AJSAHistoryVol1Iss2 October 2016

and Catholic alike, as well as non-believers, and the heroes that have emerged have been strictly
secular.32 While it may seem strange to place McKenzie among the uncomfortable truths that the
nation seeks to forget, the fact is that his very prominent religious identity has led to him being edited
out of the national Anzac memory. During the lifetime of the servicemen who knew McKenzie, his
name was remembered, but he has slipped from public consciousness, despite the occasional mention
in various media over the last 40 years.33 In fact, part of the motivation for the modern mythologising
of McKenzie, in particular Stringer’s book, might very well be an attempt to restore his story in the
national memory. However, acts of wilful or careless forgetting are not made right by acts of wilful
or careless exaggeration. McKenzie deserves neither oblivion nor false glorification. He is best
honoured by a rigorously truthful account, which by any standards still presents a larger-than-life
personality striding alongside the great figures in Australian Anzac history.

The Potential of McKenzie story for The Salvation Army today

Somewhere between the mythologising and the forgetting lies a truthful happy medium. The Anzac
Legend is now well entrenched as the most unifying national narrative Australia possesses, and its
popularity among a new generation of Australians is demonstrated by the strength of support for
events such as Anzac Day marches, pilgrimages to Gallipoli, France and New Guinea, and the care
lavished on the reburial of war dead from various conflicts whose lost graves have been found.

Given the popular resonance of the Anzac story, it would appear that McKenzie’s story could
find a home in the public imagination if sympathetically and sensitively revived. Australian society
would probably resile from any attempt to foist a new religious hero on the Anzac legend, but could
also be open to rediscovering one of the great men of the Great War who was idolised by the Anzacs
themselves.

A revival of his memory in the public eye could be timely for The Salvation Army, which has
probably endured its worst publicity since its earliest days, in the wake of the Royal Commission
into Institutional Responses to Child Abuse. Sadly, several former Salvation Army institutions have
featured among those where child abuse was extensive in the 1940s-60s, including two of the
institutions set up by McKenzie with such hope in the 1930s: the Gill Memorial Home in Goulburn
and the Riverview Farm Boy’s Home. McKenzie’s life offers a positive narrative about the influence
of The Army in a cherished part of Australia’s history, which is sorely needed at this time.

As well as offering a potential bridge to secular Australian society, McKenzie’s story serves as
an inspirational role model for The Salvation Army in the twenty-first century. Perhaps no Australian
Salvationist has so well embodied the vision and mission of The Army as McKenzie, and it would
be of value for Salvationists to know his story better, for it can act as a timely reminder for the
organisation as it seeks to respond to the ever-changing demands and needs of Australian society in
a new century.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 51

Historical memory also demands that McKenzie be recalled in all his dimensions, for he was
not faultless. A false memory of McKenzie only opens up new areas for future problems to flourish.
Specifically, McKenzie’s inability to recognise and respond to his own emotional and physical needs
meant that he exhausted himself through his endless giving when times of physical and emotional
refreshment might have enhanced and extended his service. An organisation that places high levels
of demand on its officers and rank and file is well advised to consider the right balance between work
and rest, as evidenced in Christ’s famous statement, “Come with me by yourselves to a quiet place
and get some rest” (Mark 6: 31 NIV).

Similarly, if sensitively handled, McKenzie offers The Salvation Army the potential for a story
that links the Army to Australia’s central national narrative, allowing the impact of his ministry to
be remembered and perhaps re-appreciated by the broader Australian society. Few, if any, religions
in Australian have such a figure as McKenzie in their history who has the potential to become a
potent and effective icon among the general community. His story can act as a wake-up call to
Australia, which could help facilitate a renewed engagement of The Salvation Army with its broader
society in the 21st century.

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 52

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 53

“THE MAIDEN TRIBUTE OF MODERN BABYLON” AFFAIR

By
David Malcolm Bennett

Introduction

The Maiden Tribute story took place in late Victorian England, in the mid-1880s. But it has an
extraordinary relevance to our own age and our own situation. It is most important that we consider
its message and learn something from it. And by that, I do not just mean The Salvation Army needs
to learn it, I believe the whole Christian Church desperately needs to learn it.

I suspect that in Australia the Royal Commission into the Sexual Abuse of Children has made
us cautious about criticising the sexual habits of others, and that again applies not just to The
Salvation Army but to the Church in general. However, the church has a most important part to play
in present and future debates on sexuality, and I do not think we should allow ourselves to be
silenced. We can learn important lessons about this from the Maiden Tribute affair.

When you read the different accounts there seems to be a dispute about who initiated the
Maiden Tribute campaign. When you read books about The Salvation Army, you are led to believe
that The Salvation Army, particularly Bramwell Booth, initiated it.1 When you read the biographies
about W. T. Stead, the crusading newspaper editor, you are led to believe that Stead did.2 Pamela
Walker even says that The Salvation Army “played only a small role in the drama.”3 So who did
start this campaign, and was the Army’s role only small?

The evidence seems to suggest that the affair was initiated by Officers in The Salvation Army
and Stead came on board later. There are three reasons for believing that. First, Salvation Army
officers were, shall we say, closer to the action than Stead was. With the work some of these
officers were doing they encountered this terrible traffic directly. Stead initially would have had a
more remote awareness of it. Secondly, in a prepared statement on 2 November 1885 at the trial that
followed these events he seems to hint that that was how it happened. The third reason will be give
below, but it hinges mainly upon one word.

However, it does need to be recognised that Stead already favoured the passing of the
Criminal Law Amendment Bill, which, amongst other matters, advocated raising the age of
consent.4 It also needs to be made clear that Stead played the major role in the campaign. But The

Reference citation of this paper
David Malcolm Bennett, “‘The Maiden Tribute of Modern Babylon’ Affair”, The Australasian Journal of
Salvation Army History, 1, 2, 2016, 53-71.
The paper was presented at ‘History – Our Wake Up Call?’, Salvation Army History Symposium 22-24 July 2016,
Maroochydore, Australia, The Salvation Army Eastern Territory Historical Society, Brisbane Chapter.
1 Bramwell Booth, Echoes and Memories, (London, UK: Salvation Army, 1926), 121.; F. de L. Booth-Tucker, The Life
of Catherine Booth, (2 vols. London, UK: Salvation Army, 1892), 2:345-47.; Catherine Bramwell-Booth, Catherine
Booth: The Story of her Loves, (London, UK: Hodder, 1970), 390-91.; Richard Collier, The General Next to God,
(London, UK: Collins, 1965), 121-25.; Cathy Le Feuvre, The Armstrong Girl, (Kindle Locations 772-776), Lion Books,
Kindle Edition. Though see also Le Feuvre, Armstrong, (Kindle Locations 1148-1150).
2 Laurel Brake, Ed King, Roger Luckhurst & James Mussell (eds.), W. T. Stead: Newspaper Revolutionary, (London,
UK: British Library, 2012), 24.; Frederick Whyte, The Life of W. T. Stead, (2 vols. London, UK: Cape, 1925), 2:160-
62.; Grace Eckley (2007-03-08), Maiden Tribute: A Life of W.T. Stead, (Kindle Locations 909-911), Xlibris, Kindle
Edition.
3 Pamela J. Walker, Pulling the Devil’s Kingdom Down, (Berkeley, USA: University of California Press, 2001), 138.
4 Brake, et al., Stead, 24.; “Old Bailey Proceedings”, Online (www.oldbaileyonline.org, version 7.2, 25 May 2016).,
October 1885, trial of REBECCA JARRETT, WILLIAM THOMAS STEAD, SAMPSON JACQUES, WILLIAM

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 54

Salvation Army seems to have initiated it and, as we shall see, definitely played a significant role in
it. In the trials that followed the campaign Stead tended to take responsibility for the it, but this
appears to have been a sincere attempt to take the heat off The Salvation Army, an organisation he
greatly admired.5

The Political Side

In our examination of this, we will first look at the political situation. A select committee of the
House of Lords was set up to tackle the issue of prostitution in 1881, and included such notables as
Lord Dalhousie, the 80-year-old Lord Shaftesbury and the Archbishop of Canterbury. Amongst the
committee’s findings were that it was not uncommon for children to be used as prostitutes, and
these included children under the age of ten.6

Convictions against those involved in this abuse were rare. The age of consent at that time
was thirteen, and a common defence was that those over that age had consented. In the case of those
under that age they were usually not allowed to testify. The law stated that children had to
understand the nature of the oath before giving evidence in court, and as it was normally concluded
that such a concept was beyond the understanding of younger children, they could not give
evidence. The report also stated that there were “upwards of twenty procurers” of girls working in
England and that they functioned largely unmolested even though the police knew them. Amongst
the report’s nine recommendations was that the age of consent should be raised from 13 years to 16.

This report led to the introduction of the Criminal Law Amendment Bill in 1883, based on
those recommendations, so to raise the age of consent to 16, amongst other matters. This was
passed through the House of Lords that year, but did not make it through the Commons. It was
reintroduced in 1884 and once more was passed by the Upper House, but not by the Lower. The
following year it was presented again, though this time with the age of consent at 15, rather than 16.
Once more it passed through the Lords, but when presented in the Commons it was “talked out” on
the second reading before a mere twenty members on May 20, immediately prior to the Whitsuntide
recess. That, most expected, was to be the end of that.7

It needs to be asked, at this stage, what would have happened if that bill had not been passed?
If that bill was not passed, it is almost certain that the age of consent in Britain would have
remained at 13 into the twentieth century and even possibly until after WWI. That would have been
very good for paedophiles but rotten for children.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 55

The Salvation Army and the Plot

At this time The Salvation Army had been working amongst prostitutes for some years, though in
the earlier days it was largely incidental. The first successful organised work by the Salvationists
amongst prostitutes in London began in 1881, under the supervision of a Mrs. Cottrill, a square-
jawed Londoner.

In February of that year Cottrill was counselling a young woman at the penitent form at the
Whitechapel corps, and it became evident that she was a prostitute but one earnestly desiring to
commence a new life. She had nowhere to live except the brothel from which she worked, so Mrs.
Cottrill decided to try to find somewhere for her to spend the night. Even though it was after 11
p.m. Cottrill tried to place the woman at three nearby institutions likely to be sympathetic. They
proved not to be, at least not at that hour of night, so the indomitable Eastender decided to take the
woman home with her. From that time two rooms were cleared in the basement of the Cottrill home
for women needing to be safely housed in an emergency. These rooms were used frequently. Her
husband, Tom, was not a Salvationist, but he must have been remarkably tolerant, for he permitted
this situation to continue until one day in 1884 his patience ran out, and he told his wife that these
“strange lodgers” would have to go, for it was “bad for the children”.

Mrs. Cottrill went to Bramwell Booth in tears and told him of the unfortunate development.
“Tell your husband I understand perfectly”, responded the Army’s Chief-of-Staff. “He is quite right.
We will do something at once”. Booth instructed Cottrill to find other suitable accommodation for
women wishing to leave prostitution, which she did, and set up the Hanbury Street Women’s
Rescue Home in 1884.8

The running of the Hanbury Street home seems to have been considered beyond Mrs.
Cottrill’s capabilities, and Florence Booth, the wife of Bramwell Booth, was soon appointed its
director, at General Booth’s suggestion.9

Florence Booth was a well-bred lady, the daughter of a doctor, and used to the finer things in
life. But her experience in The Salvation Army had already exposed her to the seamy side of life,10
yet even that did not prepare her for what she was to encounter at Hanbury Street.

It was not long before Florence Booth was coming home distressed, not, perhaps, surprising
for a well brought up young lady. Yet the distress was caused by more than just ordinary
prostitution. She told her husband that some of the females being taken into the Hanbury Street
home were as young as 13 and 14, and that they claimed to have been seduced into their work
completely against their will, in some cases even being sold to procurers by their parents. In
addition she had heard that some girls were being sold to brothels in continental Europe.

Bramwell Booth’s immediate response to this was, upon his own confession, disbelief. But
his wife knew her facts and soon persuaded her husband of the truth of her statements. Soon after
this Booth arrived at Salvation Army Headquarters one morning and was greeted with the news that
a teenage girl was in the building with a disturbing story he ought to hear. The seventeen-year-old
Annie Swan claimed that she had been tricked and kidnapped by a brothel owner, from whom the
plucky girl escaped. Her claim was checked and found to be true.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 56

After that it took little to convince Booth that action was necessary. His first step was to
interview certain people whom he believed would know the truth about the existence and extent of
such traffic.11

Booth knew that this was a battle he and the Army could not fight alone. Indeed, in
discussions with his mother he learned that there were already others fighting it. What was needed
was a uniting of forces and a more aggressive campaign. So he contacted two of the major
campaigners, Josephine Butler and Benjamin Scott, the first, at least, on his mother’s
recommendation.12

Josephine Butler was the wife of a canon in the Church of England, and an agitator for reform
with regard to issues involving women, particularly in the area of prostitution. She was an early
feminist, in other words.13

Benjamin Scott at this time was over seventy years of age and the Chamberlain of the City of
London, an executive position in London’s main business and banking area. He was a keen
supporter of Butler and had conducted a lot of research into such issues as child prostitution and the
traffic of young women. Indeed, five years later he wrote a book called A State Iniquity, which was
about the wider campaign that he, Butler and others had conducted. He knew that the children of the
poor were often used for the pleasures of the rich.14

They all realised that what was needed was nothing less than the shaking of the whole of
Britain. Butler with her fervent campaigning, Scott with his research and influence, and The
Salvation Army with its rescuing of individual girls were all playing their part, but what was
required was a sensation that could not be ignored. To this end a new player had to be enlisted into
the campaign.

W. T. Stead

William Thomas Stead was the editor of the Pall Mall Gazette, which was “written by gentlemen
for gentlemen”, that is until Stead became its editor. Some, certainly, would not have considered
Stead a gentleman.15 Stead was the son of a Congregational minister, and himself a member of the
Congregational Church. He was a Christian and a highly successful journalist. A crusading
journalist! According to St. John Ervine, one observer described him as “too good a preacher to be
a journalist and too good a journalist to be a preacher.”16

Booth decided to contact Stead to see whether the latter’s crusading journalism could be
brought out in support of the almost dead parliamentary bill. Not that Stead was unaware of the bill,
nor had he been silent about it, but what was now needed was a last ditch effort to resurrect that
ailing proposed legislation and to see it passed.

Booth visited Stead in the Gazette office. The Salvationist put his case, telling of the young
girls forced into prostitution that his wife and others had encountered, and thus how necessary the
bill was. But if the editor’s emotions were touched by the Salvationist’s story, he was not moved

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 57

into positive action. Even Stead had to consider the effect an extensive campaign of this nature
might have on his newspaper.17

He agreed, however, to meet with Bramwell Booth at Salvation Army headquarters soon
after, a meeting at which Benjamin Scott was also to be present. Scott was there to put Stead more
clearly in the picture. Unknown to Stead, and probably Scott, in an adjoining room were two or
three child prostitutes and an ex-procuress.

When Scott had done his job and left, Booth played his aces. The girls, and later the ex-
procuress, were ushered into the room where the two men were talking, and invited to tell their
stories. These stories were so shocking that Stead was reduced to almost speechlessness. At the end
he brought his fist down on the table with a mighty bang; “Damn!” was the only word that escaped
his lips.

It is that one word “Damn” that is the third of my reasons for believing that this campaign was
initiated by The Salvation Army. That word strongly suggests that Stead felt that he was being
cornered into taking action that might be dangerous for him and his newspaper. In other words, he
seems to have been reluctant at first and then persuaded by the evidence to do something, almost
against his will. And it was Bramwell Booth who recorded that W. T. Stead said “Damn!” Now, I
suspect that the expletive “Damn” was not a common part of Bramwell Booth’s language. It is
unlikely that Booth would have claimed that Stead had said that unless he had done so. It sounds
authentic. Indeed, Booth’s full account of Stead’s reaction is consistent with what is known of
Stead.18

The ex-procuress that the Salvationist introduced to Stead was Rebecca Jarrett. Jarrett’s father
died, or perhaps left home, when she was quite young, which left the family in poverty. She was a
tall and attractive child, and at the age of 11 or 12 her mother found a foolproof way of increasing
the family income. That was she made Rebecca sell her body to men. After some years of
prostitution, Rebecca Jarrett decided to go into business for herself, became a brothel madam, and
developed the knack of acquiring girls for her brothel, some of them quite young.

Jarrett became ill, and fell into the hands of The Salvation Army. She became a Christian and,
with some difficulty, left her terrible trade. For a while she lived with Canon and Josephine
Butler.19 Rebecca Jarrett plays a sad, but important part in this story.

In the days after the meeting with Jarrett and the young girls, Booth and Stead looked into the
issue more thoroughly, trying to acquire more proof of the charges they were about to make public.
They also communicated with each other frequently, and with Butler and Scott. Stead also acquired
the services of a private detective, a Greek man called Sampson Jacques, to do some further
investigation.20

Booth arranged for one of his female officers to pose as a prostitute in a brothel for ten days to
gather information. This she did, and, as Booth coyly put it, “came through unharmed”. How this
brave young woman managed to pose as a prostitute in a brothel without actually committing a
sexual act, or quickly raising the suspicions of the brothel keeper is hard to imagine. She must have

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 58

been a good talker. Booth did, though, supply her with money to pass on to the madam for her cut,
in the way she would have done if she were regularly seeing clients and she did have one regular
“customer”, W. T. Stead. Eventually she had to be rescued from the brothel, but she was now able
to confirm that children were being used as prostitutes in that brothel and, in some cases,
transported overseas.21

Stead also went to the lengths of “buying” two girls under the age of sixteen from a procurer
for £10 each. He questioned the girls about their understanding of the nature of the transaction of
which they had been part. One of them seemed to have no idea of the sexual nature of the deal,
though the other one may have had some awareness of it. After speaking to them Stead gave them
£5 each and sent them away.22

We need to ask at this point, from where did the money come to pay for this campaign? A
large percentage of it initially seems to have come from Stead’s own pocket, but even Bramwell
Booth put in £40. However, the money was eventually to be paid back by the Pall Mall Gazette, if
the campaign was successful.23

Stead also interviewed Howard Vincent, a retired police officer who at one time was the head
of the CID.24 Stead’s recollection of the interview is worth noting. Stead asked,

“Is it or is it not a fact that, at this moment, if I were to go to the proper houses, well introduced,
the keeper would, in return for money down, supply me in due time with a maid … a girl who
had never been seduced?” “Certainly”, he replied without a moment’s hesitation ... “But,” I
continued, “are these maids willing or unwilling parties to the transaction…?” He looked
surprised at my question, and then replied emphatically: “Of course they are rarely willing and
as a rule they do not know what they are coming for.” “But,” I said in amazement, “then do you
mean to tell me that in very truth actual rapes, in the legal sense of the word, are constantly
being perpetrated in London on unwilling virgins, purveyed and procured to rich men at so
much a head by keepers of brothels?” “Certainly,” said he, “there is not a doubt of it.” “Why,” I
exclaimed, “the very thought is enough to raise hell.” “It is true”, he said, “and although it ought
to raise hell, it does not even raise the neighbours.”25

From then Stead vowed “to raise hell”, himself. And he did that by getting as much information as
he could and publishing it in a way that could not be ignored. What was necessary was a
sensational, provable incident upon which Stead could base his campaign and with it seek to prick
the nation’s conscience.

Finally, a plan was devised which appeared both effective and fool proof. The idea behind the
plan seems to have been Stead’s, growing out of his further consideration about his experience in
“buying” the two girls mentioned above. But Bramwell Booth helped him work out the details. Put
simply, the plan was to buy a child from her parents, leave her with a “customer”, and then spirit
her away to Paris.

As a safeguard, Stead contacted Dr. Benson, the Archbishop of Canterbury; Dr. Temple, the
Bishop of London; and Cardinal Manning to advise them of the plan before it was actually carried
out. Temple and Manning approved Stead’s plan, but Benson thought the risks too great.26

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 59

To carry out the plan it was necessary for Rebecca Jarrett to return to her life as a procurer,
though just for this one transaction. Not surprisingly, Jarrett was somewhat unwilling, but, after
considerable persuasion she eventually consented. Stead is said to have told her that as in her life
she had “ruined scores of innocent girls”, she should do this to “make amends”.27 This was hardly a
fair tactic, but no doubt justified in Stead’s mind on the grounds that a desperate situation demanded
desperate measures.

The deed took place on June 3, the day that both rich and poor were enjoying the running of
the Derby. Jarrett went to Charles Street in the borough of Marylebone to purchase thirteen year old
Eliza Armstrong from her mother for £3, with the promise of a further £2 when the girl had been
declared virgo intacta. Jarrett had contacted the girl’s mother through a friend the day before. Jarrett
later said that she made it clear to Mrs. Armstrong that her daughter’s destiny was to be a
prostitute.28 Jarrett certainly said at the trial that she asked Mrs. Armstrong whether Eliza was “a
pure girl”.29

The girl’s mother later claimed at the trial that she thought her daughter was intended for
domestic service. Quite why her virginity would have needed to be tested for such a post was never
explained. Mrs. Armstrong also admitted at the trial that she did not know the address of Eliza’s
supposed employer. She believed it was in Croydon, which was then just south of London, but
knew no more than that.30 This seems strange if she really cared about where her daughter was
going. Eliza later testified in court that she believed that her destination would be in the borough of
Wimbledon.31 Though these two places are broadly speaking in the same area, they were at least 10
kilometres apart and are unlikely to have been confused. Jarrett denied saying Wimbledon or
Croydon.32

It seems probable that Mrs. Armstrong had no certain knowledge of her daughter’s likely
destiny, and may not have been greatly concerned. It also appears that the girl’s father did not know
about the transaction until he returned from his job as a chimney sweep on the evening of June 3.33

After Eliza was in Jarrett’s hands she was taken to the shops to buy new clothes and then to a
French woman named Louise Mourez,34 who was a procurer. It was her job to declare that Eliza
was a virgin. The girl was next taken to a brothel in Soho, where Stead had booked two rooms. She
was left in one of the rooms, where Jarrett attempted to drug her with chloroform on a handkerchief,
apparently a common practice in such situations, to deaden the physical and emotional pain of rape.
Eliza resisted this, and it was at most only partially successful.

When Stead entered the room the girl cried out, “There’s a man in the room! Take me home.
Take me home”. Stead beat a hasty retreat. After an hour or so Eliza was taken by Major Caroline
Reynolds, whom she had previously met on the journey to Madame Mourez, to Dr. Heywood Smith
who issued a certificate confirming that the girl was still a virgin (Heywood Smith later lost his

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

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position at the Lying-in Hospital because of this act.). Early on the morning of June 4, Eliza was
taken by Rebecca Jarrett to Charing Cross Station, where she was met by Elizabeth Combe, a Swiss
Salvation Army officer, who then escorted her to an Army home in France.35

It can be seen from this account that The Salvation Army played a significant part in this
campaign. Indeed, in a report on these events W. T. Stead praised the work of The Salvation Army
in this cause. In fact, he went as far as saying, “our Commission would have been almost helpless
without the aid” of The Salvation Army.36

The Press Campaign

The case had been proved. It was now time to publish. Yet, probably because of the immense
volume of material at Stead’s fingertips and his determination to get it just right, publishing was
delayed. It is said that to get his material in a suitable form for publication, at one stage Stead
dictated to a relay of three stenographers for about 48 hours.37

The experienced political agitator, Josephine Butler, advised that it was crucial to publish
before the pending General Election, recognising that politicians of all colours are much more
concerned about public opinion just before an election than after it. She also advised that they seek
to rouse the whole country, not just London. In the end the first explosive article appeared in the
Pall Mall Gazette on Monday, July 6, as it turned out well before the election, which was not held
until November.38

The paper’s headline showed the flair and the sensationalism for which Stead was becoming
famous. It read:

THE MAIDEN TRIBUTE OF MODERN BABYLON

The introduction before the main article declared information that no self-respecting Victorian
would desire to read. Yet, the newspaper sold like hot cakes. It began:

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

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

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Stead’s exposure ran from page one right through to page six. Comparing his story to the
Greek legend in which the Athenians offered seven young men and seven maidens each year to the
Minotaur, half man, half beast, Stead made it clear that the Athenian youth got off lightly. In
Christian England every night young virgins were offered to beasts of a different kind. He detailed
some of his unpleasant discoveries, making clear the horror of what these children experienced, and
he also reported “The Confessions of a Brothel-Keeper”. He closed with the story of the
“abduction” of a young girl named “Lily” (Eliza Armstrong), ending with her cry, “There’s a man
in my room! Take me home.” The abduction was reported as if it had been the real thing, without a
hint of it being staged.39

The series caused a sensation. The Gazette was an evening paper, so it presumably went on
sale at about lunch time. By the end of the first day the last copies were being sold for two shillings
and sixpence, thirty times the cover price (That’s the equivalent of Aus$40-50 for one copy of a
modern newspaper!). During that first afternoon a mob gathered outside the Gazette offices; it
appeared again the next day, and on Wednesday an even larger crowd blocked the street outside,
and the Gazette staff had to erect a barricade for their protection.40

The Response

Clearly the Gazette’s revelations could not be ignored by Parliament and the matter was raised in
the House of Commons just hours after the first exposé was published. Cavendish Bentinck, a fierce
opponent of the bill to raise the age of consent, raised it but no mention seems to have been made of
the bill as such.41

On Tuesday Stead received instructions to appear before the Home Secretary, Sir Richard
Cross. Sir Richard begged Stead to cease publication of the offending material. Stead refused, but,
typically, challenged the Home Secretary to say in the House, “The Pall Mall Gazette has covered
itself with everlasting glory”. Not surprisingly Sir Richard rejected the challenge. So Stead offered
another: “Then I wish you would say that the Pall Mall Gazette has committed an abominable
outrage on public morals and that you have instructed the Law Officers of the Crown to prosecute
me at once”. Once more, Sir Richard declined.42

It was probably on the second day of publication that eleven men were charged at Mansion
House Police Court for “selling obscene publications”, namely copies of the Pall Mall Gazette.43
The charge was quickly dismissed by the Lord Mayor, who declared Stead’s views as “High and
honourable”. On Wednesday W. H. Smith, the large chain of newsagents, banned the Gazette,
which was potentially an economic disaster for Stead and his paper. Yet newsboys, seeing the
opportunity to make quick money, filled the gap that Smith’s had left open, and many Salvation
Army cadets also took copies to sell.44 It has been claimed that in spite of Smith’s action the
Gazette’s circulation rose, for a while, from 12,000 to over a million,45 and it most probably did rise
to “High up in six figures”.46 However, while sales did increase, though to that degree only

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

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temporarily, some advertisers took their custom to other newspapers, which caused the Gazette
some financial problems.47

The early reaction from the other newspapers around the country was, perhaps, largely as one
would have expected. For the most part, they condemned Stead. As one of Stead’s friends said, they
complained “not against atrocious crime, but against the exposure of it”. The London Evening News
accused Stead of conducting the campaign to increase the circulation of his paper, while in reality
the exact opposite looked likely to happen at first. Frank Harris, the editor of the Evening News, was
noted for his sexual adventures, so it was not surprising that he opposed Stead. The Weekly Times,
which was not against publishing salacious material itself, was also very critical of Stead.48 That
many of the “main thoroughfares of London” were already markets for women and young girls
selling their bodies, some without choice, was clearly not considered so serious a concern.

The Gloucester Citizen called the first article “a novelty … calculated to increase the sale of
the paper for a short time perhaps, but certainly not to increase its reputation”. It also said, “The
statements made by the writer are such that no other paper would have printed.”49 The Birmingham
Daily Post in similar vein said, “The statements made by the writer are, for the most part, absolutely
unprintable in any decent journal.” The writer of the Post article also doubted the “accuracy” of the
charges.50 The Globe described the reports as “a mass of filthy details.”51 The St. James’s Gazette,
called the articles “the vilest parcel of obscenity that has ever yet issued from the public press” and
appeared to be a “concoction” rather than a “revelation”.52

However, the first report in the Welsh Western Mail was favourable. It quoted from the Pall
Mall Gazette and supported publication of the material. Its second report quoted the comments of
Lewis Williams, who appears to have had considerable knowledge of the problem, and who agreed
with Stead’s articles.53 However, the Western Mail also published some comments from one of its
“Correspondents”, who regarded the “details” as “too revolting and horrible for belief.”54

To many of the editors of these papers the primary issue, the suffering of innocent children at
the hands of cruel men and women, remained hidden. All they saw were the sensational methods
used to expose the evil.

Even though there was much opposition to the campaign that first week, there was also a
wide-based support. Charles Haddon Spurgeon, the great Baptist preacher, strongly supported the
Gazette and urged the authorities to “spare not the villains, even though they wear stars and
garters.”55 That Thursday Stead published numerous supportive letters in the Gazette from
Josephine Butler, “A Liberal peer”, “a well-known north country Bishop”, “A Liberal M.P.”, and
other Lords, Bishops and Members of Parliament, plus a selection from “The Clergy of all
Denominations”.56

47 Brake, et al, Stead, 26.
48 David Malcolm Bennett, The General: William Booth (2 vols. FL. Xulon, 2003), 2:224-25.; Ervine, Soldier, 2:648-
49.; Whyte, Stead, 1:167-68.
49 The Gloucester Citizen, 7 July 1885, 3.
50 The Birmingham Daily Post, 7 July 1885, 5.
51 Quoted in the Dundee Evening Telegraph, 8 July, 1885, 2. (This is also quoted in many other newspapers from
different parts of Britain.)
52 Quoted in the Western Mail, 8 July, 1885, 3.
53 The Western Mail, 7 & 8 July, 1885, 3.
54 The Western Mail, 8 July, 1885, 2.
55 The Gloucestershire Echo, 9 July, 1885, 3. “Stars and Garters” refers to those who had received awards such as
knighthoods.
56 The Pall Mall Gazette, 9 July, 1885, 3-4.

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Another supportive letter to arrive on Stead’s desk that week was from George Bernard Shaw,
the playwright. Upon hearing of the banning of the Gazette by W. H. Smith, Shaw wrote: “I am
quite willing to take as many quires of the paper as I can carry and sell them (for a penny) in any
thoroughfare in London. I believe I can find both ladies and gentlemen ready to do the same.” It
does not seem, though, that it was eventually necessary for Stead to accept this generous offer.57

George Bernard Shaw later wrote a play called Major Barbara, showing his interest in the
Army. Less well known is the striking connection of Maiden Tribute to Shaw’s play Pygmalion,
later turned into the musical My Fair Lady. That “fair lady” was named Eliza Doolittle and lived in
an area named Lisson Grove. The child in the centre of the Maiden Tribute affair was Eliza
Armstrong and she lived in Lisson Grove.

On Thursday, July 9 another letter was penned to Stead. This one marked General Booth’s
first clear venture into support of the campaign. Up until now, the General had been minding the
shop, so to speak. “My dear Stead”, he wrote,

Go on! Every blow tells. It is curious to note the effect of the “revelations.” Multitudes are filled
with horror and while distressed at the dire necessity which compels publicity cry out with
agonizing entreaty for the Bill. Others refuse to look at the black iniquity on the plea that a
mistake has been made in publication. Others try to find comfort in the hope that there is some
exaggeration in the facts. Alas, alas, we who are face to face with the evil are only too well able
to verify them. It is a strong dose certainly, but it is a horrible disease. Anyhow we shall get the
loathsome malady looked at now and a stronger dose still administered, with a view to a
remedy. But when you have all done your level best with public opinion and legal enactments if
you stop then, the tide will rise again and burst your barriers and unless there is something more
sweep the very nation away as it has swept the mighty nations of the past. By all means get the
Bill and then come and join us in a mighty effort to rescue men from the reign of those devilish
passions which are the root of all this evil.

Yours in the war with all iniquity,
William Booth.58

Those are very astute observations. William Booth was in no doubt that though the passing of just
laws was right and Christian, in the end it was only part of the answer to society’s ills. Laws that
have been enacted can later be altered or repealed. What was also needed were many lives changed
by the power of Jesus Christ. A change in people!

On the first Friday after the exposures had begun the Pall Mall Gazette received about a
thousand letters. Only one opposed the stand Stead had taken. The tide had turned. The ordinary
men and women of Britain had been deeply moved by the revelations, and they were expecting
something to be done.59

It was not difficult to motivate The Salvation Army into action, staffed as it was by many of
these “ordinary” people, and the Salvationists featured prominently in the packed meetings that
were conducted in different parts of the country, aimed at rousing the nation, that Parliament might
be stirred into action.

Catherine Booth spoke at a meeting for women at Prince’s Hall in Piccadilly on the morning
of Monday, 13 July. The next day she returned there to speak to a mixed audience. Fellow speakers
on that occasion included the determined Mrs. Butler and Professor James Stuart, the Member of
Parliament for the East London borough of Hackney. Another MP, Samuel Morley, chaired the

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

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meeting. Catherine Booth spoke to another mixed audience at Exeter Hall, and on 22 July returned
there to address a meeting reserved for women.

She also wrote to Queen Victoria on 14 July, requesting that “Her Most Gracious Majesty”
send “a word of sympathy and encouragement to be read” at the various mass meetings in support
of the bill. Replying on the Queen’s behalf eight days later, the Dowager Marchioness of Ely
advised that Catherine’s letter had received “Her Majesty’s careful consideration” and that “the
Queen feels very deeply on the subject.” But it went on “Her Majesty had been advised that it
would not be desirable for the Queen to express any opinion upon a matter which forms at present
the object of a measure before Parliament”.60

General Booth also moved into action, conducting a speaking tour of the north of England to
promote the passing of the bill. He spoke to large audiences in Manchester, Sheffield, Leeds and
Newcastle-upon-Tyne.61

In one seventeen-day period, shortly after publication of the “Maiden Tribute” articles, The
Salvation Army obtained 393,000 signatures on a petition to Parliament, requesting amongst other
matters that the age of consent for girls be raised to eighteen. It was presented to parliament with a
typical Salvation Army flourish on 30 July, with a big parade.62

The government was left in no doubt that the people of Britain were demanding action, and
with an election only a few months away it knew that it could not ignore that demand. So the bill
was resurrected. The first step was to invite proposals from such people as Bramwell Booth and
Stead. After a week in Committee, it became Law on Friday, 14 August, and included the raising of
the age of consent to sixteen, rather than fifteen as earlier had been conceded. Raising the age to
eighteen, as requested in the Army’s petition, was probably never seriously considered. The bill was
passed by 179 votes to 71.63

The news of this remarkable sequence of events reached and had influence in other countries
too. Within weeks some states (colonies) in Australia also raised the age of consent, and in the
months ahead so did some of the American states. The New York Sun commented that the Pall Mall
Gazette had “wrung the heart and electrified the conscience of the British nation”.64

In the War Cry published the day after the Bill was passed, a triumphant, and no doubt
relieved, General stated,

while we thank God for the success He has given to the first effort of The Salvation Army to
improve the laws of the nation, and pray that God may use this measure to put an end to at least
some of the infamous iniquities that have been exposed, we must proceed with the adoption of
such measures as seem likely to make the law productive of the largest amount of blessing to
those in whose interest it has been passed.65

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

60 Ervine, Soldier, 2:649.; Roger J. Green, Catherine Booth, (Crowborough: Monarch, 1997), 256-59.
61 Ervine, Soldier, 2:649.
62 Some accounts say 343,000 signatures, but the higher figure appears to be correct, See footnote in Ervine, Soldier,
2:650., and Sandall, History, 3:36. Le Feuvre says “nearly 400,000 signatures”, Armstrong, (Kindle Locations 1918-
1931).
63 Bramwell Booth, Echoes, 123-24.; Collier, General, 138-39.; Ervine, Soldier, 2:650-51.; Sandall, History, 3:37.
64 Collier, General, 141.; Benjamin Scott, A State Iniquity: Its Rise Extension and Overthrow, (New York: Kelley
[1894],1968), 290.
65 The War Cry, 15 August, 1885. The letter was written on 11 August.

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The Trials66
You do not have to be long in Christian work to know that when Christians achieve success, Satan
fights back. And so he did on this occasion.

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

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

Though many throughout Britain had rejoiced with the conspirators at the passing of the bill,
there were many others, pimps, jealous newspaper editors and some members of the police force,
who were seething with anger. Some were looking for revenge. Mrs. Armstrong gave them their
opportunity. She took her complaint to the local Marylebone police, who were only too happy to
take action.68

Stead by this time was taking a well-earned holiday with his family in Switzerland. It was
there that he heard that legal action was being taken against Rebecca Jarrett for her part in the
abduction. He straight away wired his office, “The arrest of Rebecca Jarrett is of a piece with the
City Solicitor’s prosecution of the newsboys. I alone am responsible. Rebecca Jarrett was only my

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

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unwilling agent. I am returning by the first express to claim the sole responsibility for the alleged
abduction.”69 When Stead arrived home he found out that there was also a warrant out for his arrest.

On 21 August Stead delivered an address at St James’s Hall in which he described himself as
“perhaps the most abused and the most bepraised person in all England dating the last eight weeks.”
In this address he also took full responsibility for the campaign, saying, “I alone, standing before
you now–I am solely responsible for taking Lizzie Armstrong away from her mother’s house.”70
However, the evidence suggested otherwise and that is what the legal authorities thought.

Also due to be brought before the courts for their various parts in this “crime” were Sampson
Jacques, Madame Mourez, Elizabeth Combe and Bramwell Booth. Booth was forced to divulge
Eliza Armstrong’s address in France, and her parents requested, through the police, that she be
returned to them. According to Stead, Bramwell Booth did not receive the letter requesting the
return of the child and for a while she remained in Paris.71 But finally, it appears that her father and
Inspector Charles von Tornow from Scotland Yard went to France and collected her.72

The main preliminary hearing began at Bow Street Police Court on Monday, September 7,
1885.73 Outside the court a large mob gathered daily and Bramwell Booth was the primary target.
Early in the hearing he was set upon on a number of occasions, before the authorities saw fit to
transport him to court in a police vehicle. Sometimes the mob carried effigies of Rebecca Jarrett.
One evening Stead’s home was the scene of a disturbance, in which the surging crowd broke into
the grounds.74

Finally, on 26 September, James Vaughan, the magistrate, committed the defendants for trial
at the Old Bailey. It is important, however, to note that they were not to be charged under the new
Act, that they had helped forge. Rather, it was intended that five of them (not Mourez) were to be
charged with abducting Eliza Armstrong “feloniously, by force and fraud”, under section 56 of the
Offences against the Person Act of 1861, and for “conspiracy”. Mourez had to face the charge that
she had indecently assaulted the child (the medical examination to confirm her virginity), while, in
addition, Jarrett, Jacques and Stead were to be charged with aiding and abetting her. The magistrate
ruled that Elizabeth Combe and Bramwell Booth did not have to face either of the indecent assault
charges.

At the outset of proceedings the Attorney General announced that the main charge had been
changed to that under section 55 of the old Act, that the defendants had committed a misdemeanour
to abduct an unmarried girl under 16. This charge had a lesser penalty than the felony charge. The
conspiracy charge was dropped, but Stead, Jarrett and Jacques were as previously indicated also
charged with aiding and abetting an indecent assault, and Madame Mourez was charged with
having actually committed that assault. The charges were handled in two trials, the abduction
charge first and the indecent assault charge second, before two different juries.75

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

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The first trial began on 19 October and ended in early November (though sittings were not
held every day). Jarrett and Stead were found guilty, and Booth and Jacques not guilty. Thus, as
Booth was not being tried with the indecent assault charge, that was the end of his part in the
proceedings. During their long deliberations the jury appears to have recognised that there was a
distinct difference between this merely “technical abduction”, which no one denied having been
committed, and a genuine abduction for immoral purposes. The jury several times approached
Justice Lopes on this, but the judge would have none of it, so they were compelled to bring down
the guilty verdicts.76

The second trial, which was about the indecent assault charge, was held on Tuesday,
November 10. At this Mourez was found guilty of indecent assault, and Jacques, Jarrett and Stead
were found guilty of aiding and abetting her. The eventual prison sentences were: Stead: three
months imprisonment, with a recommendation of mercy, Jacques: one month, Jarrett: six months,
and Mourez, six months with hard labour. Sadly, Mourez died in jail.77

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

Catherine Booth was most unambiguous in her opinion of the trials. She declared them an
“iniquitous farce!” and Stead’s imprisonment was “Infamous!”78 And they were fair enough
observations. She then wrote to Sir Richard Cross, the Home Secretary, urging

the immediate release of these prisoners, who, although they may have been guilty of a
technical breach of the law, have been actuated by the highest and most patriotic motives, and

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

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

But the prisoners stayed behind bars.
It is worth noting that it was later revealed that Eliza’s parents had never been legally married.

If that had been known by the court before the trials were scheduled, the abduction trial would
probably have never taken place, for the lack of the father’s permission to take the girl was crucial
to the prosecution’s case. Yet, Stead later claimed that he knew that before the trial, but did not
reveal it to spare Eliza’s feelings.80 He also said in his address at St. James’s Hall on 21 August “I
am solely responsible for taking Lizzie Armstrong away from her mother’s house.” It is striking that
he said “mother’s house”, not “father’s house”, which would have been more in line with Victorian
thinking.81

Bramwell, in spite of his own acquittal, was at first depressed by the outcome. Yet years later
he could say that “the trial did the Army a great deal of good”, for it made the Army known and put
it “at one stroke in the very front rank of those who were contending for the better treatment of the
lost and the poor”.82

Of the future for the major players in this drama, it can be recorded that Rebecca Jarrett,
certainly deeply hurt by all that had taken place both during the “abduction” and in the trial,
remained in The Salvation Army until her death in 1928, at the age of 87. Stead continued his career
in journalism and became an advocate for peace and went down with the Titanic. Josephine Butler
and Benjamin Scott continued campaigning against what were known as the Contagious Diseases
Acts. Those Acts were finally repealed in 1886, after over twenty years of pressure from this brave
and determined woman.

With regard to Eliza Armstrong, Bramwell Booth stated that in her life after the trial the
Salvation Army “assisted” her “more or less”. Perhaps in that final phrase is an acknowledgment
that that assistance might not have been as much as he would have liked. She eventually married
and had six children.83

A year after “Maiden Tribute” Commissioner George Scott Railton wrote,

The Armstrong prosecution has done more to assist us in becoming the rescuers of those who
have fallen, or are in danger of falling, than fifty years of desperate labour on our part could
possibly have done. Not only are we recognized all over the world as being engaged with all our
might in this rescue business, but are looked upon as the people who are never likely to be
beaten because we are never likely to stop short at any difficulty or danger where a great object
is to be attained. Consequently, we have not only the joy of harbouring hundreds of these poor
wanderers and striving to lead them to Christ and to a new life, but from the police, from parents
from friends and even from enemies, we have received inquiries as to those who were missing
and whom we have already been privileged in a great many cases to restore to now happy
homes.84

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

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At least the Army had become very popular where it mattered: with the poor, yet the Army’s
popularity extended even beyond that section of the community. As the General had predicted at a
Clapton prayer meeting, even if they lost the case, they would still win. In the final analysis of this
whole sequence of events they had achieved a double victory: they had changed the law and
become accepted and respected.

The rights and wrongs of the way the campaign was conducted can certainly be argued.
Although Eliza Armstrong was not physically harmed, it cannot be denied that she was treated like
a pawn in a giant game of chess, and must have been at times a frightened and confused child.
Rebecca Jarrett, though she had much support from the Salvationists and Josephine Butler, was
pushed into her role against her will, particularly it would seem by Stead. In the case of Louise
Mourez, it could be argued that she deserved her prison sentence for past indiscretions, but prison
for her proved to be a death sentence.

However, that considerable good was done cannot be denied. The public’s attention was
forcibly focused upon an iniquitous trade, which had previously been swept under a large Victorian
carpet of hypocrisy and ignorance, and the age of consent was raised to a more sensible sixteen.
And it needs to be noted that it is unlikely that this could have been achieved in any other way.

One modern survey of criminal trials and police columns in The Times in the mid-1880s says
that there were “only five sexual offences against minors reported between January 1884 and the
end of July 1885”, but 65 between August 1885 and September 1886. That is 13 times as many
reports in a shorter period.85 This demonstrates at least that there was a greater awareness of the
problem and probably also indicates that there were more court cases dealing with such activity.

While The Salvation Army and W. T. Stead deserve great credit for their part in this change in
British law, it must be acknowledged that without the prior work of the Select Committee of the
House of Lords and people such as Josephine Butler and Benjamin Scott it would not have
happened. Stead himself said that he “only struck the match that fired a charged mine of
enthusiasm”.86

Views on Maiden Tribute in wider scholarship are mixed. For example, in 2011 Berry
Chevasco, of University College London, called Stead’s newspaper campaign “a fabrication” and “a
fraud” and she seems to doubt that Stead had sincere motives.87 While it is true that the abduction of
Eliza was staged, it proved that it could be done and that there were people in Victorian London
who engaged in the traffic of young girls. The articles were also about more than that abduction.
They also contained interviews with people who were aware of the terrible trade in children. As to
Stead’s motives, he was a complex man, but there can be no doubt that in this campaign he risked
his reputation and security as well as the success of his newspaper. His sincerity on this issue must
surely not be in doubt.

Historian Deborah Gorham, in a fairer article, says that the campaign told “an irrefutable story
of sexual exploitation that is as horrifying today as it was in the 1880s.”88 She also argues that a
major cause of child prostitution at the time was “an exploitive economic structure” that led to

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 70

poverty, which the Maiden Tribute campaign did not deal with.89 While this was no doubt true,
indeed, Jarrett had originally been thrust into prostitution because of poverty in her family, the
campaign would have lost its power if such matters had been introduced at that time.

Indeed, in Stead’s defence two years earlier he had championed the booklet The Bitter Cry of
Outcast London, which described itself as “An Inquiry into the Condition of the Abject Poor.”90
And, of course, five years after Maiden Tribute William Booth launched In Darkest England.

What does the Maiden Tribute affair say to us?

What does all this say to us today? There are social and political issues facing us today, which are
not so different from those that people faced in Victorian England. People have not changed that
much. However, there are at least two major differences. First, there is now a social platform, a
new, prominent and popular ethic, to allow for just about any kind of sexual behaviour. Secondly,
the numbers of the likely protesters are declining.

In the next 15-20 years it seems likely that paedophiles will tell us that we are discriminating
against them if we do not let them have sex with children. That same argument will be used by
those wanting to commit bestiality and incest. Not that any of these things are new, but to make
them acceptable and legal in our society would be.

Today the word, the charge, “Discrimination!” has become a doubtful blessing, perhaps even
at times a curse in our society. We are always being told not to discriminate. However, very often
when one refuses to discriminate against one individual or section of the community, one often
discriminates against another. This has happened, for example, in the wedding cake issue in Ireland.
I fear that this word “Discrimination” has become an argument intended to end all arguments. It is a
statement that one is not expected to argue with, yet sometimes it needs to be challenged.

We need to be very careful about claims of discrimination. It is wrong to refuse to serve
someone in a shop because they are black, Moslem or gay. That is discrimination. But not all cries
of “Discrimination” are right or justified. I think we need to think these issues through very
carefully. Large sections of the church today are caving in on the gay marriage issue. Are they, are
we, going to cave in when paedophiles shout “Discrimination”?

In the nineteenth century many people in the churches made a stand against what they rightly
believed was a great wrong. Will we be less courageous in our day?

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 71

The Salvation Army’s cathedral of the open air1

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 72

SALVATIONIST SOCIO-ECOTHEOLOGICAL HISTORIES

By
Matthew Seaman

Introduction

Following the symposium theme of considering Salvation Army histories as wake-up calls for us
today, I put forward the question: Are Salvationist social-ecotheological histories also important
aspects to consider as “wake-up calls”?

First, a brief clarification: I use the term ‘socio-ecotheological’ to try to describe the web of
relationships that exist between theology, spirituality, society, community and God’s creation –
what I would consider a holistic view of life.

Why add ecology to our considerations of history? I have explored this question in more
detail in other writings.2 However, now, briefly I’ll simply mention that throughout history,
humanity has inescapably had an impact on our surroundings – God’s creation – through water and
land use, agriculture, shelter and transport. Yet since the Industrial Revolution, the exponential rate
of growth in population and consumption3, industry, transportation, economic forces, and other
factors4 have all contributed significantly to ecological damage, destruction and other
environmental problems.

In addition to the environmental impacts of various human practices, there are also significant
social and physical impacts on humanity itself. These negative effects are most acutely felt by the
poorest and most vulnerable in society.5 The relationships between social inequality and
environmental degradation resonate strongly with areas that have been a major part of Salvation
Army mission, namely working towards a better world in the name of Jesus Christ; “serving
suffering humanity.”6 There is also an expanding body of literature broadly relating to the
relationship between Christianity and God’s creation that argues environmental concern forms an
integral part of Christian faith and mission. Therefore it can be argued that the impact of

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 73

environmental degradation on the poor and vulnerable sits squarely within the work and mission of
The Salvation Army.

Salvationist-focused histories and themes that link spiritual, social and ecological matters
have received minimal exploration in both scholarly and popular literature. My previous and current
research aims to add to this area.7

It may not be a surprise to find that my research so far has found that the majority of
Salvationist thought and action is focused on spiritual or social justice issues, with concerns about
the world in which we live, breathe and have our being, generally having a much lower priority.
Yet, understanding and acting upon the relationships between the physical situation of people and
the state of their relationship to God has been one of the hallmarks of Salvationist beliefs and
practical actions. For instance, with the awareness that the state of the natural world can
significantly impact people’s lives, The Salvation Army has taken a leading role in many countries
to assist in the recovery from disasters, both of natural and human origins, aiming to bring honour
to God via the “sacrament of service.”8

Extensive connections exist between physical matters and the state of personal, social and
spiritual situations within Salvationist discourse and praxis. Donald Burke states the Salvationist
emphasis on redemption and salvation embraced not only the evangelical Christian belief in the
world to come, but also to the material world here and now: “seeking not simply to reduce the
suffering of the poor, but was also seeking to reform the world.”9 Frederick Booth-Tucker similarly
declared:

The Salvation Army is the evolution of two great ideas: first, that of reaching with the gospel of
salvation the masses who are outside the pale of ordinary church influence, and second, that of
caring for their temporal as well as spiritual interests.10

Essentially, the primary aim of this paper, based on my Masters practical theology research
project, is to ask: Are there any historical Salvationist precedents for thought and action that
integrates the spiritual, social and ecological?

In looking back to Salvationist history within the wider canvas of societal life and change, I
believe there are strong historical precedents for an expansive vision of Salvationist mission and
salvation that includes all of God’s creation, seeking to live holistically with care and compassion
for the flourishing of all life.

London, England: 1800s

Within England, the first half of the 19th century saw great technological innovations: railways,
steam-driven machinery and other industrial advances; resource requirements increased, coal, iron,
cotton; both the cost of goods and wages generally fell; and there were increased tensions due to
amplified class differentiation and increased population movement from the country to the city.11

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 74

During this time, the area of East London was noted as a region particularly experiencing the
devastating effects of the rapid growth of industrialisation and urbanisation.12 Human suffering,
poverty, exploitation, starvation and the related impact on the local ecosystems could be seen here
in its most unfortunate and unsightly forms. It was an area in which churches were “surprisingly
scarce.”13

Ann Woodall contrasts the positive and negative effects of increasingly larger urban
populations through the urban studies of Lewis Mumford and Asa Briggs. Mumford maintains “it
was the change of scale, the unrestricted massing of populations and industries, which reproduced
some of the most horrendous urban effects,”14 whereas Briggs gleaned positive effects from the
large populations of poverty-stricken people in the cities.15 The urban poor were substantially
greater in number than in the country, therefore poverty and suffering were harder to be ignored by
the broader citizenry and government. The sheer numbers of people in the slums, and the pollution
of the East End, affected some who visited the area, such as Jack London, who dramatically
observed that:

As far as I could see were the solid walls of brick, the slimy pavements, and the screaming
streets; and for the first time in my life the fear of the crowd smote me. It was like the fear of the
sea; and the miserable multitudes, street upon street, seemed so many waves of a vast and
malodorous sea, lapping about me and threatening to well up and over me.16

The significant scope and intensity of the issues present in East London echoed William Booth’s
younger years. Booth was no stranger to the sights and sounds of those stuck in poverty. From an
early age in his home town of Nottingham, he was attuned to:

The degradation and helpless misery of the poor Stockingers of my native town, wandering
gaunt and hunger-stricken through the streets droning out their melancholy ditties, crowding the
Union or toiling like galley slaves on relief work for a bare subsistence, kindled in my heart
yearnings to help the poor which have continued to this day and which have had a powerful
influence on my whole life.17

‘Saving souls’ was the primary objective for both William and Catherine Booth’s work, yet concern
for the wellbeing of the whole person – the situation and state of a person’s existence, not just the
soul – was planted from their earlier single years and grew into more holistic Christian praxis
through further various defining events and other gradual realisations.

Salvationist responses

Promising and beneficial relationships between caring for human needs and a broader concern for
the planet – the redemption or reforming of life in spiritual, social and ecological ways – are seen
within early Salvationist literature.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 75

In Darkest England and the Way Out is one example, where William Booth offered a “[plan,
that] if realised would solve the worst problems of modern Society [sic].”18 This plan included
“The Cab Horse Charter” and contains a link, however tenuous, between animal and human
welfare, with an identification and extension of care and concern to more than just humans. It stated
that the generic cab horse in London, the taxi of the day, could expect a better life than many men
and women. Booth’s two main points were: when the horse is down, it is helped up without any
questions asked; and while it lives it has food, shelter and work.19

To Roger Green, the growth of Booth’s concern for both personal salvation and social reform
was most “dramatic” in his publication of In Darkest England in 1890.20 Keating and Murdoch have
argued this change occurred in response to lower numbers of converts from sharing the Gospel to
the poor; however, Woodall characterises this argument as “too simplistic.”21 Green maintains that
“the central theological motif was clearly that of redemption.”22 He proposes a three-part model to
explain Booth’s redemptive motif which includes: (1) salvation, (2) sanctification, and (3) the
kingdom of God, where all three redemptive categories are “interrelated.” The importance of
personal salvation was underscored through the view that “only a holy people could do a holy
work” in bringing sanctification to the corporate and cultural spheres towards the “establishment of
a rightly ordered society,” with the hope of bringing the kingdom of God to Earth.23

As both personal and social redemption were crucial to this movement toward the Kingdom,
understanding the contemporary situation was essential to bringing about positive and holy change.
Florence Booth discerned the contemporary social, economic and related ecological issues, such as
pollution and poor working conditions that have become an important part of much of the Salvation
Army’s work. As described in Booth’s In Darkest England:

Alas! There are crowds of men and women, especially in our great cities, who are almost
compelled to live very unnatural lives, herded together in factories, offices, mills or workrooms,
breathing exhausted air through long hours of every day.24

The ‘In Darkest England’ scheme

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

Phase One: The City Colony

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

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Through his conversations with Salvationists, including William Booth, H. Rider Haggard was able
to state that Salvationists involved in social work were “firmly convinced” of two points in
particular: (1) that “many of the great and patent evils of our civilisation result from the desertion of
the land by its inhabitants”; and (2) that “crowding into cities is one of the most marked phenomena
of our time.”25 Crowding within cities brought issues and opportunities that The Salvation Army
was keen to solve, such as poverty, homelessness and unemployment. Assistance and ‘hope for all’
was to emerge through the city colony’s various refuges, workshops and other industrial or labour
centres. After saving souls from any number of harmful or depressing situations via the city colony,
Booth’s scheme then made provision for people to move and connect back with the land through
farm colonies.

Phase Two: The Farm Colony

William Booth promoted farming as a great means by which to alleviate many issues within the
new industrialised, impersonalised and alienating society full of smoke, temptation and poverty. As
the early Salvation Army leader Frederick Booth-Tucker, a firm supporter of farm colonies, stated,
the farms were to reunite “the landless man with the manless land.”26 In a number of countries,
including South Africa, the Netherlands, England, the United States and Australia, The Salvation
Army acted upon the view of “farming as work which healed and made people whole and drew
them into rhythm with God.”27 Farm colonies were planned and established in numerous areas, such
as Hadleigh Farm in England, purchased in 1891, in order to give the unemployed new skills and
become gainfully employed. In addition to larger farm colonies, the plan included small holdings
farms or agricultural villages to be set up near farm colonies. This was to assist those who had
moved from the city to the farm to take charge of their own plot of land. Schemp contends the farm
colonies were “an attempt at a socialist means to a capitalist end,”28 yet this description lacks
reference to the divine purpose of the farm colonies as a journey to spiritual regeneration for those
involved in the scheme. A number of these farms are still in use today and are also used as drug and
alcohol rehabilitation centres.

However, not all farm colonies were successful. Several farms, particularly in the United
States, closed fairly quickly, partly due to poor land, lack of experienced workers and funding
issues.29 Sandall claims high rates on loans, unexpected drought and the “Spanish-American war
absorb[ing] public interest and funds” as primary reasons for the three American land colonies
being “liquidated.”30 Antalek argues that both farm colonies of Fort Herrick, Ohio, and Fort Romie,
California “failed to settle the poor on the land” and did not fully realise the desired aims of the
scheme.31 However, through these farm colonies many people were assisted.32

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

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Phase Three: The Colony Over the Sea

Booth’s “third and final stage of the regenerative process” was to be the “colony over the sea.”33
Land, most likely within the British Commonwealth would be selected and provided for those who
made the journey over the seas to settle in the Salvationist colonies. While the entire scheme was
never completely established, The Salvation Army did assist in migration programs to colonies.
Esther Daniel claims that there were some key themes in the Army migration plans, such as
supporting “British imperialism and expansion of the British Empire,” with economic and labour
benefits to the Crown and colonies also used in defence of the program.34

However, Daniel also maintains that the purpose of the training and migrant scheme was
primarily aimed at restoring a ‘Garden of Eden’ as it were, thereby leading the juvenile migrants
towards God. Furthermore, Daniel contends that,

Booth believed that life on the land would provide the physical, emotional and spiritual
nourishment which they needed and one which would isolate them from the sins and
degradation of the city.35

The Salvation Army is more well-known as an urban-based movement rather than a back-to-the-
land organisation. As Schemp argues, the “agrarian experiment does not fit into the common
historical perspective of…The Salvation Army.”36 However, Booth’s scheme points out substantial
connections to the wider creation, and to the social, physical and spiritual benefits that a closer
connection with the land can produce.

With Booth’s orienting beliefs of the biblical mandate to share the Gospel in word and deed,
as spelt out in Darkest England, ensuing ‘battles’ for social justice were undertaken and continue
today in various forms. An early example from the Salvationist mission to improve people’s living
and working conditions is seen in the ‘Lights in Darkest England’ campaign.37

In addition to William Booth’s impact and significant influence on both the Booth family and
the subsequent spiritual impact on the Army, Catherine Booth also provides a number of
noteworthy and constructive points to the Salvationist social/spiritual/environmental nexus.

Catherine Booth: eco-Salvationist?

Catherine Booth was known to often delight in nature and was a strong advocate for the protection
and care of animals. In a number of her letters to William, Catherine writes of her love and joy at
being in nature. During the spring of 1853, she wrote, “I love nature, even what little of its beauties
I have seen have almost enchanted me sometimes. I shall never forget the feeling of buoyancy and
delight I experienced.”38 Also in the autumn of 1854, Catherine wrote to William, in descriptive and
blissful prose, of the beauty of a sunset she had experienced. She noted it was “an enchanting

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

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scene,” one that “stirs strange feelings,” and “touches chords which thrill and vibrate through my
whole nature.”39 In her letters to William, while echoing the ideas of countless others before and
after her, Catherine does not subscribe to animistic or pantheistic approaches to nature. Rather, she
notes her love of the natural world and often includes explicit reflections on these themes emanating
from her profound thankfulness, deep love and gratitude to the Creator, and the hope of a future
perfect world:

It is one of the loveliest days the Earth ever rejoiced in. The water is running up in dimpling
ripulets just before me, and all nature seems to be luxuriating in the perfection of happiness. It is
a joyous thought that altho’ the world is so marred and blighted by sin, there is still so much of
beauty and enjoyment in it left, as it were, as a type and earnest of its coming emancipation.40

Catherine’s love for both creator and creation has influenced to some extent the trajectory of The
Salvation Army. William Booth spoke of his wife’s whole soul being,

full of tender, deep compassion. [He thought] that she suffered more in her lifetime through her
compassion for poor...animals than some doctors of divinity suffer for the...wide world of
sinning, sorrowing mortals!41

Catherine’s compassion for animals has been noted in a number of writings.42 It was said she was
greatly pleased to discover that “Wesley and Butler envisaged the possibility of a future life for
animals.”43 W.T. Stead wrote of Catherine, “It is well to note with what passionate sympathy she
regarded those who were suffering, whether they were drunkards or animals, so long as they were
sentient beings.”44 One assumes that it was Catherine’s love for animals that was partly the basis for
both the value placed upon vegetarianism within the Booth family45 and also the inclusion of a
section within The Salvation Army’s Orders and Regulations for Soldiers:

A soldier within the Salvation Army should be kind-hearted, and should manifest love and
gentleness especially in their connection with the animal world. To inflict or to witness cruelty
should be impossible. Not only should they avoid causing unnecessary hardship on animals, but
should be willing to aid or relieve any suffering creature.46

The young Catherine Booth was also known for her action against animal cruelty. Stead wrote that:

On one occasion, when she saw a donkey-boy strike his animal with a heavy-handed hammer,
she leapt out of her carriage, and, notwithstanding a rather nasty fall on her face in the road, ran
after the boy and succeeded in rousing him to some sense of his wickedness. She got the

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 79

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

Acting on behalf of oppressed and abused animals appears to also have been passed to the next
generation of the Booth family.

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

Catherine and her family’s thoughts and actions are positive historical Salvationist precedents
for vegetarianism and the deeper and more holistic relationships that can be formed to the entire
web of creation through animal welfare, altruism and activism.

Other Salvationist responses

An understanding of humanity’s beneficial and reciprocal relationship with nature, and the implicit
or even unintentional incorporation of eco-justice and social justice, is seen in a number of
Salvationist figures, and other general Army proceedings within the Australian context.

For example, James Barker, a Salvation Army leader in Melbourne during the 1890s, valued
green space for recreation and pleasure, particularly for children. Barker “lamented the building
over of the [beautiful green] Collingwood Flat...leaving no more vegetation than a billiard ball.”
With the “consequent limitation of recreation space in the inner city [he mentioned] what can you
expect from the lads if you won’t give them any playground for their cricket?”49 This statement
made more than 100 years ago foreshadows and alludes to contemporary thinking on healthy child
development, such as Richard Louv’s description of the loss of interaction and connection with
nature and its physical and mental effects on children as “nature-deficit disorder.”50 Salvation Army
work in this area has continued over the years with ‘fresh air camps’ and summer camps that
embrace outdoor programs for children, including those from dense urban environments and
disadvantaged backgrounds.

Another historical example from very close by to our meeting place today, is from the
Christmas season of 1896, where Salvationists and others from this area converged at Maroochy
Heads:

A sandy march to the music of two cornets brought us into camp amid tropical trees and shrubs
and within easy reach of the shore, but protected by a ridge from the force of the sea breeze,
where we found many canvas tents, native gunyahs constructed of bark, and edifices more
European but not more beautiful composed of boards and iron.51

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

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 80

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

Likewise, “the Barracks” in which the meetings were held,

Consisted of the thickly-leafed and wide-spreading branches of a giant tree, which formed both
roof and sides, the floor being carpeted with fresh green grass.53

This Salvationist summer tradition continued for more than 20 years. An advert placed in the
Nambour Chronicle in 1912 for the “Christmas encampment” celebrated the benefits of the camp:

Nature’s Pick-me-up. Think of it. With the crowds at one of the finest sea coast holiday
Rendezvous for Surf-bathing, Boating, Fishing, Picnic Parties, etc.... Regain your colour. Add
years to your life. Come to Tent Town, where the ocean breezes blow.54

In many other Salvationist texts and sermons, references are made from nature towards a pertinent
point or message within the Christian faith. Written and spoken analogies with reference to nature
are not always pragmatic or aim to explicitly connect the listener or reader to care or respect God’s
Earth. Australian Salvationist Neil Young refers to Psalm 1:3: “and he shall be like a tree” and
relates this spiritual story to his early fascination with the life and growth of trees.55 In a similar
fashion, Samuel Logan Brengle, writing in 1929 noted that:

Renewal…and awakenings…never begin in a great way. They begin the same way oak trees
begin. There is nothing startling and spectacular about the beginning of an oak tree. In darkness,
in loneliness, an acorn gives up its life, and the oak, at first only a tiny root and a tiny stem of
green, is born out of the death of the acorn. In a similar way revivals are born, souls are won, the
Kingdom of God comes. Someone dies—dies to self interest, to the praise of men, to
ambition—and lives for Christ, lives to save others.56

Even though there may be no explicit attempt to move the listener or reader from
anthropocentric (solely human focused) action to a more holistic view of Christian faith and action
within God’s Earth, I argue there are still positive and beneficial reasons for invoking remembrance
and acknowledging the natural order within writings and interactions. Indeed, never before have
there been so many people who live within close ties to the land from which they are nourished.

During The Salvation Army’s earlier years, as Winston illustrates in the New York context,
the “cathedral of the open air” was seen as “a figurative canopy spread over the city, [which] turned
all of New York into sanctified ground.”57 Competition for popular space to further the Army’s
mission to “purify the moral atmosphere” involved using a number of contemporary and radical
mediums. To reach the wider populace in the late 19th and early 20th centuries Salvationists made
use of brass bands, theatre and early adoption of filmmaking, especially within Australia.

There have been various reasons for Salvationist involvement in adopting new media or
technologies, such as documenting events (such as Australia’s federation celebrations), various
educational works, and alerting the public to social issues.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 81

As greater numbers of people become more aware and are educated around environmental
problems and possible solutions, there is potential for constructive Salvationist action to develop. A
precedent for Salvation Army environmental awareness and education is found in rural Queensland
during the Second World War, a place which at that time lacked easy access to media:

Tickets were distributed...to see the Cinescope films which were shown in a Salvation Army
hall. Some were of scientific and environmental educational value, such as The Eclipse of the
Sun and The Life of a Spider.58

Another fascinating link comes from Brengle, who, in contrast to his ideas on slow, gradual
renewals, had his own transcendent and dramatic experience of “pure love” for people, animals and
the entire world which he understood to be when “God sanctified [his] soul.” The experience,
initially on January 9th 1885, culminated four days later in:

...a Heaven of love that came into my heart. I walked out over Boston Common before breakfast
weeping for joy and praising God. Oh, how I loved! In that hour I knew Jesus and I loved Him
till it seemed my heart would break with love. I loved the sparrows, I loved the dogs, I loved the
horses, I loved the little urchins on the streets, I loved the strangers who hurried past me, I loved
the heathen—I loved the whole world.59

Brengle’s ecstatic experience has inspired a significant amount of Salvationist literature on,
and encouragement towards, holiness and holy living. It is also a wonderful example of the link
between holy living and love for all of God’s creation.

Conclusion

To conclude, we can ask in response to the symposium theme: Is Salvationist social-ecotheological
history another aspect to consider for our “wake-up call”? What might this mean for us today? Or at
least, what might we learn from these histories?

Some of these actions undertaken by Salvationists such as Brengle and the Booth family in
the late 19th century have the potential to be looked upon as radical and even as actions to be
avoided by some Salvationists today, in part due to the radicalised nature of environmental
discourse surrounding these issues today. There are a diverse range of opinions around the issues of
environmental justice within Army. Nonetheless, many Salvationists around the world have
demonstrated understanding of the close links between the spiritual, social and ecological. There are
also quite a number of Army policies, statements and activities from territories around the world
that are aware of the impact of environmental issues and incorporate ecological awareness.60

Following General Eva Burrows’ statement that “Salvationists are encouraged to consider
their responsibility to the environment by taking practical steps to preserve God’s creation”61 where

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 82

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 83

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 84

A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH
1988 – PRESENT

SURNAMES OF BOOK AUTHORS D TO G

By
Garth R. Hentzschel

Following on from R.G. Moyles, A Bibliography of Salvation Army literature in English 1865-
1987,1 each edition of the Australasian Journal of Salvation Army History will have information of
literature by Salvationists or containing information on The Salvation Army to assist researchers
and those interested in more information on The Salvation Army. Both bibliographical information
and a brief outline of the work will be included. Where possible, information will also be provided
on where the work can be accessed or purchased as at the date of this publication. Please note that
categories and referencing style will be that used by Moyles to continue the style of the work.

SECTION I – HISTORY, DESCRIPTION, AND PUBLIC REACTION

A. GENERAL HISTORIES

Daws, Ken. THE WORLD OF SALVATION ARMY STAMPS. Baldock, UK: Egon Publishers, 1996, 40
pp.

The book covered the history of stamps connected to The Salvation Army for celebrating its activities
or anniversaries. The countries included in the book were: Antigua and Barbuda, Argentina, Australia,
Belgium, Canada, Chile, Denmark, Finland, UK, Guyana, Holland, Iceland, Isle of Man, Jamaica,
Kenya, Monaco, Indonesia, New Zealand, Norway, The Philippines, Singapore, St. Helena, South
Africa, St. Christopher-Nevis-Anguilla, Suriname, Sweden, Switzerland, USA and Zaire.2

Farthing, Peter. 1865 – THE YEAR THAT MADE THE SALVATION ARMY. Sydney South, Australia:
Carpenter Media, 2015, 134 pp.

The first 16 chapters outlined the events in William Booth’s and Catherine Mumford’s lives which led
up to the events of 1865. There were chapters on the London and East End context of the time,
followed by chapters that focused on converts, finances, and meetings places.3

Gariepy, Henry. CHRISTIANITY IN ACTION – THE INTERNATIONAL HISTORY OF THE
SALVATION ARMY. Michigan, USA: William B. Eerdmans Publishing, 2009, 286 pp.

The book was a one volume history of The Salvation Army from its commencement to the time of
publication. In addition to the usual historical highlights of Army history, the beginning, the meeting
and ministry of William and Catherine Booth, music ministry, persecution, women in ministry, and
Darkest England scheme, it also included theological elements, the legacies of each general, global
growth and biographies of heroes of the faith. A chapter is devoted to The Salvation Army’s launch in
the USA.

Reference citation of this paper
Garth R. Hentzschel, “A bibliography of Salvation Army literature in english, 1988-present, Surnames of book
authors D to G”, The Australasian Journal of Salvation Army History, 1, 2, 2016, 84-102.
1 R.G. Moyles, A Bibliography of Salvation Army literature in English (1865-1987), (Lewiston, USA: The Edwin
Mellen Press, 1988).
2 At the time of publication of AJSAH the book could be purchased at SP&S - http://www.sps-shop.com/the-world-of-
salvation-army-stamps-7092-p.asp
3 At the time of publication of AJSAH the book could be purchased at The Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/1865-the-year-that-made-the-salvation-army-peter-farthing/

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 85

Gariepy, Henry. MOBILIZED FOR GOD – THE HISTORY OF THE SALVATION ARMY – VOLUME
EIGHT – 1977-1994. Minneapolis, USA: Wm. B. Eerdmans Publishing and The Salvation Army USA
Southern Territory, 1999, 365 pp, + DVDROM.

The history covered the years 1977 to 1994 under the leadership of generals including Arnold Brown,
Jarl Wahlström, Eva Burrows, Bramwell H. Tillsley, and Paul A. Rader. The volume included world
events which had impact on The Salvation Army, including the fall of the former USSR, which
opened the door to The Salvation Army’s re-entry into former communist countries. Final chapters
discussed the paradigm changes in ministry and also contained appendices on statistics, expenditure,
and places where the movement officially served.

Grinsted, Stephen. A SHORT HISTORY OF THE SALVATION ARMY. London, UK: The Salvation Army
International Heritage Centre and The Schools and College Unit, 2012, 30 pp.

The booklet which outlined the history and development of The Salvation Army, was written
primarily for use in religious education classes in UK schools. It covered the early persecution and
growth of the movement. It also outlined the cultural elements of the movement which included;
songs, brass bands, the joystrings, in Darkest England scheme, maiden tribute, work in times of
disaster and work around the world.4

B. DESCRIPTIVE ACCOUNTS OF ARMY METHODS AND ACTIVITIES

Gariepy, Henry. CHALLENGE & RESPONSE – A DOCUMENTARY ON CHRISTIANITY IN ACTION
IN THE INNER CITY – IN RESPONSE TO RIOTS, RACISM, POVERTY CRIME AND
SPIRITUAL NEED. Ohio, USA: The Salvation Army Northeast Ohio Division and the Hough Multi-
Purpose Center, 1994, 155 pp.

The documentary gave the history, development and current work of The Salvation Army’s centre in
Hough, USA. From civil unrest and economic down turn, The Salvation Army joined with people like
Madeline Manning, an Olympic star, to build a community centre, offer social services and a spiritual
hub to the people of the area.

Gariepy, Henry. CHRISTIANITY IN ACTION – THE SALVATION ARMY IN THE USA TODAY.
Illinois, USA: Victor Books, 1990, 159 pp.

The book was a documentary of The Salvation Army’s in the USA. It claimed to be the first
descriptive and definitive work on the contemporary Salvation Army in the USA.

Gates, Donald K. EVANGELISM AND THE SALVATION ARMY – A BACKGROUND PAPER FOR
PRESENTATION AT THE ‘TASA93’ CONFERENCE. Sydney, Australia: Macquarie University, 14
December, 1993, 122 pp.

The research paper outlined the use of evangelism by the early Salvation Army and researched its use
in the development of the Eastlakes Corps.

C. ANNUAL REPORTS

Gowans, John. INTERNATIONAL COMMISSION ON OFFICERSHIP, FINAL REPORT AND THE
GENERAL’S CONSULTATION WITH OFFICERS. London, UK: International Commission on
Officership, Salvation Army International Headquarters, February, 2000, 28 pp.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 86

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

E. PUBLIC REACTION TO AND COMMENTARY ON ARMY METHODS AND ACTIVITIES
Davis, Nancy J. and Robinson, Robert V. CLAIMING SOCIETY FOR GOD: RELIGIOUS MOVEMENTS

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

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 87

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

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 88

United Kingdom

Guy, David. A NEW BEGINNING… THE SALVATION ARMY JERSEY. Jersey, UK: Les Winton, c.
1995, 32 pp.

The booklet was written to commemorate the 50th anniversary of the liberation of the Channel Islands
from German Nazi occupation. It gave eyewitness accounts from soldiers of the corps and the closure
of Salvation Army centres in Jersey and Gorey by the German high command. The story of the Red
Cross ship, the VEGA was also included. The second half of the book outlined the liberation and
recommencement of The Salvation Army’s work on the islands.

United States of America

Docter, Robert. SOLDIERS ALL – THE SALVATION ARMY PASADENA TABERNACLE PAST,
PRESENT AND FUTURE. Pasadena, USA: Robert L. Docter, 2003, 101 pp.

Memories and photographs were used to tell the history and future plans of the Pasadena Tabernacle
Corps and its people. There were lists of officer names who served in the Corps and name and location
changes of the Corps.

SECTION II – SOCIAL SERVICE

G. GENERAL HISTORY, DESCRIPTION, AND ANNUAL REPORTS

Gowans, John, Wilson, Dee, Perkins, Kieren, Besley, M.A., McGeoch, Rod, Lynch, Helen, and Miller, Harry
M.. TAKING IT TO THE STREETS – THE WORK OF THE SALVATION ARMY AS SEEN BY
SIX HIGH-PROFILE AUSTRALIANS (including CONSOLIDATED FINANCIAL
STATEMENTS). June 30, 1996, 10 + 15 pp.

The report included the financial statement for the Australia Eastern Territory. Introduced by John
Gowans, six Australians visited Salvation Army institutions and programs and wrote about their
experiences. Dee Wilson was from John Fairfax Publications, Kieren Perkins was an Olympic gold
medallist, M.A.Besley was chairman of the Commonwealth Bank, Rod McGeoch was national
chairman for Corrs Chambers Westgarth, Helen Lynch was director of Coles-Myer and Harry M.
Miller was founder and director of Harry M Miller & Co.

H. SPECIFIC ASPECTS OF SOCIAL WORK

1. THE ‘DARKEST ENGLAND’ SCHEME

Gauntlett, Caughey. TODAY IN DARKEST BRITAIN. London, UK: Salvationist Publishing and Supplies,
1990, 256 pp.

To mark the centennial of In Darkest England and The Way Out, the book was published after a study
of the state of British welfare. It investigated the issues of the day including; child abuse,
homelessness and drug addiction. The book highlighted a number of ways The Salvation Army was
meeting the needs of the poor with both practical help and lobbying the government.

7. WAR SERVICES

Gamble, Brue. DARKEST HOUR – THE TRUE STORY OF LARK FORCE AT RABAUL –
AUSTRALIA’S WORST MILITARY DISASTER OF WORLD WAR II. St. Paul, USA: Zenith
Press, 2006, 304 pp.

The book outlined Salvationist involvement with the events. Arthur Gullidge and the soldiers from
Brunswick Corps Band as well as welfare huts were included throughout the book.

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 89

Gladwin, Michael. CAPTAINS OF THE SOUL – A HISTORY OF AUSTRALIAN ARMY CHAPLAINS.
Newport, Australia: Big Sky Publishing, 2013, 398 pp.

The book outlined the history of chaplains in the Australian military and discussed Salvation Army
chaplains who included; William ‘Fighting Mac’ McKenzie, and Arthur ‘Padre Mac’ McIlveen.

10. MISCELLANEOUS SOCIAL SERVICES

Diver, Stuart with Bouda, Simon. SURVIVAL – THE INSPIRATIONAL STORY OF THE THREDBO
DISASTER’S SOLE SURVIVOR. Sydney, Australia: Pan Macmillan, 1999, 224 pp.

The book told of the events leading up to the landslide as well as the rescue efforts through the eyes of
the only survivor, Stuart Diver. The Salvation Army’s support through the Salvation Army Emergency
Services and Chaplaincy Services are included, as well as a list of all the people who assisted in the
emergency through the movement.

Ellery, Joyce, Telfer, Ivor. A TASK ACCOMPLISHED – THE SALVATIOIN ARMY AFGHAN
REFUGEE ASSISTANCE PROJECT PAKISTAN. Pakistan: The Salvation Army, 1992, 318 pp.

The book was written to give information on the work of The Salvation Army in connection to the
Afghan refugee crisis. It included: organisational structures; list of donors; the inception of the
initiative; the manual of guidance with health care, vocational training, management; creation of an
Afghan NGO; as well as forms and documents used throughout the program.

11. YOUTH SERVICES

Gallet, Wilma (writer), McGuigan, Peter (Ed), Tan, Andrew, and Cehovskih, Ceslav (Graphic Design).
FINDING MY PLACE – THE SALVATION ARMY’S RESPONSE TO YOUTH HOMELESSNESS
– OASIS YOUTH SUPPORT NETWORK. Sydney, Australia: The Salvation Army, Australia Eastern
Territory, 2008, 98 pp.

The book outlined the history and socio-economic climate which caused youth homelessness. It
defined risk and resilient factors and The Salvation Army’s work with the youth and their parents.

SECTION III – PROMOTING THE WAR

N – INSTRUCTIONAL AND DEVOTIONAL LITERATURE

Darbyshire, Bramwell. MISCELLANY FOR THE MUSING MOMENT – BEING MAINLY THREE-
DIMENSIONAL. Stibbington, UK: Cambridge Devotional Directives, 1999, 159 pp.

The book was a collection of 44 devotional discussions based around a single word, such as;
perfection, answer, prayer, light, power, heat, doubt and singing.

Darbyshire, Bramwell. MY BUSINESS HERE BELOW – SHARED THOUGHTS ON SOUL WINNING.
Baldock, UK: The Salvation Army, n.d., 12 pp.

The booklet was a compilation of discussions and instructions on winning souls to the Christian faith.
It included discussions on; motives, compassion, never being off duty, and personal initiative.

Davies, Howard. DREAMS AND VISIONS, PROGRAMME FOR GROWTH – TEN STUDIES ON
GROWTH PRINCIPLES. Melbourne, Australia: The Salvation Army, n.d., 32 pp.

The booklet was a study aid on corps growth, with a brief discussion on ten different principles,
followed by scripture reading and questions to guide thought.

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 90

Davies, Mal, (Ed.), Booth, William, Booth, Catherine, Merrett, Winsome, and Webb, Geoff. I’LL STAND
FOR CHRIST – THOUGHTS ON SALVATION & HOLINESS. Melbourne, Australia: Salvo
Publishing, 2012, 153 pp.

The book was a compilation of writings of William and Catherine Booth on salvation and holiness.
The two sections are introduced by an essay from current serving Salvation Army officers.9

Davies, Tracey and Elms, Ros, with Tinker, Kelly (illustrator). THE THANK YOU PRAYER. Melbourne,
Australia: Salvo Publishing, 2010, 20 pp.

The booklet was a picture book for toddlers and elementary readers to instruct on what children can
pray for.10

Dean, Harry. WHAT AND WHY WE BELIEVE. Classic Salvationist Texts. London, UK: Salvation Books
(The Salvation Army International Headquarters), 2009, 72 pp.

The book was a combination of two of Harry Dean’s previously published works: The Faith We
Declare, 1955, 1960 & 1963; and Belief in God, 1961. The two works focused on Salvation Army
doctrine and the Christian idea of the Godhead.11

Docter, Robert. A VIEW FROM THE CORNER. Long Beach, USA: Frontier Press, 2008, 171 pp.

The book was a collection of devotional and commentary articles originally printed in Salvation Army
magazines in the USA. It focused on questions about The Salvation Army, social action, Corps life
and letters to generals of The Salvation Army.

Doss, Glen. REFLECTIONS OF A FORMER ATHEIST. USA: Frontier Press (The Salvation Army USA
Western Territory), 2012, 176 pp.

The book was a collection of 27 topics divided into three parts; formative years, the military, and The
Salvation Army. Each topic gave a discussion on the author’s memories at that time in their life and
then linked these with verses of scripture and statements for reflection.

Durston, Graham. THINKING BIBLICALLY – STUDIES IN BIBLICAL ETHICS FOR
SALVATIONISTS. Sydney, Australia: Public Questions Board – Australia Eastern and Papua New
Guinea Territory, 1988, 32 pp.

The study gave commentary, scriptural references and questions to promote thinking and action on the
following topics; marriage, divorce, singleness, homosexuality, the world its way and works.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 91

Eason, Andrew, and Green, Roger J. (Ed). BOUNDLESS SALVATION – THE SHORTER WRITINGS OF
WILLIAM BOOTH. New York, USA: Peter Lang, 2012, 207 pp.

The research used minor writings of William Booth to explore six topics relating to the work and
ministry of The Salvation Army. The topics were, origins and early days of The Salvation Army,
salvation, holiness, female ministry, missions and missionaries and The Salvation Army’s relationship
to the church.

Ellis, Gilbert. WHAT A HOPE! London, UK: Salvation Books (The Salvation Army International
Headquarters), 2010, 92 pp.

The book had a focus on the Christian hope shared by Salvationists. It contained 17 chapters, each
covered a different discussion on hope and all included links to scripture.

Evenden, Miriam A. PLEASE DON’T SQUISH THE TOOTHPASTE! Canada: The Salvation Army Canada
and Bermuda Territory, n.d., 199 pp.

The book was set as letters from ‘Pam’ and covered topics such as; relationships, community service,
temptation, Christmas and rejection.

Fairclough, Colin (compiled and edited). MY FATHER, OUR FATHER – NEW PRAYERS FOR
PERSONAL AND CONGREGATIONAL USE. London, UK: United Kingdom Territory of The
Salvation Army, 1994, 274 pp.

The book was a collection of 328 prayers written by many Salvationists and organised into two parts
for private and public use. The topics covered; relationship with God, home and family, worship,
ceremonies and Christian life.

Faragher, Christine (Ed.). OTHER VOICES – EXPLORING THE CONTEMPLATIVE IN
SALVATIONIST SPIRITUALITY. Melbourne, Australia: Salvo Publishing, 2010, 184 pp.

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

Finger, Raymond. GOING FURTHER FOR GOD. Melbourne, Australia: Salvo Publishing, Australia
Southern Territory, 2010, 113 pp.

The combination of sermons and papers were published to celebrate the appointment of Commissioner
Raymond Finger to the leadership of The Salvation Army Australia Southern Territory.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 92

Francis, William W. CELEBRATE THE FEASTS OF THE LORD. Alexandria, USA: Crest Books, The
Salvation Army National Publications, 1993, 152 pp.

The study first described the history of Jewish feasts and followed by explaining the link to Christ.
Each study concluded with a section for the reader to ponder over versus of scripture. The book also
included an appendix which contained; the Hebrew calendar, feasts of the Lord from Leviticus 23,
Jesus’ engagement with the feasts of the Lord, and a diagram that showed the relationship between the
feasts and Christian history.

Francis, William W. THE STONES CRY OUT. West Nyack, USA: The Salvation Army Literary
Department, USA Eastern Territory, 1993, 138 pp.

The information book gave historical and biblical discussions on places in the Holy Land. Each
discussion included coloured photographs of the historical places.

Francis, William W., et al.. LIVING PORTRAITS SPEAKING STILL, A COLLECTION OF BIBLE
STUDIES. Alexandria, USA: Crest Books, The Salvation Army National Publications, 2003, 247 pp.

The compilation of Bible studies where all first published in the United States of America War Cry.
The authors included; Marlene Chase, James Farrell, Henry Gariepy, David Laeger, Evelyn Merriam,
John G. Merritt, Philip D. Needham, Arthur R. Pitcher, Bruce A. Power, Sharon M. Robertson, Robert
E. Thomson, Bramwell H. Tillsley, and A. Kenneth Wilson. Each bible study commenced with a
discussion linked to scripture as well as quotes from famous people or songs. Each section of the bible
studies concluded with, “something to think about?” to encourage thought and action.

Friend, Geoff. ENJOY THE JOURNEY – INSPIRATIONAL LIFE STORIES. Riverdale, Australia: Geoff
Friend, 2010, 226 pp.

The book was a combination of memoirs and devotional texts and was sold to raise funds for The
Salvation Army’s Howard Hospital, Zimbabwe. Friend used stories from his life and ministry as a
Salvation Army officer to show how God provides.13

Gariepy, Henry. 100 PORTRAITS OF CHRIST. Singapore: The Salvation Army, Singapore, Malaysia and
Myanmar Command, c1995, 234 pp. Previously published under the same title by, Illinois, USA:
Victor Books, 1987 & 1988, 238 pp. and, Herts, UK: Scripture Press Foundation, 1988, 224 pp.

The book was a devotional work on the names given to Christ. As the title suggested 100 names are
unpacked firstly with a verse of scripture then a small discussion often with songs or verses.

Gariepy, Henry. A SALVATIONIST TREASURY – 365 DEVOTIONAL MEDITATIONS FROM THE
CLASSICS TO THE CONTEMPORARY. Virginia, USA: Crest Books, (The Salvation Army USA
National Publications), 2000, 373 pp.

The devotional work was a compilation of selected sections from previously published Salvation
Army works. Each section of work was given a date for each day of the year and commenced with a
verse of scripture. Authors included; Milton Agnew, David Atkins, Kenneth Baillie, Catherine Baird,
Catherine Bannister, Bramwell Booth, Catherine Booth, Catherine Bramwell-Booth, Evangeline
Booth, Herbert Booth, William Booth, Nigel Bovey, Will J Brand, Dorothy Breen, Elizabeth Swift
Brengle, Samuel Logan Brengle, Arnold Brown, Jean Brown, Eva Burrows, John Busby, George
Carpenter,, Peter & Grace Chang, Marlene Chase, Sallie Chesham, Shaw Clifton, Bramwell Coles,
Dudley Coles, Frederick Coutts, John Coutts, Harry Dean, P.L. DeBevoise, Edward Deratany, Stanley
Ditmer, Robert Docter, Willard S. Evans, Francis Evans, Colin Fairclough, William Francis, Edward
Fritz, Israel L. Gaither, Henry Gariepy, John Gowans, Roger Green, David Guy, Wesley Harris,
Kenneth Hodder, Normajean Honsberger, Donald Hostetler, Henry T. Howard, Beverly Ivany, Stanley

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 93

Jaynes, Clifford & Maureen Kew, Charles King, Josef Korbel, David Laeger, Flora Larsson, John
Larsson, Ah Ang Lim, William MacLean, Andrew S. Miller, James Morgan, Richard Munn, Philip
Needham, Juanita & George Nelting, Joe Noland, Albert Orsborn, James Osborne, Arthur R. Pitcher,
Dorothy Post, Herbert C. Rader, Paul A. & Kay Rader, Lyell M. Rader, George Scott Railton, Norman
Raymond, Jonathan S. Raymond, Edward Read, Harry Read, Robert Rightmire, Sharon Robertson,
Mina Russell, Reinder Schurink, Clifton Sipley, Allister Smith, George B. Smith, Robert Street,
Virgina Talmadge, Robert Thomson, Bramwell H. Tillsely, Keilah Toy, Ruth Tracy, Bramwell Tripp,
Lucille Turfrey, Jarl Wahlström, John D. Waldron, Robert A. Watson, A. Kenneth Wilson, David E.
Winters, Jayce Winters, Clarence D. & Janet Wiseman, Gunpei Yamamuro, Check Yee, and Chick
Yuill.

Gariepy, Henry, and Court, Stephen (eds). HALLMARKS OF THE SALVATION ARMY. Melbourne,
Australia: Salvo Publishing, (The Salvation Army Australian Southern Territory), 2009, 185 pp.

The work was a compilation of papers as a festschrift, a tribute to General Eva Burrows on her 80th
birthday. The papers were presented under headings outlining Salvation Army ministry as defined by
John Gowans; to save souls, to grow saints, and to serve suffering humanity. The authors included;
Hezekiel Anzeze, Eva Burrows, Lyndall Bywater, Helen Clifton, Shaw Clifton, Stephen Court, Robert
Docter, William Frances, Israel Gaither, Henry Gariepy, John Gowans, Wesley Harris, Margaret
Hay,Willis Howell, Beverly Ivany, Vibeke Krommenhoek, Lalkiamlova, John Larsson, Elizabeth A.
Matear, Hope Mungate, Janet Munn, Richard Munn, Joe Noland, Paul A. Rader, Harry Read,
Gwenyth & Robert Redhead, Campbell Roberts, Joann Shade, Bramwell Southwell, Danielle
Strickland, Bramwell Tillsley, Ricardo Walter, and Phil Wall.14

Gariepy, Henry. LIGHT IN A DARK PLACE – DEVOTIONAL THOUGHTS FROM THE PROPHETS TO
BRIGHTEN YOUR JOURNEY. Illinois, USA: Victor Books, 1995, 288 pp.

The book consisted of 100 short devotional items which covered the biblical prophets of; Isaiah,
Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah,
Haggai, Zechariah, and Malachi. Most devotions commenced with scripture and concluded with a
short prayer.

Gariepy, Henry. PORTRAITS OF PERSEVERANCE – 100 MEDITATIONS FROM THE BOOK OF JOB.
Illinois, USA: Victor Books, 1989, 215 pp.

The book consisted of 100 short devotional items which covered the biblical story of Job. Each
devotion commenced with a section from the Bible, contained reference to poems or other verses
throughout and concluded with a short prayer.

Gariepy, Henry. SONGS IN THE NIGHT – INSPIRING STORIES BEHIND 100 HYMNS BORN IN
TRIAL AND SUFFERING. Michigan, USA: William B. Eerdmans Publishing, 1996, 254 pp.

These hymn-based devotions were divided into 13 themes; songs of faith, songs of prayer, songs of
salvation, songs of the cross, songs of devotion, songs of testimony, Fanny Crosby – queen of sacred

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 94

song, songs of praise, songs of service, songs of life after death, songs of history, songs in the Bible,
and songs of an army. Each devotion had a brief introduction to the song, the song in full and an idea
of prayer or thought.

Gariepy, Henry. WHEN LIFE GETS TOUGH – FINDING PEACE AND STRENGTH IN TIMES OF
TROUBLE. Colorado, USA: Honor Books, 2003, 80 pp.

The devotional book was designed for The Salvation Army to distribute to people in times of trial and
testing. It outlined 33 areas to assist healing, such as; prayer, crisis, change, where is God?, the
wounded healer, and strength for the future.

Garrington, Jim. EQUIPPED FOR BATTLE – PERSONAL PERSPECTIVES ON WESLEYAN BELIEFS
AND PRACTICES, BASED ON THE ‘ARTICLES OF WAR’, THE MEMBERSHIP DOCUMENT
OF THE SALVATION ARMY. USA: The Salvation Army, Central Territory, 2002, 229 pp.

The study described the 11 doctrines of faith for The Salvation Army as well as the articles of faith
and positional statements. Scriptural references were included throughout and questions are given at
the end of each chapter to assist with study to help the reader think.

Glover, Liam. INSIGHT FOR LIVING JOURNAL – A BIBLE READING JOURNAL FOR THE 2020
JOURNAL. Sydney, Australia: Liam Glover, 2009, 120 pp.

The journal had a brief introduction followed by pages to write scriptures and reflections. The end of
the document included a program for readings from the Bible for each day of the year.

Goodridge, Donald V. THE FAMILY OF GOD – FROM RELIGION TO DIVINE RELATIONSHIP.
Ontario, Canada, Guardian Books, 2004, 224 pp.

The book was a devotional work on Paul’s letter to the Ephesians. It gave a commentary on the book
of the Bible as well as self-help study guide.

Goodwin, David. FEELINGS ARE OKAY – FOR CHILDREN AFFECTED BY NATURAL DISASTERS.
Sydney, Australia: Children Matter, The Salvation Army and Kidsreach, 2011, 16 pp.

The activities booklet was designed with activities to help children talk about their feelings after a
natural disaster.

Greentree, E.W. THE EXPECTATION OF A DIVISIONAL COMMANDER, LEADING A LARGE
CORPS. Sydney, Australia: The Salvation Army Eastern Territory, 17 pp.

The booklet outlined the expectations of corps officer by their divisional commander.

Guy, David. PLANNING A CAMPAIGN. How to series… London, UK: International Headquarters of The
Salvation Army, 1987 reprinted 1988, 30 pp.

The training manual gave five chapters to help plan and develop a spiritual campaign in a community.
The five chapters included; to define the objectives of the campaign, the design and organisation of
resources, development of activities, planning meetings and develop the follow-up process. The
conclusion of the manual also included a checklist.

Guy, David. WAYS TO WITNESS. How to series… London, UK: International Headquarters of The
Salvation Army, 1990, 31 pp.

The training manual gave ten chapters which discussed ways and means to witness to others. The ten
areas outlined were; in the corps, open-air, testifying, social life, service to others, door-to-door
visitation, music, drama, argument and discussion and love.

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 95

Guy, David. WORSHIP & THE WORD – PREACHING & WORSHIP IN THE SALVATION ARMY.
London, UK: The Salvation Army, United Kingdom Territory, 1991, 81 pp.

The booked outlined the history of public worship in The Salvation Army then described preaching
and its context in relation to worship.

SECTION IV – MUSIC AND MUSICAL GROUPS
Dalziel, Sylvia. THE JOYSTRINGS – THE STORY OF THE SALVATION ARMY POP GROUP. London,

UK: Shield Books (The Salvation Army UK Territory with Republic of Ireland), 2013, 155 pp.

The book told of the ‘accidental’ birth of the band, the reaction of the media, tours, songs and fans.
The book included numerous photographs to enrich the narrative, listed the songs and recordings made
by the band and its impact with interviews from leading officers in The Salvation Army.15

Davies, Howard (music & Lyrics), and Trigg, Pam (script). OUTSIDE IN – BASED ON THE STORY OF
ZACCHAEUS. Melbourne, Australia: The Salvation Army Australia Southern Territory, 1987, 50 pp.

The musical portrayed the biblical story of Zacchaeus.

Davies, Howard. SONGS FROM SCRIPTURE – 14 NEW SONGS FOR CONGREGATIONAL USE
(BASED ON N.I.V. TRANSLATION). Glen Waverley, Australia: Waverley Temple, The Salvation
Army, 1993, 14 pp.

The booklet was a collection of 14 songs by Howard Davies to tunes from the 1986 edition of The
Songbook of The Salvation Army. All songs were based on scriptures taken from the NIV translation
of the Bible.
Davies, Howard (music & Lyrics), and Mundy, Brian (script). SOUTHERN CROSS – MUSICAL.
Melbourne, Australia: The Salvation Army Australia Southern Territory, 1987, 125 pp.

The musical portrayed The Salvation Army’s work on the goldfields of Southern Cross, Western
Australia.

Elliot, Ken (ed) and Elliott, Fred (researcher). THE BAND WITH A NAME – A HISTORY OF
COVENTRY CITY SALVATION ARMY BAND FROM 1892 -1993. Baldock, UK: Fred Elliott and
Ken Elliott, 1994, 152 pp.
The book was a history of the Coventry City Salvation Army Band and included lists of itineraries of
the band, band masters and members.

Gowans, John and Larsson, John. SON OF MAN! – A MUSICAL BY JOHN GOWANS AND JOHN
LARSSON. London, UK: Salvationist Publishing & Supplies, 1988, 137 pp.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 96

The musical was based on the life, ministry, teaching and person of Jesus Christ.

Gowans, John and Larsson, John. THE MEETING! – A MUSICAL BY JOHN GOWANS AND JOHN
LARSSON. London, UK: Salvationist Publishing & Supplies, 1990, 122 pp.

The musical was based on the life of a Salvation Army corps.

SECTION V – SALVATIONIST BIOGRAPHY

Catherine Booth (The Army Mother)

Green, Roger J. CATHERINE BOOTH – A BIOGRAPHY OF THE CO-FOUNDER OF THE SALVATION
ARMY. Grand Rapids, USA: Baker Books, 1996, 336 pp. British edition, London, UK: Monarch
Publication with The Salvation Army, 1997, 336 pp.

The book was a well-researched and new approach to the life of Catherine Booth. The author
portrayed Booth within the culture and context of the Victorian era and showed her in her true
humanity. The usual life events were covered along with a chapter on Booth’s perception on female
ministry and the way she argued for this to be a fundamental belief in the processes of The Salvation
Army.

Florence Booth

Fairbank, Jenty. FOR SUCH A TIME – THE STORY OF THE YOUNG FLORENCE BOOTH. London,
UK: Salvation Books (The Salvation Army International Headquarters), 2007, 160 pp.

The biography drew on diaries and memoirs and covered such events as Florence’s parents’ opposition
to her joining The Salvation Army, her early work in Paris and her involvement in the Maiden Tribute
Affair.16

William Booth

Green, Roger, J. THE LIFE & MINISTRY OF WILLIAM BOOTH – FOUNDER OF THE SALVATION
ARMY. Nashville, USA: Abingdon Press, 2005, 287 pp.

The biography identified the influences upon the life and ministry of William Booth. It covered events
from the early years in the Methodist denominations to leaving organised religious groups through to
founding his own mission. A section was given to The Salvation Army and the Church of England, the
Army’s stand on sacraments and involvement in the purity crusade of 1885. The final chapters covered
the Booth family, those who left The Salvation Army, Booth’s travels, Catherine’s death, and the
social work of the movement. Booth’s promotion to Glory and accolades were also given chapters.

Guy, David, Ord, John (editorial), Caldirola, F., Dofny, L., Lambert, C., Riehl, C. (Directors), Strozecki,
Daniéle Paula (Narrator), Marco, Angelo di, (drawing), Huffner, Pierre, (Layout). NO EARTHLY

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 97

POWER… THE STORY OF WILLIAM BOOTH. Rome: Italy, Éditions du Signe (for The Salvation
Army South Africa and Mozambique), 1999, 36 pp. Earlier published as WILLIAM BOOTH AND
THE SOLDIERS OF COMPASSION. London, UK: The Salvation Army International Headquarters,
1987.17

The work is a graphic biographical novel of the life of William Booth and the commencement of The
Salvation Army.

Cecil Brown

Duracher, Frank. SMOKY MOUNTAIN HIGH – THE CONSUMING PASSION OF CECIL BROWN.
Alexandria, USA: Crest Books, (Salvation Army National Publications), 2007, 150 pp.

The book covered the early life of Cecil Brown in the mountains of North Carolina, USA. After she
joined The Salvation Army and became an officer, she was appointed back to her people as she knew
their culture and traditions and therefore adapted worship and teaching to fit the needs of her people.

Eva Burrows

Gariepy, Henry. GENERAL OF GOD’S ARMY – THE AUTHORIZED BIOGRAPHY OF GENERAL
EVA BURROWS. Wheaton, USA: Victor Books, 1993, 368 pp.

The biography gave an in-depth account of the life of Eva Burrows. Her early life in Queensland,
training and appointments in her early career are all covered, including her work in the Howard and
Usher Institute in Zimbabwe. Her rise to leadership in the United Kingdom, Sri Lanka, Australia, and
her generalship are all chronicled. What was of note was her work in reopening The Salvation Army in
the former communist block; East Germany, Hungary, Russia, and Czechoslovakia. The appendix
listed milestones in her life, and heads of state visited.

Green, Wendy. GETTING THINGS DONE – EVA BURROWS. Basingstoke, UK: Marshalling Pickering,
1988, 184 pp.

The biography was published just two years after Burrows was elected as General of The Salvation
Army. The book outlined important events in the early and developmental years of her life. Burrows’
rise to power was discussed as was her early years as general. The biography also proposed her title to
be known as the ‘people’s General’.

Gariepy, Henry, Jaudes, Carol, Cleary, John. THE GENERAL EVA BURROWS TRIBUTE – HER LIFE.
HER TIMES. HER SERVICE. Melbourne, Australia: The Salvation Army Australia Southern
Territory, Saturday 28 November 2009, 20 pp, + DVD.

The booklet was developed in connection with the 2009 tribute to Eva Burrows. It included sections
from an interview with her, photographs from throughout her life and a DVD of sections of the tribute.

John Curtin

Day, David. JOHN CURTIN – A LIFE. Sydney, Australia: Harper Perennial, 1999 & 2006, 768 pp.

The biography gave a small section to John Curtin’s time as a Salvationist, but then focused more on
his membership within the Labor Party of Australia and his subsequent rise to Prime Minister of
Australia.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 98

Israel L. Gaither

Gariepy, Henry. ISRAEL L. GAITHER – MAN WITH A MISSION. Viginia, USA: Crest Books, The
Salvation Army National Publications, with The Salvation Army USA Eastern Territory, 2006, 296
pp.

The biography covered Israel Gaither’s evangelical roots, his childhood and how he met The Salvation
Army. Gaither came out of New Castle Corps and entered training in 1962 in the Heroes of the Faith
session. Included was the marriage and early appointments of Gaither as well as his family.
Appointments included corps leader, divisional commander and territorial commander in USA, and
South Africa, as well as his time as chief of staff and national commander of the USA. The book also
outlined Gaither’s nominations at the High Council and his gifts of preaching.

Andy Miller

Gariepy, Henry. ANDY MILLER – A LEGEND AND A LEGACY – AN ANECDOTAL BIOGRAPHY.
Virginia, USA: Crest Books, The Salvation Army USA National Publications, 2002, 138 pp.

The biography told the story of Commissioner Andy Miller, a unique leader of The Salvation Army in
the USA, who rose to become the national commander. It covered his early life and salvation
experiences as well as his time as territorial commander and mentor to such people as Paul and Kay
Rader, who later became international leaders of the movement.

Ingebjorg Røed

Evenden, Catherine E. and Allan, Ingebjorg C.. …JOY IN THE MORNING. Canada: The Salvation Army
Canada and Bermuda Territory, 1992, 126 p.

The biography told the narrative of a Salvation Army missionary family who served in Indonesia.
Family members were interned by the Japanese during World War II when Ole Røed, along with four
other officers were Promoted to Glory. After the war the family moved to Canada where many of them
served as Salvation Army officers.

Leonard Rust

Gray, Rosalie Wheaton. INDIAN ADVENTURERS – THE STORY OF LIEUT-COLONEL AND MRS
LEONARD RUST. Green & Gold Series, Number Six. Hawthorn, Australian: The Salvation Army
Australia Southern Territory, 1990, 63 pp.

The book covered the heritage of the Rust family and their involvement in The Salvation Army in
England, New Zealand and Australia. The majority of the book covered the work of Rust in India.

Emil Soderstrom

Getz, Robert. ASPIRATION…ANECDOTAL SNAPSHOTS OF GENIUS – THE LIFE AND MUSIC OF
DR. EMIL SODERSTROM. Michigan, USA: INJ Offerings, 2007, 280 pp.

The biography gave information on the composer and his works by way of stories. These stories
included such key players as the Chicago Staff and New York Staff Bands, and Chicago Staff
Songsters. The book contained a catalogue of musical works, vocal compositions and written articles.

W.T. Stead

Eckley, Grace. MAIDEN TRIBUTE – A LIFE OF W.T. STEAD. Philadelphia, USA: Xlibris Corporation,
2007, 458 pp.

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 99

The biography covered the life and work of W.T. Stead and contained photographs, drawings and
chapters covering his involvement in the Maiden Tribute affair.

Miscellaneous Biographies

Elvin, Derek (adapted and compiled). HEROES OF THE FAITH. London, UK: International Headquarters
of The Salvation Army, 2004, 136 pp.

The book was a compilation and adaption of 12 biographies already published, mostly in the Victory
book series. It included biographies of Bramwell Booth, Catherine Booth, William Booth, Lead
Davids, Kawl Kyuma, Kate Lee, Joel Mbamba Matunjwa, Eduardo Palaci, Charles Péan, George Scott
Railton, Mary Styles, and Gunpei Yamamuro,18

Elvin, Derek. UNSUNG HEROES. London, UK: International Headquarters of The Salvation Army, 2007,
138 pp.

The book was a collection of biographies. The first group of people were given a chapter: Alida
Bosshardt, W. Stanley Cottrill, Kathryn Cox, Nina Davidovich, Rin Iwasa, Lalkiamlova, Envoy
Matthew, Betty Muleya, Jushua Ngugi, Hilda Sigley, and Harry Williams. Under the chapter “The
Cloud of Witnesses” sort biographies were given on; David Barker, Millie Chambers, Rebecca Fuller,
Leontine Goska, Thomas Maqili, Amosi Mnyampi, William Ough, Dorothy Purser, George Raddon,
and Angelita Rosario.19

Grinsted, Stephen. SAVED TO SERVE – TESTIMONIES OF FIRST-GENERATION SALVATIONISTS.
London, UK: Shield Books (The Salvation Army UK Territory with the Republic of Ireland), 2012, 38
pp.

The booklet covered testimonies of many people, Emily Armsden, Polly Ashton, Bessie Bancroft,
Sister Baynes, Aggie Bell, Publication Sergeant-Major Ben, Thomas Biggs, Charlie Bird, Bandmaster
Blowers, Band Sergeant Burder, Mark Butcher, Emily Carter, Colour Sergeant Clarke, Minnie
Clinton, Nancy ‘Dickybird’ Cunningham, Recruiting Sergeant Dodson, James Dowdle, Mildred Duff,
Annie Eadie, Treasure Edwards, Tom O’ The Fens, Colour-Sergeant Ferneyhough, Hannah Franks,
Jim Glover, Lowry Halcrow, Brother Hawker, Ted Hill, Annie Hoggard, Sergeant Hollidge, Sergeant-
Major Jakeway, Alfed Jenvey, Bandmaster Kelly, Theodore Kitching, Secretary Lealand, Secretary
Leaske, Kate Lee, Gertrude Linnington, Treasurer McDonald, Peter Monks, Hugh Moore, Brother
Morris, Bandmaster Mottishead, Band Sergeant Moye, Sergeant-Major Nicholas, Nomalanga,
Bandmaster Nunn, Polly Parkin, JS Sergeant Pattison, Anna Jane Peckover, Annie Read, Caroline
Reynolds, Eliza Shirley, Katie Smith, Mark Spencely, William Steel, Colour Sergeant Stinger, Corps
Secretary Joe Taylor, Poll Timms, Colour Sergeant Treacy, Edward Trickett, Masuzo Uyemura, James
Vint, Mark Wainwright, Recruiting Sergeant Walsh, Lizzie Wilkinson, Alfred Wolfe, Kiye
Yamamuro, and Andrew Zealley.

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

The Australasian Journal of Salvation Army History, Volume 1, Issue 2, 2016. Page 100