taylor, Eric Ball, 12 – 13.

44 Cooke, Eric Ball, 72. A similar quotation was found in Troutt, The general was a lady, 178. A shorter section was found in Boon. Brindley Boon, Sing the happy song! (London, Salvationist Publishing and Supplies, 1978), 96.

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never revealed to him [Ball], he had to keep them secret.”45 Again Cox wrote of the relationship between the two, that “[t]he association was covered in secrecy.”46 Was this an attempt, as questioned

by Knapp and Hulbert to “create a false impression of a communicator’s knowledge, competence, or qualifications?” Or was it Booth’s “intention to mislead … her audience?”47 In short, did Booth need to appear as a competent musician and infallible? While these questions cannot be answered without a discussion with Booth, it proves that Ball had ample opportunity to act as her ghostwriter and the secrecy at the time meant that few people would have known of the connection the two had with each other.

From the publications of songs came band arrangements. Taylor assumed Booth could not do this on her own. He later wrote, It is interesting that later Evangeline took one of the songs, Streams in the Desert, as the subject matter for a band piece for the Festival Series. This was in fact the first tone poem published by the Salvation Army, and Ball played a large part in helping the General to put it together.48

Here Taylor stated, “one of the songs”, not ‘one of her songs’; therefore, although Booth is credited in Army publications for the authorship of the words and music, Taylor did not give ownership of the song to Booth. Taylor also wrote “Ball played a large part in helping the General to put it together”, but why this comment was needed is not unpacked. The tone poem Streams in the desert is attributed to Ball as having arranged it.49 Did Taylor think more credit should have gone to Ball and that he be listed as composer and not just arranger?

To strengthen the case of Ball’s influence on Booth’s music, Cooke not only used material written by Ball, but also gave eyewitness accounts. One eyewitness clearly placed Ball and Booth together in the writing and early performance of the tone poem Streams in the desert. Cooke recorded the account from Vera Lawrence; One day – I remember it as though it were yesterday – General Evangeline Booth arrived. She had written the words and music of a song, based on Isaiah 35, ‘Streams in the desert’, and wanted SP&S Band to play it to her. In subsequent years I realised that it was a tone poem, arranged by Eric, for full band, based on her initial song. I can see it all now, though it was many years ago; the General and her fellow-officers walking through into the Assembly Hall. They came out later, with Eric Ball walking by her side. His face radiated happiness; the General was apparently delighted with what she had heard … Such memories always come back to me when I see the names of Eric Ball and Eva Booth.50

Cooke gave other examples of the impact Booth had on Ball’s writing. Cooke devoted a chapter on the relationship between Ball and Booth in Ball’s biography.51 As general, Booth certainly had the superiority and Ball’s unquestioning loyalty. This gave more opportunity for Booth to use Ball as her ghostwriter. Booth as general also chose the name of each session of cadets and as composer Ball had to write the song for the sessions. At the last moment Booth decided to change the name of a session to ‘Hold Fast”, “As it was, words and music had both to be completed in a great hurry.”52 This was Cooke, Eric Ball, 70 – 71.

Gordon Cox, The musical Salvationist, The world of Richard Slater (1854 - 1939), ‘Father of Salvation Army music’, (Woodbridge, UK: The Boydell Press, 2011), 168.

47 Italics in the original script. Knapp and Hulbert, Ghostwriting and the ethics of authenticity, 1.

48 Taylor, Eric Ball, 12 – 13. Also see discussion on page 47.

49 Evangeline Booth, arr. Eric Ball, “Streams in the desert”, Festival series, (London, UK; SP&S, 1937), No. 113.

50 Cooke, Eric Ball, 68, 70.

51 See Cooke, Eric Ball, 56 – 73.

52 Cooke, Eric Ball, 62.

45 46

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left to Ball and showed his ability and unwavering personality; others would have and did argue back or refuse Booth’s demands.53 There was therefore clear opportunity for Ball to act as Booth’s ghostwriter with private meetings, eyewitness accounts of them working together over musical matters, and a relationship that impacted the writing of music.

There was also reward, not just that Ball was a Salvation Army officer and received payment for his services as an officer, but an additional reward specifically from Booth. Taylor only used words such as “editing” and “helping” in connection with Ball’s work on Booth’s music. Yet, Taylor showed there could have been a reward for Ball. Ball was given the bandmastership of the International Staff Band and received an early promotion of rank; something only the general could give. Taylor wrote, General Evangeline Booth had in fact used her influence to secure Ball’s promotion to major before taking over the responsibility of the I.S.B. … Ball received his promotion very early, a fact which no doubt caused some comment from fellow officers.54

Cox went further, both with the level of authorship and the link between this and his promotion.

Cox claimed, With the election of Evangeline Booth as General in 1934, Eric Ball in some ways became her unofficial composer. … Ball clearly gained from this contact, as he was promoted by the General a couple of years before it was due.55

As Ball had the ability and opportunity to write music for Booth and received a reward from her, there is a strong case to argue that Ball was Booth’s ghostwriter at the time she was general. As with Steadman-Allen, Cox believed Ball was Booth’s “unofficial composer”, that is ghostwriter.56 Booth and the use of other ghostwriters If Booth needed Ball to write or edit her work, she could have used others to do the same when Ball was not available. Troutt gave evidence that this occurred, he wrote of others who composed the music for Booth. Gösta Blomberg, a leading Salvation Army officer, composer and songwriter in his own right, wrote of his time as Booth’s private secretary. Blomberg stated, I often got a telephone call at three o’clock in the morning. General Evangeline Booth would sing a new tune she had just composed while I, with sleepy eyes, wrote down the new melody as fast as she sang it. Then in the morning when I played it over to her, she would either smile, recognizing the tune, or frown upon it, disowning it, saying, ‘That is not the song I composed.

You must have dreamt it.’57

This could show that Booth had difficulty in composing or writing music. Brindley Boon also showed a similar thought, he wrote, “Evangeline needed a capable amanuensis to commit her inspirations to paper”.58 It is of interest that the word amanuensis was used which means, “an assistant, especially

53

See for example Cooke, Eric Ball, 104.

Taylor, Eric Ball, 15.; Cooke had this promotion to the rank of Adjutant. Cooke, Eric Ball, 74.

55 Cox, The musical Salvationist, 168, 170.

56 Cox, The musical Salvationist, 168.

57 Cited in Troutt, The general was a lady, 170.

58 Boon, Sing the happy song! 95.

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one who writes or types for somebody.”59 Again, Troutt identified more people who may have acted as ghost-writers and editors of Booth’s work. Troutt wrote, While working on a composition, Evangeline consulted with Salvation Army musicians such as Erik Leidzen, William Broughton, Richard E. Holz, Eric Ball, and others to be sure a piece was musically correct. Sometimes she argued with them. She did not want all the ‘freckles and warts touched off it.’60

It is interesting that all the people listed were composers. Boon also listed all these musicians, with the exception of Holz, as Booth’s amanuenses.61 Booth knew to whom she had to turn to frame her work. The fact that Booth used others to write and review her work is again a point to argue that Booth used ghostwriters to some extent.

Two cases against the argument At face value, it could be assumed that the question of ghostwriting could be settled easily, the secondary sources appeared to suggest the case for a deeper level of editing, collaboration and mentoring than was given to any other composer at the time and therefore this hints of ghostwriting.

Yet as neither Ball nor Booth confirmed or denied this, and with the level of secrecy at the time, ghostwriting is not an easy call to make.

To settle the speculations, surely, experts could have identified the compositions of Ball attributed to Booth? Composers each have their own style, their own “fingerprint” which they leave on their compositions.62 These can be traced back to an individual composer. However, Booth appeared to be active in the ghostwriting process. As has been shown, if Booth did not like the sound of the composition she denied it was her work,63 she forced the composer to leave chords in the work which she liked,64 and Booth wanted “to keep some of the ‘freckles and warts’”65 in the music. Booth was therefore a hard taskmaster and it would be nearly impossible to apply methods of music analysis to test what music belonged to a ghostwriter and what was Booth’s original composition. For these reasons, the music may not have the “fingerprint” of Ball or another composer who may have written the music. Similarly, with the editorial process of the Army, Booth’s original idea may have been edited in private by Ball and then later by the Salvation Army music department. This would make it difficult to see Booth’s or Ball’s “fingerprint”.

A strong argument against the assumption of a ghostwriter relates to timing. All the discussion in the biographies on Booth and Ball, related to music, are exclusive to the time of Booth’s generalship. Booth had music published prior to her becoming general. These earlier compositions, as others in Salvation Army publications, would also have needed to go through the editing process, but there is no discussion of ghostwriting or editing prior to 1934. Have people written about the time after 1934 because it is more prestigious to edit the general’s work? Could it be that Booth used lesser 59

Oxford Learner's Dictionaries, https://www.oxfordlearnersdictionaries.com/definition/english/amanuensis?q=amanuensis+ accessed 10 February 2020.

60 Troutt, The general was a lady, 170 – 171. Boon also showed Booth would push for her way. Boon, Sing the happy song! 96.

61 Boon, Sing the happy song! 95.

62 See the study conducted on the fingerprint of Mozart. Nigel Nettheim, Two Mozart fingerprints related to the Becking conducting curve, (Sydney, Australia: University of Western Sydney, 31 January 2003), nettheim.com/publications/mozart-fingerprints/mozart-fingerprints.html accessed 22 January 2020.

63 Troutt, The general was a lady, 170.

64 Cooke, Eric Ball, 72. A similar quotation was found in Troutt, The general was a lady, 178.

65 Troutt, The general was a lady, 170 – 171.

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known people in the USA, people whose biographies have never been written and therefore their work with or for Booth has not been recorded? Were there drastic changes in the style of Booth’s compositions before as compared to after 1934 and her connection with Ball and others? Nothing of this level of investigation could be found, therefore an analysis of her music took place.

Sources of evidence Ball clearly had the ability and opportunity to write Booth’s work and received a reward directly from her, but only after 1934. Also, after 1934, Booth used known composers to work on her songs, while insisting that some of the notes remained her own. This information however can only go some way to confirm or deny Booth used ghostwriters. To continue to test the inference made by SteadmenAllen and others, musical sources were examined.

Discussion of Booth’s compositions prior to 1934 There is no information in biographies about Booth’s earlier compositions, nor have any names been given for people who may have assisted her in writing the songs. However, Booth had several songs and a book of songs, Songs of the evangel published prior to 1934.

There were a number of Booth’s songs published solely by the Army that did not appear later in Songs of the evangel. There were two songs where she wrote both words and music, “I’m happy in Jesus”66 and “For me”.67 Despite the assumption of not attributing the writing of Ball in Booth’s works, prior to 1934 Booth did attribute the work of others connected to her songs. There were two songs published where Booth wrote the lyrics and another person wrote the music, “Down at His feet”68 and “How to conquer”.69 Booth also composed the music for lyrics written by another person; “The absent guest”.70 As these songs had only one publication, it is difficult to investigate how much was Booth’s work and how much was edited in The Salvation Army’s music department. However, it must be acknowledged that Booth did have compositions published without the assistance of Ball.

Some of Booth’s songs prior to 1934 were published more than once. Therefore, deeper discussion can be given. The discussion on the individual songs will take place in the order the song appeared in the first edition of Songs of the evangel. Sadly, not all publications of the songs were available at the time of writing this paper.

Before it appeared in Songs of evangel, “Fling wide the gates!” was published twice and gives a good test item for evaluation. In September 1914 it appeared in The musical Salvationist.71 Here it was written in D major, common time, with an extremely elaborate piano accompaniment. A year later it was published in a non-Army publication, Hymns of blessing of the living church. Here it was transposed to D♭major, with very few notation differences in the melody. It excluded the elaborate E. Booth, “I’m happy in Jesus” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, December 18887).

67 E. Booth, “For me” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, November 1907).; E. Booth, “For me” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, January 1920).

68 E. Booth and Lucy Booth “Down at His feet” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, June 1892).

69 E. Booth, and G. Fillipo, “How to conquer” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, January 1912).

70 Unknown and E. Booth, “The absent guest” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, January 1895).

71 E. Booth, “Fling wide the gates!” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, September 1914), No. 1, 129.

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piano accompaniment and piano finale.72 When it later appeared in Songs of evangel it reverted to the original key signature and notation. Although it kept the piano finale, the elaborate accompaniment was cut.73 In comparing the three publications of the song it is clear there were few changes made by Salvationists or non-Salvationist editors compared to how Booth wanted it written in Songs of evangel. This shows that Booth may have at least had some level of competency in music composition.

When “The wounds of Christ” was published in The Salvation Army music in 1900,74 it appeared in G major. The key signature changed to A♭major when it appeared in Songs of evangel,75 although the notation of the melody was the same in both publications.

There was no change from the earlier publication of “The world-wide crimson sea” in 191476 to when it appeared in Songs of evangel.77 Although it is not known how much editing took place in the Army’s music department, it seems to show a pattern of very few changes between what was published through an editorial team and what was published straight from Booth.

A more thorough investigation on Booth’s composition fingerprint should be done at a later stage. One reason for this is that not all earlier publications of Booth’s songs could be accessed. The songs that appeared both in The musical Salvationist and the first edition of Songs of evangel but could not be accessed included, “Think, O Jesus!” in December 1910, “The plea of contrition” in March 1902, “Go on!” in November 1889, and “Turn back” in January 1922.78 Despite the inability to view these documents, in light of the evidence presented so far, it would be surprising if major changes to the music would be identified.

With the number of published works prior to 1934, unless Booth had an unidentified ghostwriter in the USA, the number of songs, even one published external to The Salvation Army, point to Booth being a competent composer Discussion on the two editions of Songs of the evangel In 1927 Booth published her Songs of the evangel in the USA.79 It was a collection of 24 songs and included romanticised photographs of Booth with flowing cape, or with a guitar in a boat on the water etc. and a written memory of how each song came about. There was no discussion on any assistance given, nor that some of the songs had previously been published.

The “New and Enlarged edition” of Songs of the evangel was published in the UK in 1937.80 Therefore this edition was published after Booth had arrived in London to become general of The Salvation Army. Cox described this second edition as “a highly distinctive collection, enhanced by

Evangeline Booth “Fling wide the gates!” Hymns of blessing for the living church, (1915), No. 201, 204 – 205, in https://hymnary.org/text/fling_wide_the_gates_i_hear_the_angels_s#instances accessed 21 January 2020.

73 Booth, Songs of the evangel, (1927), 6 – 7.

74 Anon, “The wounds of Christ”, The Salvation Army music, (London, UK: The Salvation Army Publishing Department, c1900), No. 191, 188.

75 Booth, Songs of the evangel, (1927), 12 – 13.

76 E. Booth, “The world-wide crimson sea” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, October 1914), No. 16, 145.

77 Booth, Songs of the evangel, (1927), 14 – 15.

78 These issues could not be accessed. “The plea of contrition” was also published in The war cry, (Canada, 21 December 1901).

79 Evangeline Booth, Songs of the evangel, (New York, USA: The Salvation Army, New York, 1927).

80 Evangeline Booth, Songs of the evangel, (London, UK: Salvationist Publishing and Supplies, 1937).

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photographs of the General in various poses, together with text telling of some reminiscence connected with the song.”81 However there was much in the book that is the same as the first edition.

The cover was the same style, colour and font. Only the crests of The Salvation Army differed, as the first edition carried the eagle crest of the Salvation Army in the USA;82 and Booth now carried the rank “General”, whereas the first edition did not include her rank on the cover. When compared to the first edition, the second edition included a ‘letter from Booth’, only one additional sentence in the foreword, and an up dated photo of Booth as general. The songs that appeared in both editions carried the same reminiscences and border, with the exception of “Go on”, which had Booth’s poem, “Stand by the flag” removed. A number of the photos connected with the reminiscences had been changed and another of Booth’s poems, “Old leaves” was removed from the second edition. Not all songs that appear in the first edition made it into the second; three were removed while eight new songs were added.

Songs of the evangel covers (left) 1927 edition and (right) 1937 ‘New and enlarged edition’83

The major difference in the two editions is the music. Taylor acknowledged, “Ball worked very closely with her [Booth] in the preparation for the second (enlarged) edition of Songs of the Evangel (a collection of her own songs), published in 1936.”84 There was however no acknowledgement to the work given by Ball in the editing and rescoring of the music. Even in the book presented to Ball

by Booth, all she wrote inside the front cover was; “Adjt. Eric Ball, with deep appreciation of all you have meant to the music of the Army. Keep it up. Evangeline Booth. 1937”.85 81

Cox, The musical Salvationist, 170.

The eagle on The Salvation Army crest was due to copyright after the Moore separation with the international Salvation Army.

83 Courtesy of Garth R. Hentzschel’s private collection.

84 The date here is incorrect as the date on the book clearly stated, “Christmas 1937”. Taylor, Eric Ball, 13.

85 Pictured in Cooke, Eric Ball, 71.

82

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Discussion on the music in Songs of the evangel As Taylor and Boon stated that Ball worked closely with Booth to prepare the second edition of Songs of the evangel,86 the following comparison of the two editions will give an indication of the level of Ball’s changes. It should therefore give a clearer indication if Ball was Booth’s ghostwriter. It must be noted that the songs will be discussed in the order in which they appeared in the first edition of Songs of evangel. As the songs “Courage”, “Over me”, and “I’m going to be an angel” did not make it into the second edition, they will not be investigated.

The first song in both editions of Songs of the evangel was “Fling wide the gates”. There are slight differences in this piece, although the notation and key signature is the same, the time signature moved from common time to cut common or cut time. This is more of a refining of the music than a rewrite, to allow the music score to be easier to read. It does however allow for a slightly different pulse to the music, which would not often be heard by an untrained ear. The ‘cleaning’ of the music score also saw the piano finale removed and the rit. at the end and in the middle of the song lost. The only other change to the music was the dynamics, that is how loud and soft the music is played. The second edition required the musicians to move further to the extremes, for example a number of mf (moderately loud) were changed to ff (very loud) and mp (moderately soft) to p (soft). The differences in this song comparing the two editions only showed an editing of the music.

The second song, “I bring Thee all” was almost exactly the same in the two editions of Songs of the evangel, except for a very small number of different chords. Maybe this was one of the songs that Booth tried to get Ball to like her chords.

In comparison to the two songs discussed so far, “You and I” had the most changes. The key and time signatures remained the same, but as with “Fling wide the gates” the dynamics were changed, and the piano accompaniment was simplified in some bars. The additional change made to “You and I” was repeated sections that appeared in the first edition were removed in the second edition, again making the score easier to follow.

A better-known song from the first edition was “The wounds of Christ”. While the key signature was changed from the first edition of Songs of the evangel, the key had been used for the song even earlier, in The Salvation Army music. The only other change to the music was that a triplet was included in the third bar of music. The addition of the triplet mirrored that already in the music at bar seven. Yet again these were only minor editorial changes between the 1927 and 1937 editions.

Again, “The world-wide crimson sea” had only minor editorial changes made between the first and second editions of Songs of the evangel. Only a few chords were changed, repeat bars were included in the chorus to clear up the score. Directions for the dynamics and speed of beat were also added.

For “Just a smile”, the only changes were some instructions for dynamics and directions of the speed of the music. In addition to this, in the second edition a crotchet (♩) replaced two quavers (♪ ♪) to lessen the emphases on the two-syllable word of Hea-ven; the change made it one syllable, Heav’n, see bar 34.

There were more changes to “I never knew” from the first edition to the second than shown in other songs. The tempo or key of the song did not change, nor did the melody. The slurs ( ⌒ ) that appeared in most of the original were deleted in the second edition, the bass clef was simplified and a chorus was added. It is interesting that although the bass clef moved to a chord progression rather

86

Taylor, Eric Ball, 13.; Boon, Sing the happy song! 96.

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than an accompaniment, the grace notes at the end of the verse remained. This shows the change of the bass was more likely to allow for four-part harmony singing than to correct any musical errors.

The inclusion of a chorus changed the mood of the song slightly as it was in common time (4/4 time) and was to be played/ sung “adagio” (play slowly, calmly, and at ease). This was to be slower and grander than the 6/8 time “andante sostenuto” of the verse.

The only changes in “Ring out those bells” were again editorial, with fewer crescendo ( < ) and decrescendo ( > ) marks and more information on the timing of the piece. In a similar manner, “Think, O Jesus!” had only a few chord changes, and dynamic and tempo changes. The same is true for “Why don’t you come to Jesus?”, with the exception that in bar 5 of the chorus there was a change in notation from crotchet, quaver, crotchet, quaver (♩♪♩♪) to crotchet, quaver, quaver, crotchet (♩ ♪♪♩).

The song, “I have religion” also had minimal changes when comparing the two editions of Songs of the evangel. The dynamic markings were removed from the second edition and a different syncopation was given in bars 3, 5, 7, 9 etc. usually changing from four quavers (♪) to a dotted quaver, semiquaver, dotted quaver, semiquaver.

The lyrics to the song “Oh, teach me to love Thee” were written by Thomas Moore87 and was stated as such. The second edition simplified the score and changed some of the chords. In addition to this a repeated section was included at the end of the song to create something like a chorus. This new section included an additional refrain between the final line and a half.

Like the song, “I never knew”, in the second edition, the song “Over me” had a simplified bass clef, most probably for four-part harmony. While the melody, key and time signature didn’t change, there were changes to chords and in the chorus a crotchet rest was removed.

“Whither, my heart” again only had a few editorial changes to the song. There were changes to some chords and the removal of most of the instruction for dynamics. “The plea of contrition” likewise had minimal changes; simplified chords and the addition of two pauses in the chorus.

“And yet He will”, like the songs “I never knew” and “Over me”, had simplified bass clefs in the second edition. The change was most probably to create the ability for a singing in four-part harmony. However, unlike other songs more instructions for dynamics were included. The song “Go on!” had virtually no changes when comparing the two editions. The only change identified was a one note difference three bars from the end of the song.

Like some other songs, “Turn back” had a simplified bass clef and clearer structure to the chords, again pointing to the four-part singing rather than a rewrite. The melody and many of the harmonies remained the same.

“The shepherd” also had minimal changes, with some chords changed and everything else remaining unedited. Like “The shepherd”, “All the way to Calvary” had minimal chord changes; however it also lost the repeat. This made each verse three bars shorter than the song in the first edition of Songs of the evangel. The final song under review was “Oh, save me, dear Lord!”, like the two previously discussed, it had minimal chord changes, but included seven instructions for dynamics, an mp (moderately soft), two cresc. (gradually getting louder), two dim. (gradually getting softer), a p (soft), and an f (loud). These instructions for dynamics did not appear in the first edition of Songs of the evangel.

In summation, there were so few changes in the songs in the second edition of Songs of the evangel that it was tempting to write down every single change. The investigation is a clear indication 87

This was spelt Thomas More in Booth, Songs of the evangel, (1937), 52.

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that Booth wrote her own music and if she had any weaknesses it was in the area of chords and dynamics. However, these are often a matter of taste. Dynamics often too is a matter of context as a loud song in a festival could easily be softened for a prayer meeting. As stated throughout this section, the simplification of the bass clef scoring was most probably to make the publication more usable for Salvation Army songster brigades; singing in four-part harmony, whereas at least some of the songs, in the first edition seemed to be designed for solos. Boon explained the differences as, “[h]er conception of correct ‘classical’ harmony sometimes clashed with the ‘modernistic’ harmonies…”88 I must admit at first, I thought the first edition was a musically flamboyant representation of Booth’s personality, but the songs and music discussed show no evidence of ghostwriting, only slight editing. Even the editing may not give evidence of Ball’s hand in the work.

The changes observed are often so minimal, even the more extensive changes may only be a sign of the changes in personal or cultural music tastes, or Booth’s own maturing of musical knowledge.

Therefore, this music could not be seen as being ghostwritten by Ball.

Songs

Earlier publications

Number of songs

Musical Salvationist D major Hymns of blessing of the living church D♭major

Fling wide the gates

USA 1927 edition Songs of the evangel 24

UK 1937 edition Songs of the evangel 29

D major common time

D major cut common time minor editorial changes

I bring Thee all

Nil identified

C major common time

You and I

Nil identified

G major 2/4 time Elaborate piano

The wounds of Christ

Musical Salvationist The Salvation Army music G major

A♭major common time

Musical Salvationist A♭major

A♭major 3/4 time

Just a smile

Nil identified

G major 3// time

I never knew

Nil identified

E minor 6/8 time

Ring out those bells

Nil identified

C major 2/4 and 3/4 time

Think, O Jesus!

Musical Salvationist

G major 3/4 time

The world-wide crimson sea

88

C major common time very few editorial changes G major 2/4 time simplified music very few editorial changes G major common time the addition of one triplet A♭major 3/4 time repeat bars added in the chorus some chords changed and dynamics included G major 3 4 time two quavers replaced a crotchet E minor 6/8 time simplified bass part for piano inclusion of a chorus C major 2/4 and 3/4 time some dynamics changed G major 3/4 time some dynamics and chord changes

Boon, Sing the happy song! 96.

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Why don’t you come to Jesus?

Nil identified

G major 6/8 time

I have religion

Nil identified

B♭major 2/4 time

Oh, teach me to love Thee

Nil identified

G major 6/4 time

Courage

Nil identified

Not published in 2nd edition

Over me

Nil identified

G major common time

I’m going to be an angel

Nil identified

Not published in 2nd edition

Whither, my heart?

Nil identified

B♭major 3/4 time

The plea of contrition

Musical Salvationist

A♭major common time

Nil identified

A♭major 3/4 time and common time chorus

Musical Salvationist

A♭major common time

Turn back

Nil identified

A♭major common time

Oh, Hallelujah!

Nil identified

Not published in 2nd edition

The Shephard

Nil identified

F major 3/4 time

All the way to Calvary

Nil identified

G major common time

Oh, save me, dear Lord!

Nil identified

G major 3/4 time

A dream

Nil identified

Not published in 1st edition

Calling, calling

Nil identified

Not published in 1st edition

I give my heart

Nil identified

Not published in 1st edition

My longing heart

Nil identified

Not published in 1st edition

And yet He will

Go on!

G major 6/8 time some dynamics and chord changes B♭major 2/4 time Removal of dynamics and change in syncopations G major 6/4 time changes to chords and a repeated section at the end Not published in 2nd edition G major common time simplified bass clef changes in chords chorus removed crotchet rest Not published in 2nd edition B♭major 3/4 time change in chords and removal of dynamics signs A♭major common time simplification of chords and pause in chorus A♭major 3/4 time and common time chorus simplified bass clef and inclusion of more dynamic signs A♭major common time only one note different A♭major common time simplified bass clef changes in chords Not published in 2nd edition F major 3/4 time change of some chords G major common time change of some chords and removal of repeat G major 3/4 time very few chord changes and addition of two dynamic signs Only published in the 2nd edition Only published in the 2nd edition Only published in the 2nd edition Only published in the 2nd edition

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Nil identified

Not published in 1st edition

Nil identified

Not published in 1st edition

Nil identified

Not published in 1st edition

Musical Salvationist

Not published in 1st edition

Remember Streams in the desert The star in the east The world for God

Only published in the 2nd edition Only published in the 2nd edition Only published in the 2nd edition Only published in the 2nd edition

Table of observations

The eight new songs As there were minimal changes in the songs that appeared in both editions of Songs of the evangel, the only opportunity Ball had for ghostwriting or being “unofficial composer”89 in the second edition was in the eight new songs.

Of the new songs, “Calling, calling”, “I give my heart”, “The star in the east” and “The world for God” appeared to have no anomalies that would stand out as being different from songs previously written by Booth. In addition to this, Boon wrote that “[t]he world for God” was written by Booth “in 1934 in the few weeks between her farewell from her forces in the USA and her welcome in London as General.”90 Therefore, another song she had written before she met Ball.

The only anomaly in “A dream” was that it was written in E♭major, a key signature not previously used by Booth. However, the style and structure of the music appeared to be similar to all the other songs previously written by Booth.

The three remaining songs in Songs of the evangel, have enough anomalies to move away from bearing Booth’s musical fingerprints alone. One of these, “Streams in the desert” was a song specifically singled out by Taylor and Cooke.91 These three songs differed from the other songs in their complexity, theatrical style, length and more developed four-part arrangement for voices.

However, before analysing the three songs, it should be stated that the development of songster brigades could have seen the need for such songs. Previously many songster pieces were little more than hymns arranged in four-part harmony. As the proficiency of songsters, their leaders and composers developed, songs and arrangement of songs were specifically written for the vocal groups.

Unlike the other songs, “My longing heart” had a section were the tenor and bass singers had a duet. There was also an accompaniment written for the piano, with an introduction and at times flamboyant piano background to the singing. The song “Remember” was “Dedicated to the memory of my brother, Herbert Booth” and like “My longing heart” had a piano introduction, more intricate parts for bass and tenor and was more theatrical in comparison to other songs written by her at the time. Finally, “Streams in the desert”, was a mammoth piece of music and in a way was a tone poem even before it was written as such for brass bands. It was theatrical and there was a deeper development of all the four singing parts. It included a piano interlude and bridges and was printed over four and a half pages. No wonder people questioned the composer of this work.

It would be easy to jump to the conclusion that Ball ghostwrote at least these three songs, as they are very different than other songs by Booth at this time. Looking back however, they could be a reminiscent of her first publication of “Fling wide the gates!” in 1914.92 In this publication Booth 89

Cox, The musical Salvationist, 168.

Boon, Sing the happy song! 95.

91 Taylor, Eric Ball, 12 – 13, 47.; Cooke, Eric Ball, 68, 70.

92 E. Booth, “Fling wide the gates!” The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, September 1914), No. 1, 129.

90

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included an extremely elaborate piano accompaniment, similar to that found in some songs in the first edition of Songs of the evangel. So, while “My longing heart”, “Remember” and “Streams in the desert”, standout greatly from the other songs in the second edition of Songs of the evangel, their differences are slightly narrowed when compared to some songs in the first edition. Therefore, while these songs may have been influenced by Ball, it could be equally true that Booth was returning to her idea of piano accompaniment first devised in 1914 and 1927. Was it the case that Salvation Army music was finally ready for her songster music in 1937?

After Ball Another point to take into consideration is that Ball left The Salvation Army in 1944, yet this did not stop Booth from publishing songs and music. For example, in 1949 Booth’s songs “I come”,93 “I hear the Saviour calling”,94 and “There’s a song in my heart”95 were published. Therefore, both prior to and after Booth’s connection with Ball, Booth was writing and publishing songs.

Conclusion Although Boon expressed, “[e]xperts may consider General Eva to have been a better poet than a composer”,96 there is not enough evidence in the music sources to declare that Ball was Booth’s “unofficial composer”97 or ghostwriter. The evidence suggests the time they spent together could only have been a time of collaboration, refining and editing, not rewriting or secret ghostwriting. Ball had been asked many times when he was alive if he had written Booth’s songs, which he seemed never to have confirmed nor denied. In very much the stream of discussion that W. T. Stead made when rumours circulated that he and Frank Smith had written In darkest England and the way out,98 Ball gave the explanation, There was no doubt about her talent for music – but a person who is at once a public orator, administrator, Commander, and, at last, General, has not the time to perfect musical techniques. … I, or others who helped her, could not have written ‘I bring thee all’, ‘The star in the East’, …

‘His love passeth understanding’. Without her, these songs, and many others, … would never have been heard – and the Army would have been the poorer. … 99

While this statement leaves ambiguity, it and the evidence presented shows that phrases such as ghostwriter and “unofficial composer”100 are too strong a description to outline the role played by Ball, whereas editor or helper101 are more correct. For most of Booth’s songs very little “help” was required and as Boon stated, “there is a whimsical charm about her music that makes it an ideal, unobtrusive vehicle for conveying to the heart the intrinsic message of the words.”102 E. Booth, “I come”, The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, January 1949).

E. Booth, “I hear the saviour calling”, The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, September 1949).

95 E. Booth, “There’s a song in my heart”, The musical Salvationist, (London, UK: Salvationist Publishing and Supplies, November 1949).

96 Boon, Sing the happy song! 96.

97 Cox, The musical Salvationist, 168.

98 See Stead’s discussion in The review of reviews, reprinted in “W. T. Stead and ‘In darkest England’”, The Cumberland mercury, (Parramatta, Saturday 21 March 1891), 7.

99 Cited in Troutt, The general was a lady, 178. Similar information was found in Cooke, Eric Ball, 73.

100 Cox, The musical Salvationist, 168.

101 It is interesting that Boon also used the word “help”. Boon, Sing the happy song! 95.

102 Boon, Sing the happy song! 96.

93 94

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Cover of The Lodge, Stanmore. A varied history by Beryl Lingard

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 40

ON WRITING THE HISTORY OF A BUILDING: STANMORE HOUSE Beryl Lingard In his review of my book, The Lodge, Stanmore. A varied history,1 Garth R. Hentzschel stated, There are numerous histories of the Army as a whole, biographical studies and corps anniversary booklets, but these usually focus on people or programs run by the Army around the world, in a country, or region. Most histories just describe the Army and makes one think creation occurred when the Army began. Very few encapsulate the movement within its historical, social, and cultural environments. Fewer still link Army history to its built environments. Lingard’s book does more than just list the officers appointed to ‘The Lodge’, it placed the Army’s work in an historical building, investigating the cultural context and social trends.2

The process of writing the book and framing the work in the cultural context will be outlined in this paper which it is hoped will assist others to take on the task or writing local history books, papers articles or websites for Salvation Army corps or social ministries.

How the writing commenced The purpose in writing the history of the Stanmore property was in answer to a request from the then director of The Salvation Army Stanmore House, Major Maree Strong, to write a coffee table book.

Such a book required the story to be comprehensive in content, factual, but also as interesting as possible for the reader without getting too bogged down in facts and figures.

Unlike many other Salvation Army properties, the early history of Stanmore House, up to the year 1900 had been previously researched by Heritage Architects, Weir and Philips. This company was engaged by the Army when extensive renovations were planned as the building was heritage listed. Rather than reinvent the wheel, I drew on their work to set the scene for the later Salvation Army history and this is acknowledged in my comments at the beginning and the footnotes throughout the book. Both the knowledge and acknowledgment of prior work is essential. It is a foundation for additional information or a point on which to base contestation if different information is found and verified. Earlier research can also give an idea of sources available and information on what sources had previously been used or missed. Previously written information is always a good place to start.

Early history of the area and owners and occupiers prior to The Salvation Army procurement of the property As Hentzschel stated, “[m]ost histories just describe the Army and makes one think creation occurred when the Army began.”3 Therefore, to tell the story of the Stanmore property would not be complete without understanding the early history of the landscape, built and social environments. Research commenced to investigate the land upon which the building stands, the history of the early inhabitants

Reference citation of this paper; Beryl Lingard, “On writing the history of a building: Stanmore house”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 40 – 44.

1 Beryl Lingard, The Lodge, Stanmore. A varied history, (Sydney South, Australia: Carpenter Media, 2018).

2 Garth R. Hentzschel, “Book review, The life of a building, ‘The Lodge”, Stanmore”, The Australasian journal of Salvation Army history, (Vol. 4, Iss. 2, 2019), 60.

3 Hentzschel, “Book review”, 60.

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and later settlers, the development and growth of Sydney, the type of building and architectural style, and the people involved that reflected the close identification with England and then later social trends.

Front entrance of Stanmore House, Sydney, Australia4

Span of years The span of years the narrative took place was that of the establishment of Sydney, Australia. It therefore covered different eras. The context of what happened during different eras was important to note as The Salvation Army is a grassroots movement it is impacted by societal changes.

Behaviours, lifestyle, differences between different levels of society, economic factors, gender, availability of work etc., all impact and one cannot project the values of one generation onto another.

Each generation is unique in many of its practices, but it is also obvious that human nature with all its associated problems and needs, has remained the same throughout all generations. The history writer needs to understand these societal changes and similarities to contextualise the ministry of the Army.

The target group of women and children From the knowledge gained about the wider society, more specific knowledge is required. Specific to The Lodge, as the needs of women and children were the initial focus for the services provided at Stanmore, social benefits, pressures and stressors on such subgroups needed to be understood. As the work of The Salvation Army continued through a number of eras, the social norms changed and so placed pressure on the Armyâ&#x20AC;&#x2122;s ministry to change or cease. These changes from social services into training, needed to be understood; hence the chapters on prevailing society attitudes, behaviours and

4

Photograph courtesy of Garth R. Hentzschel

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needs that impacted the decisions made by Salvation Army leadership needed to be told as part of the narrative.

Questions to be addressed From the commencement of the research it is important to ask such questions as ‘who,’ ‘what’, ‘where’ and ‘when’. It is necessary to verify this simple information because wrong data has slipped into history, and information in any archive collection is often fragmented or missing. It is sometimes a simple procedure to record facts and figures, but the background behind what is driving the setting up of any particular service provides the reasons for its existence. For these reasons the ‘why’ and ‘how’ questions are needed in the writing of Salvation Army history. It is also important to put an account of each service provided within the context of societal attitudes and behaviours.

The ‘who’ questions are also important to understand at a deeper level, not just the name of the person, but their influence on events. To know a person’s viewpoint is important, as it may have positive or negative implications.

Sequential writing of the story To write a book in coffee table style required the story to flow and not be excessively wordy. Short and succinct chapters or sections are essential in this type of book. Just giving facts and figures does not make the history interesting or meaningful especially if the people listed made little impact of the development of the narrative. Facts and figures can be placed in tables or as in The Lodge, included at the end of the book.

Collating information To draw information from several different sources into one document allows for a comprehensive and more complete picture. The additional sources should also verify the information collected, in order to prove or give additional evidence of a point being discussed. If the sources do not agree, this too is an interesting point to discuss in the book, as it may give underlying information about the organization or people in the narrative.

Research sources For ‘good’ history to be written, researchers need to look wider than Salvation Army heritage centres and the ‘canon’ of the Army; The war cry, Salvation Army books, and Salvation Army corps or social institution history books.

In addition to Salvation Army sources, other primary and secondary sources should be used such as; written histories of the area, local and state libraries, council records, state archives, diaries, newspapers, and interviews.

Validation and acknowledgement of information It is always important to validate the information researched and acknowledge the sources of same.

History requires facts not supposition or imagination. Sources should be verified, and statements The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 43

validated and supported. The narrative must be a true and accurate record, with sources acknowledged so they can be assessed by readers and later researchers.

The current Stanmore House Logo

Specialist assistance For publication, the finished product is not completed in isolation. It requires assistance by others who are skilled as editors, historians, photographers, and those knowledgeable in formatting to ensure a high standard of presentation and accuracy of information.

Conclusion So much of our history in The Salvation Army is not readily accessible to most people as it is found in so many different places. To bring the history of so many of our corps and social centres into a comprehensive document would be invaluable to our records and would greatly assist those who are researching our history. The process outlined above could assist more people to research and write about the history of the movement in specific locations, or to cover events at specific times.

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 44

A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH 1988 – PRESENT SURNAMES OF BOOK AUTHORS W TO Z Garth R. Hentzschel Following on from R. G. Moyles, A bibliography of Salvation Army literature in English 1865-1987,1 some editions of the Australasian journal of Salvation Army history will include information of literature by Salvationists or literature containing information on The Salvation Army. These are listed 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. Please note that categories and referencing style will be that used by Moyles for consistency with his work.

SECTION I – HISTORY, DESCRIPTION, AND PUBLIC REACTION A. GENERAL HISTORIES Wiggins, Ray. MY ANCESTORS WERE IN THE SALVATION ARMY. HOW CAN I FIND OUT MORE ABOUT THEM? London, UK: Society of Genealogists, 1997, 1999, 2007, 67 pp.

The book gave a brief introduction and history of people and elements unique to The Salvation Army. These sections included, William and Catherine Booth, social work, medical work, adoption and emigration services, organisational structure and membership, uniforms, music, and awards. Lists to locate family history were also given, which included archive centres and their holdings, as well as a list of books and other publications.

Yon, Tricia and Robb, Andy (illustrator). DISCOVERING THE SALVATION ARMY. London, UK: The Salvation Army United Kingdom Territory, 1999, 28 pp.

The children’s book included information on the lives of The Salvation Army founders and the early years of the movement. Pictures, timelines and activities were all used to assist children learn about the movement.

B. DESCRIPTIVE ACCOUNTS OF ARMY METHODS AND ACTIVITIES Watson, Robert A. and Brown, Ben. “THE MOST EFFECTIVE ORGANIZATION IN THE U.S.” – LEADERSHIP SECRETS OF THE SALVATION ARMY. Burnaby, Canada: Eaglet Publishing, 2001, 244 pp.; New York, USA: Crown Business, 2001, 243 pp.

Based on a quotation from organisational expert, Peter Drucker, the book outlined the methods in leadership that made The Salvation Army successful. The chapters of the book included, “The ‘business’ of The Salvation Army”, “Engage the spirit”, “Put people in your purpose”, “Embody the brand”, “Lead by listening”, “Spread the responsibility, share the profits”, “Organize to improvise”, “Act with audacity”, and “Make joy count”.

Reference citation of this paper Garth R. Hentzschel, “A bibliography of Salvation Army literature in English, 1988 - present, Surnames of book authors W to Z”, The Australasian journal of Salvation Army history, 5, 1, 2020, 45 – 64.

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 5, Issue 1, 2020. Page 45

Front cover of The most effective organization in the U.S. by Robert A. Watson and Ben Brown.

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 46

F. THE SALVATION ARMY THROUGHOUT THE WORLD Argentina Whitehead, Anne. BLUESTOCKING IN PATAGONIA. MARY GILMORE’S QUEST FOR LOVE AND UTOPIA AT THE WORLD’S END. London, UK: Profile Books Ltd., 2003, 312 pp.

The biography of Australian Mary Gilmore included the work of The Salvation Army in Argentina, especially the work of the Army’s hostel in Buenos Aires.

China Yee, Check-Hung. GOOD MORNING CHINA. THE CHRONICLE OF THE SALVATION ARMY IN CHINA, 1916 – 2000. Alexandria, USA: Crest Books, The Salvation Army National Publications, USA, 2005, 242 pp.

The chronicle commenced with all the visits to China by officers of The Salvation Army. It covered the biography of officers who commenced the permanent work of the movement, the work with refugees in the 1920s and the county’s war with Japan. The spread of the Communist Party and its impact on The Salvation Army in China was discussed as well as the movement’s work with Chinese students who studied in western nations. The visit of Australian Salvationists, Generals Eva Burrows and Paul Rader and connections with former Chinese Salvationists were included. The Army’s work in Taiwan, Macau and Hong Kong were also included in the historical discussion.

New Zealand Wilkinson, Amber (ed.). MANY VOICES IN MISSION. 25 YEARS OF THE SALVATION ARMY IN NEW ZEALAND, FIJI AND TONGA, 1983 – 2008. Wellington, NZ: Flag Publications, The Salvation Army, New Zealand, Fiji and Tonga Territory, 2008, 101 pp.

The book was a collection of articles which covered a variety of Salvation Army ministries and updated the written history of the territory from the centennial volume. The contributors included, Neil Adams, Wilfred Arnold, Judith Bennett, Ivan Bezzant, George Borthwick, Cyril R. Bradwell, Paul Clifford, Gordon Daly, Raewyn Fridd, Ruth Froggatt, Ian Gainsford, Rebecca Gane, Kevin and Merilyn Goldsack, Margaret Green, Laurence and Margaret Hay, Harold Hill, Don and Joan Hutton, Lynette Hutson, Caroline Jewkes, Barry Keane, June and Ross Kendrew, Alastair Kendrew, Lance Lukin, Bronwyn McFarlane, Garth McKenzie, Ian McLarren, Garry Mellsop, Alison Millar, Graham Millar, Jennifer Morris, Wesley Rabbitts, Graham Rattray, The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 47

Campbell Roberts, Allison Ross, Barbara and Kingsley Sampson, Janee Sawyer, Peter and Raeline Savage, Jan Smithies, Ian Spargo, Garth Stevenson, June Sunkel, Christina Tyson, David Youngmeyer, Anne and Graham Waring, and Andy Westrupp.

Singapore, Malaysia and Myanmar Wong, Danielle. BY LOVE COMPELLED. SINGAPORE, MALAYSIA AND MYANMAR COMMAND, 60TH ANNIVERSARY, 1935 – 1995. 1995, Singapore: The Salvation Army, 111 pp.

The book outlined the commencement, development and important events of The Salvation Army in Singapore, Malaysia and Myanmar. There were photographs of events, people and Army properties. There were also minibiographies of Salvationists in the region and missionary officers who served the people of the communities. The appendix included the names of ‘officers commanding’, glossary of Salvation Army terms and a list of sponsors who produced the book.

United Kingdom Pamela J. Walker, PULLING THE DEVIL’S KINGDOM DOWN. THE SALVATION ARMY IN VICTORIAN BRITAIN. Los Angeles, USA: University of California Press, 2001, 337 pp.

The research derived from a PhD thesis and contextualised The Salvation Army in the Victorian era. The book investigated the Methodist and female ministry roots of the movement, then unpacked its formation, structure, converts, methods, and opposition.

United States of America Winston, Diane. RED-HOT AND RIGHTEOUS. THE URBAN RELIGION OF THE SALVATION ARMY. USA: Harvard University Press, 1999, 290 pp.

Through research, Winston showed how The Salvation Army borrowed from popular culture to enhance its methods of ministry in the urban setting. The book claimed this helped to embed religion as a social force that shaped urban America.

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1. THE ‘DARKEST ENGLAND’ SCHEME Waldron, John D. (Compiler), SEVEN DARK RIVERS AND THE SALVATION ARMY. AN ANTHOLOGY. New York, USA: The Salvation Army USA Eastern Territory Literary Department, 1990, 202 pp.

The compilation of works was published to celebrate the centenary of In Darkest England and the Way Out. The authors included, Bramwell Booth, Evangeline Booth, William Booth, Samuel Logan Brengle, Henry Bullard, Timothy Clark, Lois Hoadley Dick, James Dobson, Barbara A. Exline, Jenty Fairbank, Henry Gariepy, S. Carvosso Gauntlett, Edward Joy, Henry Maule, Andrew S. Miller, Thomas F. G. Coates, Dorothy Post, Kenneth Rice, Miriam Richards, Bob Scott, James Tackaberry, and Bernard Watson.

4. MISSING PERSONS’ BUREAU Willmott, Peter. REUNITED! THE FASCINATING WORK OF THE SALVATION ARMY FAMILY TRACING SERVICE … AND HOW I FOUND MY LONG-LOST FATHER. London, UK: Salvation Books, The Salvation Army International Headquarters, 2012, 166 pp.

In 2006, The Salvation Army Family Tracing Service contacted the author about his missing father. The book told of the journey of the family’s travel from Canada and the UK to meet their father in Australia. Included was a brief history of The Salvation Army and the Army’s missing persons’ service, other stories of the Army’s success at finding people as well as tips on how to commence a search for missing persons.

MAIDEN TRIBUTE Weightman, Gavin. THE CASE OF THE £5 VIRGIN. THE TRUE STORY OF A VICTORIAN SCANDAL. UK: Backstory, 2013, 178 pp.

With the focus on W. T. Stead, the historical book unpacked the events of the Maiden Tribute.

It concluded with a discussion on the link between the events and G. Bernard Shaw’s Pygmalion / My Fair Lady.

12. MEDICAL AND PHYSICAL/MENTAL HEALTH AND WELL-BEING SERVICES Williams, Harry. AN ARMY NEEDS AN AMBULANCE CORPS. A HISTORY OF THE SALVATION ARMY’S MEDICAL SERVICES. Alexandria, USA: Crest Books, The The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 49

Salvation Army National Publications, 2009, 244 pp.; London, UK: Salvation Books, International Headquarters of The Salvation Army, 2009, 240 pp.

The book covered the development and historical changes of The Salvation Army’s involvement in the medical field on an international basis. The rise of professionalism, specialisations and paradigm shifts in the field were investigated. Photographs of the Army’s work as well as plans for future directions were also included.

SECTION III – PROMOTING THE WAR N – INSTRUCTIONAL AND DEVOTIONAL LITERATURE Waldron, John D. (Compiler), THE HARP AND THE SWORD. WRITINGS AND SPEECHES OF EVANGELINE CORY BOOTH, VOLUME I. West Nyack, USA: The Salvation Army USA Eastern Territory Literary Department, 1992, 209 pp.

Waldron, John D. (Compiler), THE WORLD FOR GOD. WRITINGS AND SPEECHES OF EVANGELINE CORY BOOTH, VOLUME II. West Nyack, USA: The Salvation Army USA Eastern Territory Literary Department, 1992, 224 pp.

The two-volume work placed the writings of Evangeline Booth into several themes. The themes included, “Catherine and William Booth”, “Salvation Army personalities”, “The Salvation Army”, “Music and musicians”, “The life and ministry of Jesus Christ”, Children and young People”, “The challenge to evangelism”, “Alcoholism-prohibition”, “Songs and poems” and autobiographical information.

Waldron, John D. THE QUAKERS AND THE SALVATIONISTS. Atlanta, USA: The Salvation Army Supplies and Purchasing Department, 1990, 57 pp.

The book compared the early Salvation Army with the early Society of Friends. It covered “parallels”, “ministry of women”, “doctrinal affinities”, “social conscience” and “sacraments”.

It also included the sermon Catherine Booth presented to the Society of Friends in 1882.

Waldron, John D. (Compiler), THE SALVATIONIST PULPIT. West Nyack, USA: The Salvation Army Eastern Territory Literary Department, 1991, 339 pp.

The book was a collection of sermons by Salvationists under three themes, “Rejoicing in Christ and His salvation”, “Living the Christian life”, and “Serving in the name of Christ”. Authors included, Eric C. Britcher, Eva Burrows, Elsie Busby, Roy Calvert, Peter H. Chang, Hung Yee Check, Catherine Ditmer, Robert L. Doctor, David Edwards, James R. Farrell, Israel L. Gaither, Henry Gariepy, Roger J. Green, Ah Ang Lim, Jean Linsell, Robert Moulton, Philip D. Needham, Kenneth E. Pedlar, Edith Pigford, Paul A. Rader, Edward Read, Winifred Read, Earl Robinson, Shirley Rowsell, Mannam Samuel, and Allen Satterlee.

Waldron, John D. (Compiler), THE SALVATIONIST AND THE SCRIPTURES. AN ANTHOLOGY. New York, USA: The Salvation Army Eastern Territory Literary Department, 1988, 146 pp.

The book was a collection of papers by Salvationists focused on the Bible. Authors included, Cyril J. Barnes, William Booth, Samuel Logan Brengle, William Burrows, Frederick Coutts, John J. Coutts, Alfred G. Cunningham, Holland French, Albert Gaskin, David E. Guy, David The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 50

Hammond, John Larsson, Edward Palmer, Edward Read, Bramwell Tripp, and John D. Waldron.

Waldron, John D. (Compiler), THE SALVATIONIST LIFESTYLE. AN ANTHOLOGY OF SALVATION ARMY WRITING ON THE PLEDGES CONTAINED IN THE ARTICLES OF WAR (A SOLDIER’S COVENANT) SIGNED BY ALL SOLDIERS OF THE SALVATION ARMY. New York, USA: The Salvation Army Eastern Territory Literary Department, 1989, 148 pp.

The book was a collection of papers focused on The Salvation Army’s ‘Articles of War’.

Authors included, Catherine Baird, Edith Banks, Catherine Booth, William Booth, Jean Bradbury, Samuel Logan Brengle, Shaw Clifton, Frederick Coutts, Ian D. Cutmore, Alfred J. Gillard, David E. Guy, Wilfred Kitching, Norman S. Marshall III, John Murfitt, Leslie Pindred, Will Pratt, Edward Read, Mrs. Edward Sanjivi, and Robert E. Thomson.

Waldron, John D. (ed.). FAN THE FLAME. A CONDENSATION OF CHARLES G. FINNEY’S LECTURES ON REVIVALS OF RELIGON. A STUDY GUIDE FOR SMALL GROUPS, ADULT SUNDAY SCHOOL CLASSES, PRAYER GROUPS, FOR THE PURPOSE OF SPARKING A CHRISTIAN REVIVAL. New York, USA: The Salvation Army USA Eastern Territory Literary Department, 1988, 70 pp.

The book was a condensed outline of the lectures given by Charles G. Finney on ‘Revivals of Religion’. The 22 lectures were given in point form for easy discussion.

Walker, Rebecca. NEW ZEAL. BASIC TRAINING FOR CHRISTIANS. Melbourne, Australia: The Salvation Army Australia Southern Territory, 2012, 110 pp.

Divided into five sections, “How do we know God?”, “Christian living”, “Bible basics”, “spiritual practices”, and “the mission”; the book explained important elements of Christian faith and practice. It concluded with links to The Salvation Army’s place in ‘the mission’. The appendix included the Soldier’s and Officer’s Covenants of The Salvation Army.

Wall, Phil. ‘I’LL FIGHT…’ HOLINESS AT WAR. Tonbridge, UK: Sovereign World, 1998, 192 pp.

With the use of historical and contemporary stories and verses of scripture, the book outlined spiritual warfare and practical means of developing a neo-Salvationist or primitive-Salvationist lifestyle.

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Ward, Leo, and Dalziel, Peter (illustrator). A BEGINNER’S GUIDE TO THE BIBLE. London, UK: United Kingdom Territory, 1995, 100 pp.

To assist people to read through the Bible from beginning to end, the book placed each book of the Bible in context and gave each a brief explanation. Timelines, maps and an index were also included.

Webb, Geoff (ed.). MISSION MANDATES. MCPHERSON LECTURES 2008 – 2011. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2011, 149 pp.

The book was a collection of papers which focused on mission priorities of The Salvation Army Australia Southern Territory. The contributors included, Ian Barr, Wilma Gallet, M. Christine MacMillan, Stuart Mungate, Paul Rader, and Geoff Webb.

Webb, Geoff, Castle, Rowan and Court, Stephen. HOLINESS INCORPORATED. LIVING AND WORKING BEYOND CORPATE INTEGRITY. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2009, 126 pp.

With the use of Salvation Army history and Bible verses, the book investigated the outworking of holiness from an organisational standpoint. Each chapter included discussion questions to help the reader think about the ideas discussed.

Webb, Geoff and Webb, Kalie. AUTHENTIC “FAIR DINKUM” HOLINESS FOR ORDINARY CHRISTIANS. Melbourne, Australia: The Salvation Army Australia Southern Territory, 2007, 237 pp.

The book was divided into two parts, “Authentic ‘fair dinkum’ holiness” and “Foundations of the holiness tradition”. These two parts were then unpacked with the use of historical and biblical discussions.

Webber, Howard. NO LONGER I? Ashland, USA: Gracednotes Ministries, 2016, 227 pp.

To outline the highs and lows of a Christian life and the need for a Galatians 2:20 life, Webber wrote about personal experiences and then looked at these experiences in light of scripture.

Webber, Howard. MEETING JESUS. INSPIRING STORIES OF MODERN-DAY EVANGELISM. London, UK: The Salvation Army UK Territory Literary Unit, 2010, 158 pp.

With the use of personal stories, the book showed contemporary ways to evangelise.

Wilson, A. Kenneth. FRACTURED PARABLES AND OTHER TALES TO LIGHTEN THE HEART AND QUICKEN THE SPIRIT. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2001, 132 pp.

Sections of the book were first published in Salvation Army publications including The musician, The war cry and The officer. Each chapter was a devotional discussion on people and stories from the Bible, placed in contemporary situations and language.

Wilson, A. Kenneth. IT SEEMED LIKE A GOOD IDEA AT THE TIME. SOME OF THE BEST AND WORST DECISIONS IN THE BIBLE. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2011, 194 pp.

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Each chapter of the book outlined a person from the Bible and investigated the ‘best and worst’ decisions made by the individual.

Wilson, A. Kenneth. THE FIRST DYSFUNCTIONAL FAMILY. A MODERN GUIDE TO THE BOOK OF GENESIS. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2004, 180 pp.

The book was an intimate look at the family of Genesis from Adam and Eve, through Noah, Isaac, Joseph, and other persons and groups to the twelve tribes of Israel. The narratives retold the strengths and weaknesses and compared these to contemporary families and individuals.

Wiseman, Janet. THAT’S LIFE! Oakville, Canada: The Salvation Army Canada and Bermuda, 1988, 271 pp.

The collection of devotional and aspirational thoughts were first published in the Canadian Territory’s The home leaguer (later Sally ann) from 1977 to 1987. The book was divided into the phases of life; childhood, youth, middle age, old age and special days.

Wyles, Catherine. GROWING GRACEFULLY. HELPING OLDER CHRISTIANS REALISE GOD’S PLAN FOR THEIR LIVES. London, UK: Shield Books, United Kingdom Territorial Headquarters, 2014, 70 pp.

With the use of references and stories, the book unpacked the process of growing old and ways in which people of age could use their gifts. Each of the ten chapters included a list of points to assist the reader reflect upon the theme.

Yamamuro, Gunpei. THE COMMON PEOPLE’S GOSPEL. First published in Japanese 1899 translated into English, Tokyo, Japan: The Salvation Army Japan, 1988, 96 pp.; Revised as part of ‘Classic Salvationist Texts’, London, UK: Salvation Books, The Salvation Army International Headquarters, 2008, 119 pp.

The bestselling work was translated from Japanese into English by Commissioner Robert Rightmire, Commissioner David Ramsay and Mrs. Major Kazuko Harita and edited by General Arnold Brown. The work explained the Christian Scriptures through the imagery of Japanese culture.

Young, Neil. GOD WANTS US WHOLE. A GROUP STUDY BASED ON MATTHEW 22:34 – 40.

Lowood, Australia: Neil Young, n.d., 36 pp.

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Each of the six studies focused on Matthew 22:34 – 40. Each study included information on verses of scripture and concluded with questions for groups to discuss.

Yuill, Chick. …AND GOD CREATED SEX! London, UK: The Salvation Army with Monarch Publications, 1995, 156 pp.

The book outlined a Christian perspective of sexual relationships. It included topics of homosexuality, singleness, sexual life before and during marriage. The appendix included an outline of the marriage ceremony.

Yuill, Chick. BATTLE ORDERS. SALVATION ARMY SOLDIERSHIP. London, UK: International Headquarters of The Salvation Army, LEADERS’ MANUAL, 1989, 94 pp.; Reprinted 1990, 94 pp.; Reprinted 1994, Reprinted 1997, 24 pp.

SOLDIERS’ WORKBOOK, 1989, 94 pp.; Revised 1993, 96 pp.; Reprinted 1994, 96 pp.; Revised 1997, 96 pp.; Reprinted 1999, 96 pp.; Reprinted 2001, 96 pp.; Reprinted 2004, 96 pp.

A study group that consisted of David Guy, David Napier, Geoffrey Perry, Arthur Richardson, Peter Smith, Douglas Collins, John Bayliss, and Ray Caddy developed this study for soldiers of The Salvation Army. The group developed both a leader’s guide and work booklet. The Bible, theology, Christian service and practice were outlined in each lesson and questions were included to support learning and encourage action. The revised publications from 1993, removed the list of people in the group that established the book.

Yuill, Chick. LEADERSHIP ON THE AXIS OF CHANGE. Alexandria, USA: Crest Books, The Salvation Army National Headquarters, 2003, 112 pp.

Through contemporary theories of leadership and theories of spiritual leadership, the book investigated leadership in the structure of the church. Some of the chapters on leadership included; “the Christlike leader”, “the servant leader”, “the consistent leader”, “leading a team”, as well as the topics of strategy of leadership, and crisis and change.

Yuill, Chick. OTHERS. THE INSISTENT CHALLENGE TO A RELUCTANT CHURCH. Milton Keynes, UK: Authentic Media, 2007, 146 pp.

Through the biblical story of Jonah, the book challenged Christians to set aside past ideas and engage with others in a meaningful way.

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Yuill, Chick. THIS MEANS WAR! London, UK: United Kingdom Territory of The Salvation Army, 1994, 209 pp.

With the focus on Christian spiritual warfare, the book, across twenty-three chapters was divided into three parts; “the mystery of evil”, “the victory at Calvary”, and “the strategy for battle”.

Yuill, Chick. WE NEED SAINTS. A FRESH LOOK AT CHRISTIAN HOLINESS. London, UK: International Headquarters of The Salvation Army, 1988, 168 pp.

The book, with the focus on holiness, was set in 11 chapters across three parts; “Scriptural foundations”, “historical development”, and “towards a restatement”. It used scripture and references for support and diagrams for clarification.

Zwahlen, Pierre-Yves, THE LIFE OF HAPPINESS – A CHALLENGE. THOUGHTS ON JESUS’ WORDS ON THE MOUNTAIN. Translated by Jonathan Coutts, London, UK: The Salvation Army, n.d., 112 pp.

The book was a collection of meditations on Jesus Christ’s sermon on the mount. The meditations had previously appeared in the Swiss Salvationist magazine during 1990 and 1991.

Originally published in French, they were collected and published as a book titled Un défi pour vivre heureux by Länggass Druck AG, Berne, Switzerland.

SECTION IV – MUSIC AND MUSICAL GROUPS Walters, Stan. THE SALVATION ARMY BUNDAMBA CITADEL BAND. A SHORT HISTORY. North Ipswich, Australia: The Salvation Army Bundamba Corp, 2006, 44 pp.

Brief notes were given on the history of the Corps Brass Band. The book also included photographs, program performances, a list of bandmembers, and bandmasters.

Yendell, Muriel. LET THEM SING. A PRACTICAL GUIDE TO CHORAL TRAINING AND CONDUCTING FOR THE AMATEUR CONDUCTOR. London, UK: International Headquarters of The Salvation Army, 1989, 96 pp.

The book gave theoretical and practical information, with the use of diagrams and music to assist with the musical management of choral groups in The Salvation Army.

SECTION V – SALVATIONIST BIOGRAPHY Catherine Booth (The Army Mother) Yaxley, Trevor, with Vanderwal, Carolyn. WILLIAM & CATHERINE. THE LIFE AND LEGACY OF THE BOOTHS, FOUNDERS OF THE SALVATION ARMY. Bloomington, USA: Bethany House Publishers, 2003, 304 pp.

The double biography used both primary and secondary sources to outline the life and ministry of Catherine and William. The appendix included a timeline and the Booth family tree.

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William Booth Winter, Jim. TRAVEL WITH WILLIAM BOOTH, FOUNDER AND FIRST GENERAL OF THE SALVATION ARMY. Epson, UK: Day One Publication, 2003, 128 pp.

The book gave a mini biography of William Booth, followed by chapters which contained information on regions of the UK important to the life of Booth. Each chapter gave historical information, historical and contemporary photographs and maps of the location.

Yaxley, Trevor, with Vanderwal, Carolyn. THROUGH BLOOD AND FIRE. THE LIFE OF GENERAL WILLIAM BOOTH. Auckland, New Zealand: Castle Publishing Ltd., 1999, 207 pp.

The authors used popular biographies about William Booth and original copies of The war cry to outline the life and ministry of the Founder of The Salvation Army. There was also a discussion on Booth’s contemporary relevance and a call to join the author’s ‘100 first wave Army’.

Yaxley, Trevor, with Vanderwal, Carolyn. WILLIAM & CATHERINE. THE LIFE AND LEGACY OF THE BOOTHS, FOUNDERS OF THE SALVATION ARMY. Bloomington, USA: Bethany House Publishers, 2003, 304 pp.

See entry for Catherine Booth.

Emil Nigg Zobrist, Lilly. IN JESUS’ NAME. SKETCHES FROM THE LIFE OF EMIL NIGG, LT. COLONEL OF THE SALVATION ARMY. Peterborough, UK: Lilly Zobrist, 2000, 51 pp.

The biography outlined the life and ministry of Emil Nigg, a Salvation Army officer who served in Switzerland. It was set out as an interview between the author and Nigg with a special focus on Nigg’s ministry of healing. The book was first written in: German, 1974; French, 1978; and Italian, 1999; before being translated into English.

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William (Bill) Wade Williams, R. M., A SONG IN THE DESERT. Sydney, Australia: Angus & Robertson, an imprint of HarperCollinsPublishing, 1988, 201 pp.

In Australia, R. M. Williams is best known for making boots and other clothing for stockmen.

His memories however showed him as an explorer, some of this was with William (Bill) Wade, described as “a cockney and sailor-turned Salvation Army preacher”. Wade’s mission was to bring Christianity to the peoples of the desert and some of his life was outlined in this book.

Miscellaneous Biographies Wallis, Humphrey, Carpenter, Minnie Lindsay and Watson, Bernard. TRAILBLAZERS YESTERDAY’S PEOPLE FOR TODAY’S MISSION. 3 BOOKS IN ONE VOLUME. THE HAPPY WARRIOR, THE LIFE STORY OF COMMISSIONER ELIJAH CADMAN. KATE LEE, THE ANGEL ADJUTANT. SOLDIER SAINT, GEORGE SCOTT RAILTON, WILLIAM BOOTH’S FIRST LIEUTENANT, London, UK: The Salvation Army United Kingdom Territorial Headquarters, 2000, 528 pp.

The book was a compendium of three original biographies of early day Salvationists.

SECTION VI – AUTOBIOGRAPHIES AND MEMOIRS Wahlström, Jarl. THE AUTOBIOGRAPHY OF GENERAL WAHLSTRÖM. A PILGRIM’S SONG. London, UK: Salvation Books, The Salvation Army International Headquarters, 2012, 170 pp.

Translated by Miriam Frederiksen, from Jarl Wahlström, EN VALLFARTSSÅNG. Helsingfors, Finland: Jarl Wahlström and Församlingsförbunbers Förlags Ab,1989.

The autobiography covered the earlier years of The Salvation Army in Finland and the author’s life as a child of Salvation Army officer parents. The book covered his training as a Salvation Army officer and Finland’s war with Russia, where Wahlström was drafted into the military.

Information on his early corps and headquarters appointments were included, along with his time as territorial commander in Finland and Sweden. His experience in the High Council and as general of The Salvation Army were also given chapters. Additional chapters as general included his travels in Africa, the Americas, Asia, the Pacific and Europe.

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Walker, Howard. CRACKED WHEAT, TOOTHPASTE AND GUMPTION. MEMOIR OF AN AUSTRALIAN BOY IN WARTIME CHINA. Pymble, Australia: Howard Walker with Felpham Publications, 2011, 267 pp.

The author, the son of Australian Salvation Army missionary officers serving in China, wrote about his experiences in Peking, Tientsin, Shanghai, Yangchow and internment camps in Yangchow and Pootung during World War Two. Watson, Claire-Louise Grace. FINGERPRINTS OF GRACE. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory, 2017, 188 pp.

The book was the author’s personal journey of faith through the trauma of living with her daughter who was diagnosed with a terminal disease.

Webb, Joy. BRIDGE OF SONGS. London, UK: United Kingdom Territorial Headquarters, 2000, 140 pp.

The autobiography covered the early life and Salvation Army family connections of the author.

Webb’s entry into the Salvation Army Training College, her appointments, the formation and ministry of the Joystrings, international tours, formation of The Sunbury Junior Singers, her musicals and drama work were all included. Webb also discussed her interaction with celebrities and royalty. Photographs and some lyrics to her songs were also included.

Whatmore, Hugh, and Miller, David J. (Comp.). THE AUTOBIOGRAPHY OF COMMISSIONER HUGH WHATMORE. Builth Wells, UK: The Salvation Army Historical & Philatelic Association in conjunction with Abernant Publishing, 2013, 187 pp.

The autobiography covered The Christian Mission and early days of The Salvation Army. Hugh Edward Whatmore held leadership positions in the United Kingdom, Italy, United States of America and Australia. The work gave a first-hand account of Whatmore’s early life with many early Salvationists listed; ‘Gypsy’ Smith, Catherine Booth-Clibborn, Bramwell Booth, Kate Lee, Hannah Ouchterlony, Catherine Booth, William Booth, Lucy Booth-Hellberg, Edward Higgins, Evangeline Booth, Henry Howard, David Rees and many other lesser known of his contemporaries.

Wickberg, Erik. PAGES FROM THE STORY OF MY LIFE. GENERAL WICKBERG, CALLED UP. London, UK: Salvation Books, The Salvation Army International Headquarters, 2012, 154 pp. Translated by Miriam Frederiksen from, Erick Wickberg. INKALLAD. Stockholm, Sweden: Erik Wickberg and Svenka Tryckcentralen, 1978.

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The autobiography of a former general of The Salvation Army covered the early years of the author’s life in Sweden and Germany and his family’s connection with the Army. Both world wars impacted the ministry of the family, first with his parents and then Wickberg, as he was appointed to Sweden to help communicate with Salvationists in countries at war with England.

The book also covered the relief work after World War Two, his leadership in Switzerland, Sweden, Germany, as Chief of the Staff and finally as General.

Williams, Harry. I COULDN’T CALL MY LIFE MY OWN. THE STORY OF A SALVATION ARMY OFFICER’S WORLD-WIDE MEDICAL MISSIONARY MINISTRY. Worthing, UK: Churchman Publishing, 1990, 168 pp.

Harry William Williams, OBE, FRCS. Edin, contextualised his autobiography by interweaving the history of The Salvation Army in India, and the development of medicine with the chronology of his family and personal lived experiences. The book covered William’s earlier medical work and training in India and the UK, his work in Vietnam during that country’s war, his experience on The Salvation Army High Council, administrative leadership in Australia and New Zealand and his time at the Army’s International Headquarters.

Wilson, Jim. NOT WEARY YET. AN ATTEMPT TO CAPTURE SOME FEATURES FROM 125 YEARS OF ONE FAMILY’S SERVICE IN THE SALVATION ARMY. Godalming, UK: Ammonite Books, Salvation Army Historical & Philatelic Association, 2011, 232 pp.

The book told the story of the Wilson family and their connection with The Salvation Army.

With the use of notes from previous generations, research from Army and secular sources, memories and photographs, the story of Govan, Georgie, Hendon, and Belfast Army Corps intertwined with social, family and Army history.

Wishart, Horace J. HORRY. INSPIRING MEMOIRS OF HUMOUR, PATHOS AND EVANGELISM. Bayswater, Australia: Horace J. Wishart, 2000, 70 pp.

Horace Wishart commenced his book with his family’s Salvation Army lineage, then outlined his life as an officer appointed to corps work. Wishart also included information on other types of appointments, which included Red Shield war work, Divisional Youth work and additional stories from his time as a chaplain to prisons. An appendix gave the dates and locations of his appointments as a Salvation Army officer.

Woodland, Don, with Bouda, Simon. PICKING UP THE PIECES. A LIFE OF CARE AND COMPASSION. Sydney, Australia: Macmillan by Pan Macmillan Australia Pty Ltd., 2006, 321 pp.

The memories covered the early life of the author as a son of Salvation Army officer parents, followed by his ministry as an officer. Appointments included corps in New South Wales, Queensland, a military chaplain, a Salvation Army Red Shield representative in the Vietnam War, a chaplain to the police, a director of The Salvation Army Emergency Services and other appointments. It also included the author’s involvement with The Salvation Army during disasters which included the Granville rail accident, bus crashes, Port Arthur Massacre, Thredbo Landslide, and Childers’ Palace Backpackers’ Hostel Fire.

Young, Neil and Young, Dorothy. ….. BUT THIS IS AFRICA. Gympie, Australia: Neil & Dorothy Young, n.d., 69 pp.

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The collection of memories covered events which were experienced by the authors during their 10 years of missionary service in Zimbabwe.

Young, Neil. STILL AT SCHOOL. Forest Glen, Australia: Seedlife Publications, 2004, 138 pp.

The book of memoirs outlined the life of the early family and their connection to The Salvation Army. It followed the newly married couple to Africa where the section of the book included the author’s writing of the time which covered the beliefs of the author. Information on people the author met was included and these were linked with verses of scripture.

SECTION VII – CREATIVE PROSE, NOVELS AND POETRY BY SALVATIONISTS Williams, Harry William. THE GENERAL HAS DECIDED. London, UK: Adelphi Press, 1994, 235 pp.

The historical novel was set in the commencing years of The Salvation Army and was volume one in the Lindsey trilogy.

Williams, Harry William. THE SONS OF WANT. London, UK: EGON Publishers, 1997, 207 pp.

The historical novel focused on the medical work of The Salvation Army and was set in India during the final days of the Raj. It was volume two in the Lindsey trilogy.

Williams, Harry William. THE CHOTA SAHIB. Holt, UK: Harry Williams, 1999, 251 pp.

The historical novel was set in India and focused on the medical work of The Salvation Army.

It was volume three in the Lindsey trilogy.

Wright, Michael. BYSTANDER. Melbourne, Australia: Salvo Publishing, The Salvation Army Australia Southern Territory 2009, 63 pp.

The author used the Roman Catholic idea of the ‘Stations of the Cross’ as a focus for drawings and poetry for meditation and prayer.

Young, Dorothy. MEMOS. REQUIRING ATTENTION. Lowood Australia: Dorothy Young, n.d., 84 pp.

The book contained a collection of poems which were all based on scripture or events in Christian ministry.

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Yuill, Chick. ROOKS AT DUSK. ON THE OTHER SIDE OF DESPAIR WHAT IS LEFT TO BELIEVE IN? Watford, UK: Instant Apostle, 2017, 267 pp.

The character Ray Young, a Christian leader, finds his faith and marriage fading. He begins an “escapist affair” only to be discovered by his estranged son, Ollie. The novel follows Ray as he tries to put his life back together.

SECTION VIII – PLAYS, POEMS, NOVELS AND SHORT STORIES ABOUT THE SALVATION ARMY Wayne, Jimmy with Thrasher, Travis. PAPER ANGELS. A NOVEL. New York, USA: Howard Books, 2012, 296 pp.

The novel was based around The Salvation Army’s American ‘Angel Tree’ where gifts are donated and distributed by the Army to people in need.

Weintraub, Stanley. SHAW’S PEOPLE. VICTORIA TO CHURCHILL. University Press, USA: The Pennsylvania State University Press, 1996, 255 pp.

The book investigated how people influenced the writing of George Bernard Shaw. Under the heading “Bernard Shaw in Darkest England. G. B. S. and the Salvation Army’s ‘General’ William Booth”, Weintraub unpacked how Booth and The Salvation Army impacted Shaw and his writings.

West, Mae with introduction by Lette, Kathy. SHE DONE HIM WRONG. Virago Modern Classic 401, London, UK: Virago Press Limited, 1995, 188 pp.

The novel saw the main female character fall in love with a Salvation Army officer. The novel was first written by Mae West as a play called Diamond Lil, which was in turn written as a movie script which was filmed with the title, She done him wrong, and later written as this novel.

Williams, Jennifer (Compiler). A WORD IN SEASON. A COLLECTION OF SHORT STORIES. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2002, 233 pp.

The collection of short stories, that were first published in Salvation Army publications such as The war cry, were themed into seasons, Summer, Autumn, Winter, Spring. The writers of the short stories were, Margaret Anderson, Crane Delbert Bennett, Margaret Chaplin Campbell, The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 61

Phyllis Campbell, Marlene Chase, Marilyn Jakes Church, Lois Hoadley Dick, Dina Donohue, Elizabeth Stevens Fender, Art Fee, Ed Forster, Russell Fritz, Sharlya Gold, Dan Harman, Dorothy Hitzka, Albert Hoy, Charlene Hoyt, Helen Johnson, Dorothy O. Joy, Agnes Kempton, Max Lucado, Norma Jean Lutz, Bernard E. McCarthy, R. P. Marshall, Nell Miller, Phyllis Reynolds Naylor, Josie Patrick, Maurice E. Pollon, Willie Rose, Kermit Shelby, Myrtle Vorst Sheppard, Lois I. Sink, Edna Thorpe, Dorothy Trebilcock, Linette L. Wheeler, Brita Wickland, and Maeli Wong.

SECTION IX – PORTRAITS, PHOTOGRAPHS AND CARTOONS

Cookbooks Williamson, Catherine. 2 THUMBS UP. A DOZEN DOZEN BRILLIANT BISCUITS. NSW, Australia: ‘The Fords’, 2016, 76 pp.

The cookbook contained 144 recipes for biscuits (cookies). Pictures of each biscuit were also included. The profits from the book went to The Salvation Army Australia Eastern Territory Women’s Project for 2016, The Salvation Army Trafficking and Slavery House.

Williamson, Catherine. 2 THUMBS UP. A DOZEN DOZEN SENSATIONAL SLICES. NSW, Australia: ‘The Fords’, 2015, 75 pp.

The cookbook contained 144 recipes for slices. Pictures of each slice and the conversion of measurements were also included. The profits from the book went to The Salvation Army Australia Eastern Territory Women’s Project for 2015 in Ukraine.

BOOKS DISCOVERED OR PUBLISHED SINCE THE PREVIOUS ISSUE OF AJSAH Armistead, David. ALL GLORY TAE GOD, SNAPSHOTS OF THE SALVATION ARMY IN SCOTLAND 1879 – 2005. London, UK: Shield Books, The Salvation Army United Kingdom with the Republic of Ireland, 2018, 98 pp.

The book was an edited version of the online publication, David Armistead’s, The Army of Alba: A History of The Salvation Army in Scotland (1879 – 2004). The book was set in five parts which used several anecdotes to outline the history of The Salvation Army in Scotland.

Part five included information on the contemporary work of the Army in the country originally published in Salvationist magazine.

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Bywater, Lydall. FAITH IN THE MAKING. PRAYING IT, TALKING IT AND LIVING IT. Abingdon, UK: The Bible Reading Fellowship, 2018, 144 pp.

With the use of the heroes listed in Hebrews 11, the book of devotional discussions included verses of scripture, actions to practice faith and questions to help the reader think about faith in action.

Costello, Sean and Costello, Anna. NEW SOUTH WALES BURNING. A DAY BY DAY ACCOUNT OF THE BUSH FIRES IN NEW SOUTH WALES. DECEMBER 27, 1993 – JANUARY 16, 1994. Melbourne, Australia: Mallon Publishing Pty Limited, 1994, 54 pp.

The book was “compiled from personal stories and photographs contributed by the people who faced and fought the fires.” Photographs of The Salvation Army Emergency Services and other Salvation Army activities appeared on pages 36, 41 and The Salvation Army was listed on pages 40, and 52.

Flemming Cairns, Angela. RAINBOWS IN THE STORM, JOURNEY THROUGH MY DAUGHTER’S HEART TRANSPLANT. Bloomington, USA: Westbow Press, 2018, 361 pp.

The memoir was a personal journey through the discovery of two of their children diagnosed with a terminal heart condition and covered the lived experiences through the circumstances.

Hubbard, Tom (Compiler). THE EARLY SALVATION ARMY IN SOME AUSTRALIAN NEWSPAPERS. Sydney, Australia: The Salvation Army Australian Eastern Territory Heritage Centre, 2006, 276 pp.

The compilation of newspaper articles was made up from religious and secular publications produced in Australian capital cities and some regional centres. A three-inch floppy disc was also produced with the same information.

Kuruvilla, Mathew. CHURCH WITHOUT BORDERS, GROWING A MULTIETHNIC COMMUNITY. Macquarie Park, Australia: Morling Press, 2019, 289 pp.

The book was set in two parts. Part one, outlined a theology Christian churches need when working with asylum seekers. Part two, explained practical examples of work with asylum seekers in the author’s church, Parkside Baptist Church, Sydney. Page 229 told of Salvation Army leaders attending a conference run by the author, but that they had difficulties in establishing such an approach in the Army.

Metzger, Rolf. FRAGMENTS OF CHANGE. A PERSONAL MEMORY OF SALVATION ARMY SERVICE IN BERLIN WHEN THE WALL CAME DOWN. London, UK: Salvation Books, The Salvation Army International Headquarters, 2019, 74 pp. First published in German as Rolf Metzger. WENDE SPLITTER. ERINNERUNGEN AN EINE FASZINIERENDE ZEIT. Hammerbrücke, Germany: Concepcion SEIDEL, 2003.

The memoir was written by the author, who was present as the Berlin wall crumbled by the weight of people power. The book covered the work of The Salvation Army to assist those from the East of the country and the following reunification of Germany.

Mylechreest. Peter. SECOND HELPINGS. MORE SPIRITUAL FOOD IN SMALL PORTIONS. London: UK. Shield Books, The Salvation Army United Kingdom Territorial Headquarters, 2019, 101 pp.

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The devotional book included 100 short discussions linked to scripture from both the Old and New Testaments.

Pallant, Dean. TO BE LIKE JESUS. CHRISTIAN ETHICS FOR A 21ST-CENTURY SALVATION ARMY. London, UK: The Salvation Army International Headquarters, 2019, 288 pp.

The book used contemporary models of thinking in the form of “The Pastoral Cycle” to investigate topics which included, governmental power, abortion, racism, singleness, marriage, divorce, same-sex relationships, pornography, social media, refugees, human trafficking, etc.

Each chapter included scripture verses, questions and place for note taking.

Roberts, Jonathan with, Roberts, Jayne. ON THE ALTAR. THE CALL TO BE A LIVING SACRIFICE. London, UK: Shield Books, The Salvation Army United Kingdom Territory with the Republic of Ireland, 2018, 164 pp.

The book unpacked the topic of Christian living around the themes outlined in Romans 12:1, ‘living sacrifice’. In eight parts it outlined; “a picture of sacrifice”, “a living sacrifice”, “praying”, “praising”, “serving”, “doing good”, “giving”, and “witnessing”.

Taylor, Gordon. WILLIAM BOOTH: THE MAN AND HIS MISSION, THE LIFE AND LEGACY OF WILLIAM BOOTH, PART 1: 1829 – 1878. London, UK: Salvation Books, The Salvation Army International Headquarters, 2019, 427 pp.

Taylor, Gordon. WILLIAM BOOTH: THE GENERAL AND HIS ARMY, THE LIFE AND LEGACY OF WILLIAM BOOTH, PART 2: 1878 – 2015. London, UK: Salvation Books, The Salvation Army International Headquarters, 2019, 538 pp.

The two-volume biography of William Booth was sold both as individual volumes and as a limited-edition boxed set (n = 200) numbered and signed by the author and General of The Salvation Army. The book used primary and secondary sources to unpack the life and ministry of William Booth. It included discussion on the influence Booth had on history to 2015.

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MEET THE AUTHOR LOWELL TARLING “WORDSMITH, INTERVIEWER & ARCHIVIST. OH, AND MUSICIAN … SORTA” Garth R. Hentzschel In 1980, two books were published in connection with the centenary of The Salvation Army on the Australian continent: Barbara Bolton’s, Booth’s drum;1 and Lowell Tarling’s, Thank God for the Salvos.2 This year, 2020 will see the 40th anniversary of these publications. The moment cannot go by without some form of commemoration and so The Australasian journal of Salvation Army history will introduce Tarling.

As Bolton was a Salvationist at the time of writing her book and later became a Salvation Army officer, many Australian Salvationists would be familiar with her life and works. In addition to this, a tribute has already been paid to her body of work in Salvation Army literature.3 However, this has not been the case for Tarling. For this reason, the paper will focus on him and his works.

Growing up in Salvation Army corps throughout the Australian Eastern Territory, I became very familiar with Tarling’s Thank God for the Salvos, as junior soldier and corps cadet lessons I attended drew on this work. The pictures and text used in the book have also informed articles in secular publications. The book has given much to the historical memory of the Army in Australia. I was a little excited to contact Tarling and somewhat awestruck as we spoke on the telephone.

Our first conversation must have appeared to be somewhat of a spoof to Tarling, a scene from the old television program ‘Candid Camera’ where a practical joke is played on an unexpecting member of the public. I called Tarling unannounced and discussed the writing of a paper on his 40year-old book on The Salvation Army. Tarling at that time was shopping in the Katoomba Salvos Stores! How could he believe the telephone call was for real, was it some elaborate hoax, was The Salvation Army playing a trick on him? His good humour and personable approach meant that a time could be arrange for a later interview. I was later assured he got a good bargain shopping at the Salvos Stores!

On his website, Tarling defined himself as “a freelance writer, a ghostwriter, a writing teacher, a hired gun”4 as well as a “wordsmith, interviewer & archivist. Oh and musician … sorta.” 5 He is indeed these, and much more.6

Reference citation of this paper: Garth R. Hentzschel, “Meet the author. Lowell Tarling – ‘Wordsmith, interviewer & archivist. Oh, and musician … sorta”, The Australasian journal of Salvation Army history, 5, 1, 2020, 65 – 75.

1 Barbara Bolton, Booth’s drum – The Salvation Army in Australia 1880 – 1980, (Australia: Hodder and Stoughton, 1980).

2 Lowell Tarling, Thank God for the Salvos. The Salvation Army in Australia 1880 to 1980, (Artarmon, Australia: Harper & Row Publishers, 1980).

3 See for example Wesley Harris (Compiler), From a real Major Barbara. A selection from the writings of Major Barbara Bolton, (Melbourne, Australia: The Salvation Army Australia Southern Territory, n.d.).

4 “Contact”, Lowell, (Lowell Tarling, 2013), ¶1, http://www.lowelltarling.com.au/contact/ accessed 15 January 2020.

5 “Home”, Lowell, (Lowell Tarling, 2013), ¶1, http://www.lowelltarling.com.au/ accessed 15 January 2020.

6 Information on Tarling’s life has come from the following sources, interview between the author and Tarling, “About Lowell Tarling”, (amazon, 1996-2020), https://www.amazon.com/LowellTarling/e/B00C8YVECY%3Fref=dbs_a_mng_rwt_scns_share accessed 30 January 2020.; “Lowell”, Lowell Tarling’s website, (Lowell Tarling and Associates, 2013), http://www.lowelltarling.com.au/ accessed 30 January 2020.

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Lowell Tarling7

7

Photograph courtesy of Peter Adams with permission from Lowell Tarling.

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 66

Lowell Tarling Tarling was born in 1949 in Merton Park, UK and grew up in North London. Although the area was comparatively modern with public transport, including the London Underground and most houses being built in the 1930s had modern amenities; there were still food shortages from the war, which did not end completely until 1956.8 Despite these challenges, Tarling remembered his childhood with fond memories.

Although being born in England, his first language was French and the children in the neighbourhood nicknamed Tarling, “French Boy”. His mother was French Mauritius and his father English however, he could speak a number of languages, therefore they conversed at home in native French. When his parents married, they honeymooned in Paris, however due to the invasion of France

by Nazi Germany they had to cut their time short. Tarling snr. assisted the British war effort in the North African campaign with his ability to speak different languages and was therefore away from home for most of the war.

Tarling described himself as a “late child”, as the war interrupted his parents’ plan to have a family. His parents created for him a world of literature; his mother read to him in French, introducing him to the novels of M. Delly;9 his father spoke to him of Moliére.10 Tarling believes it was his father who instilled in him a love of literature. Tarling said, “In those early years I didn’t know anybody else who was interested in literature.” He felt separated from other children of his age; while they were playing sports, he read novels, listened to Tommy Steele and was terrible at sports. He was not forced into conformity; these differences meant he could find his own path. When he was seven years old, Tarling told an older relative that he wanted to be an author, and that is what he became.

In 1959, Tarling moved with his family to Australia. He, like many school children growing up in the mid-to-late 1960s, found a cultural split between language studies at school and songs and poems enjoyed in popular culture. Tarling stated, “From our teachers, we learned tedious poets like Wordsworth and Keats, then we’d rush home to read Bob Dylan’s poetic liner notes on his ‘Times They Were A-Changin’ LP.” Due to Dylan’s influence Tarling started writing poetry and continues to this day, etching down lines and stanzas in his little notebook.

Seeing that poetry would not earn him an income, Taylor trained as a teacher at Avondale College, Newcastle, NSW. He claims that his poetry got him into trouble, and he was expelled from the college. He became a postman, commenced the Rags Stand and frequented Speaker’s Corner in the Domain, Sydney. Tarling went back to teaching, graduating from Newcastle’s Teachers’ College and continued in that profession until 1978. He then became a fisherman, but as he was “good at hanging nets but not catching fish”11 he left to take up writing fulltime. His first commissioned work was Thank God for the Salvos.

Thank God for the Salvos In the late 1970s, Nevill Drury, a publisher at Harper & Row, Sydney, wanted to publish a pictorial history of The Salvation Army for the centenary year in Australia. Drury contacted Tarling to write “History of Merton”, (Merton Council, 2020), https://www.merton.gov.uk/leisure-recreation-and-culture/history-andheritage/history-of-merton accessed 30 January 2020.

9 The pseudonym of French brothers Jeanne Marie Henriette Petitjean de la Rosiére (1875 – 1947) and Frédéric Henri Petitjean de la Rosiére (1870 – 1949) and included works such as, Esclave … ou Reine?, Orietta, Magali, Laquelle, and L’Exilee.

10 Jean-Baptiste Poquelin (1622 – 1673), known by his stage name Molière, was a French playwright, actor and poet.

11 Interview with author and Tarling 8

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the book. Tarling describes the book as, “simply a victorious history written from the perspective of an appreciative outsider.”12

Cover of Thank God for the Salvos

Harper & Row paid for Tarling’s trip to Victoria to look through Salvation Army history files.

He travelled to Ballarat to research information and was given access to The Salvation Army historical files held at Bourke Street, Melbourne. Reflecting on the historic files Tarling stated, I cannot remember what it was. I found something that showed the Salvos were older than what they thought. I told them, but the publishers did not want to know about it as they would miss out on the promotional opportunity. The Salvation Army did not want to know because, well you know.13

As Tarling sat in the Bourke Street office he searched through “excellent historical photographs for a day,”14 some of these were included in the book. Of the photographs, Tarling stated, I notice a more recent book, seems to pointedly avoid the use of blatant Salvo imagery. I did the opposite. I wanted the uniforms, the brass bands and all the stuff that was distinctive about them in deciding to create a pictorial history.15

“Thank God for the Salvos”, Lowell, (Lowell Tarling, 2013), ¶1, http://www.lowelltarling.com.au/project/thank-godfor-the-salvos/ accessed 15 January 2020.

13 Interview with author and Tarling.

14 Interview with author and Tarling.

15 “Thank God for the Salvos”, Lowell, (Lowell Tarling, 2013), ¶2.

12

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As Tarling could not explore the evidence that the Army in Australia was older than it claimed, he left some clues in the book. In one section he wrote, John Gore and Edward Saunders had “attempted to run meetings together in Australia five months earlier. But now, in September 1880, there was something conclusive about this unexpected meeting…” He also included the following comment, “[a]lthough Gore and Saunders are traditionally accredited with getting the Army underway in Australia, 1880 was a year of multiple births.”16 The publisher’s restrictions and desire for heavy editing is something that he continues to find difficult to handle, although Tarling himself has edited many books and magazines.

Thank God for the Salvos was published in 1980. Sadly however, The Salvation Army did not promote Tarling’s book. There was no book review nor promotion of the book in Army publications.

Tarling’s book was listed only three times in The war cry during the year. Firstly, there was one single advertisement for the publication. Of interest is that the information appeared only for the Red Shield Book Rooms in the then Australia Southern Territory, not for the two bookshops in the Australia Eastern Territory, Sydney and Brisbane.17

Advertisement in The war cry18

16

Tarling, Thank God of the Salvos, 16.

“Buy these books”, The war cry, (Melbourne, Saturday 15 November 1980), 5.

18 “Buy these books”, The war cry, (Melbourne, Saturday 15 November 1980), 5.

17

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The other two listings of Thank God for the Salvos that appeared in The war cry of 1980 were in reports. In both it was stated the book was given as a gift. First, in Newcastle, NSW the book was given to four Salvationists in recognition of their long service to the Army.19 Second, the internationally known, Lt.-Colonel Alida Bosshardt who worked in the “red light” district of Amsterdam, was presented a copy when she visited the Territorial Headquarters in Melbourne.20 Other newspapers did review Thank God for the Salvos. In comparing the book to Booth’s drum, Peter Rudge in The Canberra times wrote, Lowell Tarling’s book has much larger pages and includes a considerable number of very good reproductions of photographs covering the hundred years. Its text is much shorter but it gives a better historical perspective.21

Although Tarling’s work gave “a better historical perspective”,22 The Salvation Army pushed Bolton’s book and classed it as the “official history” of the Army in Australia.23 Unlike Tarling’s work, Booth’s drum had two official launches with support from The Salvation Army. One in Melbourne, where she was supported by the Melbourne Staff Band. The other in Sydney, where high ranking officers were present.24 Bolton’s book was used as the foundation of a historical article in The war cry whereas Tarling’s was not.25 Also, as Tarling’s, Bolton’s book was given as a gift by the Army to special guests, however more frequently.26 In summation of his experience in writing Thank God for the Salvos, Tarling wrote, Thank God For The Salvos was my first published book. Because of this book I met a whole new breed of person, from book designers to publishers. This opened up a dialogue with people in the industry, whom I had not known before.

Although in terms of sales, it is probably my least successful book, Thank God For The Salvos still comes up every now and then – an email, a phone call – something like that.27

‘Kaptin’ the cartoon and other Salvation Army links Thank God for the Salvos was not the only work Tarling did that related to The Salvation Army.

When Major Wesley Kinder was the Territorial Public Relations Secretary of the Australia Eastern Territory, he had Mr A. James Ward, Director – Information & Media28 contact Tarling about another project. The project was to create and draw a cartoon strip about Salvation Army activities for an inhouse publication. The cartoon was called ‘Kaptin’ and was full of satire, puns, and contemporary gags. Although the dates are not clear, Ward commenced working for the Army’s Public Relations Department on 31 July 1978 and left prior to 1980 as he was not listed in that year’s Disposition of forces. Therefore, Tarling commenced the cartoon sometime within this time period. One of the things “The need for renewal, Centenary celebration in Newcastle”, The war cry, (Melbourne, Saturday 15 November 1980), 6.

20 “Dutch visitor at THQ”, The war cry, (Melbourne, Saturday 11 October 1980), 7.

21 Peter Rudge, “God’s army looks back”, The Canberra times, (ACT, Saturday 11 October 1980), 22.

22 Peter Rudge, “God’s army looks back”, The Canberra times, (ACT, Saturday 11 October 1980), 22.

23 “’Booth’s drum’ launching”, The war cry, (Melbourne, Saturday 16 August 1980), 6.

24 “Booth’s drum in Melbourne”, The war cry, (Melbourne, Saturday 23 August 1980), 5.; “The first beats of ‘Booth’s drum’”, The war cry, (Melbourne, Saturday 20 September 1980), 5.

25 “Adelaide Congress Hall celebrates its centenary this weekend”, The war cry, (Melbourne, Saturday 6 September 1980), 1.

26 See for example, “TC chairs ‘unity series’ festival in Geelong”, The war cry, (Melbourne, Saturday 13 June 1981), 7.

27 “Thank God for the Salvos”, Lowell, (Lowell Tarling, 2013), ¶6-7.

28 Anon, The Salvation Army Australia eastern territory disposition of forces, 1979, (Sydney, Australia: The Salvation Army, 1979), 5.

19

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Tarling recalled about the cartoon was it always needed to be thought up, written and drawn to a strict and often short deadline.29 When Major Cecil Williams took over the role from Kinder in 1980, the inhouse publication, that included Tarling’s cartoon, was still in existence. Changes in staffing and the restructure of the department saw the cessation of the publication and Tarling’s cartoon was no longer needed.30 Williams and Tarling could not remember the name of the publication and as it had a short publication run there appears to be no issues in existence.31 Tarling also wrote the song, Thank the Lord for the Salvos, which was used as a promotional piece for The Salvation Army’s Red Shield Appeal in the late 1970s and early 1980s. The song gave three scenarios where the Army could be of assistance; serving refreshments in times of war, giving assistance in times of disaster and assistance to the lonely. The lyrics are, It was up there in New Guinea, On the Kokoda Trail.

We were all alone and hungry, Feeln’ drawn and pale.

We prayed someone would save us, Ol’ Baz and Blue and me.

And the Salvo Army found us; Armed with soup and cups of tea, O thank the Lord for the Salvos, They made it just in time.

If they’d come by us later, We would have crossed the line.

And we were really going under, O they saved us yes it’s true.

So, lend a hand to the Salvos, Because they lend a hand to you.

I was trucking up in Darwin, As some old diggers do.

When Christmas Day of ’74 Cyclone Tracey came roaring through.

I lost my rig and I lost my wife, And I almost lost my way.

But thank the Lord that Christmas, When the Salvos saved the day.

I was working on a trawler, Just to earn a quid.

You’d just stood back and smelt me, Instead of asking what I did.

I was lonely in the city, Cause I was smelling like a train.

So I showered at the Salvos’ place, And I’m gon’ back again.

29

Interview with author and Tarling.

Another inhouse publication of a similar type, The eastern Salvationist was commenced in 1992 and appeared to last until the following year. Then in 1997, The pipeline was commenced and lasted until it was combined with On fire! and became Others.

31 Interview and email with author and Williams.

30

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O’ thank the Lord for the Salvos, They made it just in time.

If they’d come by us later We would have crossed the line And we were really going under O’ they saved us yes it’s true So lend a hand to the Salvos Because they lend a hand to you (Repeat)

The song was recorded and Sally Hilder,32 an Australian gospel singer sang the lyrics. Jim Buckley, Lowell Tarling and Jim Caldwell gave harmony on the chorus as well as Buckley playing drums and Caldwell on guitar.

Sally Hilder wearing a Salvation Army officer’s cap at the recording of Thank the Lord for the Salvos33

(LtoR) Sally Hilder, Jim Buckley, Lowell Tarling and Jim Caldwell at the recording of Thank the Lord for the Salvos34

Through the publication of the cartoon and the recording of the song, Ward formed a connection with Tarling. Tarling edited a book of poetry written by Ward, Jim, one mans walk.35 Then a few

Sally Hilder sang other of Tarling’s songs on her album All my friends are sinners produced by Galilee records, Ivan Caldwell, Malachi Doyle et al. The Galilee story, (Australia: Linda Ruth Brooks Publishing, 2014), 14.

33 Photograph courtesy of Lowell Tarling.

34 Photograph courtesy of Lowell Tarling.

35 James Ward and Lowell Tarling (ed.), Jim, one mans walk, (Epping, Australia: Ward & Blake, 1979).

32

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years later, Tarling co-authored a book with Ward and Phil Ward, The pocket encyclopaedia of Australian investment.36 Tarling’s Salvation Army book and other works were mutually beneficial. Tarling gave the Army a resource that would be used now for 40 years and a song used for fund raising. He commenced his career as a published author with introduction to people in the publishing and recording industries.

Throughout his life, Tarling has kept a respect for the work and ministry of The Salvation Army.

Tarling the writer After Thank God for the Salvos, Tarling first wrote for The small business letter and received the Writer’s Grant in 1980. The grant helped him write Taylor’s troubles (1981),37 however, Tarling realised a writer needed a weekly wage, not a small amount of royalty. For this reason, from 1981 he turned to ghostwriting to earn a living and continues to do this from time to time.38 Tarling became the editor for The small business letter in 1985 and continued in this role until 1992, while continuing to write books. Tarling also edited and for a period in the 1990s owned Time management with his wife Robbie.39 The next two jobs from 1992 to 1999 were both as an editor; first for Dynamic small business, followed by Australian franchising magazine.40 As Tarling continued to work on his own projects he has had firsthand experience of all areas of the publication industry, publisher,41 editor,42 co-author,43 and author.44 His work has also been included in compilation of works.45 His books have been written as a part of his employment, for commission and for his own interest. The subject matter for his books has been extensive;

36

James Ward, Lowell Tarling and Phil Ward, The pocket encyclopaedia of Australian investment, (Sydney, Australia: Business Newsletter Groups, 1982).

37 Lowell Tarling, Taylor’s troubles, (Australia: Penguin Books and Pennon Publishing, 1981, 1982, 1985, 1987, 2003, 2013).

38 “Taylor’s troubles”, Lowell, (Lowell Tarling, 2013).; Interview with author and Tarling.

39 “Time management”, Lowell, (Lowell Tarling, 2013).

40 “Small business letter”, Lowell, (Lowell Tarling, 2013).; “Franchising”, Lowell, (Lowell Tarling, 2013).

41 See for example, Desmond Ford, The cross and other sermons, (Australia: L. R. Tarling Press, 1977).

42 For example, Allan Mason, Business bullseye: How to succeed in business, (Australia: Broadview Publishing, 2009).; Allan Mason, How to choose and accountant: Your most valuable team member to help you succeed in business, (Australia: Broadview Publishing, 2009).

43 See for example, Heather Turland and Lowell Tarling, Gold beyond your dreams: The Heather Turland story of winning life’s marathon, (Australia: Information Australia, 1998).

44 See for example, Lowell Tarling, The business method: The A-Z of business communications, (Australia: Pennon Publishing, 2004).

45 See for example, Roland Harvey, Incredible book of almost everything, (Australia: The Five Mile Press, 1984).; Kay Ronai, All the best, (Australia: Penguin Books, 1989, 1990).; Donald Moore, Visions from the valley, (Australia: Catchfire Press, 2000); Ivan Caldwell, The Galilee story: The story of a small Gospel record label with a good idea, (Australia: Linda Brooks, 2015).

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biographies,46 business,47 church history,48 cooking,49 fiction,50 health,51 pop culture,52 poetry,53 selfhelp,54 sport55 and writing.56 Of all his books, Tarling has two that have become his favourite: Tiny Tim (2013),57 as Tarling got to meet Tiny Tim (aka Herbert Butros Khaury); and 1967 – This Is It! (1990),58 as it was his uncompromised work and he also got to use the original Linda Lee recording label on the attached 45 rpm record.

Covers of 1967 – This Is It! and Tiny Tim: Tiptoe through a lifetime

Tarling’s philosophy on writing is not complex, he wrote, “writing simply means sitting at a desk and pounding the keyboard.”59 Tarling stated that as a writer,

46

See for example, Michael Chamberlain and Lowell Tarling, Beyond Azaria, (Australia: Information Australia, 1999).; Geoff Brash and Lowell Tarling, Brash business, (Australia: Information Australia, 2000).; Diana Williams and Lowell Tarling, The women’s club: The Fernwood Fitness story, (Australia: Information Australia, 2000).; Tom O’Toole and Lowell Tarling, Breadwinner, (Australia: Information Australia & BAS Publishing, 2000, 10 revised editions 2013).; Tom O’Toole and Lowell Tarling, Breadwinner II: A fresh approach to rising to the top, (Australia: Crown Content, 2003).; Frank Fisher and Lowell Tarling, Guilty to Driza-Bone, (Australia: Crown Content, 2002).; Peter Davidson and Lowell Tarling, On the end of a wire. The Peter Davidson story, (Australia: Pennon Publishing, 2004).; Sharp: road to Abraxas. Part one, 1942-1979, (Australia: EET Imprint, 2016).; Sharper: bringing it all back home. Part two, 19802013, (Australia: EET Imprint, 2017) 47 See for example, Lowell Tarling, 17 small business success stories, (Australia: The Business Library, 1991, 1992).; Joseph Sammon and Lowell Tarling, My dad thinks I rob banks: How to make money on the stockmarket, (Australia: Information Australia, 2001; Crown Content, 2002; Bas Publishing, 2005).; Clare Loewenthal and Lowell Tarling, Risky business, (Australia: Crown Content, 2001).

48 See for example, Lowell Tarling, The edges of Seventh-day Adventism, (Australia: Galilee Publications, 1981, 2006, 2012).

49 See for example, Tom O’Toole, Matthew McLaurin and Lowell Tarling, The secrets of the Beechworth Bakery: The Beechworth Bakery cookbook, (Australia: Crowncentent and BAS Publishing, 2001, 2004, 2008, 2014).; Tom O’Toole, Matthew McLaurin and Lowell Tarling, More secrets of the Beechworth Bakery: The Beechworth Bakery cookbook, (Australia: BAS Publishing, 2007, 2008).

50 See for example, Lowell Tarling, The secret gang of Oomlau, (Australia: The Five Mile Press,1988).

51 See for example, Violette Chevell and Lowell Tarling, No more cellulite fast, (Australia: Information Australia, 1999).

52 See for example, Lowell Tarling, Busted – 17 mythbuster classics, (Australia: Wilkinson Publishing, 2006).

53 Lowell Tarling, Song-poems & rhymes, (Australia, Lowell Tarling, 2013).

54 Lowell Tarling, Coping with difficult people, (Australia: Wilkinson Publishing, 2009).; Lowell Tarling, Coping with parents: 101 strategies whatever their age & whatever your age, (Australia: Wilkinson Publishing, 2010).

55 Lowell Tarling, South side story: The first 100 years, (Australia: Wilkinson Publishing, 2008).

56 See for example, Lowell Tarling, The method – A writer’s handbook, (Australia: Pennon Publishing, 2002).

57 Lowell Tarling, Tiny Tim: Tiptoe Through a Lifetime, (Australia: Generation Books, 2013).

58 Lowell Tarling, 1967 – This Is It! (Australia: Generation Books, 1990).

59 “Writing”, Lowell, (Lowell Tarling, 2013), ¶1.

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I never stopped working on my own projects. These included keeping a diary, writing song-poems and occasional novels, interviewing interesting people …60

Tarling is still often surprised by which of his works are readily accepted and which are rejected by publishers. For example, he was disappointed that publishers were not keen on publishing Tiny Tim (2013), so he took its production into his own hands and turned to Amazon to sell the book. Yet, he was equally surprised that Taylor’s troubles (1981) has been picked up on Amazon and sold so many copies that additional reprints were needed. It shows, Tarling said, “the more you market, the more you sell.”61 Other projects In addition to books, Tarling also produces other forms of creative works. He has an online presence and writes blogs, which are full of his creative writing and touched on areas of art, friends, music, theatre and writing. Tarling continues to write poetry, write and record songs,62 and paint.63 He lives in the Blue Mountains area of New South Wales, west of Sydney. True to his mandate of “never stop working on my own projects”, he continues to write. For fun, from time to time he walks to the tourist spots in the area, such as the Three Sisters, to brush up on his French with unsuspecting tourists from Europe. Tarling recently wrote, Finally, I am pleased to say that I have found a small place in teaching, at the Katoomba Day/Night College and also the Katoomba Neighbourhood Centre. Maybe I'll get more teaching gigs, maybe more books - who knows what the future holds? In the words of the song, ‘my future’s so bright, I’m gonna have to wear shades’.

Here’s hoping.64

Thank God for the Salvos has led Tarling on many different literary pathways and to meet many people who have contributed to his success. Well may we say, thank God for Lowell Tarling!

Lowell Tarling reading poetry65

“Writing”, Lowell, (Lowell Tarling, 2013), ¶4.

Interview with author and Tarling.

62 A comprehensive list of his recordings can be viewed on his blog. “Music Bootlegs”, (trove website, 2013), http://www.lowelltarling.com.au/music-bootlegs/ accessed 4 February 2020.

63 Some of Tarling’s artwork can be seen at True Bean Café, 123 Katoomba Street, Katoomba.

64 “About Lowell Tarling”, (Amazon website, 1996 – 2020), https://www.amazon.com/LowellTarling/e/B00C8YVECY/ref=ntt_dp_epwbk_0 accessed 4 February 2020.

65 Photograph courtesy of Peter Adams with permission from Lowell Tarling.

60 61

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BOOK REVIEW WHEN THE WALL CAME CRUMBLING DOWN FRAGMENTS OF CHANGE – THE SALVATION ARMY AND THE BERLIN WALL Reviewed by Garth R. Hentzschel Rolf Metzger, Fragments of change. A personal memory of Salvation Army service in Berlin when the wall came down, (London, UK: Salvation Books, The Salvation Army International Headquarters, 2019), 74 pp. ISBN. 978 1 911149 81 1,1 ebook 978 1 911149 82 82

Cover of Rolf Metzger’s Fragments of change

After World War Two, the polarising of Europe between the emerging superpowers led Winston Churchill to state, “From Stettin in the Baltic to Trieste in the Adriatic, an iron curtain has descended across the Continent.”3 The Berlin Wall became a physical symbol of the philosophical divide between East and West. As the Communist Party in the east increased its power over the citizens, The Salvation Army was squeezed out and no longer able to minister in many countries, including East Germany.

The East and West tried to outlast the other and spread their ideologies. One President of the United States of America, J. F. Kennedy stood in solidarity with the citizens of both Eastern and Western Berlin and at the Berlin Wall declared “Ich bin ein Berliner”.4 Another President, Ronald Reagan put forward a challenged to the then leader of the Soviet Union, Mikhail Gorbachev. At the Berlin Wall, Reagan stated,

Reference citation of this review: Garth R. Hentzschel, “Book review, When the wall came crumbling down, ‘Fragments of Change’ – The Salvation Army and the Berlin Wall”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 76 – 78.

1 At the time of publication of the AJSAH, the book was available from Salvationists Publishing and Supplies, London at https://www.sps-shop.com/fragments-of-change---rolf-metzger-20769-p.asp.

2 At the time of publication of the AJSAH, the ebook was available as a Kindle edition from Amazon at https://www.amazon.com.au/s?k=Fragments+of+Change+-+Rolf+Metzger&ref=nb_sb_noss.

3 Winston Churchill, cited in James W. Muller (ed.) with assistance from the Churchill Center, Churchill’s “Iron Curtain” speech fifty years later, (Columbia, USA: University of Missouri Press, 1999), 8.

4 Translated at “I am a Berliner”, Andreas W. Daum. Kennedy in Berline, (Berlin, Germany: Schoningh, 2003), 224.

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General Secretary Gorbachev, if you seek peace, if you seek prosperity for the Soviet Union and Eastern Europe, if you seek liberalization: Come here to this gate! Mr. Gorbachev, open this gate!

Mr. Gorbachev, tear down this wall!5

Dinesh D’Souza later wrote, “Not long afterward, the wall came tumbling down and the most formidable empire in world history collapsed so fast that, in Vaclav Havel’s word, ‘we had no time even to be astonished.’”6 The surprise expressed by D’Souza was clearly captured in Rolf Metzger’s Fragments of change. “Suddenly,” wrote Metzger, “I found myself at the centre of world history in the making.”7 His book captured the hours, days, weeks and months after the fall of the Berlin Wall and followed attempts to re-establish The Salvation Army in the former East Germany, including East Berlin. It told of the actions of an individual Salvationist trying to find his ministry in unchartered waters.

Metzger was authentic in his form and narrative. As the book was translated from German, it joins the few but vital and growing collection of translated books that contribute to a deeper understanding of the Army in non-English speaking countries.

Metzger commenced his memoir with his actions at the opened checkpoints of the Berlin Wall.

He recalled what he tried to do, both, to assist the East Berliners, and to help them understand that The Salvation Army was still at work in the West. As the weight of the events struck the surprised world, Metzger described the small and large tasks assigned to him from both near and far.

The book gave some information on the Army’s corps in Leipzig under communist rule. It then explained the strange occurrence which led the corps to join the Methodist denomination in 1958; followed by its re-formation as a part of The Salvation Army prior to German reunification. The registration process of the Army in East Germany was told from a personal perspective and the initiative of the individual effort of the author in this action was clearly described.

The genuine description of events was refreshing. Like the rest of the world, The Salvation Army was not prepared for the events surrounding the collapse of East Germany. Metzger was honest about concerns, finances and some of the bureaucratic problems of the Army that may have stopped the movement from re-registration in East Germany.

Photographs were placed in the centre of the book which assisted to verify the time discussed.

These photos included, the cover of the German version of the book, the Army’s work at the Berlin Wall, the re-establishment of The Salvation Army in Leipzig, Salvationists and government personnel discussed, cards sent from the USA, and the document that officially recognised the Army in East Germany.

Metzger outlined the engagement he had with government officials in securing authorisation for meetings and marches, visas, and accommodation for workers. With grace and understanding Metzger also hinted at the persecution and misunderstanding the Army faced. His concern for the East German administrators who were to lose their roles with the unification of East and West showed Christian compassion. Support of Salvationists coming from the USA, Australia and Sweden were discussed along with help from other Christian denominations inside East Germany. The formation of social services, Christmas celebrations, and Café Treffpunkt in East Berlin were all briefly outlined.

Ronald Reagan cited in Dinesh D’Souza, “How Reagan won the Cold War”, in, National Review (ed.), Tear down this wall. The Reagan revolution – A National Review history, (New York, USA: The Continuum International Publishing Group Inc, 2004), 165.

6 D’Souza, “How Reagan won the Cold War”, 165.

7 Rolf Metzger, Fragments of change. A personal memory of Salvation Army service in Berlin when the wall came down, (London, UK: Salvation Books, The Salvation Army International Headquarters, 2019), 1.

5

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The final sections of the book introduced the readers to early converts and other East German citizens who assisted the work of the Army in the beginning months. Metzger explained the difficulties faced with the changes from the socialist to the market economy and its impact on the fledging Army ministry in the East.

The book was an honest look at the historical events around the fall of the Berlin Wall and the time leading up to the reunification of Germany, albeit from an individual Salvationist’s point of view. For future researchers, verification of the events outlined in the book will be straightforward to trace as names, dates and some references to documents were included. It is easy to read, and with its length, will not take a long time. In fact, if there is a criticism it is that the book is too short as many of the stories could have been told in greater detail and the narrative taken to the point of Germany’s reunification. The book will become a cannon for those researching The Salvation Army in Europe post World War Two and will interest those with an appetite for history of the Cold War, Germany, the 1990s or the Army’s re-entry into countries where it had been prescribed.

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BOOK REVIEW INTERVIEWS WITH WILLIAM BOOTH Reviewed by Garth R. Hentzschel R. G. Moyles, Conversations with William Booth. A series of imagined interviews, (Edmonton, Canada: AGM Publishing, 2018), 170 pp. ISBN. 978 2285 0143 51

Cover of R. G. Moyles book, Conversations with William Booth

Imagine if you could, sitting down and talking with the great men and women of history. Who would they be? Kings or Queens, political rulers, military generals, civil rights protagonists, Christians of notable faith and action, or William Booth of The Salvation Army? R. Gordon Moyles has done just that in his latest Salvation Army focused book; he imagined interviewing William Booth. In Conversations with William Booth, Moyles does not, as one may with such a book, publish a selfglorifying rant, squeezing predetermined meaning from the information, nor did he place himself as the interviewer at the foot of Booth, but he removed personal biases by writing as a real journalist of the time, “Mr. Alfred Gardiner” of The daily news. This method allowed for a deeper sense of current reality, rather than a fictitious work of time travel. It also allowed for contextualisation, seeing Booth in the eyes of the time and not clouding his character with the sometimes cataractic tunnel vision of ‘modern hindsight’. However, there are contemporary questions posed to Booth, as no author can truly divorce themselves from the time in which they write and Moyles was clear about this.

Unlike some other books, it is imperative to read the introduction to this book, to understand the mode in which the book was written as well as to place the reader in the context of 1906. The book was divided into eight conversations, each focused on a time period or a topic in Booth’s life.

The descriptive language used by Moyles has the ability to put the reader into the room with the interviewer and interviewee, as though the reader was the silent listener. The conversational approach of the interview is easy to read and quickly flows through the conversation. The writing moved with

Reference citation of this paper: Garth R. Hentzschel, “Book review, Interviews with William Booth”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 79 – 81.

1 At the time of publication of the AJSAH, the book was available from AGM Publications, 10852-11 Ave. NW, Edmonton, AB, T6J 6H9, CANADA.

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such ease that it is somewhat of a blessing when the interview stops for Booth to have refreshments; the reader may find they need a hot cup of tea here too.

The first conversation revolved around Booth’s lifestyle and its impact on The Salvation Army.

Readers less familiar with some of Booth’s habits may be surprised by his development of thought around food, drink, health and sports.

Conversation two, saw discussion on Booth’s first time in London. His influences towards revivalism as well as the story of Booth becoming a minister and meeting Catherine were told. Each narrative was however interspersed with gems of information about William Booth’s character.

The next conversation, number three, covered amongst other things the time Booth spent as a Methodist New Connexion minister, Catherine’s letter on Female Teaching and her commencement to preach, and the actions that led to them becoming independent evangelists.

The years that led up to the formation of the Christian Mission as well as those leading to The Salvation Army were the topics discussed in conversation four. Catherine and William Booth’s success in Cornwall and how William Booth defined the mission of the Army were included. An exciting element to see in the conversation was to have Booth grapple with society’s comments against his own autocratic leadership. Moyles, knowing the depth of historical literature on the matter, drew on publications (although again not overtly) from ex-Salvationists, including former Salvation Army officers such as Henry Edmonds. Much of the criticisms came from alliances with Athenian Democracy or Mobocracy, rather than the form of democratic processes. Some points still ring true today with the continual push of Americanisation into all corners of ideologies, including Salvationism. Booth would, as shown in the conversation disagree with Edmonds. Moyles had Booth respond to the critics using his own words from historical interviews.

Conversation five had deep and meaningful discussions on the essence of The Salvation Army and what were its motivating factors. This section of Conversations with William Booth appeared not to just borrow from historical documents, but also from Moyles’ own in-depth historical research on Salvation Army growth.2 This conversation listed distinctives that not only made the Army different, but also attracted people to the movement. While external trappings were listed, others were discussed such as the use of common people, the presentation of a simple Gospel in an attractive way, the experience of holiness, non-conformity and the sacramental practice of the Army.

Booth’s audience with King Edward VII, his international tours and his motor mission tours through the UK were the points of discussion in conversation six.

Conversation seven focused on the social work of The Salvation Army. Along with expressions of the positive work of the Army in this area, Moyles pushed the interview to places less comfortable even for the Army today. Discussions were given on the internal discontent around the place of social services, the loss of Frank Smith to the Army and his impact on the social services, the criticism from others about the Army’s work in this area, and also the question of the relationship between the social and spiritual work of the Army. In view of letters and articles in current Salvation Army publications this appears to be a contemporary issue. Along with the secularisation of the Army’s social work, in many developed countries people are aware of the social work but know little of the Army’s spiritual motivation and ministry.

The final conversation dealt with matters of Booth’s heart, that which was personal to the Founder. The care of its soldiers, support from questionable sources, the Army’s inability to grow in certain regions, Booth’s relationship with leading Salvationists and other supporters of his work.

R. G. Moyles, Come join our Army – Historic reflections on Salvation Army growth, (Alexandria, USA: Crest Books, Salvation Army National Publications, 2007).

2

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The conversation was thought provoking and included many items of information that would be known only to the ardent reader of Salvation Army history. Many of these points however would have been stronger if there had have been some footnotes. Although direct footnoting is not present, as it is assumed the author may think such would distract the reader, items are referenced in a roundabout manner. It was clear that Catherine Booth’s letters, Orders and Regulations, books and newspaper articles were used and often are cleverly referred to in the interviews. One or two of the points stated by Booth have since been questioned or discredited. While no discussion appears in the book about these contested points, Booth and with some probability the interviewer would not have known about these discrepancies in 1906.

There are a limited number of pictures throughout the text, one of the house where many of the interviews were held, some of William Booth, and some of other leading Salvationists. These pictures help the reader identify the people and topics in the interviews.

Conversations with William Booth is a creative way of presenting a life story without the stricter format of a biography. It could easily have become a hagiography of Booth’s thoughts and successful accomplishments, from Booth’s own point of view. However, Moyles’ clever idea of an investigative reporter leading the conversation allowed for criticisms and critiquing of Booth, while also allowing a response from Booth. A masterful approach! It is disappointing that no Salvation Army Trade Departments have as yet picked up this book for sales and promotion. It is easy to read and would be of interest to any willing to learn about the formation and motivation of The Salvation Army and its Founder, William Booth.

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BOOK REVIEW THE MAN AND HIS MISSION A NEW BIOGRAPHY OF WILLIAM BOOTH Reviewed by David Malcolm Bennett Gordon Taylor, William Booth: The man and his mission, The life and legacy of William Booth, Part 1, 1829 – 1878, (London, UK: Salvation Books, 2019); Gordon Taylor, William Booth: The general and his army, The life and legacy of William Booth, Part 2, 1878 – 2015, (London, UK: Salvation Books, 2019), 427 pp. & 538 pp., including indices. ISBN. 978 1 911149 97 2 & 978 1 911149 99 6.1

Covers and box set of the two volume, The life and legacy of William Booth

After 10 years of research and writing, at last Gordon Taylor’s 2-volume book on William Booth has been published, and it is worth the wait. Taylor has long been involved in the International Heritage Centre of The Salvation Army, so, as one would expect, his book was very well researched, and he uncovered many things unknown to earlier Booth biographers and historians. Indeed, a noted feature of the book was that he makes extensive use of primary sources and, consequently, was less dependent on earlier studies.

Taylor gave excellent coverage of Booth’s background and early years. Especially noteworthy was his presentation of a letter by Booth, written just before the commencement of his ministerial career, to his financial supporter Edward Rabbits. It is an important and significant letter, one that is not usually seen.

Reference citation of this review: David Malcolm Bennett, “Book review, The man and his mission, A new biography of William Booth”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 82 – 85.

1 At the time of publication of the AJSAH, the book was available from Salvationists Publishing and Supplies, London: Part 1, https://www.sps-shop.com/william-booth---the-man-and-his-mission-part-1-20638-p.asp ; Part 2, https://www.sps-shop.com/william-booth---the-general-and-his-army-part-2-20641-p.asp ; and Limited addition box set, https://www.sps-shop.com/william-booth-limited-edition-box-set-20650-p.asp

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This biography investigated thoroughly William Booth’s ministry as a Methodist preacher for both the Wesleyan Reformers and the Methodist New Connexion. His time with the Reformers was brief, with two short stints, one of three months and the other of a little over a year. His ministry with the New Connexion was longer and more dramatic, as the New Connexion initially used Booth as a travelling evangelist, a period which Taylor covers well, before the New Connexion settled him in circuit work. But even then, Gateshead, the second of his two circuit postings, saw a powerful revival, first under William Booth, then under William and Catherine Booth.

William Booth’s resignation from the New Connexion in 1861 was an event of great importance. Put simply: no resignation, no Salvation Army. In detailing this, Taylor ignored the myth (that is, when the New Connexion Conference refused to appoint William as the denomination’s evangelist, the Booths dramatically walked out of the Conference to begin their new lives as travelling evangelists). Instead Taylor made it clear that they reluctantly accepted their appointment to the Newcastle circuit, and did not resign until some weeks later, after the New Connexion’s leaders refused to accept a rather bizarre arrangement the Booths had made with their circuit.

Taylor also gave good coverage of the William and Catherine Booths’ joint ministry as travelling evangelists, especially their remarkable time in Cornwall, in England’s south-west. This was the first time that they had ministered together in a specifically evangelistic role, rather than as preachers in a Methodist circuit. In addition, Taylor quoted some excellent contemporary accounts of William Booth in the pulpit. They help to demonstrate why Booth’s ministry was so effective. He also made good use of the letters that William and Catherine wrote to each other. In doing this he explores the intricacies of their relationship, with its many complexities. He also presented the years of the Christian Mission thoroughly, uncovering many events long hidden.

However, on occasions Taylor did not seem to see, at least he did not portray, the significance of an event. For example, he refers only briefly to William Booth’s first important meeting with Catherine Mumford, when Booth recited “The Grog Seller’s Dream”. This was an event at which William first took notice of Catherine, so one would have expected it to be presented in some detail.

He also underplayed the occasion when William and Bramwell Booth and George Scott Railton met and changed the heading on a piece of paper from “Volunteer Army” to “Salvation Army.” While it could be argued that these events have been widely covered in earlier books and articles, they remain important events, the significance of which needs to be conveyed. Taylor also largely ignored the opposition amongst some of the Christian Mission’s evangelists about changing the structure of the mission to an Army in 1878. He also dealt all too briefly with the General’s first trip to America in 1886, which, whilst not as successful as later visits, surely was a significant event. But he did give extensive coverage of The Salvation Army’s exploits as it rapidly grew and spread throughout the world.

Taylor wisely devoted most of two long, moving chapters to the final illness of Catherine Booth, her death, and, particularly, how the General suffered along with his wife. These chapters were detailed, touching and rich, and are crucial to William Booth’s story. William and Catherine Booth had been an evangelistic team and leaders of The Salvation Army for a long time, but after October 1890, the General must bravely, soldier on alone.

Taylor also carefully noted The Salvation Army’s gradual adoption of various social agencies in the late 1880s, leading up to In Darkest England. That social scheme may have burst upon the world suddenly when the book was published, but it had been developing for a long time in various sections of the Army. Taylor pointed out that shortly before the In Darkest England book appeared and the scheme launched, William Booth made it clear in a report in the ever-friendly Pall Mall The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 83

Gazette, that this did not mean that he was ‘departing one iota’ from his beliefs about the necessity of individual salvation through Jesus Christ. It was ‘a new development, not a new departure.’

Good coverage was given by Taylor of the dispute over Darkest England. Many supported the scheme, many opposed it, some vigorously. The newspapers were full of it. Though it had not been William Booth’s intention, Darkest England helped make him a major public figure, and his standing would further develop in the new century in Britain and overseas.

The defections of Ballington and Herbert Booth and their wives from The Salvation Army is often blamed on Bramwell Booth, but the orders that led to these resignations either came from the General or were approved by him. Taylor noted that there was some tension between Herbert and his father as early as 1889. Late in 1895 the General was proposing widespread changes of his international leadership. In the following January Bramwell told Ballington and Maud Booth that they had to leave their command of the Army in America and were to be reposted. After some consideration, they resigned from the Army. Early in 1902 Herbert and Cornelie Booth, by then in charge of the Army in Australia, resigned, supposedly on the grounds of ill health. However, while their health had been poor, additional reasons seem to have been about how the Army was governed.

In addition, early that year Katie and Arthur Booth-Clibborn also resigned and went to Zion City in America to join John Alexander Dowie, who appears to have had an influence upon the modern Pentecostal movement. It was a great sadness for the aging General. Yet, he said, ‘we must go on. I must, whether my heart bleeds or no.’

The closing years of the General’s active life, his mid- and late 70s, were a remarkable whirl of travelling throughout Britain and the world. Taylor captured well the remarkable pace he set, travelling, preaching, and supervising and guiding his Army, and showing interest in people. Many years before Catherine Booth had often worried that her husband might die while still a young man because of the stress he was under. But well into his 70s William Booth was still in reasonable health and energetically involved in the affairs of The Salvation Army round the world. His energy was astonishing.

Taylor quoted widely and well from the secular papers of the day, which, for the most part, after initial suspicion embraced the Booths and the Army. They are important sources for a Booth biography, because they give non-Salvation Army, and even at times non-Christian, accounts of the Booths and their work. Indeed, the main sources he used for some sections of the second volume of his book were The war cry, other Army publications and secular newspapers. In some chapters he made far less use of non-Salvationist Christian publications than he did secular papers, though this may be because they are harder to locate. For the most part, Taylor controlled this vast array of information well.

Taylor closed with several chapters on Booth’s legacy, how others viewed him and the major events that followed after his death, including the constitutional crisis in the late 1920s. Indeed, he took the story of The Salvation Army up until 2015, so a hundred years after Booth’s death, and he included a survey of the main Booth-related publications.

If Gordon Taylor’s Life and legacy of William Booth was compared with Roy Hattersley’s Blood and fire,2 Taylor’s book wins easily. Both were a pleasure to read, but Hattersley did not really understand or have sympathy with the Booths’ religion and it frequently showed; Taylor, as one would expect, did understand it. Hattersley’s book was also littered with errors, some of them extremely clumsy, but you must hunt hard to find any mistakes in Taylor’s book.

Roy Hattersley, Blood & fire – William and Catherine Booth and their Salvation Army, (London, UK: Little, Brown and Company, 1999).

2

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Gordon Taylorâ&#x20AC;&#x2122;s Life and legacy of William Booth is a fine book and an important addition to the study of the life of William Booth and the early days of The Salvation Army. It will, in fact, be an invaluable tool for anyone researching the lives of the Booths and the early years of the Army.

This wonderful book also contains many photographs, some of which have rarely if ever been seen before outside a Salvation Army Heritage Centre.

William Booth preaching on Mile End July 1865 Line drawing from The war cry, (Perth, Saturday 23 June 1897), 1.

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THE SALVATION ARMY HISTORY SYMPOSIUM CALL FOR PAPERS & PRESENTATIONS The Salvation Army Historical Society - Brisbane Chapter & The Australasian Journal of Salvation Army History – History: a record of specific grand moments or a collection of everyday stories? – DATE: 24 to 26 July 2020 TIME: Friday 7:00 – 9:00 pm; Saturday 9:00am-9:00pm, Sunday 9:00am-1:00pm LOCATION: The Salvation Army, Maroochydore Corps, Cnr Broadmeadow & Maroochydore Road, QLD SUBMISSION OF PAPERS DUE: Please have all abstracts or outline of papers/presentation to Garth Hentzschel AJSAHistory@gmail.com by 30 May, 2020

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

The theme is inspired by a bronze statue on Brisbane’s South Bank by Michael Parekowhai, a New Zealander. The statue “The world turns” depicts a Kuril and an Elephant and “reminds us that history is often recorded to highlight specific moments, but, as the world turns, there are many other stories – and these are central to our understanding of history”. Through the investigation of the symposium’s theme, we aim to explore how, or in what ways could the study of specific grand moments and/or everyday stories help The Salvation Army “to place itself in relation to its own past, its present opportunities and its future prospects.”1 This fourth symposium, again run by The Salvation Army Historical Society, Brisbane Chapter and The Australasian Journal of Salvation Army History seeks to increase the knowledge and promote the interest of Army history and understanding of its development.

Papers or presentations can be; a traditional verbal reading of a paper, a poster presentation, a multimedia presentation, a paper to raise questions, a research paper, a historical narrative or biography. The paper or presentation can include areas covering the history and development of The Salvation Army, including, but not limited to: Aged Care, Biographies of individual Salvationists and employees, Buildings and Architecture, The Booth family, Brass Banding, Corps history, Education of Salvationists, Education organised by Salvationists, Emergency relief and management, Fashion of uniform - design and meaning, Gender and Cultural Diversity, Genealogical studies, Health work and ministry, Holiness Movement, Human Rights, Hymnology, Internationalism, Leadership styles, Methodist and Salvationist theology development, Orders and Regulations and policy development, Religion Studies, Literature Studies, Signs and Symbols meaning, Social justice and The Salvation Army, Social Work, Social Welfare, Social Impact, Urban ministry, Unemployed and Vulnerable people, Welfare State, Young Peoples’ Ministry.

Each presentation should be 30mins with 5mins for questions.

Papers presented at the Symposium will be submitted to The Australasian Journal of Salvation Army History for publication.

Interested people are encouraged to submit an abstract of a paper or outline of a presentation to Garth Hentzschel via e-mail at AJSAHistory@gmail.com by 30 May 2020.

Blessings,

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

1

Coutts, In Good Company, 71.

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THE SALVATION ARMY HISTORY SYMPOSIUM REGISTRATION FORM

The Salvation Army Historical Society – Brisbane Chapter & The Australasian Journal of Salvation Army History – History: a record of specific grand moments or a collection of everyday stories? – DATE: 24 to 26 July 2020 TIME: Friday 7:00 – 9:00 pm; Saturday 9:00am-9:00pm, Sunday 9:00am-1:00pm LOCATION: The Salvation Army, Maroochydore Corps, Cnr Broadmeadow & Maroochydore Road, QLD ACCOMMODATION: Please note that this is at the delegates’ own arrangement REGISTATION DUE: Please have all registration forms returned to Garth Hentzschel AJSAHistory@gmail.com by 7 July 2020 Contact Details □ Mr □ Miss □ Ms □ Mrs □ Dr □ Lt. □ Capt. □ Maj. Last Name Corps/Centre or other organisation Position

Other (please specify) First Name

Address Suburb/Town State

Postcode

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)

Mobile

Email How did you find out about the symposium

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

□ Through Corps/Divisional Newsletter □ Via AJSAH

SYMPOSIUM REGISTRATION There is no registration fee but a donation will be greatly received.

Registration type Please tick the correct expected attendance

Full Registration – Friday evening to Sunday full day Friday evening only Saturday full day only Sunday full day only

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Please note all accommodation and meals are the responsibility of the delegates – there will be a request of a donation towards Friday Supper, as well as Saturday and Sunday Morning and Afternoon Tea Paper presentation

□ I will not be presenting a paper/presentation □ I will be presenting a paper/presentation (Please complete the points in the right-hand column)

□ I have sent the abstract and bioinformation □ I have sent the paper/presentation for review □ I have rehearsed the paper/presentation to 30min □ I have prepared a powerpoint or other visual aid □ I am prepared for a 5min questions time

Welcome and registration

The registration desk will open at 6:30pm at the Maroochydore Salvation Army hall and the welcome will commence at 7:00pm on Friday 25 July 2020.

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Accommodation

Although a list of accommodation is available, The Salvation Army Historical Society – Brisbane Chapter & The Australasian Journal of Salvation Army History takes no responsibility for cost, conditions, damages or losses in booking or staying at the venues.

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

Terms & Conditions COMMUNICATION Please send registration forms and direct all communication to Garth Hentzschel, email AJSAHistory@gmail.com or telephone Major Glenda Hentzschel 040 9999 564 REGISTRATION CONDITIONS Cancellation Statement: If you are presenting a paper and wish to cancel, please contact Garth Hentzschel by 1 July, 2020.

Transfer of registration: Transfer of your registration to another person is acceptable. The full name and details of the person who will replace you must be advised in writing to Garth Hentzschel prior to the Symposium.

Privacy Statement The Salvation Army Heritage Symposium is bound by and committed to supporting the National Privacy Principles (NPPs) set out in the Privacy Amendment (Private Sector) Act 2000.

USE OF PERSONAL INFORMATION The Symposium will collect and store information you provide in this Registration Form for the purposes of enabling us to: register your attendance at the Symposium; assist with administrative and planning purposes; plan and develop Symposium and other Salvation Army History events in the future; facilitate your requirements in relation to the Symposium; and allow the compilation and analysis of statistics relevant to the Symposium.

The information that you provide in the Registration Form and information provided at any other time during the Symposium, including without limitation any feedback obtained during the Symposium, will be used by The Salvation Army Historical Society – Brisbane Chapter & The Australasian Journal of Salvation Army History to offer, provide and continue to improve its meetings, gatherings, publications and other services.

DISCLOSURE OF PERSONAL INFORMATION TO THIRD PARTIES The Symposium may disclose some of the information that is collected in the Registration Form such as your name, organisation and its location and your email address to Symposium sponsors and exhibitors for marketing purposes.

As The Australasian Journal of Salvation Army History is cosponsor and will publish the papers, information (including photographs) about the presenters and participants may be published in articles about the Symposium.

The Symposium will not otherwise, without your consent, use or disclose your personal information for any purpose unless it would reasonably be expected that such purpose is related to the offer, provision and improvement of the Symposium or where such purpose is permitted or required by law. Registrants may withhold consent for disclosure of their contact details to sponsors or exhibitors by notifying the Symposium Office in writing.

□ I have read and understood the terms & conditions.

Signature: ______________________________________________

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

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֍ NEW RESOURCE ֍ The Salvation Army International Heritage Centre & The Salvation Army UK Territory with the Republic of Ireland announces a new webpage

“THE CHRISTIAN MISSION” The page houses historic publications The Report of the East London Christian Mission (1867) The East London Evangelist (1868 – 1869) The Christian Mission Magazine (1878)

Web address https://www.salvationarmy.org.uk/history-christian-mission

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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” 350 pages, PDF AUD$15.00

“THE DIARY OF CATHERINE BOOTH” 46 pages, PDF AUD$5.00 “THE REMINISCENCES OF CATHERINE BOOTH” 105 pages, PDF AUD$10.00 “CATHERINE BOOTH’S LETTERS TO HER PARENTS” 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.

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THEY TOOK UP THEIR CROSS NO. 2 A DEVOTED HARDSHIP, TO HUMBLE TRIUMPH GEORGE HERBERT (BERT) KNOWLES

By Major Heather Drew “insight into God’s goodness to a man who loved God”

Robert Marshall “true witness to faith in God and to His glory”

Major Bob Broadbere

AU$5.00 + postage To purchase, contact AJSAHistory@gmail.com The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 91

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 92

NEW BOOK

Anzac Spirituality The First AIF Soldiers Speak

By Professor Daniel Reynaud Published by Australian Scholarly Publishing

Author of

The Man the ANZACS Revered, William “Fighting Mac” McKenzie ANZAC Chaplain … This study explores the Anzacs’ spiritual beliefs and experiences largely through their own words, taken from the diaries and letters of over 1,000 soldiers of the First AIF. Far from being indifferent to spiritual matters, their writings reveal an interest in matters of the soul more widespread than previously imagined, with significant numbers demonstrating a deep engagement with God, religion and the human spirit. In the pages of this book, we can hear the voices of the original Anzacs speaking directly to us on institutional religion, personal beliefs and spiritual practices, and on morality and ethics that go to the core of our humanity as spiritual beings.

Available from the publishers via email aspic@ozemail.com.au phone (03) 9329 6963 or by fax (03) 9329 5452, Also available through Amazon and other online book suppliers

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– ANNOUNCING –

Conversations with WILLIAM BOOTH A series of imagined interviews A new book by

R. G. Moyles Author of over 14 Salvation Army history related books

Amazon ebook C$5.99 Bound copy C$15.00 William Booth, Founder of The Salvation Army, was a fascinating personality – a powerful preacher, brilliant social reformer, a world traveller, yet somewhat eccentric and, some say, often domineering.

Imagine what a thrill it would be to sit and converse with this great man: to ask him questions about his religious calling, his mission, his philosophy of life, his thoughts on the future of the Army. In this book that is exactly what R. G. Moyles does: by adopting a convenient persona, he travels back to 1906, persuades the General to engage in a series of frank interviews, and asks him the kind of questions he believes most Salvationists would have asked. Booth’s answers are, as one might expect, both entertaining and enlightening.

The book is available as an Amazon ebook @ C$5.99 or bound copies may be purchased by contacting agmoyles@shaw.ca @ C$15.00 plus shipping.

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SPECIAL OFFER FOR READERS OF AJSAH

THE DEVIL’S ARMY A NOVEL BY

Commissioner Frederick St.George de Lautour BOOTH-TUCKER INTRODUCTION, FOOTNOTES AND ILLUSTRATIONS BY

Garth R. Hentzschel The year 1895, The Devil’s Army is up to its usual tricks, war and vice forced upon humanity BUT Their greatest battle is against God’s Army, The Salvation Amy This novel is a “marriage between J. K. Rowling’s Harry Potter and C. S. Lewis’ The Screwtape Letters in the ancient cathedral of Charles Dickens”. It is a reprint of original writings of Commissioner Booth-Tucker that appeared in The officer magazine. It gives an interesting presentation of Spiritual Warfare of the early Salvation Army. The novel is extensively footnoted to explain events or places to aid the reader realize elements of the original text. It also includes notes on The Salvation Navy, pamphlets on holiness and line drawings.

Usual price AU$20.00 for readers of AJSAH only $15.00 plus postage To order, email AJSAHistory@gmail.com

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 95

A LIFE SAVING SCOUT ASKS, “SAY, HAVE YOU DONE YOUR GOOD TURN FOR TO-DAY? WHY NOT TRY TO SECURE AT LEAST ONE NEW REGULAR READER OF THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY?” Illustration from The life-saving scout and guard, (London, March 1929), 37.

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RESOURCE AND REQUEST FOR INFORMATION Salvation Army Year Book Statistical Project David Philpot is currently working on a website that will allow Salvation Army statistics to be displayed as an ‘animated heat map’ which will show how the statistics change over time. This will then be displayed on a map of the world for easy visual comparison between countries.

To develop this map the project will use data from The Salvation Army Year Book. For example, statistics could show the number of senior soldiers for each country or territory, these will then be animated on a global map.

Philpot is looking for people with The Salvation Army Year Book to enter this data into an online spreadsheet. The spreadsheet can be accessed at https://docs.google.com/spreadsheets/d/1UJTd8yz8P-7-2A9Y6xHKhknbn34iHb7SipoXAGPO20/edit?ts=599625c2#gid=0

A screen shot of The Salvation Army Year Book Statistics Project spreadsheet.

The instructions to enter the data are simple. For Sheet1; 1) enter your name and email for the year you enter (optional); 2) if there are any territories or other categories listed on the spreadsheet but not in the Year Book leave the cell blank; and 3) add new rows as required.

Philpot stated, the main goal at this time is to get The Salvation Army Year Book statistics “in electronic form (including any errors you think might exist). We’ll work out the best way to interpret the stats (and clean out errors) at a later date.” The estimated time for the entry of data is about 2 hours per Year Book.

If you have any questions please email David Philpot at dnphilpot@hotmail.com Update The project now has interactive websites available which shows maps and other information on the development and growth of The Salvation Army (please see the following page).

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Above is a screenshot of the webpage “Growth of The Salvation Army Worldwide since 1865”. This can be viewed at https://mapipedia.com/s/u/drdave/growth_of_the_salvation_army_worldwide_since_1865.html

Above is a screenshot of the webpage “The Salvation Army – Number of Corps”. This can be viewed at https://mapipedia.com/s/u/drdave/the_salvation_army_number_of_corps.html They webpages are best viewed on laptop/desktop rather than a mobile device. Once page is open make sure the play button is pressed to commence the animation. The animation can also be played at a slower rate by adjusting the “time duration (sec)” number to a higher amount.

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You are invited to Salvation Army History Symposium Theme - History: a record of specific grand moments or a collection of everyday stories?

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24 â&#x20AC;&#x201C; 26 July 2020

Maroochydore Corps, Sunshine Coast, Queensland, Australia

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Captain Pollard and Lieutenant Wright in front of the Cargill Monument, Dunedin, the location of the first Salvation Army open-air meeting in New Zealand1 1

Created by Garth R. Hentzschel from the line drawing in The war cry, (London, Wednesday 24 January 1883), 1.

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A BOLD ADVANCE ON THE KINGDOM OF DARKNESS: SALVATIONIST IDENTITY IN THE 1883 NEW ZEALAND WAR CRY William (Bill) Allott Introduction The Salvation Army “opened fire” in Dunedin, New Zealand on 1 April 1883 and published its first issue of War Cry2 on 16 June of the same year. This suggests that the printed word was significant to its commencement and growth strategy. The initial War Crys consisted of four pages, were tabloid in size and printed on newsprint. On page one of the first edition was an article written by New Zealand’s pioneer leader, George A. Pollard, entitled “Our New Zealand War Cry”. The first words published were, We thank God, we’re making another bold advance on the Kingdom of Darkness by publishing a New Zealand War Cry. Only ten weeks have passed away since we landed here ... we are able to praise God that we have seen hundreds of all ages turning from sin to the World’s Redeemer...

Why do we need a War Cry? To help us publish Salvation. This is our life’s business. We’re Salvation people, saved ourselves, and seeking the salvation of all around us. We intend filling the War Cry with Salvation news and that alone.3

Line drawing of “Major Geo. A. Pollard” in the first issue of the New Zealand War Cry4 Reference citation of this paper; William (Bill) Allott, “A bold advance on the kingdom of darkness: Salvationist identity in the 1883 New Zealand War Cry”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 100 – 115.

2 In early New Zealand issues of War Crys the name of the paper was written “WAR CRY” or “War Cry”. In this article the latter style has been adopted in the main text, using lower case for the definite article and this divert from the journal’s house style to remain contemporary with the time the newspaper was published.

3 G. A. P., “Our New Zealand war cry”, The war cry, (New Zealand, Saturday 16 June 1883), 1.

4 G. A. P., “Our New Zealand war cry”, The war cry, (New Zealand, Saturday 16 June 1883), 1.

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Can we assume that the beliefs and purposes of a newly planted Salvation Army are reflected in these first War Crys? If so, what can be deduced from War Crys published in New Zealand during 1883?

The 1998 Handbook of Doctrine, Salvation story, stated in its introduction, “Salvationists emphasise in their doctrine and in their mission the universal call to personal salvation, the challenge to holiness and the need for evangelical zeal.”5 Were these elements reflected in early War Crys? The front pages of early War Crys featured items explaining aspects of Salvation Army doctrine or testimonies of Salvation Army officers. The second and third pages contained local Salvation Army news reports with international news on page four.

War Cry news items The first edition of the New Zealand War Cry couldn’t include much local news as at that time, corps had only been opened at Dunedin, Auckland and Christchurch. There were two main items headed “Great Council of War” in Dunedin and “Christchurch all astir”.6 Page three featured news from England headed, “The War at Home”.7 The last page had international reports from India, Sweden and America.84 In addition to the small number of corps, communication between centres took time. News was carried by train, particularly in the South Island, horse and horse-drawn vehicles, and by sea via coastal and international shipping. A Post and Telegraph Department had been established in 1881 and over 850 post offices existed in the early eighties. Telegraph using Morse Code was available. A cable had been laid across Cook Strait, between New Zealand’s North and South Island, by August 1865 and a telegraph line between Auckland and Wellington by 1872. Four years later there was a cable between Sydney and Nelson that linked New Zealand with Asia, Europe and Britain. Manual exchanges were established and overhead telephone wires were gradually installed. However, telegrams within New Zealand were quite expensive, costing one shilling for 10 words, which would be just under a dollar per word today.9 Every corps was expected to submit a report for each edition of the paper. The 1883 War Cry was published and printed in the southern city of Dunedin so it was easier for South Island corps to meet this requirement than for those up north. In August there was a paragraph indicating that no report had been received from Auckland but telegrams had been received. 10 A special telegram had been received from Major Pollard referring to his visits to Timaru, Christchurch and Wellington. The following week a report headed “Latest by Telegraph” reported on the Pollards’ visit to Wellington.11 In October reports were received again by telegraph, this time from Wellington,12 Christchurch and Auckland.13 In early War Crys international Army news was prominent. Much of this was from British and Australian sources but there were also reports from France, Switzerland, Canada, America, India and The General of The Salvation Army, Salvation story, Salvationist handbook of doctrine, (London, UK: The Salvation Army International Headquarters, 1998), xiv.

6 “Dunedin and Christchurch news”, The war cry, (New Zealand, Saturday 16 June 1883), 2.

7 “The war at home [UK]”, The war cry, (New Zealand, Saturday 16 June 1883), 3.

8 “International news”, The war cry, (New Zealand, Saturday 16 June 1883), 4.

9 A. C. Wilson, Wire and wireless: A history of telecommunications in New Zealand, 1860 – 1987, (Auckland, NZ: Dunmore Press, 1994).

10 “Telegraphed news, Auckland”, The war cry, (New Zealand, Saturday 18 August 1883), 2.

11 “Pollard telegraphed news”, The war cry, (New Zealand, Saturday 10 February1883), 2.

12 “Pollard telegraphed news, Wellington”, The war cry, (New Zealand, Saturday 17 March 1883), 3.

13 “Telegraphed news, Wellington”, The war cry, (New Zealand, Saturday 17 February 1883), 2.

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South Africa. These reports were often quite old as they had to come by sea, but readers were quite used to a delay in receiving overseas news as the delay in receiving news also applied to other newspapers.

Holiness In line with Salvation Army doctrines, an opportunity was grasped in the first War Crys to teach converts and inform other readers concerning what was expected of Salvationists. Much of the teaching focused on holiness and many of the items were headed “Holiness” in bold capitals. In the 29 issues of the War Cry published in New Zealand during 1883 there were 21 significant items on the topic of holiness. During June an address given by Mrs Catherine Booth entitled “Filled with the Spirit” was reproduced in four parts.14 Her holiness teaching was also to be found in items headed “Hot Saints”,15 “Mrs Booth’s testimony”,16 “Crucifixion”17 and a two-part address on “Holiness”.18 Later in the year, in a printed version of an address headed “Perfect Salvation”, the Founder, General William Booth, promoted the concept that “the Bible is full of holiness from beginning to end”.19 In November another article was reproduced in which Booth set out to clarify the doctrine of holiness. The heading posed the question, “What is holiness?” 20 This feature had these opening statements, Now there is a lot of muddle about holiness, about this blessing of a clean heart. It simply means that a man has gone the whole way with the divine requirements, that he has allowed God to carry out His saving, sanctifying purposes to the utmost in his soul – that the bad within him has not only been forgiven, subdued, and kept under, but utterly destroyed.

A contributor to the War Cry of five items was someone identified only with the letter “R”. One could speculate that this was George Scott Railton, The Salvation Army’s General Secretary. Railton may have been the author as Bernard Watson pointed out, Railton had much to do with the framing of Army doctrines and particularly the definition of New Testament holiness as he saw it. ... He … played a vital part in making The Salvation Army, to some extent, a holiness movement.21

One article by this writer, “R”, was about the power available to the Christian. It was headed “Dynamite!!!”.22 In another article he stressed that conversion should make a difference to the way work was undertaken. It was headed “Salvation that scrubs”23 and made the following claim, Everybody can understand a Salvation that makes the idle work hard, that puts good, thorough workmanship instead of slap-dash carelessness, and exchanges slovenliness and dirt for cleanliness and order... We must have more of this! More scrubbing Salvation. More of the Salvation that makes good reliable, constant workmen and workwomen, and then we shall gain Mrs Booth, “Filled with the Spirit, Parts 1-4”, The war cry, (New Zealand, Saturday 16; 23; 30 June; 7 July 1883), 1.

Mrs Booth, “Hot saints”, The war cry, (New Zealand, Saturday 21 July 1883), 1.

16 Mrs Booth, “Mrs Booth’s testimony”, The war cry, (New Zealand, Saturday 18 August 1883), 1.

17 Mrs Booth, “Crucifixion”, The war cry, (New Zealand, Saturday 6 October 1883), 1.

18 Mrs Booth, “Holiness”, The war cry, (New Zealand, Saturday 20, 27 October 1883), 1.

19 William Booth, “Perfect Salvation”, The war cry, (New Zealand, Saturday 25 August 1883), 1.

20 William Booth, “What is holiness?”, The war cry, (New Zealand, Saturday 15 December 1883), 1.

21 Bernard Watson, Soldier saint, George Scott Railton, William Booth’s first lieutenant, (London, UK: Hodder and Stoughton), 15.

22 R., “Dynamite”, The war cry, (New Zealand, Saturday 28 July 1883), 1.

23 R., “Salvation that scrubs”, The war cry, (New Zealand, Saturday 11 August 1883), 1.

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millions more recruits.

Other contributors of articles labelled “holiness” included other Salvation Army officers, James Dowdle,24 la Maréchale C. Booth25 and Major Tucker.26 In December an article was published in four parts by Captain Matthews on “Hindrances to holiness”.27 A “Coming Events” promotion was included on page four from the end of July. It initially featured four mid-week holiness meetings. Later in the year, eight such meetings were being promoted. One of these meetings in Wellington was promoted “for Christians only”.28 “A Special Holiness Council”, led by Major Pollard at Headquarters in Dunedin, was reported in August.

Admission was by special ticket.29 On page one of a September War Cry there was the following promotion, The Holiness Song Book is now ready. Price Two Pence. Get it from your Captain or Headquarters at once.30

This evidence shows that the early Salvation Army in New Zealand was exposed to “the challenge to holiness”31 through the pages of the first volume of their War Cry. Salvation and evangelism You would expect that a mission called The Salvation Army would give emphasis to the doctrine of Salvation in its publications. That was definitely George Pollard’s intention when he wrote the first article for the New Zealand War Cry and was certainly the case in corps reports on news pages in the 1883 War Crys. Many of these reports celebrated people making decisions for Christ and the evangelical activities of the Salvationists. One early report from Christchurch noted that in meetings over the course of the week there were 16 forward for Salvation, 11 who sought and found the Saviour, 19 out for Salvation, 28 seeking mercy, 27 souls for King Jesus and 68 who came to the fountain for cleansing.32 These descriptions help us to comprehend the preaching emphasis adopted by pioneering officers. This is helpful as there are surprisingly few articles on the nature or definition of Salvation in these 1883 War Crys.

Reproduced in the first War Cry was the first instalment of the “General’s Address to Officers”

by William Booth. Included was a section headed “Employ your soldiers”.33 Booth wrote, There is a fundamental principle that has to do with the very existence and working of the Army, in which it differs from most, if not all, of the Christian organisations round about us, and this is that the fighting is done by the Soldiers, the Officers leading, guiding, encouraging and showing the Soldiers the way.

It is clear that the War Cry gave evidence that converts, soldiers and officers were all expected to James Dowdle, “Growth in holiness”, The war cry, (New Zealand, Saturday 11 August 1883), 1.

Marechale C. Booth, “Fighting holiness”, The war cry, (New Zealand, Saturday 15 December 1883), 4.

26 Major Tucker, “Holiness – no truce with Gideon”, The war cry, (New Zealand, Saturday 29 December 1883), 1.

27 Captain Matthews, “Hindrances to holiness”, The war cry, (New Zealand, Saturday 8,15, 22, 29 December 1883), 2.

28 The war cry, (New Zealand, Saturday 16 June 1883), 2.; “Wellington holiness meeting”, The war cry, (New Zealand, Saturday 11 August 1883), 3.

29 “Special Holiness Council”, The war cry, (New Zealand, Saturday 25 August 1883), 2.

30 “Holiness song book”, The war cry, (New Zealand, Saturday 8 September 1883), 1.

31 The General, Salvation story, xiv.

32 “Corps news report, Christchurch”, The war cry, (New Zealand, Saturday 30 June 1883), 2.

33 William Booth, “Employ your soldiers”, The war cry, (New Zealand, Saturday 16 June 1883), 4.

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witness to their faith and demonstrate a lifestyle that commended the gospel. This was sometimes promoted in a graphic manner. One writer, again with the initial “R”, determinedly alerted soldiers to their responsibilities in an article headed “More Hell!”. The article stated, Our gladness at the prospect of coming glory, any delightful sense of freedom from all fear and doubt tend to make us forgetful of the frightful condition and prospects of the crowds around us...

Your neighbours and friends are going to hell! ... When you feel like singing about being happy in the open-air remember that at least nine out of every ten who hear you are going to be miserable forever ... “Living beneath the shade of the cross” ought to mean – going every day near enough to the gate of hell to be scorched by its eternal flames into more desperate activity to save others from perishing there. R.34

In line with this and in the same month, an article headed “Aggression” was published. In the article Catherine Booth called on her readers to preach the gospel to all.35 One of the ways Salvationists could evangelise was through the sale of Salvation Army publications including the War Cry. Such activities were strongly encouraged. From the third issue onwards, a weekly War Cry competition was held and reports from this competition appeared under the heading “How we spread Salvation”. It listed, in a descending order, War Cry sales for all of the corps then opened.

Another way the Army encouraged the Salvationists to proclaim salvation was through the songs they sang. In each of the 1883 War Crys the words of one or two songs were included. The first was Should oor dear Saviour be forgot and never brocht tae min’ to be sung to the tune, Auld Lang Syne.36 Other songs with a salvation theme were ones entitled The Mercy of God to the tune The mistletoe bower,37 and another containing the words, “The blood of Jesus ... yes, it changes white as snow.”38 From an early point in time, marches and open-air meetings were used to challenge onlookers and attract them to indoor meetings. These outdoor activities were enhanced by the use of brass bands and even lone cornets. It was noted in the third War Cry that a brass band was practising at Christchurch39 and it turned out for the first time on Saturday 30 June.40 That was just three months after the Army commenced in Dunedin. By the end of 1883 there were brass bands at Christchurch, Dunedin, Sydenham, Invercargill, and Timaru and a Drum and Fife Band at South Dunedin.41 These bands participated in the South Island Great United Council of War and three-day Congress in Dunedin at Christmas time.42

R., “More hell”, The war cry, (New Zealand, Saturday 14 July 1883), 1.

Mrs Booth, “Aggression”, The war cry, (New Zealand, Saturday 7 July 1883), 1.

36 “Song words”, The war cry, (New Zealand, Saturday 16 June 1883), 2.

37 “Song words”, The war cry, (New Zealand, Saturday 30 June 1883), 2.

38 “Song words”, The war cry, (New Zealand, Saturday 7 July 1883), 1.

39 “Brass band, Christchurch”, The war cry, (New Zealand, Saturday 30 June 1883), 2.

40 “Brass band, Christchurch”, The war cry, (New Zealand, Saturday 7 July 1883), 3.

41 “Brass bands, South Island”, The war cry, (New Zealand, Saturday 10 November 1883), 3.

42 “Christmas congress”, The war cry, (New Zealand, Saturday 5 January 1884), 2.

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An example of advertising for the first New Zealand Congress43

By mid-August regulations were published for musical groups. These had been introduced in England in 1881 and show the high expectations expected of band members and also that the priority of its members should be to the “meetings of the Corps”. Among the nine statements were the following, 1. No-one will be admitted or retained [as] a member of a band who is not a Soldier of the Army….

4. In no case will any band, or member of any band, go into debt, either for instruments or anything else connected with the band.

5. In every case the Captain of the corps to which the band is attached shall direct the appointments of the band and appoint the bandmaster. …

7. In no case is the practising of the band, or any members of it, to interfere with the meetings of the Corps.44 43 44

“Christmas Congress”, The war cry, (New Zealand, Saturday 22 December 1883), 4.

“Music group regulations”, The war cry, (New Zealand, Saturday 11 August 1883), 4.

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Although not as clearly defined, as the teaching of holiness, the expectation and practice of both “personal salvation, … and the need for evangelical zeal”45 was clearly outlined to New Zealand Salvationists in the first year of operation through their War Cry. Militant Christianity The Christian Mission adopted the name The Salvation Army in 1878 so it was only five years later that this young Army invaded New Zealand. For some time prior to the change militant Christianity was finding expression in its ranks and became a characteristic that was encouraged in Salvationists once the movement became the Army. The encouragement took a number of forms.

One area came in the songs published in 1883 War Crys. In the second issue appeared Forward!

Salvation soldiers, onward to meet the foe.46 The Army soldiers sang, “Fight on for God alone”47 and “My name is a Salvation soldier, I’m fighting for Jesus my King”.48 Recognisable church and secular tunes were adopted and these particular songs were sung to A life on the ocean wave and The bell goes a-ringing.

From the second War Cry onwards there was another form of encouragement toward militant Christianity, the promotion of uniforms for sale. The heading was “Soldiers, Attention”. It stated, “We have made arrangements for supplying the Rank and File from Headquarters at the following rates.”

Available were uniforms for men (tunic and trousers), caps for men and bonnets for women. 49 There was no indication as to the source of these uniform items and female uniforms were not advertised.

We could assume that women made their own navy dresses or had them made locally.

Later in the year there was a notice headed “Uniforms! Uniforms!” It was proving difficult to supply the demand for uniforms so items were going to be imported from Melbourne and London.

The notice stated, Soldiers are crying out on every hand for Uniforms, Shields, S’s, [Hat] Bands, [chest] Ribbon, anything to let the world see their colours. We regret that we have not a large stock on hand but we’re only young yet; have a little patience with us, and we will meet all your requirements. We have made arrangements with a large firm in Melbourne to supply uniforms in various sizes, on a large scale, at a greatly reduced rate... We ordered a large stock (Shields, S’s, Bands) from Home some time ago and hope before long to supply all Stations; also Music Books, and other Army publications.50

A third area that encouraged a Salvationist identity was a regular article included under the heading, “Our Little Soldiers”. Children were encouraged to be taught to join in the Salvation War effort as meetings were held in Dunedin for children on Saturday afternoons. A report of one such early occasion stated that “grand testimonies were given” by children and the meeting “finished with nineteen souls at the foot of the cross pleading for pardon”.51 This report was contributed by “M. G., Captain of the Little Soldiers.”52 The General, Salvation story, xiv.

“Song words”, The war cry, (New Zealand, Saturday 23 June 1883), 2.

47 “Song words”, The war cry, (New Zealand, Saturday 7 July 1883), 4.

48 “Song words”, The war cry, (New Zealand, Saturday 14 July 1883), 2.

49 “Uniforms”, The war cry, (New Zealand, Saturday 23 June 1883), 2.

50 “Uniforms”, The war cry, (New Zealand, Saturday 11 August 1883), 4.

51 “Our little soldiers”, War Cry, (New Zealand, Saturday 7 July 1883), 3.

52 It is possible that the correspondent M.G. was Mrs Captain Graham who with her husband had responsibility for the South Dunedin Corps, then know as Dunedin II. 45 46

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Finally, graphic military language was used to express a romanticised view of spiritual warfare and corps gave themselves heroic military-style nicknames. The language was particularly strong in corps news reports, which was seen as the front line of battle against Satan. Victorians were yet to experience world wars with multiple civilian casualties. The language used seems excessive today in our terrorism-conscious society. Reports had headings “Guns turned on the enemy”, 53 “Soldiers poured red hot shot into the devil’s camp” 54 and “Some heavy firing”. 55 Two Christchurch (The “Fighting Third”) reports illustrate this emphasis, On Tuesday the soldiers assembled with loaded guns, fifty-five being fired off with praise and prayer, and the God of all armies delivered the enemy into our hands. [On] Thursday the light infantry were thrown out, and the devil’s flank turned, Captain Edwards announcing the terms of peace, and calling for surrender, which eleven did, accepting Jesus as King and Lord. Hallelujah!56 In the evening [Tuesday] there was a good muster of soldiers, and, after some smart firing Brother Banks, Lieut. Innes and Captain Edwards shot at the Devil with the good old Gospel gun, and then, charging with the sword of the Spirit and the shield of faith, we captured five prisoners.

To God be the glory!57

In a “Jottings” column of a December War Cry, corps were given military-style nicknames. 58 Mentioned were the “Timaru Tearaways”, “Invercargill Invincibles”, “Christchurch Conquerors” and “Wellington Warriors”.59 In the same “Jottings” column, Sydenham was commended in the statement, “We were particularly pleased with the system of the corps and the obedience shown by the soldiers.”

The War Cry clearly outlined the character of a Salvationists to be that of a militant Christian and it was “their mission” in which the needed to show “zeal.”60 Salvation Army Officers Not only did the first War Crys give information on belief and practice but also outlined the administrative structure of the movement in New Zealand. When the first NZ War Crys were published the colony’s leader, George Pollard, held the rank of staff-captain. Other New Zealand officers were captains and lieutenants. William Booth, the founder and international leader of the Army was usually referred to as the General. However, in the first NZ War Cry the page one masthead said, “The New Zealand War Cry and official gazette of The Salvation Army, the Rev. William Booth, General.” This remained the case until the beginning of 1886 when the designation “Rev.” was dropped. This was despite an item included towards the end of 1883 under the heading, “What the world thinks”. The article stated, The Christian world did not seem in the least surprised, when a reverend gentleman ... invented, patented and gave his name to a torpedo which would send a thousand souls into eternity at a bang. ... But when another reverend, under God’s guidance ... develops an organisation which sweeps thousands into the kingdom of light, the Christian world is up in arms to condemn its “intolerable row”. And when the title “Reverend is exchanged for that of “General” criticism shuts its eyes to the fact that it is quite as “scriptural” and far more characteristic of God’s design in the The war cry, (New Zealand, Saturday 7 July 1883), 2.

The war cry, (New Zealand, Saturday 6 October 1883), 2.

55 The war cry, (New Zealand, Saturday 3 November 1883), 2.

56 “Christchurch”, The war cry, (New Zealand, Saturday 20 October 1883), 2.

57 “Christchurch”, The war cry, (New Zealand, Saturday 27 October 1883), 2.

58 “Jottings”, The war cry, (New Zealand, Saturday 22 September 1883), 4.

59 “Jottings”, The war cry, (New Zealand, Saturday 1 December 1883), 3.

60 The General, Salvation story, xiv.

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world.61

The first list of officers appeared in an August issue of the War Cry under the heading “Stations and Officers of the New Zealand Division”.62 Headquarters Staff – George A. Pollard, Deputy-Major; Captain Wright, A.D.C.; Staff-Officer Matthews Dunedin I – Captain and Mrs Burfoot, Lieutenant Macrow Auckland – Captain J. Bowerman, Lieutenant J. Innes Christchurch – Captain and Mrs Edwards Wellington – Captain W. J. Colley, Lieutenant A. Francis Timaru – Captain and Mrs Smith, Cadet Perry Dunedin II – Captain and Mrs Graham

This list proves quite revealing. “Pollard was technically under the command of Major James Barker in Australia, though in practice there was little time for intercolonial consultation.”63 Pollard and Wright, were both single. Major Pollard did not marry Captain Pearcy until 24 October 1883. 64 Matthews was 48 years old and married and had previously worked as an accountant. He was the first editor of the War Cry.65 The Burfoots and Bowerman were soldiers recruited in Melbourne and they came to New Zealand with Pollard and Wright. Colley and the Edwards were reinforcements from Australia while the Grahams were recruited in New Zealand having attended the first meetings in Christchurch.66 Cadet Joseph Perry was being trained on-the-job at Timaru. Training Garrisons for men and women would not be opened in Christchurch until 1890. Within a month of this listing, Perry was commissioned as a lieutenant. He later pioneered limelight presentations in New Zealand and Australia and the use of cinematography by the Army in Australasia.67 The officer-wives listed were all active in corps planting but the first single female officers, Captain Lizzie Herdman and Lieutenant Elizabeth Westlake were not appointed as corps officers at South Dunedin until October 1883.68 Then on 9 December, Captain Herdman, with Lieutenant Lizzie Coupan, were appointed to open the Waimate Corps.69

“Masthead”, The war cry, (New Zealand, Saturday 15 December 1883), 1.

“Stations and officers”, The war cry, (New Zealand, Saturday 11 August 1883), 2.

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

64 Bradwell, Fight the good fight, 17.

65 Bradwell, Fight the good fight, 19.

66 Bradwell, Fight the good fight, 17.

67 Bradwell, Fight the good fight, 70 – 71.

68 Bradwell, Fight the good fight, 20.; The war cry, (New Zealand, 13 October 1883), 2 – 3.

69 The war cry, (New Zealand, Saturday 22 December 1883), 3.

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Major James Barker70

The administrative structure of The Salvation Army highlighted in the War Cry also emphasised the importance of the officer ranks. Biographical testimonies of officers, illustrated by pen-drawn portraits, were included in the latter part of the year on front pages. It should be noted however, that none of those featured were officers who served in New Zealand.71 These however did “emphasise … the universal call to personal salvation, the challenge to holiness and the need for evangelical zeal.”72 In reviewing all the War Crys of 1883, except in the regular “Roll of Honour” recognising War Cry sellers and the occasional obituary, soldiers were rarely mentioned. This was also true of nonSalvationists. This is not surprising as the War Cry editor would have been careful to only feature people who had proved themselves as Salvationists at this early stage of the Army’s history.

“Major James Barker”, The war cry, (New Zealand, Saturday 25 August 1883), 1.

Testimonies, biographies and portraits; “Mrs Catherine Booth”, The war cry, (New Zealand, Saturday 17 March 1883), 1.; “Major James Barker”, The war cry, (New Zealand, Saturday 25 August 1883), 1.; “Mrs Major Barker”, The war cry, (New Zealand, Saturday 1 September 1883), 1.; “Captain Clarkson”, The war cry, (New Zealand, Saturday 8 September 1883), 1.; “Miss Catherine [Kate] Booth”, The war cry, (New Zealand, Saturday 13 October 1883), 1.; “Captain Maddigan”, The war cry, (New Zealand, Saturday 20 October 1883), 1.; “Captain W. Shepherd”, The war cry, (New Zealand, Saturday 10, 17 & 24 November 1883), 1.; “Captain E. Phillips”, The war cry, (New Zealand, Saturday 1 & 8 December 1883), 1.

72 The General, Salvation story, xiv.

70 71

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General Orders In spite of the focus on Salvation Army officers in biographical stories, the War Cry reflected the larger movement and gave orders to all Salvationists and also supporters external to the movement.

By 1876 the eleven doctrines of the Army, that now form its Articles of Faith, were accepted by its forerunner, The Christian Mission. The Articles of Faith were therefore used to underlay the movement’s teaching, promote its position or emphasise its authority and introduce these to the new readers in New Zealand.

When the Army was criticised for accepting loans, although Salvationists were not allowed to go into debt, William Booth claimed in an article, “The money that we take in is used for the purchase and erection of property”. 73 When there were objections to Orders and Regulations and the accusations of the Army forcing people to follow a “secret book”, Booth gave a rebuttal in the Exeter Hall, London. This was printed in the third War Cry and justified the orders and all it contained by saying, As a rule we have to send out very plain people and they want very plain directions, and this was the reason we thought to give, as we thought, some directions how to transact business, in a printed and simple form... We never let our officers, or anyone else, to condemn any other Christian people, or to say they are wrong. Our great business is to fight sin and the Devil, and to get people saved.74

In the twelfth issue of the NZ War Cry there was a “General Order” which stated that at least two “special meetings” (i.e. evangelistic meetings) were to be held every week in each corps.

A “General Order” was issued concerning Little Soldiers. It directed that at least two “special meetings” for children are to be held every week in connection with each corps. It went on to say, “Captain give this matter your attention.”75 Under a heading, “Important! The Salvation Army Auxiliaries for Defence and Supply”, was printed a letter to readers from Major George A, Pollard of the NZ Division that commenced, Dear Friends – So rapid has been our advance this last six months, and consequently so increased our expenditure, that it has become more than ever necessary that we should have some additional and reliable source of income, that we may be able to maintain and multiply the services held, and so be made more and more a blessing to the perishing, without involving ourselves in debt and difficulty... We have, therefore inaugurated a League to be known as The Salvation Army Auxiliaries.76

There were two distinct branches of the League – Subscribers and Collectors. Subscribers were required to pay one guinea per annum while Collectors should collect not less than 10 shillings a quarter.

At the end of October an order was published under a heading “Let other people pray”. It insisted that processions should be quiet when passing places of worship.77 A few weeks later two “General Orders” were printed. As these curtailed the actions of corps leaders it is surprising that a War Cry for public sale was the vehicle chosen for this,

“Loans”, The war cry, (New Zealand, Saturday 23 June 1883), 4.

“Secret book”, The war cry, (New Zealand, Saturday 30 June 1883), 4.

75 “Little soldiers”, The war cry, (New Zealand, Saturday 8 September 1883), 2.

76 “Salvation Army Auxiliaries”, The war cry, (New Zealand, 20 October 1883), 3.

77 “Let other people pray”, The war cry, (New Zealand, Saturday 27 October 1883), 3.

73 74

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In future no officer shall be absent from his Station without permission from Headquarters. No All Nights of Prayer, or special gathering of the kind, is to be held without the sanction and approval of Headquarters.78

While these orders may appear to be only about control and in turn quench the “evangelical zeal”, they in fact were used to “emphasise in their doctrine and in their mission the universal call to personal salvation, the challenge to holiness” by laying down a method of Christian faith and practice and also to make more sustainable “the need for evangelical zeal.”80 79

Social work There is little reflection of social work activities in these early War Crys. A diligent search of reports and articles confirms that the Salvationists were then convinced that the best cure for social ills was a conversion experience. There is one reference to care being given. That was reported in the third War Cry by the National Commander, “G. A. P.” (George A. Pollard) under the heading “How we march along – two rescued women”. He commented, One religious authority stated that our meetings had a most demoralising effect, and repeated the statement of the Bishop of Oxford that gross immorality resulted therefrom (which statement, by the way, the said Bishop was unable to prove when requested to do so, acknowledging that he spoke from rumours that had been circulated to that effect), and on the very day that these statements were published in Dunedin we were arranging for Christian homes for two out of three God had used us to rescue from the streets of this fair city, and who, the police inform us were among the worst of that class in the town.81

The only other article that hinted at the way the Army addressed poverty was one headed “Judge Dowling’s opinion of the Army’s Work”. It was reprinted in a September War Cry. The judge, “without hesitation was prepared to attribute crime and immorality to the drunken and fallen habits of the community, and from which our gaols and asylums were constantly filled. But since The Salvation Army thought proper to carry out their good work, he knew, from travelling and investigation, a sensible diminution in the list of criminals had taken place”.82 The problem with this report was that it was reprinted from Sydney’s Evening News of 29 August 1883. New Zealand’s Salvation Army leadership obviously hoped that the same could be said of their setting or the local Salvationists would go on to emulate these actions.

No effort was made during this first year to open any social service centre. That would not happen until November 1884 when a Prison Gate Home for men would be opened in Auckland, following the same actions in Melbourne. This development was probably inevitable as an outcome of holiness teaching and a manifest concern for the poor.

Publications From the second edition of the War Cry books were advertised for sale in a column headed “Publications of The Salvation Army”. There were two song books at twopence each – a Salvation “General orders”, The war cry, (New Zealand, Saturday 17 November 1883), 2.

The General, Salvation story, xiv.

80 The General, Salvation story, xiv.

81 “How we march along – two rescued women”, The war cry, (New Zealand, Saturday 30 June 1883), 1.

82 “Judge Dowling”, The war cry, (New Zealand, Saturday 22 September 1883), 4.

78 79

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Soldier’s Song Book and Holiness Hymn Books. Other titles were Heathen England and the Salvation Army, All about the Salvation Army, and Whom to believe and what to believe about the Salvation Army. There was also a book by the William Booth called Holy Living or What the Army Teaches about Sanctification. Four books with unusual titles were also listed. They were: The Presbyterian Salvationist (The life of C. G. Finney), George Fox and his Salvation Army (Two hundred years ago), Salvation in the Convent (Life of Marie Guyon) and John Wesley (The Methodist).83 These last four books were no longer listed at the end of the year. Titles then added were Godliness (A report of several addresses presented at St. James Hall), Aggressive Christianity, Practical Religion, and Answers to Recent Criticisms of The Salvation Army. 84 Each of these publications were written by Catherine Booth, and as with the War Cry, these were used to edify Salvationists on salvation, holiness and evangelism.

Into new territory Readers of 1883 War Crys would have received an impression of a church-like organisation that was dedicated to the task of improving society through the conversion of people deemed to be sinners.

The traditional narrative of the commencement of the Army in New Zealand states that Miss Arabella Valpy sent a bank draft for £200 to William Booth in April 1882 for “the rescue of perishing souls”.85 Reports in 1883 witnessed to her objective and that of The Salvation Army’s aims86 being fulfilled in a remarkable manner. This was further testified to in the well-attended Christmas Congress held in Dunedin. It has to be assumed that the nature of salvation was explained in the Army’s preaching ministry as there’s a paucity of such teaching in articles published in 1883 War Crys. It was probably recognised that those it sought to save were unlikely to be highly literate and readers of the War Cry. One problem with using War Crys as a source of history is that they tend to report success rather than failure.87 There was an exception in an issue just a few days before the Congress and Council of War were due to commence. An insert under a heading “We Regret” 88 referred to an unsuccessful appeal for congress billets headed “Accommodation for a Host!” that had been included in every War Cry from 17 November onwards.89

“Publications of the Salvation Army”, The war cry, (New Zealand, Saturday 23 June 1883), 4.

“Publications of the Salvation Army”, The war cry, (New Zealand, Saturday 29 December 1883), 4.

85 Bradwell, Fight the good fight, 4.

86 See The General, Salvation story.

87 See the discussion on The war cry as a primary source in R. Gordon Moyles, Exploring Salvation Army history: Essays of discovery, (Edmonton, Canada: AGM Publications, 2009).

88 The war cry, (New Zealand, Saturday 22 December 1883), 4.

89 The war cry, (New Zealand, Saturday 17 November 1883), 4.

83 84

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An example of the requests for accommodation for the 1883 congress90

This lack of response may have been because most Dunedin Salvationists lived in already overcrowded houses.

The announcement of the need of more accommodation91

The Christmas Congress reflected a Salvation Army full of hope for its future. The following challenge, included towards the end of 1883, witnesses to an Army that was courageous enough to take risks to extend its influence, New Territory: Friends wishing to open a campaign in their township, and knowing of a suitable building – such as a theatre, store, warehouse, or any building that could be fitted out at a moderate price – should send at once to headquarters.92

This optimism was continued in a panel on the final page of the last 1883 War Cry that ungrammatically outlined the Army’s goals, A New Year’s Promise – wanted bigger halls everywhere; big expenditure if necessary; it is by human energy made use of by Divine power that God means to do this; godly men shall gather the ungodly and fill old unused buildings with them; also the drunkards’ empty hovels shall be turned into happy homes! [sic]93

One final question. Would we have joined this Army? Ten years later my grandfather did.

The war cry, (New Zealand, Saturday 17 November 1883), 4.

The war cry, (New Zealand, Saturday 22 December 1883), 4.

92 “New territory – property”, The war cry, (New Zealand, Saturday 24 November 1883), 3.

93 “New Year goals”, The war cry, (New Zealand, Saturday 23 June 1883), 4.

90 91

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An article from The war cry, (New Zealand, 30 June 1883)

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Holiness hymns, an archive under investigation1

1

Photograph courtesy of Allison Beckham.

The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 116

THE ‘EVA TUFFERY SONG BOOK’ AN INVESTIGATION OF AN ARCHIVE Allison Beckham A slim, rather battered, Salvation Army song book is a treasured memento in the Beckham family, whose forebears were among the earliest converts at the Invercargill Corps, located at the southernmost end of the South Island of New Zealand. Therefore, this archive remains in a private collection and had not previously been studied. This paper poses a number of questions to investigate the archive and learn more about the early converts of The Salvation Army in New Zealand as well as the material object, and sheds light on the earliest days of Salvation Army publishing in New Zealand.

Description of the song book Smaller than a modern mobile telephone, the song book is actually a compilation of two small booklets bound together in a leather cover. The Roman numerals on the inside page of one booklet stated it was printed in Dunedin in 1883, the year The Salvation Army “opened fire’’ in New Zealand.

The first booklet was entitled: Holiness hymns, selected from the various song books of The Salvation Army and especially adapted for use at holiness meetings and all nights of prayer. William Booth was listed as the author. The Salvation Army crest appears below Booth’s name, then at the extreme bottom of the title page, appeared these words, London: Headquarters of the Salvation Army, 101 Queen Victoria Street Dunedin: Headquarters New Zealand Division Moray Place Price two pence

The second booklet was The salvation soldier’s song book, compiled by William Booth. The addresses for the London and Dunedin headquarters were again printed below the title, along with the price, also two pence.

The text was in a small font size, squashed up on pages which were trimmed so badly that many of the words are illegible.

The title pages for the two booklets, Holiness hymns and The Salvation soldiers song book notice Eva Tuffery’s name written in blue ink2 Reference citation of this paper; Allison Beckham, “The ‘Eva Tuffery Song Book’: An investigation of an archive”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 116 – 124.

2 Photographs courtesy of Allison Beckham.

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An example of the poor trimming of the pages that impacted the font3

Links with the wider Salvation Army Archival objects often show what its creators believed was important. The importance of songs to the early Salvation Army’s character formation and education of its members is becoming evident.4 As well as the songs, the song book contained interesting insights into The Salvation Army’s promotional activities. The advertisements were sprinkled through the pages and all linked to other Salvation Army publications. This linked the song book to the wider culture of the developing movement as each publication gave examples of what Salvationists should believe, how they should behave and the workings of The Salvation Army.

One page of the song book advertised four publications; “The N. Z. War Cry” which gave biographies, corps news, printed sermons, additional songs and other articles on faith and practice; “Heathen England and The Salvation Army” which outlined the spiritual problems in England and the “establishment, growth, system, and success of” The Salvation Army; “Captain Ted”, a biography of “Captain Edward Irons of The Salvation Army, drowned at Portsmouth, 1879”, and; “Whom to believe and what to believe about the Army” which was a collection of writings from influential English men in support of The Salvation Army. The page also gave a description of the publication, how to obtain a copy, and the price of each item.

A stand-alone advertisement stated, “Have you read ‘All About the Army?’ If not, you should get it at once. Price 1d.” The booklet advertisement again is an example of the song book’s link to the wider Salvation Army and the desire to help edify Salvationists.

Another full page of advertisements promoted booklets written by Catherine Booth and appeared under the heading “Mrs Booth’s Works”. The titles included Female ministry, Worldly amusements, Strong drink, Training children, and Dealing with anxious souls. These again promoted The Salvation Army’s faith and practice.

3

Photograph courtesy of Allison Beckham.

See for example; Robert (Bob) Broadbere, “Olney hymns and Salvation Army Music”, The Australasian journal of Salvation Army history, (Vol. 4, Iss. 2, 2019), 105 – 115.; Garth R. Hentzschel, “Salvation Army war songs’ and the formation of identity”, presented at The Salvation Army Historical Symposium, theme ‘History: A collection of memories or a collective myth?’ Maroochydore, Queensland, Australia, 27 – 29 July 2018, The Australasian journal of Salvation Army history, (Vol. 3, Iss. 2, 2018), 133 – 152.

4

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An example of a page of advertisements in the song book5

Production and publication of the song book The existence of the song book raises a number of questions about its production and publication.

The extremely small font size and poor page trimming at first made the printer’s full name illegible.

Could it be the volume was produced in a hurry to meet demand from the thousands of people who joined The Salvation Army in the months following the first meetings in Dunedin on 1 April 1883? Were the song books bound by the printer or was that done later?

When I first saw the song book and its 1883 publication date, I assumed it had been printed in England, and shipped over to New Zealand. While it is unknown where the book was bound, it was definitely printed in New Zealand.

After closed inspection, I saw the printer’s name, but due to the font size and trimming of the pages, only “aser Brothers”, and their address “Bath Street, Dunedin” was visible.

The printer information in the song book with the page trimming removing the letters “FR”6

5 6

Photograph courtesy of Allison Beckham.

Photograph courtesy of Allison Beckham.

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Who were “aser Brothers”? Some guesswork brought swift results. I surmised that with Dunedin being settled by Scottish Presbyterians the brothers’ name might be Fraser, and this was confirmed by information held by the University of Otago’s Hocken Collections.

The brothers’ names were John Gideon Fraser and Thomas Edward Fraser. In 1884 their premises were in Bath Street, Central Dunedin,7 while for the next three years their address was given as nearby Moray Place East.8 Bath street, the year, and publication matched the information in the song book.

Fraser Brothers publishers Hocken Collections in Dunedin has only two publications printed by Fraser Brothers.9 Interestingly, both have religious themes. One was a journal of the proceedings of the Synod of the Presbyterian Church of Otago and Southland (undated), while the other was a book called Friendly letters: Homely hints on great subjects, by Duncan Wright and Donald McNaughton Stuart (1886). Wright was a long-time elder at Knox Presbyterian Church, Dunedin, before moving to Australia in 1892 to become a travelling evangelist. McNaughton was ordained as a minister in the Free Church of Scotland in 1848 and emigrated to Dunedin in 1860 where he became the first minister of Knox Church.10 Fraser Brothers is a familiar name to staff at The Salvation Army New Zealand Heritage Centre and Archives, Upper Hutt. The company printed The war cry from 1883, and also another song book entitled War songs produced for the first New Zealand Congress, a grand three-day gathering in Dunedin which began on Christmas Day, 1883.

It would appear too that the Fraser Brothers connected themselves with The Salvation Army.

The Salvation Army New Zealand Headquarters (HQ) was in Moray Place and as has been mentioned, the Fraser Brothers moved their office to this street.

Publication information from The war cry, 188311

The archive paper trail tells us the brothers moved their business to Christchurch about the same time The Salvation Army New Zealand HQ moved to that city. The last War cry to be printed in Dunedin was the 9 February 1892 edition, with the following week’s edition printed by the Fraser Brothers from “Armagh Street, Christchurch”. By October of that year, the Fraser Brothers and the New Zealand HQ had both moved to Manchester Street. It seems from a later War Cry reference that the Fraser Brothers had set up shop next to HQ.12 By December 1894 HQ had moved to Litchfield Stone’s Otago & Southland [business] directory, 1884 edition.

Stone’s Otago & Southland [business] directory, 1885 – 1887 editions.

9 The author would like to thank Andrew Lory, the Hocken Collections, and Caroline Wardle of The Salvation Army Heritage Centre and Archives, for their research assistance.

10 John Hislop, The history of Knox Church, (Dunedin: J Wilkie, 1892).

11 The war cry, (New Zealand, Saturday 28 December 1883), 4.

12 The war cry, (New Zealand, Saturday 24 December 1892), 20.

7 8

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Street and the Fraser Brothers’ printing officer were in Bedford Row. While not on the same street, the streets were adjacent to each other and the two office buildings on the same city block.

Printing information for The war cry 189413

The closeness of the relationship between Fraser Brothers and the Army is revealed in The war cry of 1 August 1885. It carried a large list on page 4 entitled, “Important Official Gazette of the New Zealand Division”, giving the names of the officers in charge of various departments. The only nonofficer listed is “Mr. T. E. Fraser and assistants”, noted beside the entry “Printing Department”.

Without further research it is not possible to confirm whether John or Thomas Fraser were Salvationists. However, there is no doubt that Thomas worked closely with the Army and both brothers were supporters of both The Salvation Army and its temperance message.

Thomas also assisted the Army in other areas. “Mr. T. E. Fraser” laid the first stone at the ceremony marking the commencement of construction of Sydenham Corps’ new barracks in 1889.

He also made a donation of “two pounds and 2 shillings and expressed himself in entire sympathy with the object and work for which the barracks was to be erected.”14 However, he is referred to as “Mr.”, implying he may not have been a soldier (The war cry usually identified officers with their ranks and soldier as “Bro.” or “Sis.”).

It should be noted that there were Frasers who worshipped at Sydenham Corps who included a Sis. Fraser, a Jessie Fraser (perhaps the same person as Sis. Fraser), and a Bro. Fraser (perhaps Peter Fraser) who was stated to be from Mary Hill, Mornington, Dunedin and “for many years a faithful Soldier.”15 But without further research it is unclear whether any of these Frasers were related to John and Thomas the printers.

In the 1890s, the Fraser Brothers also printed The prohibitionist, the weekly newspaper of the Sydenham Prohibition League. The league was founded about 1889 or 1890 by Leonard Isitt and Thomas Taylor. The latter campaigned against alcohol all his life and was a Sydenham borough councillor, an MP for the City of Christchurch and briefly mayor of Christchurch.16 In 1892, Thomas Fraser and Leonard Isitt were sued for defamation by Henry Stark Drummond, proprietor of The Waltham Arms, Sydenham, over an article in The prohibitionist. The article said Drummond was, guilty of gross misconduct in the conduct of his business; that he had permitted excessive drinking in his hotel; had supplied a drunk man with liquor; … was not a careful and respectable man; … was engaged in a dirty trade; and that, in the conduct of such traffic, he was indifferent to every result save that of his own personal profit.17

13

The war cry, (New Zealand, Saturday 28 December 1894), 8.

The war cry, (New Zealand, Saturday 21 September 1889), 3.

15 The war cry, (New Zealand, Saturday 28 December 1895), np.

16 A. R. Grigg, “Taylor, Thomas Edward”, Dictionary of New Zealand biography, (Te Ara – The Encyclopaedia of New Zealand, 1993), https://teara.govt.nz/biographies/2tl6/taylor-thomas-edward accessed 18 October 2019.

17 Cited in The press, (Christchurch, Tuesday 20 December 1892), 2.

14

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Mr Drummond sought £750 in damages.

The defendants did not deny what was contained in the article but argued the allegations were not intended to be defamatory or malicious because they were true and a “fair and impartial comment upon matters of public interest and concern.”18 After deliberating for several hours, the Supreme Court jury found in favour of Drummond. Isitt was fined 40 shillings and Fraser one farthing.19 Two years later, John Fraser was charged with “having on or about September 9th, 1893, printed for the purpose of publication, a [leaflet] on where there was no imprint of the printer’s name and residence”. The leaflet, an article reprinted from The prohibitionist, was circulated to all MPs. The court was told John had been left in charge of the printing office while Thomas was “absent on a visit to Europe’’ and the case revolved around whether John could be charged with an offence when it was Thomas who was the registered printer.20 The song book identified an interesting relationship between the early New Zealand Salvation Army, an early New Zealand printing firm and its owners.

Eva Tuffery Another line of questioning came from the investigation of the original owner of the song book. The song book’s owner was Eva Tuffery, great-grandmother of its current custodian John Beckham.

Whether Tuffery owned it in 1883 or was given it later is impossible to say, but her name is written twice, presumably by herself, in the blank pages bound into the middle of the book.

There are other entries in the same handwriting on these pages including the heading “Bible Lessons’’ with several names below which cannot be read because they have been scribbled over with pencil. One legible name, however, was “L. Garthwaite”, which was written twice. We have been unable to find any information about L. Garthwaite or a Garthwaite family attending the Invercargill corps in the early years as soldiers’ rolls cannot be found prior to 1890.

Invercargill is about 200km south of Dunedin, and The Salvation Army established a corps there in September 1883; five months after Dunedin and the official commencement of the Army in New Zealand. Family information recorded that Eva Tuffery’s mother, Annie Tuffery and grandparents, William and Ann Tuffery were among the first soldiers to be enrolled in the fledgling Invercargill Corps.

The entire Tuffery family, including several of Eva’s uncles and aunts, emigrated to New Zealand from London in 1874 when Eva was three years of age. Eva grew up thinking Annie was her sister and William and Ann were her parents. The truth was that Annie was a single mother who had given birth to Eva when she was only 18.

Eva was only 12 or 13 in 1883, but was enrolled as a soldier of The Salvation Army within five years. A photograph in the corps records, dating from 1888, shows a uniformed Eva seated in front of the corps officers of the day, Captain J. Veitch, Mrs Veitch, and their children. We don’t know why she is photographed with them. Did she babysit the children or help the household in other ways?

18

The press, (Christchurch, Tuesday 20 December 1892), 2.

The press, (Christchurch, Tuesday 20 December 1892), 2.

20 The press, (Christchurch, Thursday 11 January 1894), 3.

19

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Eva Tuffery seated in front with Corps Officers of the Invercargill Corps, Captain J. Veitch, Mrs Veitch, and their children21

There were a number of references in corps records that could link to Eva. There was listed a “Corporal Eva T.” in 1884, which we assume refers to a very young Eva Tuffery, perhaps in a junior soldier leadership role. Later, a “Sis. E. Tuffery” was listed in 1890, and there was a song written by a “Sis. E. Tuffery” also in 1890. Below is an 1884 photograph of Eva in an all-female Salvation Army brass band. Although there were two unrelated Tuffery families attending the corps at that time, it is unlikely there were two Sis. E. Tuffery, which makes it highly probable that all these citations linked to Eva.

Sister E. Tuffery is one of the female Salvationists in the women’s band22

21

This photograph was reproduced in Neil C. Reinsborg, Sallies of the south, The centennial history of The Salvation Army in southland 1883-1983, (Invercargill: Craig Printing, 1983), insert between 288 and 289.

22 This photograph was reproduced in Reinsborg, Sallies of the south, insert between 96 and 97.

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Eva Tuffery married fellow Salvationist Alfred Thomas, known as Fred, and they later had six children. The oldest, Elsie, married William Beckham. They had 10 children, of whom John Beckhamâ&#x20AC;&#x2122;s father Alf was the fifth.

Eva (nee Tuffery) and Alfred (Fred) Thomas23

John Beckham is a sixth generation Salvationist and the rare distinction of a 136-year family connection to the same corps. As John has no children to carry on the family line, he plans to gift the song book to The Salvation Army Heritage Centre and Archives where the archive and the story can be kept for future generations.

23

A photograph of a young Eva and Alfred (Fred) Thomas was reproduced in Reinsborg, Sallies of the south, insert between 304 and 305.

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BOOTHVILLE AN HISTORIC AUSTRALIAN LANDMARK AND BRISBANE HERITAGE LISTED FORMER MATERNITY HOSPITAL1 Gillian Ching and Garth R. Hentzschel Introduction With a panoramic view of Brisbane, Queensland and set on 0.8 hectares of hilltop land on Windsor Hill, the former Salvation Army Boothville hospital stands proudly; holding a unique place and story in Brisbane’s history. From a home of the social elite, to a hospital for the socially shunned, then back to a home, Boothville has endured a unique past which has formed part of Brisbane’s social and architectural historical landscape.

The beginnings This grand, statuesque building, originally known as Monte Video, sat on a large portion of land situated on Eildon Road, Eildon Hill. The property was described as “commanding magnificent views of mountain, city, and country” with “easy access of the city with good roads”2 The house was built in 1887 for Henry Wallis Glenny. Glenny was the head office manager for the Queensland National Bank (QNB) in Brisbane from 1884-1892. Between 1885 and the commencement of the build, Glenny acquired several subdivisions in the area. On 23 March 1887 the directors of the QNB granted Glenny a loan of £6,500 to build his house.3 Although no evidence has be found to substantiate the claim, all contemporary sources believe the house may have been designed by former colonial architect Francis Drummond Greville Stanley.4 Stanley designed a large number of bank offices and residences for the QNB, including the head office in Brisbane, erected 1881 – 1885.5 As Glenny was the manager of QNB, it would make sense for him to employ an architect known to the bank.

The main building of Monte Video was later described by the Queensland heritage register as, … a long thin U-shaped plan comprised of, to the south, the … double-storeyed masonry house with … timber verandahs, [and] its single storeyed rendered masonry service wing to the northwest. … The roof is a series of intersecting pitches dominated by the main roof, which features a flattened central portion bound by a cast iron decorative balustrade with finials.

The front (south) elevation of the original house features a double-storeyed bay window under a gable end with carved eaves brackets, and a projecting timber entrance portico with threepost columns, shaped rafter ends and stained glass panels. Verandahs to the south and east …. On both the west and eastern elevations, … decorative timber detailing to the verandahs can be seen, Reference citation of this paper; Gillian Ching and Garth R. Hentzschel, “Boothville: An historic Australian landmark and Brisbane heritage listed former maternity hospital”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 125 – 142.

1 A condensed version of this article appeared online; Gillian Ching, “Boothville historic Brisbane Landmark”, (Weekend Notes, 2012 – 2019), https://www.weekendnotes.com/boothville-house/ accessed 5 January 2020.

2 “Advertising”, The telegraph, (Brisbane, Saturday 19 May 1888), 9.

3 “Boothville”, History, (Queensland Government, 1995 – 2020), https://apps.des.qld.gov.au/heritageregister/detail/?id=600352 accessed 5 January 2020.

4 “Boothville, Windsor”, (Must do Brisbane Pty Ltd, 2011 – 2020), https://www.mustdobrisbane.com/visitor-info-artsculture-history/boothville-windsor accessed 5 February 2020.

5 “Boothville”, History.

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MONTE VIDEO, EILDON ROAD6 Photograph of the property at the time it was purchased by The Salvation Army

6

“Monte Video, Eildon Road”, The telegraph, (Brisbane, Saturday 29 March 1924), 16.

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with arched battening, a herring bone frieze, and timber columns with capitals. The covered walkway to the service wing to the north features cast iron columns with corinthian capitals.

The entrance door … [has] cedar surrounds with stained glass …. The entry vestibule features a rendered masonry archway at the foot of finely carved timber stairs. To the east is a grand reception room, with an ornate plaster cornice and richly detailed timber and tiled fireplace.

The room has folding cedar doors which … linked it to a parlour …. The office to the west has elaborate and finely carved timber cupboards, side board, mirrors and overmantel framing a mosaic tiled fireplace built in to the northern wall. The ‘service wing’ to the rear consists of a large former dining room, a smaller room with a corner fireplace … and … functioned as the servants’ hall, a large kitchen, and a pantry and scullery, ….

At half-landing level, the stairs lead to a small timber-lined room and another narrower staircase, which leads to … the servants’ bedroom above the dining room. Narrow back stairs also lead from the service wing to this bedroom and from the half-landing level to an upper floor room, which was probably the nursery. The top floor housed four bedrooms and a dressing room, ….

The principal rooms feature carved timber mantelpieces, and the southern rooms have excellent views of the inner north-western suburbs and city centre.

The grounds … of the … garden, terracing and fernery and established trees are located around the boundary. Low masonry fences with cast-iron balustrading define the front terraces.

The western side of the house has an old well (which had been sealed over c1924 but was reopened in 1986), and a Garden Chapel. A bitumen driveway follows the original curve around the front lawn to a semi-circular … carriage reception area, and continues in the direction of the now demolished coach house at the rear. Much of the brick guttering to the early driveway survives.7

It was a palatial structure on a large portion of land, fit for the upper class of late colonial Queensland. Glenny mixed with the social elite, such as His Excellency the Governor;8 and as was expected at the time contributed to social needs, such as sending material to quarantined passengers held on Peel Island.9 He resigned his manager’s position in October 1892 to return to England.10 One website claimed the QNB purchased the house from Glenny and placed its next head manager Walter Ralston11 in the house, while another claimed after the bank purchased the property, it was rented for a short time but mostly remained unoccupied until the new manager arrived.12 It is clear from newspapers however that there were a number of residents before Ralston occupied Monte Video.

On 9 August 1892, therefore before Glenny announced his resignation, Monte Video was listed as having William Frederick Ford as its resident.13 In 1894, the property was listed in the “social doings” with its new residents, “Mrs. G. R. Fife” who “entertained a large number of young people at tennis and afternoon tea on Thursday, at Monte Video, Eildon Hill.” 14 The following week Mrs. Fife held a luncheon for “a number of ladies”. These ladies included Lady Griffith, the wife of the first Chief Justice of the Commonwealth.15 The property was also used for the first of the social engagements to celebrate the marriage of Miss Eveline Griffith.16 The event was reported as,

“Boothville”, Description, (Queensland Government, 1995 – 2020), https://apps.des.qld.gov.au/heritageregister/detail/?id=600352 accessed 5 January 2020.

8 “Current news”, The Queenslander, (Brisbane, Saturday 2 November 1889), 821.

9 “The quarantined passengers”, The Darling Downs gazette, (Queensland, Thursday 24 December 1885), 3.

10 “Q. N. Bank”, The telegraph, (Brisbane, Tuesday 25 October 1892), 6.

11 “Boothville, Windsor”.

12 “Boothville”, History.

13 “Elections Act of 1885 – 1892” The telegraph, (Brisbane, Monday 10 October 1892), 7.

14 “Social doings”, The week, (Brisbane, Friday 13 July 1894), 6.

15 “Ladies column”, The telegraph, (Brisbane, Saturday 21 July 1894), 7.

16 “Ladies column”, The telegraph, (Brisbane, Saturday 27 October 1894), 6.; “Social doings”, The week, (Brisbane, Friday 2 November 1894), 5.

7

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… perhaps the most delightful of the many pleasant garden parties that have been so popular since the warm weather set in. Croquet and tennis were played by those who were so minded, others watch the players or chatted gaily, making pleasant little groups of five or six at the refreshment tables, scattered about the lawn.17

The remainder of the report listed those who attended and evaluated the clothing worn by the hostess and guests. Mrs Fife’s use of the property meant she “dispensed a frequent and generous hospitality”.18 In March 1896, it was announced that Mr. and Mrs. Walter Vardon Ralston were to reside at Monte Video, Eildon Hill.19 Ralston was General Manager of the QNB20 and for a time rented Monte Video from the bank for £150 per annum.21 In the hands of Mr and Mrs Ralston the house continued and expanded the social engagements commenced by the previous residents. These events placed the property on the map of Brisbane’s social scene. In line with social expectations Mrs Ralston held an “at home” at Monte Video. Broomfield wrote that By the Victorian era, morning calls took place between three o’clock and seven o’clock in the evening, and the hostess offered tea in place of wine. In a time before the telephone, women routinely designated one or two days a week or a month to be at home in order for their acquaintances and friends to drop by and visit. They would often put what were commonly termed their “at home” days on their calling cards so that those in their social circle could note the days.

An “at home” became shorthand; it meant that a woman would remain home prepared to receive visitors. By the mid-1800s, morning calls, at homes, and afternoon tea meant virtually the same thing; but by 1882, the term afternoon tea had won out over the rest… afternoon tea was by now “an institution.”22

Although Broomfield noted that by 1882 the term “at home” had been replaced by “afternoon tea” in England, it was not the case in Colonial Queensland or into the early federation years. It will clearly be seen that “at home” was still used in publications in Queensland as late as 1907.

Etiquette books and women’s magazines outlined the details and rules associated with hosting such events. Rules covered dress, protocols, brewing a correct cup of tea, and items of food to be served. Yet “[s]ociety people typically made the rules, and when they broke them, they often created a new custom.”23 In line with these conventions, Mrs Ralston issued invitations for “at home” on Thursday afternoon 30 September 1897.24 Of the “at home” a newspaper reported, it was “a most charming ‘at home’” and “[a]mongst those present were Lady and Miss Griffith, Mrs. Morehead, Mrs. and Miss Bernays, Mrs. P. A. Blundell, Mrs. Grant, Mrs. F. V. Nicholson. Most of the lassies wore pretty summer dresses.”25 The Ralston family soon became synonymous with Monte Video, with both growing more well known. As Mrs Ralston was becoming known for her social events on and off the property,26 as her “Social doings”, The week, (Brisbane, Friday 9 November 1894), 6.

See more information on the Fifes, “Mr. G. R. Fife. Death in London”, The telegraph, (Brisbane, Monday 21 June 1915), 7.

19 “Woman’s world”, The Brisbane courier, (Queensland, Friday 6 March 1896), 7.

20 The telegraph, (Brisbane, Tuesday 20 February 1900), 3.

21 “Boothville”, History.

22 Andrea Broomfield, Food and cooking in Victorian England: A history, series Sally Mitchell (Ed.), Victorian Life and Times, (Westport, USA: Praeger Publishers, 2007), 66.

23 Broomfield, Food and cooking in Victorian England, 66 – 74.

24 “Woman’s world”, The Brisbane courier, (Queensland, Tuesday 21 September 1897), 6.

25 “Woman’s world”, The Brisbane courier, (Queensland, Friday 1 October 1897), 7.; “Social gossip”, The Queenslander, (Brisbane, Saturday 9 October 1897), 726.

26 “Social gossip”, The Brisbane courier, (Queensland, Tuesday 14 November 1899), 7.; “Weddings”, The Brisbane courier, (Queensland, Thursday 18 January 1900), 7.; “Ladies column”, The telegraph, (Brisbane, Saturday 29 17 18

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“numerous guests represented all the fashionable world of Brisbane”. 27 Walter too became well known and it was stated “represents a new type of banker; has made a reputation which will live after him, and is one of the most widely respected men in Queensland.”28 The social engagements continued throughout the early 1900s with newspapers reporting on the events, the decoration of the property, the fashion and the people who attended.29 To house such events a “single-storeyed timber extension, which housed a large billiard room and beyond that an Lshaped sunroom opening to an eastern porch, aviary and fernery was added at the rear c1900.”30 These additions allowed for more space to entertain indoors as well as a variation in the garden parties. One report claimed, Seldom has a more enjoyable garden party been given in Brisbane than that given yesterday afternoon by Mrs. W. V. Ralston at her charming residence, Monte Video, Eildon Hill. The afternoon was an ideal one for the purpose, and the long drive from town was a pleasant one.31

The “at home” at Monte Video was so popular that when they were not to take place notices appeared in the newspapers.32

Notice that appeared in The Brisbane courier33

In November 1907, Mrs Ralston held a social evening in honour of her sister, Mrs Kortum of Cooktown. The report of the event stated, AT HOME AT MONTE VIDEO. Mrs. W. V. Ralston entertained about fifty guests at a very pleasant at home at her residence, Monte Video, yesterday [Thursday 28 November 1907] afternoon, in honour of her sister, Mrs. Fortum, of Cooktown. The hostess was assisted in receiving her visitors by the guest of honour, and Miss. Cormack and Miss. Gillespie assisted in entertaining them. Mrs. Ralston wore a handsome gown of green silk, relieved with lace, and a Paris toque of black and white straw and tulle. Mrs. Kortum chose a black and white muslin gown over black silk, the kimono bodice showing lace and net sleeves and vest. Her hat of cream straw was ornamented with pink roses and foliage. Miss. Gillespie wore a pretty white silk frock, and a hat of Tuscan straw, with black ostrich plumes. Afternoon tea was served on tete-a-tete tables, arranged in the bush-house and in the billiard room, the latter being ornamented with handsome pot plants and vases of roses.

Similar flowers decorated the drawing room, where the guests were received on their arrival.

Benvenuti’s band was stationed on the veranda,[sic] and added greatly to the enjoyment of the afternoon.34

September 1900), 8.; “Ladies column”, The telegraph, (Brisbane, Saturday 6 October 1900), 6.; “Social and personal”, The telegraph, (Brisbane, Saturday 30 April 1910), 8.

27 “Ladies column”, The telegraph, (Brisbane, Saturday 6 October 1900), 6.

28 “The sketcher”, The Queenslander, (Brisbane, Saturday 19 February 1898), 357.

29 See for example “’At home’ at Monte Video”, The Brisbane courier, (Queensland, Saturday 6 Octo4 1900), 7.; “Mrs. W. V. Ralston’s ‘at home’”, The Brisbane courier, (Queensland, Saturday 19 October 1900), 7.; “‘At home’ at Monte Video”, The Brisbane courier, (Queensland, Thursday 1 October 1903), 7.

30 “Boothville”, History.

31 “At home at Monte Video”, The Brisbane courier, (Queensland, Friday 27 October 1905), 6.

32 See for example The Brisbane courier, (Queensland, Monday 6 March 1905), 2.; “Social”, The Brisbane courier, (Queensland, Monday 6 August 1906), 7.

33 The Brisbane courier, (Queensland, Monday 6 March 1905), 2.; “Social”, The Brisbane courier, (Queensland, Monday 6 August 1906), 7.

34 “At home at Monte Video”, The Brisbane courier, (Queensland, Friday 29 November 1907), 7.

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By 1911, the suburb was being referred to as both Windsor and Eildon Hill.35 The reports on the social events of the house decreased in the 1910s, while advertisements for helpers to maintain the house increased. In 1918 Ralston purchased the property from the QNB, however they were not to live in the house for many more years.36 In October 1920, it was announced that the funeral of Walter would leave from Monte Video to Toowong Cemetery.37 His widow, Julia Mary Ralston continued to live at Monte Video until her passing in February 1923. 38 Upon her death the property and other premises were to be sold.

Advertisement for sale of Monte Video39

All the websites list The Salvation Army as purchasing the property from the Ralston estate, however The telegraph that the property was purchased by the Army from Mr. G. W. Whatmore.40 As the estate was purchased in 1923 and subdivided, it would more likely be the case that Whatmore was the purchaser, as The Salvation Army would not have had the capital to do this at short notice.

This is more important to note as the capital would have needed to sit for a time as blocks of land from the estate were still on the market in 1929.

“Advertising”, The telegraph, (Brisbane, Monday 3 April 1911), 9.; “Advertising”, The telegraph, (Brisbane, Monday 29 May 1911), 9.

36 “Boothville”, History.

37 “Funeral notices”, The telegraph, (Brisbane, Friday 15 October 1920), 6. For a short biography see “Banker’s death”, The daily mail, (Brisbane, Saturday 16 October 1920), 6.

38 “Family notices”, The Brisbane courier, (Queensland, Wednesday 7 February 1923), 4. Although some websites claimed she died in 1922, the newspapers clearly reported her passing in the following year. “Boothville, Windsor”.; “Boothville”, History.

39 The Brisbane courier, (Queensland, Saturday 17 March 1923), 10.

40 “Monte Video, Eildon Road”, The telegraph, (Brisbane, Saturday 29 March 1924), 16. An interesting point is that The Salvation Army’s territorial commander at this point was also named Whatmore, Commissioner H. E. Whatmore.

However, this appears to be a coincidence as the two were not related.

35

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Advertisement for the subdivision of the Monte Video Estate41

In addition to the points made above, it was announced in The daily mail in January 1924 that The Salvation Army had purchased the property from Whatmore, not from Ralston. The note stated, Monte Video, Windsor, formerly the property of the late Mr. W. V. Ralston which was purchased

by Mr. W. V. Whatmore, has been sold by that gentleman, the new purchasers being the Salvation Army.42

In March 1924 it was stated that the Army would change its name from Monte Video to Windsor House and was to be used as an “Intermediate Mothers’ Home”.43 With the subdivision of land, the property address became 43 Seventh Ave, Windsor.44 Some of the subdivision was purchased by P & AE Nelson in 1925 but was bequeathed to The Salvation Army in 1956 thus reconnecting some of the land of the former estate.45 The Salvation Army and ‘fallen women’ in Brisbane In May 1887, during a Salvation Army demonstration in Ipswich, Major Edward Wright announced a house in Paddington had been secured to commence ‘rescue work’ focused on the needs of

41

The telegraph, (Brisbane, Saturday 25 May 1929), 20.

The daily mail, (Brisbane, Tuesday 15 January 1924), 12.

43 “Monte Video, Eildon Road”, The telegraph, (Brisbane, Saturday 29 March 1924), 16.

44 “Boothville, Windsor”.

45 “Boothville”, History.

42

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women.46 Reports of the Rescue Home appeared in local newspapers which included the number of “inmates”, how the women came to be in the Home, as well as to where they were discharged.47 At this time the women came to the Army’s attention from the work of the Christian Women’s Temperance Union, the Police Courts, and the Army’s own Rescue Brigade that would walk the streets looking for the homeless and missing women. The work became popular and within a year of its commencement the Rescue Home was too small for the number of women it attempted to assist.48 Working with such women allowed The Salvation Army to better judge the other needs of the women.

One need identified was the need for a maternity home in Brisbane for ‘fallen women’.

James Walvin, when researching the values of the Victorian era stated, The concept of the ‘fallen women’ was no mere evangelical image; it was a fate imposed upon thousands of women by a society unwilling to tolerate, in public, free or ‘errant’ sexual ways among women. Single women with a child suffered the worst of society’s punishments; ostracised and shunned, denied a place in the lying-in wards, such women endured the worst ravages of infant mortality and they themselves died in childbirth at a far higher rate than any other group.49

Against such social pressure, The Salvation Army aimed to welcome those who were shunned.

During a meeting in connection with The Salvation Army’s Brisbane Rescue Home in July 1890, there was a discussion on the need for a maternity home in in the city. It must be noted that in the report there was no hint to blame the women. The meeting’s discussion was reported in the local newspaper, … the urgent need existing for the establishment of a maternity home in Brisbane. … no provision is made for the numerous deserted wives inevitable in so large a population, and these women, in advanced stages of pregnancy, are often found sleeping out in the open air, so extreme is their destitution. Other cases which need provision are those of servant girls seduced for the first time, who in their time of trouble have nowhere to go for shelter.50

Not until May 1892 did The Salvation Army fully commit to the development of a maternity home and made an announcement as such. There was no reason given for the delay, but finances and the forced restructuring of Salvation Army administration due to evangelical and corps growth could have been influential.51 The Army announced in May 1892, Suitable premises have been secured, and in the course of a week it is hoped this much needed provision will be established in a substantial manner. The building it is proposed to take will accommodate fully 12 girls, and it may be mentioned that while intended for maternity cases, cases of what many be regarded as first offenders will be admitted…52

“The Salvation Army demonstration”, The Queensland times, Ipswich herald and general advertiser, (Queensland, Tuesday 10 May 1887), 5.

47 See for example, The Brisbane courier, (Queensland, Tuesday 12 July 1887), 5.; “Women’s Christian Temperance Union”, The Brisbane courier, (Queensland, Tuesday 30 August 1887), 7.; “City Police Court”, The telegraph, (Brisbane, 26 March 1888), 5.

48 See a description of the home by non-Salvationists. “Correspondence, Rescue work”, Morning bulletin, (Rockhampton, Friday 11 May 1888), 6.; “Rescue work”, The Brisbane courier, (Queensland, Monday 16 July 1888), 3.

49 James Walvin, Victorian values, (London, UK: Andre Deutsch, 1987), 125 – 126.

50 “The Salvation Army”, The Queenslander, (Brisbane, Saturday 12 July 1890), 83 – 84.

51 “Salvation Army. Development and change”, The telegraph, (Brisbane, Tuesday 31 May 1892), 3.

52 “Salvation Army”, The telegraph, (Brisbane, Tuesday 31 May 1892), 3.

46

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The new work was to be called a “Maternity Home” and situated in Milton, Brisbane.53 Captain Long was appointed to “the new Maternity Home, which is just to be opened”, which revealed the Home may not have been commenced until June 1892.54 Reports appeared in newspapers, which included the number of women and children housed in the home and to where these women were later released.55 In 1893 the Maternity Home was reported to be in Paddington, then later in the year and through the beginning of 1895 it was listed as Normanby Hill. It is not clear if these were one location with fluid boundaries of suburbs. However as the properties were rented and with future patterns of relocation, it would be safe to assume, they were different properties.56 From July 1895 the reports stated the Maternity Home was in Spring Hill and a later article revealed the home had moved to Upper Edward Street.57 A gas explosion occurred at the Upper Edward address with Captain Watkins seriously burned.58 A larger property for the Maternity Home was leased on Brookes Street, Bowen Hills in June 1896. The property was a three-story brick house and the home commenced a day nursery for the children. The new premises were publicly open on Friday 19 June 1896. 59 While this relocation was well advertised, the next two moves were not. By May 1898 the Home had moved to Hamilton Road, Chermside, then by October of the same year the Maternity Home had moved to Breakfast Creek.60 The Breakfast Creek location, (Cooksley Street and Hamilton Road, now Kingsford Smith Drive), held the Maternity Home until late 1925. It was known that The Salvation Army Maternity Home accepted all women for “their laying-in”, including “aboriginal and half-cast girls”, something other hospitals at that time would not allow.61 Although not all patients were satisfied with the service of the Home,62 the numbers increased and there became a need for additional space. Contrary to information available on websites,63 Boothville did not replace the Home at Breakfast Creek. Rather, the property at Windsor was purchased to supplement the work and open new ministries for married mothers “of moderate means”.64 In fact when the Army announced the purchase of Monte Video it was stated, “The Breakfast Creek Institution will continue to carry on the work for which it was established originally.”65 There is little information on the continuing work at Breakfast Creek; however it was still in operation in August 192466 and Adjutant Calvert was still matron of The Salvation Army Maternity Home, Breakfast Creek just before she left for furlough in England in January 1925.67 Without prior

53

The Brisbane courier, (Queensland, Wednesday 1 June 1892), 4.

The war cry, (Brisbane, 21 May 1892), 8.

55 See for example, The Brisbane courier, (Queensland, Tuesday 6 September 1892), 5.; “Hospitals, Homes. Asylums”, The telegraph, (Brisbane, Tuesday 13 September 1892), 2.

56 “Milton and Rosalie”, The telegraph, (Brisbane, Tuesday 7 February 1893), 2.; “An appeal”, The Brisbane courier, (Queensland, Saturday 16 December 1893), 6. For description of the Maternity Home and its location see “Salvation Army Rescue Homes”, The Queensland times, Ipswich herald and general advertiser, (Queensland, Saturday 9 February 1895), 3.

57 The Brisbane courier, (Queensland, Monday 1 July 1895), 4.; “House gas explosion. Salvation Army home.” The telegraph, (Brisbane, Monday 22 July 1895), 5.

58 “House gas explosion. Salvation Army home.” The telegraph, (Brisbane, Monday 22 July 1895), 5.

59 “Maternity home”, The Brisbane courier, (Queensland, Tuesday 16 June 1896), 4.

60 “Hamilton board”, The telegraph, (Brisbane, Thursday 5 May 1898), 6.; “Eildon Hill mystery”, The telegraph, (Brisbane, Wednesday 15 February 1899), 3.

61 “Aboriginal girls”, The truth, (Brisbane, Sunday 28 June 1908), 4.

62 “Baby bonus bagged”, The truth, (Brisbane, Sunday 14 September 1913), 2.

63 “Boothville”, History.

64 “Mothers’ hospital”, The Queensland times, (Ipswich, Saturday 26 January 1924), 9.

65 “Mothers’ hospital”, The Queensland times, (Ipswich, Saturday 26 January 1924), 9.

66 “Advertising”, The telegraph, (Brisbane, Tuesday 26 August 1924), 14.

67 “Departure of Hobson’s Bay”, The telegraph, (Brisbane, Monday 26 January 1925), 5.

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information in the newspapers, advertisements appeared in February 1926 that The Salvation Army removed the property from private sale.68 What this means is not clear however the property was still listed as a “Salvation Army Home” in April 1926.69 It is likely the Home closed around this time and all services moved to Boothville.

The Salvation Army and Monte Video Errors in the current literature There are a number of errors that appear in websites containing information on Boothville.

Firstly, several websites claimed “[i]n 1923 William Booth, son of the English born founder of The Salvation Army bought the house”.70 This is an error as William Booth was the Founder and his son was William Bramwell Booth.

Secondly, the heritage register stated, “[i]n 1923 Monte Video was acquired by William Bramwell Booth, son of the English founder of the Salvation Army.”71 This too is a potential misunderstanding likely to be made by numerous people, as Booth would not have viewed the property prior to its purchase. At this time, all Salvation Army properties were held in the name of the general of The Salvation Army and the general was General Bramwell Booth. Therefore, Booth’s name appeared on the deeds and it was more likely that the Salvation Army’s divisional commander or territorial commander would have viewed and “acquired” the property. Later properties, including Monte Video were held under a trust.

Thirdly, authors stated the purchase took place in 1923, however as earlier shown, the announcements of purchase were made in the following year and therefore it is more likely Monte Video was purchased in 1924.

Finally, many contemporary writers have claimed Boothville replaced the Mothers’ Hospital at Breakfast Creek,72 however for a time the two were run in parallel. The maternity hospital at Breakfast Creek was “established for the unmarried mothers”, however “many applications for admission were received from married women” but due to lack of beds they had to be refused entry.73 Therefore Monte Video was purchased as “an intermediary hospital where mothers of moderate means will be able to secure the same good nursing and care as their more affluent sisters do elsewhere.”74 As shown earlier the maternity hospital at Breakfast Creek operated until about 1926.

Preparation for the commencement of maternity work Monte Video cost The Salvation Army £4,000 with the furnishing and re-conditioning taking the cost to £6,000.75 The additional £2,000 appeared to be evenly spread with a report giving the cost of £1,000 to the alterations of the building, and a further £1,000 for furnishings. It was stated the “Intermediary “Advertising”, The telegraph, (Brisbane, Wednesday 10 February 1926), 17.

“Advertising”, The daily mail, (Brisbane, Thursday 22 April 1926), 1.

70 “Boothville, Windsor”.

71 “Boothville”, History.

72 See for example, “Boothville”, History.; “Boothville”, Your Brisbane: Past and present, (foto fanatic, Tuesday 28 February 2012), http://www.yourbrisbanepastandpresent.com/search/label/boothville accessed 20 January 2020.

73 “Mothers’ hospital”, The Queensland times, (Ipswich, Saturday 26 January 1924), 9.

74 “Mothers’ hospital”, The Queensland times, (Ipswich, Saturday 26 January 1924), 9.; “’Boothville’ mothers’ hospital”, The Brisbane courier, (Queensland, Friday 16 May 1924), 16.

75 “Salvation Army”, The Brisbane courier, (Queensland, Wednesday 28 May 1924), 8.

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Hospital for Women” would accommodate 40 patients “in the hour of greatest trial.” The hospital was described as having fine, airy, white-painted rooms and wards with spotlessly clean beds.76 There also needed to be a name for the new purchase. A number of names floated for the property were “Eildon Hill Hospital”,77 “Windsor House”78 and “Whatmore Home”.79 However, the name Boothville was announced at its opening “which would perpetuate the memory of their founder.”80 Although William Booth never set foot at Boothville, his son Bramwell did.

On his visit to Brisbane in 1924, General Bramwell Booth stayed at the house and one newspaper reported, “General Booth during his stay in Brisbane will reside at Windsor House, now the property of the Army.”81 It is interesting that the Army did not move the opening earlier by a month to have Bramwell open the hospital, which would have been a grand event for the property.

The closest Bramwell got to have the media link him to the hospital was that he received journalists on Monday 7 April, who went to “the new Whatmore Home, Windsor” to interview Booth.82 Boothville Mothers’ Hospital was officially opened by the then Queensland Governor, Sir Matthew Nathan, at 3:00 pm on Tuesday 27 May 1924. The Salvation Army’s Territorial Commander Commissioner Whatmore was also in attendance and announced, “Boothville had been so called to perpetuate the name of the army’s ‘grand old man’”, General William Booth. At the opening, Nathan stressed “the great importance of the coming generation making its entry into the world under favourable conditions.”83

The front cover of the program booklet for the opening of Boothville84 “Boothville opened by Sir Matthew Nathan Salvation Army charity” The telegraph, (Wednesday Evening 28 May 1924), 3.

77 “Mothers’ hospital”, The Queensland times, (Ipswich, Saturday 26 January 1924), 9.

78 “Monte Video, Eildon road”, The telegraph, (Brisbane, Saturday 29 March 1924), 16.

79 “Resist it”, The Brisbane courier, (Queensland, Tuesday 8 April 1924), 6.

80 “Salvation Army”, The Brisbane courier, (Queensland, Wednesday 28 May 1924), 8.

81 “Commander-in-chief”, The week, (Brisbane, Friday 11 April 1924), 19. Similar information appeared in “All his friends”, The daily mail, (Brisbane, Friday 4 April 1924), 9.

82 “Resist it”, The Brisbane courier, (Queensland, Tuesday 8 April 1924), 6.

83 “Boothville opened by Sir Matthew Nathan Salvation Army charity” The telegraph, (Wednesday Evening 28 May 1924), 3.

84 Image courtesy Trove large image, https://trove.nla.gov.au/work/21033211?q=%22boothville%22&sortby=dateAsc&c=book accessed 5 February 2020.

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Birthing at Boothville Shortly after the hospital was open advertisements appeared for patients to come to Boothville. One simply stated: SALVATION Army, “Boothville” Mothers’ Hospital, open to patients, moderate terms. Eildonroad, Windsor.85

Another example was a little more detailed, THE Salvation Army “Boothville” Mothers’ Hospital, delightfully situated in pleasant surroundings, superior accommodation and nursing for expectant mothers, terms moderate.

Eildon-road, Windsor. Tel. Albion 220186

As Boothville became more popular and the Breakfast Creek Maternity Hospital closed, there was need for more accommodation. A single storeyed building from the Breakfast Creek site was transported to the Boothville property, raised to a two-storey height and built in underneath.87 The hospital was not run as a business so other forms of fundraising were needed to supplement the small fee received from patients of low means and to pay for those of no means.

The property again saw social events, very different from those held previously by former residents. The grounds of Boothville were used for an annual garden fete opened to all levels of the population. The fetes sold items to raise funds for the hospital and other Salvation Army social work.88 Often newspaper reports recorded the conveners of the stalls and their goods, for example in 1934: • Fancy work: Adjutant Rae and Captain Scope; • Sweets: Major Beverley; • Cakes: Major Ryder; • Aprons: Captain Titmarsh; and • Jams and pickles: Major Scott.89 In reflecting on Boothville’s history, it is important to consider the social circumstances and perspectives of the times. As a hospital for mothers and children, Boothville catered for both poor wedded mothers as well as unwed and vulnerable mothers who were sometimes the subject of cruel social criticism, judgement and ridicule. Sadly, Boothville was also subject to children adoptions

“Advertising”, The Brisbane courier, (Queensland, Saturday 21 June 1924), 14.

“Advertising”, The Brisbane courier, (Queensland, Thursday 21 August 1924), 13.

87 “Boothville”, History.

88 See for example, “United garden fete”, The Brisbane courier, (Queensland, Monday 8 December 1930), 16.; “Salvation Army fete”, The Brisbane courier, (Queensland, Monday 19 June 1933), 17.; “For Boothville hospital”, The telegraph, (Brisbane, Saturday 18 May 1935), 9.

89 “Boothville Hospital”, The Sunday mail, (Brisbane, Sunday 27 May 1934), 17.

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services and accused of forced adoptions.90 There were also deaths, as not all pregnancies or births work out well.91 After one such passing, an advertisement appeared in The courier-mail, Mr. J. A. SHINNIE and FAMILY desire to THANK Doctors concerned Matron and Nursing Staff, Boothville Hospital, also Relatives and Friends for their kind expressions of sympathy and floral tributes during their sad bereavement. Please accept this as our personal thanks.92

Despite these unfortunate events, Boothville “had a reputation as a hospital with a holistic and mother-centric approach towards childbirth and was the first hospital to allow men to be present at caesarean births.”93 In 1933, the ownership of the property moved from the General of The Salvation Army to The Salvation Army Queensland Property Trust. It also had some interesting nursing staff. One Adjutant Enid Lee, who had served in Salvation Army hospitals for 12 years and who nursed at Boothville prior to her leaving on missionary service with the Army medical work in Java and Celebes, Indonesia.94 In the “Family notices” section of Brisbane newspapers there are babies listed as being born at Boothville, so as the decades progressed the hospital influenced more and more lives in Brisbane.

Christie family, an example of a birth announcement from Boothville95

The community continued to rely upon Boothville, which saw the need for continual changes to the property. In 1962, a cottage from Jephson Street, Toowong was relocated to the Boothville site.96 In 1974, a new brick theatre and maternity ward was opened at Boothville and additional equipment was brought up from The Salvation Army Bethesda Hospital in Sydney.97 In the 1980s Boothville was ahead of its time as it allowed husbands and families to stay. Patty Beecham remembered, In the late 1980’s – long before social media existed, Boothville was welcoming new dads into the labour room and encouraging them to stay the night. It was the only way dads could become involved in the care of their child, and help as added support to the new mother.98 “Boothville, Windsor”.; Parliamentary business committees senate community affairs completed inquiries 2010 – 2013, Chapter 3, (Australian Government, 2013), https://www.aph.gov.au/Parliamentary_Business/Committees/Senate/Community_Affairs/Completed_inquiries/201013/commcontribformerforcedadoption/report/~/media/wopapub/senate/committee/clac_ctte/completed_inquiries/201013/comm_contrib_former_forced_adoption/report/c03.ashx accessed 6 February 2020.

91 See for example, “Two babies have died in the same way”, The mirror, (Perth, Saturday 19 July 1941), 8.

92 “Advertising”, The courier-mail, (Brisbane, Saturday 1 May 1937), 1.

93 “Boothville, Windsor”.

94 “Nurse for N.E.I.”, The courier-mail, (Brisbane, Monday 31 May 1948), 3.; “Little lady with big heart”, The Queensland times, (Ipswich, Tuesday 23 November 1954), 2.

95 “Family notices”, The courier-mail, (Brisbane, Friday 4 June 1954), 16.

96 “Boothville”, History.

97 “New theatre at Boothville”, The war cry, (Melbourne, Saturday 26 January 1974), 5.; “Boothville, Windsor”.

98 Patty Beecham, “On royal births, and death bombing”, (Patty Beecham blog, Wednesday 17 July 2013), ¶2, http://pattybeecham.blogspot.com/2013/07/on-royal-births-and-death-bombing.html?m=0 accessed 6 February 2020.

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As societal expectations and values changed, medical costs rose and patient numbers decreased99 there were financial pressures for The Salvation Army in its continuation to run Boothville.

“New Theatre at Boothville” (Left to Right) Mrs. Dean, Captain Beulah Harris and Mrs. McLeod100

Some websites stated that Boothville closed in 1990 due to health concerns.101 However this was not the case as the hospital was still listed in May 1990, 1991 and 1992 as one of the Army’s services for “accommodation and support for unwed mothers.”102 Heritage listing of the property During the early 1990s, a heritage survey of the Boothville property reported that, Despite modification for its function as a maternity hospital, the essential form of the main building remains intact, as do major internal decorative features. The modifications have not substantially diminished the picturesque quality of the siting of the building, its grounds, and some of its external features.103

The survey identified the property was of significance in five different heritage criteria, Criterion A, D, E, G and H. Across the criterion it was stated, Boothville is important in demonstrating the pattern of development of Brisbane’s northern suburbs in the late 19th century. It is a large, fundamentally intact masonry residence of the late 1880s which, together with the surviving grounds, is representative of more affluent late 19th century domestic architecture and landscaping in Brisbane.

The picturesque quality of the siting and remaining external features of the main building at Boothville, and its grounds, make an important contribution to the Windsor townscape. The core building contains finely crafted timber joinery, plaster cornices and leadlights.

Beecham, “On royal births, and death bombing”.

“New theatre at Boothville”, The war cry, (Melbourne, Saturday 26 January 1974), 5.

101 “Boothville, Windsor”.

102 “Help is at hand between the cradle and the grave”, The Canberra times, (ACT, Thursday 24 May 1990), 18.; “Help between the cradle and the grave”, The Canberra times, (ACT, Thursday 23 May 1991), 23.; “Services aim to meet every area of need”, The Canberra times, (ACT, Thursday 21 May 1992), 13.

103 “Boothville”, Description.

99

100

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Boothville is significant for its special association with the work of the Salvation Army in Queensland, and has social significance as a maternity hospital for nearly 7 decades.104

Boothville – boundary map (2007)105

For these reasons, on 21 October 1992 the property was placed on the Queensland State Heritage register. Although this would protect the heritage, the additional cost to preserve the property and modernise the hospital in a heritage listed building, would have been well beyond the financial reach of The Salvation Army. “Boothville or Monte Video” is now listed on four heritage registers, the “National Estate”, the “State Heritage Register”, The “National Trust”, and “Brisbane City Council”.106 Despite this the land has been subdivided and a number of the buildings erected by The Salvation Army as well as the original garden structures have been demolished by the later property developments.

“Boothville”, Significance, Criterion A – H, (Queensland Government, 1995 – 2020), ¶1, 3, 4, https://apps.des.qld.gov.au/heritage-register/detail/?id=600352 accessed 20 January 2020.

105 “Boothville”, Gallery, (Queensland Government, 1995 – 2020), https://apps.des.qld.gov.au/heritageregister/detail/?id=600352 accessed 5 January 2020.

106 Cultural heritage report for the proposed Airport Link Study Area Southeast Queensland, for SKM/Connell Wagner and Brisbane City Council, (ARCHAEO Cultural Heritage Services Pty. Ltd., the Centre for Applied History and Heritage Studies, University of Queensland, and John Hoysted (heritage architect), ERM Australia, May 2006).

104

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The end of an era After 70 years of Salvation Army maternity services and more than 80,000 babies, Boothville closed its operations in 1994.107 One writer later stated, “I can recall that there was a fair deal of controversy about the closure, as many women were passionate about its facilities and reputation as a maternity hospital.”108 The closure of Boothville left a large gap in the care of mothers and babies. Other hospitals needed to commence new services and restructure their staff and service delivery. The Birth Centre in the Royal Brisbane Hospital was formed as a direct result of Boothville’s closure. Karen Marshall of the Birth Centre wrote, The Birth Centre at Royal Brisbane and Women’s Hospital was set up in early 1995, originally a small Birth Centre consisting of 4 rooms which was situated at the end of Ward M17 in the old Royal Women’s Hospital. It originated out of community lobbying for a family-centred birthing unit after the closure of Boothville Hospital (a small private hospital at Windsor which offered private GP or Obstetric care within a homely environment which included a large postnatal room where families stayed after the new baby’s birth).109

Boothville at the time of the closure or the Maternity Hospital110

Boothville becomes a private residence, again After the closure of Boothville Maternity Hospital, The Salvation Army sold the property. It was purchased by Carbone Developments which demolished a few Salvation Army built structures and subdivided much of the land on which they built villas. These were then sold as individual residential dwellings. Carbone Developments also did major conservation work on the main building and converted it back into a private home.111 Mr and Mrs Drew and Melita Mattsson purchased the newly conserved Boothville in 2004 for $2.05 million. It appears that no changes to the building took place at this time and the Mattssons “Boothville”, Your Brisbane: Past and present.

“Boothville”, Your Brisbane: Past and present, ¶4.

109 Karen Marshall, RBWH Birth Centre & Friends of the Birth Centre - A History, (Friends of the Birth Centre, 30 April 2015), ¶1, https://www.fbc.org.au/events-and-news/celebrating-20-years-a-look-back accessed 6 February 2020.

110 Photograph courtesy of “Boothville”, Your Brisbane: Past and present.

111 Jonathan Chancellor, “Stately Brisbane mansion Boothville House, formerly Boothville Maternity Hospital, listed for sale”, (Property observer, 21 March 2012), https://www.propertyobserver.com.au/finding/location/qld/15824stately-brisbane-mansion-boothville-house-formerly-boothville-maternity-hospital-listed-for-sale.html accessed 6 February 2020.

107 108

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sold Boothville in 2008. The sale price was $3.65 million and it was sold to an unnamed purchaser, who within a matter of months put it on the market again.112

Boothville after its conservation and conversion back into a home113

In late 2008, Boothville was purchased by Queensland gas mining magnate Richard and Shauna Cottee.114 They purchased the property for $4.1 million.115 During their ownership a swimming pool was added at the front righthand side of the main building.116 It was only one of their residences as, “[t]he couple divide their time between the UK and a farm outside Lorne on Victoria’s surf coast, where Shauna raises llamas and sheep.”117

Photo showing the addition of the swimming pool with its glass fencing118 Chancellor, “Stately Brisbane mansion Boothville House”.

Photograph courtesy of “Boothville”, Your Brisbane: Past and present.

114 Michelle Hele, “Historic Windsor home, Boothville sells for $3.9 million”, The couriermail, (Brisbane, 3 August 2013).

115 “Boothville”, Your Brisbane: Past and present.

116 Hele, “Historic Windsor home, Boothville sells for $3.9 million”.

117 Chancellor, “Stately Brisbane mansion Boothville House”, ¶4.

118 “Boothville, Windsor”.

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In July 2013, Boothville again changed hands, this time for $3.9 million. Dentist Dr. Andrew Gerber with his wife Nicole and three daughters purchased the house.119 Upon purchasing the house Nicole Gerber was interviewed, Mrs Gerber said they had looked at the home about six years ago when it was previously on the market.

She said while they had no actual former connection to the property it appeared that many people in Brisbane did.

“We had sort of been looking for a few years really just to get something a bit bigger,” she said.

George Hadgelias and Lilliana Mauri of Ray White Paddington negotiated the sale Mr Hadgelias said the home had attracted a lot of interest when it had been taken to tender earlier this year.

“It has a lot of history attached to it,” he said. “When we took it to market, we had a lot of people that had a connection to it.”120

In 2017, Boothville appeared on the Heritage Bank’s calendar. The calendar was designed to raise funds for charity as the bank sold them for $1.00 each. This was the 35th edition of the calendar series, “which features a painting of an architecturally and historically important Queensland house every year. The aim is to recognise and celebrate the finest examples of excellence in Queensland’s domestic architecture.”121 Today, the building still stands as a private residence and sizable family home commanding sweeping views over Brisbane. It exhibits exquisite craftsmanship and historic attention to detail. The fireplaces incorporate intricate mosaic patterns and the stone work is clear and crisp. The timber stairwell, cedar balustrade and large cedar doors gives the feeling of warmth and grandeur. Its features include 6 – 8 bed rooms, multiple bathrooms, a library, formal office, sewing room, bar, family kitchen with walk in pantry, casual family room, freestanding guest house, ducted air-conditioning, swimming pool, rain water tanks, and original outer storage rooms.122 Conclusion Boothville remains a heritage listed property which may secure its historic qualities. While social norms have dramatically changed since its time as a women’s maternity hospital, the structure of Boothville remains that of a fundamentally intact masonry residence together with a portion of the surviving grounds. As a private residence, it is not open to the public but can be admired from the street. It is a unique part in Brisbane’s history.

Hele, “Historic Windsor home, Boothville sells for $3.9 million”.

Hele, “Historic Windsor home, Boothville sells for $3.9 million”, ¶11 – 17.

121 Charlotte Lam, “Heritage Bank calendar home once maternity hospital”, The chronicle, (30 November 2016), ¶4. https://www.thechronicle.com.au/news/heritage-bank-calendar-home-once-maternity-hospita/3117336/ accessed 6 February 2020.

122 “’Boothville’ – An iconic residence”, Ray White, (Ray White, 2020) https://www.raywhite.com/qld/windsor/821960/?lang=en accessed 20 January 2020.

119 120

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INSIDE AND OUTSIDE THE FENCES: THE CHARISMATIC MOVEMENT AND THE SALVATION ARMY IN NEW ZEALAND Harold Hill From the 1960s to 1980s mainstream church life in New Zealand was significantly affected by the charismatic movement, but in 1980 Colin Brown was able to remark on “the virtual absence of the Renewal movement from the Salvation Army”.1 It would seem that any charismatic expression in The Salvation Army must have been flying well under the radar, or perhaps it was because the Army was comparatively small and its internal affairs of little interest. Or perhaps The Salvation Army was like the late Nigel Cox’s reported comment that in New Zealand the 1960s didn’t really happen until the 1970s; for the Army they happened in the 1980s and 1990s.2 Whereas the Army’s official Study Group to examine the implications of the renewal movement was not appointed until 1989, other denominations had taken that step up to 25 years earlier.3 It was as though by the time the Army got round to charismatic renewal, everyone else had moved on (The same could be said of this belated history!). To some extent this impression could be explained by The Salvation Army’s structure and culture. Hemi Baxter’s famous line from his ‘Song to the Holy Spirit’, from which I take my title, could remind us that with its tightly structured, hierarchical polity and sectarian ethos the Army had perhaps higher and more tightly strained fences about its paddocks than did many churches, more resistant to the crossing of boundaries.4 For that reason, though, the renewal movement may have had greater long-term consequences for the Army than for some other denominations in New Zealand.

Revivalist origins The Salvation Army grew out of a mission in the East End of London in the 1860s, led by Methodist minister and free-lance evangelist William Booth, and his wife, Catherine. With no intention of creating a church of any kind and deliberately eschewing churchly and religious language in order to the better relate to their underprivileged target group, the Booths and their successors found themselves in due course leading what the sociologists would describe as a sect in the process of denominationalizing. This ecclesial entity retained sufficient of its sectarian characteristics long enough for Roland Robertson to characterise it eighty or more years later as an Reference citation of this paper; Harold Hill, “Inside and Outside the Fences: The Charismatic Movement and The Salvation Army in New Zealand”, The Australasian Journal of Salvation Army History, 5, 1, 2020, 143 – 157.

1 This paper is an extended version of a paper presented at the annual conference of the Religious History Association of Aotearoa New Zealand (RHAANZ), Victoria University of Wellington, 27 November 2019.

Colin Brown, “The charismatic contribution”, in Brian Colless and Peter Donovan (eds.), Religion in New Zealand, (Palmerston North: Dunmore, 1980), 107.

2 For Nigel Cox, see Helen Watson White in New Zealand review of books, 24 February 2018, (Iss 121, Autumn 2018).

3 Presbyterian reports in 1964, 1965, 1967, 1973, 1977, 1981, 1982.; Baptist “Report of the special committee set up to investigate the effects of neo-pentecostalism on New Zealand Baptist Churches”, Baptist Union and Missionary Society yearbook, 1969 – 1970, 170 – 171.; Anglican Provincial Commission on the charismatic renewal: “The origins, development and present extent of the charismatic renewal in the church in New Zealand”, (Report to Anglican General Synod, 1976).; Report of the study group on the influence of the charismatic renewal movement on The Salvation Army in New Zealand, 1989.

4 James K. Baxter, “Song to the Holy Spirit”, in New Zealand prayer book / He Karakia Mihinare o Aotearoa (Auckland: Collins, 1989), 157 – 158. “Lord, Holy Spirit, You blow like the wind in a thousand paddocks inside and outside the fences, You blow where you wish to blow.”

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Logo for Aggressive Christianity Conventions 5

5

Logo for Aggressive Christianity Conventions, New Zealand. Logo designed by Major Haydn Rive.

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“established sect”—although that was of course only a sounding taken at a time when the denominationalizing process was still in train.6 While the movement’s public image is that of a social service agency, for most of its adherents it has long been their church denomination.

The point of that glance in the rear-view mirror is that revivalist bodies slowing down and settling down still carry with them a lot of baggage from their past, especially in the form of language, traditions and expectations, which all tend to be clung to the more determinedly as they become increasingly disconnected from the realities of their altered state. But that “baggage” of ideals constitutes, as David Martin put it, “the iconic repertory of the church … a store of explosive materials capable of fissionable contact with social fragmentation.”7 To some Salvationists frustrated by the widening gap between the purported primitive Salvationist ideals and enthusiasms, and the realities of what they had come to see as the boring and repetitive style and customs of a tradition from which the glory seemed to have departed, charismatic renewal offered the possibility of a return to the original radical movement. That was a view not universally shared within the Army of course. In this case the “social fragmentation” which Martin postulated as likely to touch off explosive reactions, could be represented by the sweeping cultural changes the western world experienced from the 1960s.8 Michael Reid put it like this: [T]he renewal paralleled a society and western civilisation in flux. The desire for intense spiritual experience and new forms of expression (music, for example) did not solely have their origin in religious but in social and demographic change as well. The renewal was an enthusiastic expression providing meaningful responses to these wider societal shifts.9

In the Salvation Army’s case the “fissionable materials”, the language, traditions and expectations, derived from the Army’s early years, when in fact most of the phenomena characterised as Pentecostal in the early twentieth century, or present in the charismatic movement from the 1960s on, could have been observed; as indeed they had also been in early Methodism.

Max Ryan in Canada and Philip Cairns in Australia seriously addressed the question of whether the early Salvation Army, replete with Pentecostal language such as “Baptism with the Holy Ghost” and not uncommon manifestations such as “slaying in the spirit” (known to early Salvationists as “glory fits”), exorcism, prophecy, words of knowledge, and healing, could have been described as at least “proto-Pentecostal”.10 The sign gifts were all there except glossolalia, which is odd since numerous British enthusiasts throughout the nineteenth century had spoken in tongues, well before the American Pentecostals of the early twentieth century.11 With the rise of that Pentecostal movement however, The Salvation Army, like a number of other radical holiness sects, distanced itself from the latest new thing, and in particular from the exercise of tongues. Nevertheless, there were in New Zealand, as elsewhere, some Salvationists who deserted the Army to join new Roland Robertson, “The Salvation Army: The persistence of sectarianism”, in Bryan Wilson, Patterns of sectarianism (London: Heinemann, 1967), 89.

7 David Martin, Reflections on sociology and theology, (Oxford: Clarendon Press, 1997), 42.

8 See Callum G. Brown, “What was the religious crisis of the 1960s?”, Journal of religious history, (Vol. 34, No. 4, December 2010), 468 – 479.

9 Michael Reid, But by My Spirit: A history of the charismatic renewal in Christchurch, (PhD thesis, University of Canterbury, 2003), 312.

10 Max Ryan, “Signs and wonders and The Salvation Army”, in Past is present, (Vol. 1, No. 1, Spring 2000), 1 – 8.

Republished in eJournal of Aggressive Christianity, 11 February – March 2001. http://www.armybarmy.com/pdf/JAC_Issue_011.pdf , 10 – 24.; Philip Cairns, “Is The Salvation Army pentecostal?”, in The practical theologian, (Vol. 4, No. 2, September 2006), 45 – 55.

11 A possible explanation is that earlier British glossolalists like the Irvingites usually belonged to a higher social stratum than primitive Salvationists, and were not Wesleyans theologically.

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Pentecostal churches, and a comparative handful of others who embraced Pentecostal teaching and practices but remained loyally within the ranks. They trod a lonely road. One of them, Owen Ojala, quoted in his memoirs the King James Version of Jeremiah 12:9, “Immediately you are prepared to live in the inspiration of your ideals you will become a speckled bird.”12 Charismatic renewal Once we come to the charismatic movement, however, it is a different matter. This was firstly because the perceived ossification of The Salvation Army’s own evangelistic and liturgical tradition had reached what seemed to some Salvationists a point of no return, and secondly because of that cultural and social revolution which gave rise to, amongst much else, the “worship wars” experienced in many denominations from the 1960s and 1970s on. Other contextual factors which possibly distinguished The Salvation Army experience at this point from that of some other churches were the Army’s autocratic leadership, its hierarchical, episcopal polity, its centralised appointment system and its conservative, close-knit, sectarian culture, all of which together made the adoption of Renewal a somewhat fraught and tendentious enterprise. Here the closely integrated nature of the Salvationist community meant that deep and long-lasting wounds led to losses from both ends of the spectrum. Personally, returning to New Zealand after eight years overseas, I was astonished at the extent of mutual antagonism on charismatic matters. Attending national officers’ councils in Wellington at Congress in 1979, I felt a palpable tension in the gathering as the chief secretary, Colonel Dean Goffin, appeared to be scolding parties I couldn’t identify for some reason not then apparent to me. In his memoirs General John Larsson (Territorial Commander 1993 – 1996) summed up the consequences in stark terms: So when the wave of charismatic revival hit in the 1970s, New Zealand bore the brunt of it, and the Army experienced in an acute way both its highs and lows. . . The situation in New Zealand was serious. This was no theoretical matter. Corps were tearing themselves apart on these issues. It was becoming a polarisation between officers and soldiers, with soldiers generally being in a more traditional mould than the officers … It was also a polarisation between generations—with the young people being the ultra-contemporaries.13

I propose four successive periods in the New Zealand Salvation Army’s charismatic story. (1) In the initial stages, individual charismatic Salvationists had either to leave, or hang in hoping for change, or given sufficient critical mass, they could sometimes form a schismatic sub-group within their corps. (2) Secondly, some individual officers also acted as bell-wethers, leading their congregations in a charismatic direction. From the late 1970s a greater number of officer-leaders embraced charismatic spirituality and after that tipping point, the dynamics began to alter and the balance of power shifted. Within each affected congregation the “traditional” Salvationists in their turn could then either leave for more congenial places, or form a reactionary opposition within their congregation, or adapt to the new style as best they could. Nationally, these stages were not of course chronologically discrete but overlapped according to locality. (3) A third stage was ushered in by the advent of the Aggressive Christianity Conventions, which ran from 1985 to 1996 and facilitated a much wider adoption of renewal. (4) These events were instrumental in bringing about a fourth stage, when senior national leadership, after a prolonged rear-guard action, had perforce to 12

Owen Ojala, Sound of abundance: The Holy Spirit at work in The Salvation Army in New Zealand, (Privately published, 1991), 5.; (See KJV of Jeremiah 12:9.).

13 John Larsson, Saying yes to life, (London, UK: Salvation Books, 2007), 165 – 167.

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adapt to, or indeed be captured by, the new movement. By that time it was in any case beginning to lose some of its initial impetus. No doubt parallels to these stages of accommodation can be found in the experience of other denominations.14 The Army perhaps represents an earlier renewal movement at first feeling threatened by and resisting and then, not altogether successfully, accommodating to a later renewal movement. I will attempt to describe the course of charismatic renewal in The Salvation Army in New Zealand within that four-stage framework by taking soundings from various times and localities.

1. Early adopters In the first phase, some individual Salvationists connected with charismatic Christians through the ‘Jesus Marches’ of the 1970s, or by attending meetings addressed by visiting overseas speakers such as Michael Harper and by local leaders like Peter Morrow and Bill Subritzky, or through nondenominational groups such as Women’s Aglow and the Full Gospel Businessmen’s Fellowship International. Strong-minded friends or relations already belonging to Pentecostal or charismatic churches were also influential.

To illustrate the first stage, I summarise the experiences of Brenda and Bruce Rattray, then a young couple from the Linwood Corps in Christchurch. Linwood was a thriving, traditional Salvation Army congregation, strongly family-oriented, replete with brass band and songster brigade, and effective youth and children’s activities. The program was busy but unsatisfying.

Finding a hunger for God’s word and teaching arising in them, Brenda and Bruce became increasingly dissatisfied with the spiritual food they were receiving. In the late 1970s they began to look further afield, attending services and seminars led by charismatic teachers at other venues around the city and reading books by writers such as Don Basham. Eventually they had an experience of being baptised in the Holy Spirit and spoke in tongues. They met resistance and ridicule when they spoke of this at the Linwood Corps. They stated, “the harder we tried to fit with the corps programme, the worse it became!” In the face of disapproval by comrades and conservative commanding officers, they eventually withdrew in 1982 and began attending a charismatic Baptist church. Some Salvationists rejoiced that the ‘trouble-makers’ had left, but over the previous couple of years it is assumed that up to thirty others had already left the corps. In their words, a generation had left the Army, which then lost their children as well, and in due course their grandchildren.15 The Linwood Corps endured, but was numerically weakened.

In some corps, groups of charismatic and non-charismatic flavours managed to co-exist, sometimes uneasily. For example, when the author was the commanding officer at Invercargill Corps in 1983 there were two Bible study groups functioning, with opposing views on these matters, the charismatic one being viewed by conservatives as schismatic. We attempted to diffuse antagonisms by multiplying the number of house groups and including the charismatic one within the fold. This solution did not please all, but when a miraculous healing from multiple sclerosis took place during prayer at the charismatic group and Allison Tapp appeared without crutches or wheel-chair the following Sunday, the nay-sayers found it difficult to complain.16 I believe she is still well thirty-three years on, though the miracle of persuading the brethren to love one another proved more elusive.

14

For example, see Don Battley, No way back: A personal history of charismatic renewal in the New Zealand Anglican Church, (Auckland, NZ: Castle, 2019).

15 Harold Hill, notes of interview with Bruce and Brenda Rattray, 9 March 2017, used by permission.

16 Alison Tapp and Harold Hill, “Healed to serve”, The war cry, (New Zealand, Saturday 13 September 1986), 7.

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2. Wider influence of charismatic officers The second stage, where an officer of charismatic persuasion would influence the whole trend of a corps’ development, might be illustrated from several places. One would be South Dunedin Corps, to which several renewal-oriented or sympathetic commanding officers were appointed, beginning with Ken Smeaton in 1972. Not all the congregation found this helpful, but a significant proportion of leading soldiers and younger people embraced the new ways, while managing at the same time to maintain the recognisable character of the Salvation Army.

The outcome was less happy in some other places, especially when the renewal strategy was thought to involve scrapping as many traditional Salvation Army identity cues (uniforms, language and musical style) as possible. Sense of threat to identity was more destabilising than doctrinal innovations to the traditional Salvationist. Petone Corps in the Hutt Valley had experienced a measure of spiritual renewal in the 1970s; I recall that at the end of that decade most members of their fairly large brass band sported the badge of the Full Gospel Businessmen’s Fellowship International on their uniform lapels. Unfortunately the congregation also became polarised over renewal, and a new commanding officer appointed in 1984, Brenton Williams, decided to leave The Salvation Army and set up his own charismatic church locally. Most of the leadership and about half of the congregation went with him. Neither fellowship really prospered thereafter. Similarly, when a charismatic officer, Graeme Webb, was appointed to lead the traditional and large but declining Newton Corps in Ponsonby, Auckland, in 1988, he was perceived to be attempting to transform the character of the corps in short order. A split ensued and some more conservative Salvationists transferred to other corps centres. After Webb resigned in 1989 and became an Elim church pastor, a significant number of the teens to forties age group left as well. Newton Corps struggled on for some years but with the members’ average age by then in the 70s and the corps no longer financially viable, it closed in 2002. Its premises now house the national Catholic seminary, the Good Shepherd College.

From the late 1970s, a sufficiently large body of officer-leaders embraced charismatic spirituality to enable a significant number of corps to become engaged. Over 1978 – 1980 in particular a group of cadets of charismatic persuasion entered the officer training college, and of these Andy Westrupp, John Hill, Malcolm Herring, Garry and Maureen Ashton and Ivan Bezzant in particular had a leading role in broadening the impact of the renewal movement through the Army’s congregational life. Notwithstanding the tensions to which I have alluded, they managed to subvert rather than to disrupt the traditional Salvation Army in a less confrontational way. Of course not everyone received their efforts charitably; for example, under the leadership of John and Merle Hill most of the Devonport Corps brass band transferred to Glenfield Corps. At Miramar Corps, in Wellington, from 1985 Malcolm Herring managed by dint of good pastoral care and personal integrity to bring the majority of the corps within the charismatic-style fold without ‘frightening the horses.’

3. Aggressive Christianity Conventions Even more influential nationally than these officers’ local corps leadership however, were the series of holiday camp conventions initiated originally by Andy Westrupp. “Family Camps” were an occasional feature of Salvation Army congregational life. On Labour Weekend in 1985 three corps, Tokoroa Corps (Andrew and Yvonne Westrupp), Te Aroha Corps (Peter and Anne Lewis) and The Australasian Journal of Salvation Army History, Volume 5, Issue 1, 2020. Page 148

Mount Maunganui Corps (Gary and Maureen Ashton), held a united corps camp near Rotorua. The following year a fourth corps, Kawarau Corps (Barry and Betty Hart), joined in and the event was advertised as an “Aggressive Christianity” Convention, the title being taken from a book of addresses by Catherine Booth, first published in 1880. In the words of Paul Clifford, formerly CSM at Tokoroa Corps, the conventions “came about because of a desire that welled up within the Salvationist fraternity to move into a freedom of worship as was being experienced in other denominations, that was causing excitement amongst Christians, and also a desire to be trained and equipped to move in the gifts of the Spirit.”17 The advertising flyer described the convention as a “Charismatic Teaching Convention, for Salvationists, by Salvationists.” This was distributed more widely than the divisional commanders of other regions were happy with, since the event began attracting interest from all over New Zealand.

Aggressive Christianity Convention attendees at Living Springs, near Christchurch, NZ, c.199018

The Public Relations Secretary at Territorial Headquarters, Major Rodney Knight, became an articulate spokesman for those unhappy with the charismatic tendency amongst Salvationists. He wrote to the Chief Secretary, Colonel Kenneth Bridge, that “there is considerable apprehension in some parts of the territory at the development in recent years which has led to a kind of ‘cult’ within the Army in this territory.”19 Most of the divisional commanders were also very wary of the renewal movement and ways in which the perceived charismatic dangers might be forestalled were regularly discussed at annual staff conferences without effective solutions being found.

4. The take-over bid Despite opposition within the hierarchy, a change of territorial commander in August 1986 had significant consequences for the renewal movement. Commissioner Wesley Harris, an Englishman transferred in from Melbourne, lived in Miramar and attended the Miramar Corps, where Malcolm Herring was the officer in charge. Herring’s credibility in this capacity was doubtless a factor in Harris’s decision to accommodate renewal rather than try to suppress it, as some of his senior staff Paul Clifford to Ray Gordon, letter, (Thursday 9 April 1992). The Salvation Army Heritage Centre and Archives — Te Rua Mahara o Te Ope Whakaora, Trentham.

18 Authority of the territorial commander, Many voices in mission. 25 years of The Salvation Army in New Zealand, Fiji and Tonga, 1983 – 2008, (Wellington, NZ: Flag Publications, The Salvation Army, New Zealand, Fiji and Tonga Territory, 2008).

19 Rodney Knight to Ken Bridge, letter, (Tuesday 4 November 1986), Salvation Army Archives.

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were urging him to do. Accordingly, arrangements were set in train for an officially-sponsored Aggressive Christianity Convention to be held in 1987. Harris wrote to the Field Secretary in December 1986 to say that he would “want to participate and give a measure of leadership myself”.20 The upshot of this policy initiative was that, despite on-going rear-guard resistance, these conventions were brought within the official calendar and Harris worked with Herring on planning the 1987 event. A sympathetic headquarters liaison officer, Major Richard Smith, was appointed to chair a working party of Major Gordon McVicar (DC, Palmerston North Division), CSM June Baken, Captains Glenda Farr and Malcolm Herring, and Brothers Tony Grant and Lloyd Shearman to prepare for 1988, pending the appointment of national and divisional committees. Later three or four annual regional events were planned and finally conventions were held within each of the five divisions in the country, organised by committees of which the divisional commanders, willing or unwilling, were directed to act as chairs. In 1989 some 500 people attended the conferences.

In 1989, at perhaps a mid-point of this period of change, Major Richard Smith was able to sum up what he found to be the effects of the renewal to that date: i. The reality and power of the Holy Spirit in the life and witness of a Salvationist has been reinforced. ii. A greater liberty is evident in meetings and out of meetings. iii. Prayer for healing has become a normal part of pastoral and public ministry of an increasing number of corps. iv. Direct challenge to the presence and power of Satan in the lives of people, particularly nonChristians and new converts, is being exercised in the practice of a deliverance ministry by some officers and soldiers. v. The stewardship of Spiritual Gifts is receiving increasing attention in the development and deployment of soldiers. vi. Evangelism is beginning to regain a place of priority in the life of some corps.

Smith also regretted the continuing losses of people to other churches more positive to the Renewal, and the continuing polarisation between advocates of opposing positions on the matter— including amongst divisional commanders at that time.21 He suggested that the current renewal in the Army had moved on from the earlier charismatic movement and amounted to an expression of what Peter Wagner22 described as a “third wave”, so that traditional Salvationists continuing to load the new developments with their “hurts, prejudice and opposition to past things” was unhelpful.

Smith calculated that by the end of 1989 a thousand different people had attended at least one convention,23 so by the time the national committee felt the venture had run its course and called a halt in 1996, possibly up to a quarter of New Zealand salvationists had attended at least one event.

While there were further losses of able salvationists to Pentecostalism in subsequent years, Wesley Harris’s intervention probably saved The Salvation Army in New Zealand from more serious losses of personnel and potential schism, while at the same time securing the renewal movement’s domestication—some might say its emasculation. Certainly the participants represented a very wide range of views about renewal, and many would not have described themselves particularly as “charismatic.” Many were simply seeking a renewal of The Salvation Army’s original evangelistic impulse and wanting to free up its worship from what they felt was its stultifying predictability 20

Wesley Harris to Trevor Standen, letter, (Wednesday 17 December 1986). Salvation Army Archives.

Richard Smith, “The impact of the charismatic movement on The Salvation Army in New Zealand”, (Unpublished paper, 1989), 2.

22 C. Peter Wagner, The third wave of the Holy Spirit: Encountering the power of signs and wonders today, (Ann Arbor, USA: Servant, 1988).

23 Smith, “The impact of the charismatic movement”, 2.

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rather than looking to turn the Army into a Pentecostal clone. The leaders of renewal were careful to reference the early Army as their inspiration, but the Army’s attempt to thus renew itself inevitably drew on the resources and modes of the wider renewal movement, and it was this that tended to alienate traditional Salvationists. In a hierarchical structure, policy initiatives usually come from above, and for that reason may have limited value—even successful strategies from previous wars tend not to recycle so well the next time around. In the New Zealand Territory charismatic renewal is a rare example of a grass-roots movement being adopted almost as national policy. As a footnote to that history, Commissioner Andy Westrupp, responsible for initiating the first camps, retired at the beginning of 2020 from his appointment as territorial commander, leader of the Salvation Army in New Zealand.

Longer term effects: Worship What were the longer-term consequences of this phase of internal dissension and change in the life of the Salvation Army in New Zealand? Most obviously it changed the character of its worship.

Early Salvationist gatherings had tended to be modelled on music hall entertainments but by the twentieth century its meetings universally followed a non-conformist “hymn sandwich” format with fillings provided by musical and spoken contributions according to local expertise. This is now less predictable; options range from the same again with the addition of a session of chorus singing accompanied by guitars, drums and keyboard (usually described as “a time of worship”), to the full Pente: standing for half an hour or more of interminable songs and choruses followed by an interminable sermon. Brass bands, once ubiquitous, have suffered a severe decline in numbers.

Different strokes for different folks, but such changes were the casus belli for the “worship wars”. Lt. Colonel Ian Barr has suggested that the Army might have been “particularly prone to this problem because it has no liturgical or sacramental forms at the centre of corps worship.”24 With the changes in musical style, there was no other consistent liturgical factor holding together the participants. As from every past revival, some of the new songs will endure as classics, but a consequent near-loss was that of the Salvation Army song book, repository of the Army’s own rich worship tradition plus hymns of the Church from Venantius Fortunatus in the 6th century to Brian Wren in the 20th. In its place, local Scripture in song mediated by overhead projector in turn gave way to imported Hillsong and Vineyard songs via data projector. Like Methodists, Salvationists had learned their theology from their songs, and the fare on offer was a thinner gruel than the meat and vegetables Charles Wesley had provided.

Beliefs The charismatic renewal came along at a time when the Army’s traditional holiness teaching was already becoming somewhat threadbare, less taught and even less understood. Too often reduced to arid formulae, it tended to intensify pervading evangelical guilt rather than promise joyful liberation. Charismatic renewal, perhaps more accessible theologically, came to represent a more attractive alternative, eagerly embraced by those seeking a more satisfying spirituality. A superficial summary would be that the holiness movement was about Christian character—enabling people to become more like Jesus—while the charismatic movement was about power—acting in the Spirit to Ian Barr, “Traffic on a less than calm sea”, In Stephen Court (ed.), Boston common: Salvationist perspectives on holiness, (Blackburn, Australia: Salvo Publishing, 2010), 58.

24

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do the works of Jesus. My analysis of expressions of spirituality described in candidates’ applications for training as Salvation Army officers over the period 1967 – 2007 showed that during roughly the first third of that period most people were describing something like the traditional “second blessing” holiness experience derived from Methodist models. Over the following couple of decades expressions of a charismatic “baptised in the Holy Spirit” experience predominated, and this was followed by a third phase in which most responses tended to be so individualistic as to owe little to any particular received teaching.25 It is impossible to generalise about the outcomes. No theological formula or religious experience comes with a guarantee of either integrity or attractiveness. Quite apart from doctrinal and liturgical fallings-out, human nature, redeemed or otherwise, will declare itself: there were gracious, wise and good people, as well as disagreeable, foolish or perverse people, on both sides of the traditional / charismatic divide. There were certainly those whose lives demonstrated real and lasting personal renewal. CSM Cyril Bradwell, a member of Commissioner Harris’s Study Group on Charismatic Renewal in 1989, had been appointed to that body as one of the conservatives, representing the very best in the “old Army”. At that time he said that although the charismatic renewal wasn’t his personal choice he was convinced of its being a genuine move of the Holy Spirit by observing the transformation of one grumpy, curmudgeonly, contrary bandsman into a joyous, gracious Salvationist as a result of his attending an Aggressive Christianity Convention.26 Small Bible Study home groups multiplied during this period, partly because spiritual renewal creates a hunger for the Word and for fellowship, and it is also fed by these. It would be interesting to ascertain if this has continued generally. In preaching, the recurring themes changed—the new preachers had different favourite texts—but it may be asked whether the level of exposition had actually deepened, or given the people a better handle on what the Bible as a whole was saying. It would be useful, if possible, to survey Salvation Army preaching in this era in relation to its context of, firstly, charismatic renewal, and secondly, the academically more rigorous Biblical studies undertaken in the officer training college over the same period. Some Salvationists’ understanding of Scripture was shaped in consequence of the renewal, perhaps towards a narrower fundamentalism partly inculcated by American models. Penal substitution as the sole view of the atonement, Pre-millennialism and Creationism became for some the new orthodoxy. These have often run in tandem, especially in later years under the influence of Hills Christian Church and its music, with that Prosperity Gospel which is the contemporary worshipper’s Baalism. None of these sit easily with mainstream Salvationism. However, that has not been the whole picture.

In 2011 I conducted a survey of 192 Salvationists who had been involved in charismatic renewal (this was a 50% response rate to my questionnaire). One question sought to track how people’s understanding of Scripture had changed between when they had first become involved in the renewal movement and the year of my survey. The number who held a conservative or fundamentalist view had fallen from 121 to 100 and the number comfortable with the findings of historico-critical scholarship had increased from 41 to 83. Many people go on with their personal journeys and The Salvation Army is a “broader church” than is sometimes recognised.

Gifts

Harold Hill, “What language shall I borrow? A review of candidates’ application forms in the New Zealand Territory, 1967 – 2007”, The Australasian journal of Salvation Army history, (Vol 2, Iss 2, 2019), 6 – 14.

26 Recollection of Pat Hill, a member of the study group.

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Charismatic “sign gifts” were certainly evidenced in places, sometimes of the wishful-thinking genre which tended to discredit the concept as well as the perpetrators, but sometimes convincingly and powerfully demonstrated, as at St Albans Corps.27 My 2011 survey elicited that 100 of my respondents had exercised the gift of tongues, which was something the Salvation Army had been particularly concerned about and at pains to discourage. Various headquarters, International and national, responded to the use of tongues with official guidelines along the lines of that issued in the United States in 1985: In keeping with the traditional practice of The Salvation Army . . . officers will not engage in the public use of the gift of tongues nor permit others to speak in tongues in Salvation Army meetings of any kind. This does not deny Salvationists the right to use the gift in their personal devotions.28

To refer to my 2011 survey again, 97 respondents had been involved in healing ministry, and 81 had delivered words of knowledge. Perhaps reflecting that half of the respondents were or had been officers, 96 claimed to have demonstrated the gift of Leadership, while 78 had contributed to their communities out of gifting for Helps and Service. Significantly, 144 had been involved in deliverance ministry, 124 of them in ministering to others in this way. Others have commented that exorcism seems to have been an area particularly stressed in New Zealand renewal—not just within the Army—and unfortunately this was not always exercised in association with the gift of Discernment! Some people were liberated; some driven away.

This renewal did not lead to the widespread, regular and permanent exercise of these spiritual gifts within The Salvation Army. Nevertheless my 2011 survey elicited the information that at that time 100 people were still aware of prayer for healing in Salvation Army contexts, 62 of the use of tongues, 62 of prophecy, and 64 of words of knowledge, amongst other gifts being deployed. The longer-term experience of many other affected denominations has included a falling off of these signs; most revivals eventually ‘go off the boil’ and the “routinisation of charisma” seems inevitable. Michael Reid’s summation of renewal in Christchurch could have been applied a little later to the Salvation Army as well: “By the mid-1980s charismatic renewal had become normative in many parishes and independent churches, but it had lost much of its enthusiasm and radicalism in the process.”29 For The Salvation Army, the results of the cultural revolution appear to have been more lasting than those of the spiritual revolution. Major Seth Le Leu, coming into the Army from a Pentecostal background, observed long afterwards that he found it “strange that gradually the Army has adopted the forms of Pentecostal worship but has not pursued with the same passion the fullness of the Spirit which makes the whole thing alive.”30 Sacraments One issue which became a source of contention over the years of renewal was the sacraments, in particular those of baptism and communion, chiefly because more Salvationists were interacting with and being challenged by people from Pentecostal and charismatic church backgrounds.

Whereas in earlier years there had been no particular demand and it had not greatly concerned the Terrence Heese, “Record of events at St Albans 1985”, is held in The Salvation Army Heritage Centre and Archives — Te Rua Mahara o Te Ope Whakaora, Trentham.

28 “The Salvation Army’s position on speaking in tongues”, Approved by the USA Commissioners’ Conference, 1985.

29 Reid, But by My Spirit, 174.

30 Seth Le Leu to Harold Hill, email, (Monday 4 August 2009).

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Army’s leadership, during the 1980s there were reports of officers conducting baptisms. Various statements were issued from headquarters pointing out that sacraments were not part of Salvation Army practice and forbidding officers to offer these rites.31 Responding to the Chief Secretary’s 1981 distribution of IHQ statements to be pasted into officers’ copies of The handbook of doctrine, Lieutenant Andrew Westrupp wrote to Battlepoint describing them as “a threat to the validity of our first doctrine” and urging that we “stop trying to direct God by legislating against his Word.”32 In response to my 2011 questionnaire, 54 people replied that they had been baptised “as an adult, as a result of my involvement in Renewal”, 27 of them “by a Salvation Army officer”. Of the people survey who had been influenced by the Renewal movement, 101 people also noted that they took communion occasionally, 40 of these indicating that that was “within a Salvation Army setting”. It would appear that implicit obedience to orders by such Salvationists has long ceased to be a defining Salvation Army characteristic.

Social Justice Charismatics have not uncommonly later moved on either in the direction of contemplative spirituality, or towards social justice activism. While earlier charismatics tended to be disengaged from social justice concerns,33 one longer-term result of renewal within some denominations has been a greater commitment to social justice. I recall Don Battley, one of the Anglican charismatic leaders in New Zealand, in conversation at the Religious History Association conference in 2009, welcoming this outcome. Brian Hathaway and Murray Robertson also signalled this trend in the early 1990s.34 Over the past thirty years, especially through the efforts of Major Campbell Roberts, social justice issues have been re-emphasized as a Salvation Army commitment in New Zealand (“reforming society” is part of our Territorial mission statement), though it is not clear that there has been any particular link with the Army’s renewal movement. Indeed, some Salvation Army charismatics have tended to be less rather than more concerned with social issues, sometimes seeing the organisation’s existing commitment to social work as a distraction from, rather than an outworking of the gospel. Possibly this was an indication of too shallow a theology. As well, politically conservative American fundamentalist influences sometimes associated with charismatic renewal may have tended to dilute the Army’s broader Wesleyan theological heritage.

Ecumenical relations The renewal movement may have been instrumental in bringing about a greater openness in the Army’s ecumenical relationships. Apart from membership of the National Council of Churches (and later the Conference of Churches of Aotearoa New Zealand, Vision Network, and the National Dialogue for Christian Unity) at the national level and corps officers’ involvement in ministers’ fraternals at a local level, the Army had remained very much “an empire, entire unto itself” (as Henry VIII’s Reformation legislation described England)—guest speakers at Army events for example were almost always sourced internally. Charismatic Salvationists, however, happily For example, Wesley Harris to Heads of Departments and Divisional Commanders, “to be brought to the attention of all officers”, letter, (Wednesday 20 July 1988).

32 Andrew Westrupp, in Battlepoint 72, (September 1981), 4 – 8.

33 Don Battley, “Charismatic renewal: A view from the inside”, The ecumenical review (No. 38, January 1986), 54. See also David Middlemiss, Interpreting charismatic experience, (London: SCM, 1996), 17 – 18.

34 Brian Hathaway, Beyond renewal: The Kingdom of God, (Milton Keynes: Word, 1990), 75.; Murray Robertson, “The Passion of Jesus and the plight of New Zealand”, Today’s Christian, (Iss. 22, February 1992), 13 – 18.

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networked amongst the like-minded of other denominations, and this was a feature throughout the renewal movement. This was reflected in the diversity of speakers at ACC over the years; such luminaries as Brian Hathaway of the Bible College of New Zealand, Bruce McDonald of the Auckland Christian Fellowship, Murray Robertson of Spreydon Baptist, Trevor Yaxley of Lifeway College, Peter and Ann Morrow of the Christchurch Revival Fellowship, and David Cole of YWAM featured amongst others, though the Divisional Commanders vetoed an invitation to David McCracken of Trumpet Call Ministries for 1993. In more recent times and perhaps partly in consequence of that lead, the engagement of “outside” speakers for Salvation Army events has, to our advantage, become commonplace. With the ebbing of both ecumenical and charismatic tides however, and the greater tendency for churches now to withdraw into their own laagers, there may be less of the interdenominational fellowship going on across the denominational lines than in renewal days.

Church growth?

Some contemporaneous re-jigging of the disposition of The Salvation Army’s forces took place in response to the leadership’s realisation that it was losing ground geographically and demographically. Rae Major’s thesis on the Army’s Trends in decline and growth 1950 – 2000 shows that measures taken were influenced by the principles and practices of the American “church growth” movement.35 While church growth theory has in retrospect seemed like a reflection of neoliberal economics, a kind of spiritual Ponzi scheme which has left its victims without the anticipated dividends, it was in itself charismatic in promotion through the Fuller Institute. That element was inevitably bound up with these strategic changes in that new “plantings” tended to be led by officers of charismatic persuasion. Longer terms of appointment than had been customary in The Salvation Army also helped some corps to consolidate. Accordingly new centres such as those established in Waitakere in Auckland in 1991 and at Johnsonville in Wellington in 1995 have flourished. Corps adapting to charismatic style, such as Spreydon, Miramar and Napier, became the fastest growing in the denomination. Unfortunately Spreydon declined again after a change of leadership and failed to survive an attempted amalgamation with Hornby Corps in 2000, while Kelvin Grove in Palmerston North, an intentionally charismatic opening in 1996, petered out and was closed in 2015.

Meanwhile some more traditional corps have also continued to decline.

The charismatic movement did not prove to be the silver bullet that would halt the demographic hollowing-out or turn around the retreat of The Salvation Army in New Zealand; growth in some places was matched by decline in others. By census figures, the Army’s stake in New Zealand had reached a high point of 1.5% of the population in the 1890s, and is now somewhere around 0.3%. The Salvation Army soldiers’ roll in New Zealand rose from 6,061 in 1960, to 6,791 in 1970, to 7,100 by 1980, and then declined to 6,588 in 1990 and to 6,017 by 2000.

The latest figure is 5,319. The high point around the 1980s probably owed more to Pacific expansion than to charismatic renewal.36 Any renewed evangelistic impetus within New Zealand was evidently cancelled out by a failure to retain the Army’s own “children of the regiment” and retention of people attracted to the Army through the era of Renewal.

35

Ethel Rae Major, The Salvation Army in New Zealand: An assessment of trends in decline and growth 1950 - 2000, (MA Thesis, Victoria University of Wellington, 2006).

36 I am indebted to Alastair Kendrew, Territorial Corps Growth Director, for the statistics and graph. Pacific expansion: Salvation Army work extended from New Zealand to Fiji in 1973 and to Tonga in 1986.

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Territorial Senior Statistics 1934 ~ 1999 8500

7500

W.W.2

6500

Statistics included children attending meetings

5500

4500

3500

am Attendance

pm Attendance

1999

1994

1989

1984

1979

1974

1969

1964

1959

1954

1949

1944

1939

1934

2500

Soldiers Roll

Would decline have been more marked without the charismatic innovation? Or would more widespread recovery have been ensured by the wholesale adoption of renewal, without the local and headquarters opposition to the trend which took place? Hypothetical questions are unanswerable, but in retrospect Kevin Ward’s suggestion that the Army’s failure to buy into the renewal movement had been a significant factor in its decline was too local and simplistic a conclusion.37 The buy-in was reluctant—what Major Douglas Davis characterised as “the permissive but guarded scenario” was adopted38—but variable local factors and quality of leadership available have usually been the main determinants. An indecisive personnel appointment policy did not help: sometimes a “trad” officer would be appointed to bring into line a corps influenced by a charismatic predecessor, to be followed later in some cases by another charismatic. Hosea’s strictures on “Ephraim, the silly dove” fluttering between Assyria and Egypt (Hosea 7.11) come to mind. To change the metaphor, at each ill-considered U-turn some people would fall off the back of the ute.

However, while it is clear that the renewal movement within The Salvation Army did not lead to the kind of growth observed in, for example, the Baptist church in New Zealand, that kind of growth was evidently not sustained in the longer term even where it had been of significance in mainline denominations. Murray Robertson of Spreydon Baptist drew attention to this as early as

Kevin Ward, “Changing patterns of church life in Christchurch from 1960 to 1999”, (Paper presented at the Society for the Scientific Study of Religion held in Kansas City, USA, 22 to 24 October 2004), 9.

38 Douglas Davis, “Renewal and schism: A Salvationist perspective”, (Paper prepared for a Symposium on the Charismatic Movement and the Churches, arranged by Christian Advance Ministries, 1989), 2. Major, later Commissioner, Davis was chair of the study group appointed by Commissioner Wesley Harris in early 1989.

37

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1990.39 A degree of what has been described as “churn”, the phenomenon of Christians moving from denomination to denomination, often seeking the latest new thing, has sometimes masked the over-all decline in both mainline and even Pentecostal churches.

Conclusions The dust having long settled, it is timely to ask whether in consequence of the renewal The Salvation Army has been left and better able to face the challenges of the twenty-first century. The changes made in part by the renewal movement needed to happen, and have proved irreversible, and properly so; the Army could not march into the future clad in the garments of the past, however beloved they may have been. (And charismatic renewal was not the only change agent at work in the Army in these years.) But the tendency is for any renewal movement to cling to its external trappings long after they have ceased to appeal generally. The charismatics discarded their forbears’ tropes, but may want to hang on to their own. Music critic Justin Davidson said of Beethoven’s “Eroica” symphony that it no longer rattles the cage of convention—it is the cage. Not the essential spirit but the embodiment of the renewal period, like that of the primitive Salvationists, was also a response to and within a culture which was passing away.40 It was not a response to the early twenty-first century’s self-centred individualism, privatisation of religion, pluralism of belief, relativism and anti-institutionalism.41 T.S. Eliot’s warning, “We cannot revive old factions, We cannot restore old policies Or follow an antique drum,” applies to the policies of forty years ago as aptly as to those of one hundred and forty years ago.42 So what new strategies, and new revivals, might be called for today?

As for the division and strife engendered, a younger generation happily knows little of those “old, unhappy, far-off things and battles long ago”. Hopefully the positive outcomes of those decades are more enduring, and the grassroots of The Salvation Army may now be renewing especially through the more holistic spirituality of its social and community services and programmes. Will this enable the Army to better serve the present age? Baxter was right; the Holy Spirit blows where he will, “inside and outside the fences”.

Murray Robertson, “Blown out of the doldrums”, Faith and renewal journal, (Vol. 15, No. 3, 1990), 18 – 20. See also Kevin Ward, The church in post-sixties New Zealand: Decline, growth and change, (Auckland, NZ: Archer, 2013), 5 – 14.

40 Kevin Ward commented that “The charismatic movement in New Zealand fitted particularly well with some of the values of baby boom culture from the mid-60s to mid-80s.” Kevin Ward, “The charismatic movement and protestant churches in New Zealand”, (Paper presented at the Religious History Association of New Zealand conference, Dunedin, NZ, November 2003).

41 A useful analysis is to be found in Kevin Ward, The church in post-sixties New Zealand, 23 – 41.

42 T.S. Eliot, “Little Gidding”, Four quartets, (London, UK: Faber, 1944), 41.

39

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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.

Emily Gibbs – War Relics in Australian Churches. For her dissertation, Emily is requesting any information on war relics in Australian churches. Not memorials, memorial furniture, plaques or windows; only war -related objects. Please contact her at manning.gibbs@gmail.com

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

A/Prof Daniel Reynaud – Information on Australian Salvationists in WW1. Ongoing research is being conducted on the spirituality of the Anzacs. Should any reader have access to a diary or letters of a Great War Salvationist in the AIF, Reynaud would like to read it/them. Please contact him at daniel.reynaud@avondale.edu.au

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 WW2. 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

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REVIEWS, COMMENTS, FEEDBACK AND LETTERS TO THE EDITOR ON THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY ~ VOLUME 4, ISSUE 2.

Tom Ellwood, A Salvation Army “history buff” from Canada; I really enjoyed discovering your journal. I did live in Sydney, Australia back in 1960 – 1961 and attended Rockdale Corps. It was then that I learned about the “SAOS” and brought that story back to Canada years ago. Years ago, I played in the Vancouver Temple Band and one of my friends in that band was Gordon McKenzie, the son of Fighting Mac. I’ve passed the item about Fighting Mac on to his granddaughter who lives in Vancouver.

Major Gerardo Gochez, Under Secretary for Americas and Caribbean, The Salvation Army International Headquarters, London, UK; Thank you, … this occasion I particularly liked, Gordon Moyles “IT’S SO POPULAR, WE MUST TRY IT, TOO”.

Dr. Glenn Horridge, teacher, historian and writer, UK; Thank you so much for the latest edition of the marvelous journal…

Hayley Jean Reeves, freelance writer and screenwriter of Legacy, Australia; … a wonderful job. Really good cross section of material plus … extremely interesting and well written.

Lt. Colonel William (Bill) Allott, retired Salvation Army officer, New Zealand; I need to draw your attention to date errors in the captions on page six of the latest Australasian Journal of Salvation Army History, Volume 4, Issue 2. I was Training Principal when the new College opened and no cadets were trained at Aro Street following commissioning in January 1982.

The Training College was moved from Aro Street, Wellington, to Upper Hutt on 2 April 1982. On the new site priority had been given to refurbishing existing houses and units and to building a Crèche and bus garage/store. The administration/classroom block was still under construction. The Upper Hutt corps property was used for classes and assemblies etc.

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The final act at the Aro Street College was a Valedictory Service led by Commissioner Dean Goffin on 8 May 1982. This was after the “Heralds of Hope” Session had entered the Upper Hutt College on 22 April. Following the Service they bravely marched in the pouring rain, with the Training Principal and staff, down the steps and out along Aro Street for a brief distance.

They symbolically marched behind the College flag in the footsteps of hundreds of cadets who since 1913 had gone from the College to share their faith in the suburbs of Wellington and in other settings throughout New Zealand.

Following the Heralds’ Welcome Weekend a public Dedicatory Meeting was held in the crèche on 22 May 1982 led by the Territorial Commander. This building was used for evening activities until the main building was occupied.

The Opening and Dedication of the completed Officer Training College took place at 10.00am on Saturday, 24 September 1983. The Territorial Commander, Commissioner Dean Goffin, led the Service of Dedication and the College was opened by the Governor-General, His Excellency, The Hon. Sir David Beattie, and dedicated by General Jarl Wahlstrom.

To do justice to cadets in training in the new setting the page six captions should read 1982.

I’m happy to pass this issue over to you. Harold’s article was quite revealing.

Kind regards

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CONGRATULATORY REMARKS FOR THE FIFTH YEAR OF PUBLICATION FOR THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY Stig Axelsson, Salvationist, Master of Arts in Theology, Studies in Church and Mission, Sweden; In June 2017 I met Garth Hentzschel at The Salvation Army Heritage Centre in London. Both of us were there for research.

I am so grateful for this contact and I really look forward to reading the Journal every time it comes. This journal has opened a new Salvation Army world for me. My knowledge about the Salvation Army in Australia has been very limited. It’s very interesting that The Salvation Army culture, worship and problems are so alike in spite of distance.

Warm congratulations for all the interesting journals and I hope you continue in a similar way. I am really impressed. I am living and working in Sweden but I am also a member of The Salvation Army Historical Society in Norway and I am sure that we can find a useful exchange between Scandinavia and Australia.

Major Robert (Bob) Broadbere, retired Salvation Army officer, Sydney, Australia; Salvation Army historians have always been willing to share their knowledge, if asked. Some have had their work published in series such as Grassroots Army. In 1986 Major Barbara Parker self-published her autobiography Tabulated for Eternity which is now lost in antiquity.

With the introduction of Australasian Journal of Salvation Army History in 2015 the door was opened to all, providing access to those qualified to review and edit material for publication.

This journal has allowed those of us who have Salvation Army history locked away in filing cabinets opportunity to share those treasures.

My personal thanks goes to the editor and his peer review team for allowing me to bring out of the cupboard some of that hoarded material.

Lindsay Cox, Manager, The Salvation Army Australia Territory Museum, Melbourne, Australia; Well done!

Major Gerardo Gochez, Under Secretary for Americas and Caribbean, The Salvation Army International Headquarters, London, UK; Thank you, I greatly enjoy the journal every time it arrives, … . Keep up the wonderful, detailed work you do. It is truly valuable.

Major Dr. Harold Hill, Retired Salvation Army officer, New Zealand; lecturer for Eva Burrows College, Australia and Booth University College, Canada; Absolutely fantastic, … Tremendous accomplishment!

Dr. Glenn Horridge, Teacher, historian and writer, UK; It is rare to find any publication which arrives and you want to devour it instantly, and then repeatedly return to read it more carefully over future months. Such is the effect of the AJSAH. The quality of the research, editing, and Garth's oversight and gentle encouragement make this Journal a world leader. The broad range of subjects appeals to both Salvationists and nonSalvationists and the Journal will prove to be a lasting valuable research tool in its own right. God bless the AJSAH and long may it continue.

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Robert Marshall, Treasurer Salvation Army Historical Society, Queensland, Australia, Congratulations AJSAH on wonderful editions on the journal. Each one with so many diverse subjects and well researched subjects. I am pleased to have played a small part in its success.

Colonel Richard Munn, Director International Social Justice Commission, USA, Well done, … a labour of love, with a lasting imprint.

Elaine Pearson, Librarian Booth College of Mission Library Upper Hutt, New Zealand; Thank you again … for an excellent publication. … they are such an important resource… [I tell others of] your journal and all the excellent work you do as a team.

I have enjoyed our correspondence and appreciated your help in enabling me to get the journals on our library shelves!

Keep up the good work.

Continued blessings to you and the team in your work.

Hayley Jean Reeves, freelance writer and Screenwriter of Legacy, Australia; An invaluable resource for an unlikely project I first accidently stumbled upon The Australian journal of Salvation Army history (AJSAH) when I was conducting research on the internet for my screenplay, Legacy.

Knowing that I could rely on the validity of its content, AJSAH became a point of reference for the project.

The information it provided along with Garth’s vast knowledge of Salvation Army history proved instrumental in ensuring historical accuracy.

I am deeply grateful to the contributors, reviewers and founders of this journal and congratulate them on five years of its production.

A lot of hours and hard work go into producing a journal and the standard of AJSAH’s content and presentation must be commended. Whilst Legacy is now completed, and I no longer need to refer to the journal for research purposes, I look forward to future issues and the interesting reading and knowledge that it offers.

Congratulations again.

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