ISSN 2206-2572 (Online)
The Australasian Journal of
Salvation Army History is
published by The Salvation
Army, Australia Eastern
Territory Historical Society.
Volume 2 2016
Issue 2 September 2017
The AustralasianVJoourlnualmof eSalIvation Army HIisstsourye, V2olume 2, IssuSee2p, 2t0e17m. Pbagee r1 2016
Special Edition
Call for Papers
The Australasian Journal of Salvation Army History
ISSN: 2206-2572 (Online)
The Australasian Journal of Salvation Army History is a multi-national journal that fosters a dialogue on all aspects of the
history and development of The Salvation Army. Articles are encouraged to be glocal, that is, both local and global in
consideration. All articles in this journal have undergone editorial screening and peer review by at least two reviewers. The
aim of the journal is to publish timely, useful, informative, original and honest historical research which will be of value to
both a general audience and those interested in Salvation Army history.
The journal is published by Cross and Crown Publications for The Salvation Army Australia Eastern Territory
Historical Society and seeks to increase the knowledge and promote the interest of Salvation Army history and
understanding of its development.
The journal publishes research papers and historical papers in any areas relating to the history and development of
The Salvation Army, including, but not limited to:
Aged Care, Biographies of individual Salvationists and employees, Buildings and Architecture, The Booth family, Brass Banding, Corps
history, Education of Salvationists, Education organised by Salvationists, Emergency relief and management, Fashion of uniform -
design and meaning, Gender and Cultural Diversity, Genealogical studies, Health work and ministry, Holiness Movement, Human
Rights, Hymnology, Internationalism, Leadership styles, Methodist and Salvationist theological development, Orders and Regulations
and policy development, Religion Studies, Literature Studies, Signs and Symbols meaning, Social justice and The Salvation Army,
Social Work, Social Welfare, Social Impact, Urban ministry, Unemployed and Vulnerable people, Welfare State, Young Peoples’
Ministry.
Papers presented at Salvation Army heritage meetings will welcome. Where possible, primary sources should be
used and presumptive statements avoided. Images and graphics will be accepted if the contributor or The Salvation Army
holds the copyright and they are visually clear for reproduction. All articles contributed must be original, the contributor's
own work and referenced throughout. Articles previously published in either Army or non-Army publications will be
considered on a case-by-case basis.
Interested contributors are highly encouraged to submit their manuscripts/papers to the executive editor via e-mail at
[email protected]. Please indicate the name of the journal (The Australasian Journal of Salvation Army History) in
the cover letter or simply put ‘Australasian Journal of Salvation Army History’ in the subject box if submitting by e-mail.
AJSAH is inviting papers for Vol. 3, Iss. 1. The online publication date is March 2018.
Submission deadline: 30 January 2018.
For any additional information, please contact the executive editor at [email protected]
Blessings,
Garth R. Hentzschel
Executive Editor - The Australasian Journal of Salvation Army History
© The Australasian Journal of Salvation Army History 2017 Cross & Crown Publications for The Salvation
Army Australia Eastern Territory Historical Society
Cross & Crown Publications
PO Box 998
Mt Gravatt Qld 4122
Australia
web address: http://salvos.org.au/historicalsociety/
ISSN: 2206-2572 (Online)
Cover: The Salvation Army tricolour ribbon on a black background. A white crest of The Salvation Army. The picture is
from the cover of William Booth, Salvation Music – Volume II. Being a collection of favorite [sic] songs of The Salvation
Army, 1883, (London, UK: International Headquarters, 1883)
Executive Editor The Australasian Journal of Salvation Army History was formed in 2016
Mr Garth R. Hentzschel and is prepared by a group of volunteers made up from members of
Peer Review and Editorial Team Salvation Army historical groups in Australia and New Zealand as well as
Dr. David Malcolm Bennett others who are interested in researching, writing and displaying Salvation
Army history. It is produced by The Salvation Army Australia Eastern
Mr Lindsay Cox Territory Historical Society in conjunction with Australia Southern and New
Major Kingsley Sampson Zealand, Fiji and Tonga Salvation Army territories.
Major David Woodbury
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 2
THE AUSTRALASIAN JOURNAL OF
SALVATION ARMY HISTORY
VOLUME 2 ISSUE 2 2017
Editorial Note focused papers is from New Zealand. Lt. Colonel William
Welcome to the second volume, second issue of The (Bill) Allott uses a quotation from the consecration of the
Australasian Journal of Salvation Army History ChristChurch Cathedral to outline the distinctives of
(AJSAH). This issue contains over 150 pages of Salvation Army ministry in the New Zealand context.
original research. The authorship again includes
authors from Australia and New Zealand with papers of As with the structure of the previous issues, the
both local and international significance. While middle section contains articles to assist readers and
compiling and editing this issue, peer reviewers have researchers of Salvation Army history. Robert Marshall
travelled with some New Zealanders visiting Australia reviews a memoir of a retired Australian Salvation Army
and the battle fields of the Western Front. I too have officer, Peter Pearson’s A blood and guts good news
had the privilege of spending time in The Salvation story. Garth R. Hentzschel reviews a historical text, St.
Army Archives in Melbourne and London and also the John Ervine’s A journey to Jerusalem revealing a
Methodist Archives in Belfast. These visits will, it is biographer of William Booth and the admiration Ervine
hoped bring light to other papers for the AJSAH in the had for the Founder. Major Kingsley Sampson presents a
near future. Please pass the information of this issue on tribute to author and friend of the AJSAH, Bramwell
to people you know who would be interested, or Cook. He will be missed. Continuing previous issues of
contact the editors and we will inform them of the the AJSAH Garth R. Hentzschel continues with the list of
AJSAH. books published by or about The Salvation Army.
The first paper, by Major Kingsley Sampson, Major David Woodbury unravels the complex
continues the study of the New Zealand Salvation and often confusing history of The Song Book of The
Army work in World War One. This research reveals Salvation Army and investigates some of the Army
the types of funding in which the Army engaged to contributors throughout the number of publications.
support the country’s military comforts work. It shines
light on the public’s financial contributions to the The story of The Salvation Army and the Eagle
Army’s humanitarian work during this time of human Tavern has within it many interesting events. In his two
conflict. papers Garth R. Hentzschel not only outlines the
historical narrative of some of these events, but uses
With the filming of SS-GB, based on the novel of elements of this story to question criticism made
the same name by Len Deighton and airing in the against Salvation Army history.
United Kingdom, alternative history has again become
a popular mode of studying elements of history. This In the final paper, Dr. David Malcolm Bennett
genre gives a highlight to how different actions could investigates a mystery of the missing pages of
have led to a very different present. While Deighton Catherine Booth’s reminiscences. The paper not only
wrote about a different end to World War Two, Dr. outlines how the documents went missing but questions
David Malcolm Bennett allows the reader to think how Army authors claimed to have used the missing
about what could have been if William Booth had date in their work.
joined another denomination of the Wesleyan
movement, the Primitive Methodists. At the end of this issue there are a number of
advertisements and pages of information. Firstly, new
The next three papers focus on very local topics resources: one on the history of architecture in the East
which help unveil the impact local Salvationists have had End of London, you can add your story and photographs
on their communities. The first of the three is from Major to the website; two new books; and a study on Army
Glenda Hentzschel. Hentzschel shows the diligent work statistics. Secondly, an advertisement to encourage you to
displayed by soldiers of the Maroochydore Corps to build tell others about the AJSAH. Thirdly, we hope you will
their citadel. Robert Marshall outlines a brief history of join us for the Symposium next year; see the
corps in the south-western area of Queensland in the advertisement for dates. Fourthly, there are calls from
second of the three papers. Many of these corps are only researchers requesting assistance for information. Please
memories but it indicates how the early Army could work contact the researchers if you know anything about the
in smaller communities. The final of the three locally topics under review. Finally, there are comments and
feedback about previous issues of the AJSAH.
We hope you enjoy this issue and we are happy to
receive feedback or ideas for research.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 3
The Australasian Journal of Title/Author Page
Salvation Army History
CONTENTS Vol. 2 Iss. 2 A bibliography of Salvation Army literature in
Title/Author Page English, 1988 – present, surnames of book
Editorial note authors M. 71
Garth R. Hentzschel
Garth R. Hentzschel
3
The power of song: An overview of the
Contributors 5 development of The Song Book of The Salvation
Salvation Army fundraising in New Zealand during Army
World War One David Woodbury 91
Kingsley Sampson 6 William Booth owned a pub: An overview of the
What if William Booth had been a Primitive historical narrative of The Salvation Army and the
Methodist
David Malcolm Bennett Eagle Tavern
17 Garth R. Hentzschel 108
Foundation to cornerstone: From the foundation of William Booth owned a pub: An analysis of
the Maroochydore Corps to the building of the historical statements: A case study on The Salvation
citadel Army and the Eagle Tavern. Part I
Glenda Hentzschel 27 Garth R. Hentzschel 131
Historical snippets of The Salvation Army in the Catherine Booth’s Reminiscences and the lost pages
south-western region of Queensland. David Malcolm Bennett with assistance from
Robert Marshall 40 Gordon Taylor 151
The Salvation Army; a “surprise and wonder of all” New resource and request for information 164
William (Bill) Allott 53
Book review – A blood and guts good news story Push The Australasian Journal of Salvation Army
Reviewed by Robert Marshall 60 History 168
Historical book review – St. John Ervine’s A Save the date 169
journey to Jerusalem and connections to William
Booth Request for information to assist with research 170
Reviewed by Garth R. Hentzschel 61
Review, comments, feedback and letter to the editor
Meet the author – Herbert Bramwell Cook, A tribute on the AJSAH on Volume 2, Issue 1 171
Kingsley Sampson 66
An advertisement for a Junior
Soldier’s metal shield from
The Young Soldier, (Melbourne, 6
October, 1894), 3.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 4
Contributors - Vol. 2 Iss. 2 History. Hentzschel enjoys research and the
opportunity of looking at the early developments of
Lt. Colonel William (Bill) Allott is a retired Salvation The Salvation Army. She is married with three
Army officer living in Christchurch, New Zealand. He children and three grandchildren. Hentzschel has
trained as a school teacher at Ardmore Teachers written, A Servant Leader – Envoy Bram Hoepper in
College and graduated from Victoria University, the series “They took up their cross” and presented a
Wellington. With his wife, Heather, he has been number of papers at the meetings of the Brisbane
involved in Salvation Army service in Nigeria, the Chapter of The Salvation Army Historical Society. She
United Kingdom, Australia and New Zealand in a assists with SAGALA in her local corps and is
variety of roles which have included teacher training, Secretary for the Brisbane Chapter of the Salvation
youth leadership, officer training and church Army Historical Society.
leadership. For three years he edited the War Cry in
New Zealand and was for five years Editor-in-Chief of Robert Marshall is a retired paramedic after 34+
Salvation Army publications in Australia. In retirement years in that profession. He is involved with the
he has edited the Dallington Community News for the Warwick Corps and the Stanthorpe Outpost (which
local Residents’ Association and has been a budgeter includes a Family Store) where he has been a Soldier
for the Army in Christchurch. He has also researched for over 50 years. He has held various positions in the
Salvation Army history and this can be accessed on corps including YPSM, Corps Treasurer, Bandsman,
https://billallott.blogspot.co.nz. and now Corps Historian. He is currently researching a
number of corps which are no longer in existence and
Dr. David Malcolm Bennett is a Christian researcher collating their history. Marshall is Treasurer for the
and writer based in Brisbane who has the gift of doing Brisbane Chapter of the Salvation Army Historical
quality historical research and presenting it in a Society.
readable form. He has written two biographies of
William Booth: William Booth and his Salvation Army Major Kingsley Sampson is a retired Salvation Army
(Even Before Publishing) and The General: William officer living in Christchurch, New Zealand. As well
Booth (2 vols. Xulon Press). He is also the editor of as Salvation Army history, his retirement interests
The Letters of William and Catherine Booth and of The include travel, gardening, reading, cycling and
Diary and Reminiscences of Catherine Booth. His researching the history of his forebears. He has
books include The Altar Call: Its Origins and Present qualifications in history, theology and education (MA,
Usage (his MTh thesis, awarded with merit) in 2000 BD, DipEd, DipTeaching). Apart from two corps
and The Origins of Left Behind Eschatology (his PhD appointments in New Zealand in the 1980s, most of his
thesis) in 2010. One of his latest books is John Wesley: officer service was in education and education
The man, his mission and his message (Rhiza Press). administration roles in New Zealand and Zambia. This
included sixteen years on the staff of Booth College of
Garth R. Hentzschel is lecturer and course Mission, Upper Hutt. Kingsley was also a contributor
coordinator in the School of Social Sciences, Christian and sub-editor of the Hallelujah Magazine.
Heritage College. He has degrees in education,
leadership and counselling (BEd, BAdminLead, MEd Major David Woodbury is a retired Salvation Army
[SGC]). Hentzschel is the director of Cross & Crown officer living in Sydney. Responding to God’s call he
Publications and president of The Salvation Army and his wife Jeanette entered the training college with
Historical Society, Brisbane Chapter. He has published the Disciples of Jesus Session and were commissioned
works and presented papers on school chaplaincy, in 1979. After serving in a number of corps
education and Salvation Army history. Publications appointments in New South Wales and Queensland,
include; Our First Officer (2004), The Devil’s Army they became part of the territorial headquarters staff
(2006), With A Smile and A Cuppa (2007), The Bag with Woodbury holding the positions of Secretary for
Hut Tabernacle (2012), contributions to the history Communications and Assistant Chief Secretary. While
magazine, Hallelujah! and the Bulletin of The in this appointment Woodbury was the founding editor
Methodist Historical Society of Ireland. of Pipeline and established a video production
department. On his retirement he was appointed to
Major Glenda Hentzschel is a retired Salvation Army produce the history magazine, Hallelujah! The story of
officer who served for over 30 years in corps, The Salvation Army in the Western South Pacific. He is
divisional and territorial headquarters appointments. currently the President of The Salvation Army
She has developed a keen interest in Salvation Army Historical Society, Sydney Chapter.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 5
Flags for Salvation Army Huts – A flag-day, in aid of The Salvation Army Huts,
held in London, among the sellers was Lady Garvagh
pictured here selling a badge to a soldier.1
1 New Zealand Free Lance, (Wellington, NZ, Vol XVII, Iss 896, 14 September 1917), 15.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 6
SALVATION ARMY FUNDRAISING IN NEW ZEALAND
DURING WORLD WAR ONE
Kingsley Sampson
Salvation Army fundraising in World War One had two main thrusts – regular appeals for funds to
support The Salvation Army’s normal work in New Zealand and special appeals for funds to
support the Army’s war work in New Zealand and overseas.
Early Fundraising
Once war was declared on 4 August 1914 and before The Salvation Army began any formal
fundraising of its own, Salvationists contributed small amounts to local patriotic appeals. The
Wanganui Corps contributed £1 to a local relief fund.2 The matron and officers of the Army’s
rescue home in St. Albans, Christchurch contributed £1/15/- to the Food for Britain Fund.3 The
Ellesmere Guardian at Southbridge reported Salvation Army donations of 15/- to the patriotic
fund.4 “Salvation Army, Henley” contributed 5/- to the Belgian Relief Fund.5 The Salvation Army
in Georgetown, North Otago gave a series of lantern lectures with the proceeds “to be devoted to
relief work in Britain.”6
In Wellington civic support was gained for a Salvation Army field day on Saturday 22 August
consisting of decorated motor lorries and a band. During this event Salvationists collected money
for the Patriotic Fund.7 In Ashburton £2008 raised at a Labour Day patriotic demonstration was
divided equally between the Britain and Belgian Relief Fund and The Salvation Army’s annual
Self-Denial Appeal.9 Up to four thousand people10 attended this event which included a sports
program, motor and donkey rides, the sale of stock and the playing of the Christchurch Salvation
Army Band.11 While the Self-Denial Appeal was not strictly a war relief appeal, Commissioner W.
J. Richards acknowledged that the war would “bring in its train additional burdens, which we hope
to be in a position to relieve.” This was in a letter appealing for public support while at the same
time recognising the public’s generous support for the various patriotic appeals.12 Other officers
followed up with similar letters such as that from C. Dawkins, commanding officer at Timaru.13
Reference citation of this paper
Kingsley Sampson, “Salvation Army Fundraising in World War One”, The Australasian Journal of Salvation
Army History, 2, 2, 2017, 6-16.
2 Wanganui Chronicle, (NZ, 26 August 1914), 8.
3 The Press, (Christchurch, NZ, 29 August 1914), 13.
4 Ellesmere Guardian, (NZ, 2 September 1914), 2.
5 Otago Daily Times, (NZ, 29 October 1914), 5.
6 Oamaru Mail, (NZ, 4 November 1914), 5.
7 Evening Post, (Wellington, NZ, 18 August 1914), 2.
8 Ashburton Guardian, (NZ, 27 October 1914), 4.
9 Ashburton Guardian, (NZ, 26 October 1914), 4.
10 Ashburton Guardian, (NZ, 27 October 1914), 4.
11 Grey River Argus, (Greymouth, NZ, 28 October 1914), 2.
12 Evening Post, (Wellington, NZ, 22 September 1914), 2.
13 Timaru Herald, (NZ, 7 October 1914), 8.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 7
War Relief and Emergency Fund Appeal
The first Salvation Army initiated war-related appeal was launched late in 1914 primarily with the
aim of raising funds to provide relief for stricken families in Europe, especially those from Belgium
who had become refugees in Britain following Germany’s invasion of their country.14 This was
soon extended to include raising funds for Salvation Army institutions, benevolent work in England
and for “special work undertaken in connexion with the war.”15 In soliciting support for this appeal,
The War Cry declared that The Salvation Army was well able to dispense relief to those in need,
sorrow, sickness and any other adversity and that “its well-known economical management will
ensure its distribution in those quarters where destitution and poverty are most acute.”16
The new territorial commander for New Zealand, Commissioner H. C. Hodder commended
this appeal to the general public in a letter to editors in which he outlined the situation facing The
Salvation Army especially in Britain and Europe due to the war. He felt sure that:
…help will be forthcoming from the generous people of New Zealand, whose ready response
and patriotic sentiments have already been manifested in money and kind to meet the needs of
the Motherland.17
It was announced at the same time that every Salvation Army corps would hold a day of
intercession and prayer on Sunday 3 January 1915 during which time “every Salvationist
throughout the Dominion will be called upon to make a personal offering of some kind towards a
war emergency fund.”18 Greymouth Corps decided that money raised by Christmas carolling would
also go towards this New Year War Emergency Fund.19
The original target of £5,00020 was soon raised to £10,000,21 a goal reached by the end of
February 1915. Subsequent donations took the final total to over £11,500.22
Donations to this appeal came from many sources and in large and small amounts. Within The
Salvation Army, 9/- were donated by “two of the poorest officers” in the Dunedin Division.23
Eltham Boys’ Home raised £50 from a program of songs, recitations, drills and tableau in the
Eltham Town Hall on Wednesday 16 December 1914.24 Dunedin City young people forfeited their
annual picnic and sent the proceeds from this and their annual concert (£10) for the relief of Belgian
children.25 Devonport Corps added monies raised from carolling on New Year’s morning to the 10
guineas already given in offering envelopes.26 Newton Corps raised £32 15s on their Gift Sunday
with more to come.27
14 War Cry, (NZ, 28 November 1914), 5.
15 War Cry, (NZ, 9 January 1915), 8.
16 War Cry, (NZ, 28 November 1914), 5.
17 Evening Post, (Wellington, NZ, 22 December 1914), 4.
18 Auckland Star, (NZ, 22 December 1914), 6.; Grey River Argus, (NZ, 22 December 1914), 3.; Dominion, (NZ, 30
December 1914), 3.
19 Grey River Argus, (Greymouth, NZ, 24 December 1914), 2.
20 All monies referred to in this article are given in the currency of the day, guineas, pounds, shillings and pence. See
end of article for calculations as to what the monies raised would be in today’s currency mid-2017.
21 War Cry, (NZ, 9 January 1915), 8.
22 War Cry, (NZ, 13 March 1915), 5.
23 War Cry, (NZ, 2 January 1915), 2.
24 War Cry, (NZ, 9 January 1915), 2.
25 Otago Daily Times, (NZ, 9 December 1914), 2.; War Cry, (NZ, 2 January 1915), 2.; War Cry, (NZ, 9 January 1915),
5.
26 War Cry, (NZ, 9 January 1915), 4.
27 War Cry, (NZ, 9 January 1915), 4.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 8
Funds raised from the general public, businesses and other organisations included £100 from
the Invercargill Railway Union, 28 one guinea from the Honourable R. Heaton Rhodes of
Christchurch,29 ten guineas from the firm of Bell, Gully, Bell and Myers of Wellington,30 £4
collected at the Wyndham races,31 and £43/14/2 from a Wellington street collection.32 There were
also donations from military camps.
The best young collectors were George Todd of Hastings (£8/3/3) and Marguerite Hopper of
Wellington South (£8)33 while special collectors Staff-Captain Sharp (South Island) and Adjutant
Winton (North Island)34 were among those hard at work soliciting donations from businesses and
the general public. At its height, the appeal was raising £1,000 a week with all donations carefully
itemised in The War Cry through to the end of April 1915.
£5,000 of the money raised in this appeal was sent to London for use in the Salvation Army’s
war work in Britain and Europe. In a message published in The War Cry on 13 March 1915 an
appreciative General Bramwell Booth wrote:
Comrades and Friends,
You have not only lifted a very heavy burden from my heart by your generous gift, and given
the old chariot a splendid push onward; but you have placed New Zealand in the front rank of
my sturdiest helpers.
Deepest thankfulness to you, and gratitude to God for you.
Salvation is winning everywhere! Onward for our Saviour and our Flag!
God Bless the Dominion!
Your affectionate General, BRAMWELL BOOTH.35
On-going Fundraising
As the war progressed further fundraising efforts were held for the Wounded Soldiers’ Fund, on-
going support of Belgian refugees and work in military camps in New Zealand. After the initial
burst in 1915 the Belgian Fund continued to receive donations in the following years. £2 came from
the matron of the Army’s girls’ home in Middlemarch in December 1916.36 In January 1917
Kaiapoi Corps gave £22/9/4. 37 Gisborne Corps gave £150 from a total of £208 raised from
Christmas carolling.38
Donations from the general public and other sources in this period included £10 from soldier
131643,39 £300 from the Feilding Patriotic Society40 and £1,000 from the Auckland Racing Club
for the Army’s Institute at Featherston. 41 £100 per month for three months was promised by
Auckland’s War Relief Association, the association having previously given the Army £500 in
28 War Cry, (NZ, 26 December 1914), 4.
29 War Cry, (NZ, 16 January 1915), 5.
30 War Cry, (NZ, 30 January 1915), 8.
31 War Cry, (NZ, 30 January 1915), 8.
32 War Cry, (NZ, 16 January 1915), 5.
33 War Cry, (NZ, 13 February 1915), 5.
34 War Cry, (NZ, 6 February 1915), 5.
35 War Cry, (NZ, 13 March 1915), 4.
36 War Cry, (NZ, 30 December 1916), 5.
37 War Cry, (NZ, 6 January 1917), 6.
38 War Cry, (NZ, 20 January 1917), 4.
39 Auckland Star, (NZ, 15 December 1916), 6.
40 Feilding Star, (NZ, 31 January 1917), 2.
41 Thames Star, (NZ, 11 May 1917), 1.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 9
addition to giving a monthly grant to the Army’s institution for wounded soldiers in Rotorua.42
Another £500 was given by the Wellington War Relief Association43 while the Nelson Red Cross
Committee collected £27 for The Salvation Army in June 1916.
The 1916 annual report by the territorial commander to The Salvation Army’s International
Headquarters (IHQ) stated that over £3,500 had been raised that year for the Army’s work among
soldiers in New Zealand military camps. As well over £3,200 was raised for ministering to sick and
wounded soldiers, £500 of which had been sent for the erection of a hut in France, with a further
£1,800 remitted to IHQ for the relief appeal for Belgians and Servians.44 This last donation received
the “hearty thanks” of General Bramwell Booth.45
During 1917 donations received before the Red Jersey Appeal got underway included £1,400
raised by Feilding Corps, £445 of which was raised at a local stock sale.46 Norsewood Corps raised
£102 for work among the wounded and in the camps, £30 of which came from a musical program
featuring local talent and the Anzac Orchestra from Dannevirke.47 After a presentation by Adjutant
Hosking and Ensign Brown in July 1917, the Hawera Patriotic Society agreed to raise £500 “to
enable the Army to provide additional comforts for the soldiers in the trenches and those in
England.” This was in response to an appeal by Commissioner Hodder to raise £36,000 “for the
Army’s military work in New Zealand and abroad” by the end of the Army’s financial year in
September.48
Red Jersey Appeal
In October 1917 The Salvation Army announced a new Patriotic Funds Appeal with a target of
£35,000.49 This money would be used as follows:
• 10,000 pounds for comforts for New Zealand soldiers and hospital work in New Zealand and at
the front.
• 10,000 pounds to maintain and extend The Salvation Army’s work in New Zealand.
• 3,000 pounds for an additional hostel for New Zealand soldiers in England.
• 2,000 pounds for additional hutments50 for New Zealand soldiers in England or France.
• 5,000 pounds for six additional motor ambulances and their maintenance in France.
• 5,000 pounds towards hostel accommodation for returned soldiers currently being built in
Wellington.51
As with other Salvation Army war-related appeals, this one was generously supported and by
December 1917 the target had been raised to £50,000.52
42 New Zealand Herald, (Auckland, NZ, 12 June 1917), 4.
43 Oamaru Mail, (NZ, 13 February 1918), 2.
44 H.C. Hodder, Report on Salvation Army Work in the Territory of New Zealand for the year ending December 31st,
1916. Typescript held at Salvation Army Plowman Heritage Centre and Archives, Upper Hutt, NZ, 42.
45 Poverty Bay Herald, (NZ, 21 September 1916), 6.
46 War Cry, (NZ, 4 August 1917), 4.
47 War Cry, (NZ, 11 August 1917), 3.
48 Hawera & Normanby Star, (Hawera, NZ, 13 July 1917), 4. Although Adjutant Hosking referred to the
commissioner’s desire to raise £36,000 by 30 September 1917, the amount sought is so similar to the initial objective of
what became the Red Jersey Appeal in 1918 that it is possible that this is but an early hint at this later appeal. A survey
of newspaper and War Cry reporting coupled with the lack of Salvation Army annual financial records for 1917 do not
help in sorting out this apparent overlap.
49 War Cry, (NZ, 27 October 1917), 5.
50 Hutments were temporary living quarters for soldiers.
51 War Cry, (NZ, 1 December 1917), 1.
52 War Cry, (NZ, 29 December 1917), 5.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 10
In April 1918 this latest appeal was renamed the Red Jersey Appeal53 and in the following
months Red Jersey Appeal committees were formed in many districts. In Wellington Mr L. O. H.
Tripp headed the Red Jersey Citizens’ Appeal Committee.54 Vice-regal support for this appeal was
evident at a meeting held in the Wellington Town Hall on Monday 8 April. The governor-general,
the Earl of Liverpool was present, along with other dignitaries including the Prime Minister Mr W.
F. Massey and the Minister of Finance, Sir Joseph Ward. The governor-general said he had readily
accepted the invitation to attend in order “to show his appreciation for the great work done by The
Salvation Army at the front.” Wellington’s mayor, Mr J. P. Luke who chaired the meeting
“appealed to those present to deny themselves comforts and pleasures in order to build up a fund for
this splendid campaign.”55 The New Zealand territorial commander, Commissioner H. C. Hodder
described The Salvation Army’s war work in some detail,56 information which had also been
published in a booklet with a print run of 40,000 copies.57
Advertisement for the meeting that launched the
Red Jersey Appeal in Wellington and appeared
in the Dominion on Saturday 6 April 1918.
In the following weeks many moneymaking projects were undertaken in Wellington and the
Evening Post noted that money was being freely donated despite the liberal donations made by the
city’s businesses and others to the YMCA’s recent Red Triangle Appeal.58 J. C. Williamson’s Royal
Comic Opera Company gave the proceeds of a matinee on Saturday 13 April.59 A “Paddy’s Market”
held at the Wellington Town Hall from 17–19 April raised £1,300 of which about £400 was raised
at a Salvation Army-run stall. 60 So successful was the market that it continued in Mr H. D.
Bennett’s Willis Street store for several more weeks.61
53 War Cry, (NZ, 20 April 1918), 4.
54 L.O.H. Tripp, was a partner in the legal firm now known as Chapman Tripp. See “History” at
http://en.wikipedia.org/wiki/Chapman_Tripp, accessed 18 December 2014.
55 Evening Post, (Wellington, NZ, 9 April 1918), 4.
56 War Cry, (NZ, 20 April 1918), 4.
57 Evening Post, (Wellington, NZ, 8 April 1918), 8. Unfortunately copies of this booklet seem to no longer exist;
certainly none have been located at the Army’s Plowman Heritage Centre and Archives, Upper Hutt.
58 Evening Post, (Wellington, NZ, 18 April 1918), 8.
59 Evening Post, (Wellington, NZ, 11 April 1918), 14.
60 War Cry, (NZ, 27 April 1918), 4.; Horowhenua Chronicle, (NZ, 2 May 1918), 2.
61 Evening Post, (Wellington, NZ, 26 April 1918), 2.
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Proceeds came from a town hall concert held on Monday 1 May under the patronage of the
governor-general.62 The Stanley Stamp Company offered good deals to stamp collectors with the
promise that proceeds from such sales up to the value of £250 would be donated to the appeal.63
The Tramways Band raised £30 through a concert in His Majesty’s Theatre on Sunday 5 May and a
massed bands concert was also held in the town hall later in the month.64
Advertisement for Red Jersey Appeal which appeared in the
New Zealand Truth on Saturday 13 April 1918.
The main thrust of the Wellington committee was a “Battle of Comforts” between Red and
Blue ‘Armies’.65 For this contest the town was divided into two sectors, each vying to see who
could raise the most money. The red sector included Oriental Bay, Brooklyn and the eastern and
southern suburbs. The blue sector comprised the western and northern suburbs from Kelburn to
62 Evening Post, (Wellington, NZ, 27 April 1918), 8.; Evening Post, (NZ, 2 May 1918), 4.
63 Evening Post, (Wellington, NZ, 6 May 1918), 2.
64 Evening Post, (Wellington, NZ, 8 May 1918), 2.
65 Evening Post, (Wellington, NZ, 19 April 1918), 8.
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Johnsonville plus Petone, the Hutt Valley and Eastbourne, while central Wellington was open to
both sides.
Various business and professional groups were assigned to support one side or the other
assisted by volunteers66 and local suburban appeal committees.67 Raids were conducted on the
opposite side’s territory, one example being a “flag drive” by the Red Artillery Kilbirnie committee
on the Blue Artillery territory of Days Bay and Rona Bay.68 Wadestown people on the other hand
were urged to donate all their coins to the Blue Artillery campaign on the weekend of 18–19 May.
A “flag and button” day was held in the city on Friday 17 May with the aim of enrolling
people in either the Red or Blue Artillery depending on their preference.69 A business area drive on
28 May sought to secure 5/- from the head of every firm or proprietor of every shop. A Union Jack
was placed in every window where the levy was “paid on demand”. The Trentham Camp Band
assisted this effort and £700 was raised.70
The Wellington appeal was wound up on Monday 3 June (King’s Birthday holiday) with a
monster street parade followed by a gala day at Newtown Park.71 The parade consisted of eight
bands, 800 Boy Scouts, decorated cars and lorries and finalists in a citywide baby competition. The
gala day at Newtown Park included a military display. 72 Photos from the parade were later
published in the New Zealand Free Lance.73
Three days after the King’s Birthday parade, the Evening Post reported that to date the sum of
£26,456 had been collected in Wellington’s Red Jersey Appeal with monies still to come in from
Wanganui, Manawatu and Hawkes Bay. Among those received later from Hawkes Bay was £1/5/6
given by the children at Hinerua School in memory of a young man from their district killed in
France.74
Wellington’s efforts were replicated throughout the country. In the Wairarapa region the local
newspapers listed individual donors and the amounts given.75 They also reported that the sale of
four bullocks raised £174. The Red Jersey Appeal monies were added to those already raised for
The Salvation Army’s war work. These included proceeds from the sale of stock at a Wairarapa
stock sale earlier in the year76 and funds raised when the Palmerston North Salvation Army band
visited Masterton and performed the song service “The Wreck of the Wairarapa” in the Opera
House on Sunday 31 March 1918.77
In Wanganui, Red Jersey fundraising events included a Grand Patriotic Dance on Friday 24
May,78 proceeds of sales from the Red Cross shop on 19 and 21 June,79 a canvass of the town on
25–26 June80 and a stall by the senior students of Queen’s Park School which raised £31.81
66 Evening Post, (Wellington, NZ, 18 April 1918), 8.
67 Dominion, (Wellington, NZ, 7 May 1918), 5 (Berhampore Committee).; Evening Post, (Wellington, NZ, 6 May
1918), 2 (Wadestown Committee).
68 Evening Post, (Wellington, NZ, 15 May 1918), 8.
69 Evening Post, (Wellington, NZ, 15 May 1918), 8.
70 Evening Post, (Wellington, NZ, 29 May 1918), 5.
71 Evening Post, (Wellington, NZ, 30 May 1918), 6.
72 Dominion, (Wellington, NZ, 3 June 1918), 6.
73 New Zealand Free Lance, (Wellington, NZ, 6 June 1918), 14–15.; New Zealand Free Lance, (Wellington, NZ, 13
June 1918), 12–13.
74 War Cry, (NZ, 8 June 1918), 3.
75 For example, Wairarapa Daily Times, (NZ, 3 May 1918), 4.; Wairarapa Age, (NZ, 13 May 1918), 2.
76 War Cry, (NZ, 6 April 1918), 3.
77 Wairarapa Daily Times, (NZ, 26 March 1918), 4.
78 Wanganui Chronicle, (NZ, 24 May 1918), 6.
79 Wanganui Chronicle, (NZ, 12 June 1918), 4.; Wanganui Chronicle, (NZ, 21 June 1918), 5.
80 Wanganui Chronicle, (NZ, 21 June 1918), 5.
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In Auckland the appeal was organised by a committee of businessmen.82 Canvassing for
subscriptions began on Tuesday 9 July and £25,000 was raised in less than three weeks.83 The
appeal was to officially conclude in Auckland on Friday 2 August with a Violet Day featuring the
sale of violets and spring flowers84 but donations were still coming in after this date.
Even though each district’s appeal was organised by a local citizens’ committee, Salvationists
were assigned to assist as required. Adjutant Hoskings liaised with the Wellington Committee85
while Bandmaster Harry Goffin was sent to assist in Levin.86 The territorial commander spoke
throughout the country, describing the Army’s war work and seeking the support of local citizens.
Two examples were public meetings in Oamaru on Monday 17 June87 and in Auckland on Monday
8 July.88 Commissioner Hodder’s speeches detailing the Army’s war work were frequently reported
in the newspapers in full.
Nationally by June 1918, £60,000 had already been given so the target of £100,000 was
floated,89 a figure which was surpassed when the final result of £102,000 was announced in late
October 1918.90
Public Support
Judging by the amounts given, contributions to The Salvation Army increased ten-fold during the
period of the war. The public support for the Army obviously increased during this time in
appreciation of what the Army was doing for soldiers both in New Zealand and overseas. The
public must have known of the work done in the New Zealand training camps and at the Army’s
hospital at Rotorua for convalescing soldiers. They must also have known of the work done by
Salvation Army chaplains and others near the front line and of the Army’s ambulance unit in
France. They probably read about this both in newspapers and in letters sent home from the
soldiers. For instance, when an officer went to solicit funds at a patriotic committee meeting in
1917, one committee member announced that he had two sons overseas and they mentioned the
good work of The Salvation Army in nearly every letter home.91
During the Red Jersey Appeal, newspapers frequently carried endorsements as to the value of
Salvation Army war work from people such as Admiral Sir John Jellicoe,92 Field-Marshall Viscount
French 93 and Lieutenant-General Sir Alexander Godley, officer commanding the New Zealand
Expeditionary Force.94
81 Wanganui Chronicle, (NZ, 29 June 1918), 5.
82 New Zealand Herald, (Auckland, NZ, 25 June 1918), 4.
83 War Cry, (NZ, 3 August 1918), 8.
84 New Zealand Herald, (Auckland, NZ, 1 August 1918), 6.
85 Evening Post, (Wellington, NZ, 8 June 1918), 4.
86 Horowhenua Chronicle, (NZ, 2 May 1918), 2. H.C. Goffin relinquished his officership before he migrated to New
Zealand in 1913 and was not reinstated until 28 June 1918. It is not known how or why the territorial commander sent
him to Levin early in May 1918. Presumably he was not ‘under officer orders’ when he was still only the bandmaster at
Wellington City Corps.
87 Oamaru Mail, (NZ, 13 June 1918), 4.
88 Auckland Star, (NZ, 5 July 1918), 2.
89 War Cry, (NZ, 15 June 1918), 5.
90 War Cry, (NZ, 2 November 1918), 4-5.
91 War Cry, (NZ, 17 November 1917), 5.
92 Horowhenua Chronicle, (NZ, 2 May 1918), 2.
93 Wanganui Chronicle, (NZ, 10 June 1918), 4.
94 Evening Post, (Wellington, NZ, 17 August 1918), 8.
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The press was also very supportive given the newspaper publicity that the Red Jersey Appeal
received. The Otago Daily Times commended the Red Jersey Appeal in a sub-leader which noted
that the Otago Patriotic Association had voted £500 to this appeal.95 The Wairarapa Age urged
citizens to give generously to the appeal,96 while the Press urged that there be no truce in giving
despite recent calls on their money for the Red Triangle Appeal and the war loan.97
Throughout the appeal The Salvation Army asked that its fundraising principles be adhered
to, specifying that “there should be no art unions 98 or games of chance … throughout the
campaign.”99 The New Zealand Truth thought the appeal would have raised four times as much had
the Army relented on this100 but at the appeal’s conclusion, the New Zealand territorial commander
was at pains to assure IHQ that “[the] appeal was a clean one. Gambling in every form was kept
right out of it, as were also sports.”
The territorial commander added that he knew of only one instance of money coming from
sport, a police tournament in Auckland which he understood to be “a fairly clean and straight-out
thing.”101 Commissioner Hodder may have been referring to the possibility of gambling at a sports
match but contrary to his assertion, it seems as though sports matches did raise money for the
appeal, as seen when Waitaki (Boys) High School played Christchurch (Boys) High School at
rugby at Takaro Park, Oamaru on Friday 2 August 1918. The proceeds raised by the 1/- admission
fee went to the Red Jersey Appeal.102
Patriotic Fundraising in New Zealand
Salvation Army fundraising was only one aspect of much wider fundraising for patriotic purposes
throughout New Zealand during World War One. For instance, in 1915 a further seven funds
soliciting support were listed in the Otago Daily Times at the same time as the Army’s War Relief
and Emergency Fund Appeal. These included the Otago Patriotic Fund, the Belgian Relief Fund and
the Wounded Soldiers’ Fund (the Governor’s Appeal).103 Later in 1918 the Army’s Red Jersey
Appeal had been preceded by the YMCA’s Red Triangle Appeal, on-going fundraising by the Red
Cross and a government-backed war bonds loan which raised £9.5 million.104
Other Salvation Army Appeals
It should also be noted that general Salvation Army fundraising continued at the same time as the
special appeals for Salvation Army war work. These included Harvest Festival, Self-Denial,
Christmas Carolling and Grace Before Meat as well as an extra appeal in 1918 for the victims of the
Raetihi fires. There seems to have been no drop off in public support for these regular appeals.
95 War Cry, (NZ, 1 December 1918), 3.
96 Wairarapa Age, (NZ, 26 April 1918), 4.
97 Press, (Christchurch, NZ, 8 May 1918), 7.
98 Art Unions were a form of lottery in New Zealand.
99 Evening Post, (Wellington, NZ, 17 April 1918), 3.
100 New Zealand Truth, (Wellington, NZ, 1 June 1918), 2.
101 Hodder, Report on Salvation Army Work, 31.
102 Oamaru Mail, (NZ, 1 August 1918), 4.
103 Otago Daily Times, (NZ, 24 May 1918), 3.
104 Wairarapa Daily Times, (NZ, 31 May 1918), 6.
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Giving in the Self-Denial Appeal105 rose throughout the war: 1914 – £18,000;106 1915 – £22,000;
1916 – £31,000;107 1917 – £38,000.108 In 1918 the Self-Denial Appeal raised over £50,000 at the
same time as the Red Jersey Appeal raised £102,000.109
Assuring the Public
The Salvation Army was at pains to assure the public that money given would be used wisely and
for its intended purposes. In a letter to Mr L. O. H. Tripp, chairman of the Wellington Red Jersey
Appeal Committee in May 1918, Mr Ernest Hunt of the accountancy firm Watkins, Hall, Hunt and
Wheeler wrote that he had been the Army’s auditor since 1912. He said that in the course of his
duties, he had “audited all the war funds of the Salvation Army and [had] found that the same
careful administration and excellent system [had] … been applied to these funds” as he had seen
with all other Salvation Army monies. He therefore could assure the public that “all money
subscribed by them [would be] utilised without deduction or waste for the purpose for which it
[was] contributed.”110
Totals Raised
Unfortunately no copies of the Army’s New Zealand annual financial records for the war years have
survived and the territorial commander’s annual reports to International Headquarters in London
give sparse details of war-related fundraising despite the progressively increasing focus given to
this. The Red Jersey total of £102,000 is noted in his 1918 report111 while earlier reports sometimes
mention the Self-Denial total but little else. This means that it is almost impossible to calculate the
total money raised by The Salvation Army in New Zealand for military and war relief purposes.
However it is possible to gain some idea of the value, one hundred years later in 2014 terms
of what the Army raised in 1914 and 1918. According to the New Zealand Reserve Bank inflation
calculator, one New Zealand pound in 1915 was worth $146.13 in the second quarter of 2017, while
one New Zealand pound in 1918 was worth $111.45.112 This therefore suggests that the £11,500
raised in the 1915 War Relief and Emergency Fund Appeal was worth approximately $1.7 million
in 2017 terms while the £102,000 raised in the Red Jersey Appeal was worth approximately $11.3
million in 2017 terms. By anyone’s calculations this is astounding support for The Salvation Army,
support which grew at least ten-fold during the war.
105 In this era, the Self-Denial Appeal was the equivalent to today’s Red Shield Appeal. In other words, an appeal to the
general public for funds for the general work of The Salvation Army. It was not an appeal to Salvationists only to
support the world-wide mission of the Army as it is today.
106 Wairarapa Daily Times, (NZ, 24 November 1914), 6.
107 War Cry, (NZ, 4 November 1916), 5.
108 Otago Daily Times, (NZ, 30 October 1917), 5.
109 War Cry, (NZ, 2 November 1918), 4-5.; Oamaru Mail, (NZ, 29 October 1918), 6.
110 Evening Post, (Wellington, NZ, 13 May 1918), 2.; also printed in Otago Daily Times, (NZ, 18 May 1918), 8.;
Wanganui Chronicle, (NZ, 18 May 1918), 6.; Auckland Star, (NZ, 6 July 1918), 6.
111 Hodder, Report on Salvation Army Work, 30.
112 See http://www.rbnz.govt.nz/monetary_policy/inflation_calculator accessed, 5 September 2017.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 16
WHAT IF
WILLIAM BOOTH
HAD BEEN A PRIMITIVE METHODIST
David Malcolm Bennett
Introduction
As he passed through Clare Market [in London] his soul is stirred within him as he sees the
awful profanation of the Lord’s Day. He takes his stand among the people and beseeches them
to turn from their evil ways and seek the Lord… An open window is offered him and from that
vantage ground [he] ‘pours the thunders of the Law upon the rebels against God and the King.’
[He later went to Westminster and] cried to the infuriated multitude to repent and believe the
Gospel.
Is this preacher William Booth, Founder of The Salvation Army, in 1865? No, it is William
Clowes, co-founder of Primitive Methodism, in 1824.1
William Booth
William Booth, the Founder and first General of The Salvation Army, was born in Nottingham, in
the north of England, on 10 April 1829. He belonged, at different times, to three different Methodist
denominations. He was converted through the ministry of the Broad Street Wesleyan Methodist
Church in Nottingham, and he became a lay preacher for that church. When he moved to London he
attached himself to a Wesleyan chapel there and continued as a lay preacher.
In the late 1840s and early 1850s about 100,000 people broke away from the Wesleyans over
issues of church governance, and they became known as the Methodist (or Wesleyan) Reformers.
Booth was expelled from the main Wesleyan Methodist Church for being suspected of showing
sympathy for the Reformers. His early ministerial experience in London and Lincolnshire in 1852–
1854 was with this group.
In 1854 Booth left the Reformers and became a minister in the Methodist New Connexion, a
small denomination that had existed since 1797. It was this denomination that William and Catherine
Booth dramatically left in 1861 to become independent evangelists.2
This article asks what would have happened to William Booth if he had been a member of the
Primitive Methodist Church, which was a separate strand of fractured Methodism.
Primitive Methodism
The Christian group called ‘Primitive Methodism’ was a distinct denomination. The name does not
refer to early Methodism. It was triggered by a so-called Methodist camp-meeting3 at Mow Cop on
Reference citation of this paper
David Malcolm Bennett, “What if William Booth had been a Primitive Methodist”, The Australasian Journal of
Salvation Army History, 2, 2, 2017, 17-26.
1 H. B. Kendall, The Origin and History of the Primitive Methodist Church, 2 vols. (London, UK: Bryant, 1905), 2:254–
55.
2 David Malcolm Bennett, The General: William Booth, 2 vols. (Maitland, FL: Xulon Press, 2003), 1:35-53, 70-75, 77-
82, 107-108, 113-15, 183-204, 283-306; David Malcolm Bennett, “William Booth, Catherine Mumford and the
Methodist Reformers”, www.williamandcatherinebooth.com/wp-content/uploads/2013/03/WILLIAM-BOOTH-and-the-
Methodist-Reformers.pdf, accessed 13 January 2017.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 17
General William Booth of The Salvation Army OR Rev. William Booth of The Primitive Methodists4
3 The Primitive Methodists modelled their camp-meetings on those conducted on the American frontier. However,
while the American camp-meetings usually lasted for several days with thousands camping out, those conducted by the
Primitives usually lasted for less than a day, though they still attracted large numbers.
4 The original photograph (left) courtesy of The Salvation Army, the other (right) is a photo-shopped image which
depicts William Booth in the clerical clothing of a Reverend in the Primitive Methodist Church.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 18
the border of the English counties of Staffordshire and Cheshire in the summer of 1807. Its early
leaders, Hugh Bourne and William Clowes, were excommunicated from Wesleyan Methodism in
1808 and 1810 respectively because of their use of such meetings. The new denomination was born
in 1811 when they decided to return to, what they considered, a more primitive form of
Methodism.5
Primitive Methodism had several important similarities to the early Salvation Army. It was
mainly a working-class church and was very evangelistic.6 They were nicknamed “the Ranters”,
because of their boisterous outdoor religion, which often included the practise of singing hymns as
they walked through the streets.7 E. R. Wickham says that they became strongest in rural and
mining communities. He also argues that “Primitive Methodism reached further down into the
lower social strata than any of the large denominations”.8 H. B. Kendall, a Primitive Methodist
historian, quoted three men whose comments give us a good description of those amongst whom
the Primitives worked. “Dr Evans” said that the Primitive work was amongst “the ruder of the lower
class”, John Angell James said that it was amongst “the neglected and the forgotten”, while John
Campbell said, that they laboured “on the great waste of poverty, ignorance, and crime, whose
moral cultivation is to a considerable extent neglected by others.”9
Their sympathy for the poor led them to support Chartism and the early Trade Union and
Labour movements, and they often held meetings for such causes in their chapels.10 This probably
helped them reach the poorer sections of the community, though very often it was the poor
ministering to the poor.
Here there are clear similarities between William Booth, his Salvation Army and the
Primitives. Whilst Booth avoided direct political connections, he also had great sympathy for the
poor. And that sympathy manifested itself in action, as he, like the Primitives, reached “down into
the lower social strata”, to those “neglected” and “forgotten”. Indeed, The Salvation Army’s work
was founded in 1865 because the sights Booth had seen in the east London slums stirred him to take
the gospel to the people who lived in those slums. The thought that challenged him was, “Where
can you go where there are such heathen as these?”11 Hugh Bourne, the “first” Primitive, thought
similarly. He said in the 1820s, “If any place in England wants missionaries, it is London. Some of
the inhabitants are the most ignorant, wicked, careless, and wretched people I ever saw.”12
After a slow start, the Primitive Methodist work spread rapidly into the northern counties of
Nottinghamshire and Derbyshire by 1817, and the following year it was successful in Lincolnshire
and Leicestershire. In addition, a Primitive mission was begun in Hull, Yorkshire in 1819, which
5 Kendall, Primitive, 1:2, 56, 62-65, 99, 111-12.; John Petty, The History of the Primitive Methodist Connexion From its
Origin to the Conference of 1860, (Rev. Ed.), (London, UK: Davies, 1864), 10, 18-26, 38-42, 61.
6 For the working-class aspects of Primitive Methodism see G. Kitson Clark, The Making of Victorian England,
(London, UK: Methuen, 1965), 183, 246.
7 Kendall, Primitive, 1:185-86, 302-303, 414.; Petty, Primitive, 61. A few of the many examples of this term can be
found in Leeds Intelligencer, (UK, 11 December 1823), 3.; “Ecclesiastical Statistics”, Hull Advertiser and Exchange
Gazette, (UK, 10 May 1833), 4.; and “Ranters”, Berkshire Chronicle, (UK, 18 May 1833), 3.
8 E. R. Wickham, Church and People in an Industrial Society, (London, UK: Lutterworth, 1957), 132-33.
9 Kendall, Primitive, 1:160.
10 See, for example, the use of a chapel in Bradford to support “Mr Sadler’s Factories Regulation Bill”, Leeds Patriot
and Yorkshire Advertiser, (UK, 19 January 1833), 3.; Wickham, Church, 133.
11 David Malcolm Bennett (ed.), Diary and Reminiscences of Catherine Booth, (Brisbane: Camp Hill Publications,
2005), 89.; David Malcolm Bennett (ed.), The Reminiscences of Catherine Booth, in Booth Letters CD, (Brisbane:
Camp Hill Publications, 2011), 45-46.
12 Petty, Primitive, 192.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 19
spread quickly to other towns in the area. Camp-meetings conducted by Primitive preachers in
various places attracted hundreds and even thousands of people.13
The Primitives held their first Conference in May 1820. The Conference declared that they
now had eight circuits, 48 travelling preachers, 277 local preachers and 7,842 members. Nine years
earlier they only had an estimated 200 members.14 It is important to note that these “travelling
preachers” were primarily itinerant evangelists, not church-based ministers. They rode or, more
commonly, walked from place to place, preaching the gospel, and did not stay long in one place.
A year later the Hull circuit alone had 4,845 members, with about 40 travelling preachers.
Overall, by then, the Primitives had 16 circuits and 16,394 members.15 In other words, in about ten
years they had gone from around 200 members to over 16,000, and in the most recent 12 months the
membership had doubled.
By the mid-1830s, the Primitives were working effectively in the south of England as well as
the north, and even had a foothold in London. Preachers from the north, particularly those from the
Hull circuit, initiated much of the ministry in the south.
For example, at the suggestion of William Clowes, the Hull circuit sent two preachers named
Harland and Clemitson to Portsmouth, a naval base in Hampshire, in the far south of England, with
the intention of establishing a mission either there or on the Isle of Wight. They arrived in
Portsmouth on 2 July 1834 and soon decided to cross the Solent and begin their evangelistic activity
on the Isle of Wight. They eventually established a circuit that included the Isle of Wight,
Portsmouth and Southampton.16
That was the kind of ministry William Booth loved. That is, to rush into a town or village,
evangelise it and then go on to the next. It is what he did in his days as an independent evangelist.
The only differences were that the Primitive preachers usually moved in, and, often with help from
sympathetic locals, established a mission that they hoped would become a Methodist society. Booth
usually worked with existing churches and left them to establish the new converts into those
churches. It is, however, easy to imagine him as a “travelling preacher” in Primitive Methodism.
In addition, the early Primitive Methodist ministers were not generally well-educated. They
had no ministerial training school in their early years. There had been a proposal to introduce one in
1844, but that proposal “met with an overwhelming defeat.”17 While William Booth did not despise
education, he usually regarded other things as more important. Catherine Mumford, his future wife,
repeatedly urged him to study, and he just as often took little or no notice.18
Thus, in zeal for travelling evangelism and sympathy for the poor, William Booth was like the
Primitive Methodist preachers. If he had been a preacher in their ranks, he would also have been
one of their better educated men and one of their leaders. He, therefore, probably would have been
more at home with them, than with the Wesleyans, the Reformers or the New Connexion.
Wesleyan and Primitive Methodism in Nottingham
In the early 1830s the Primitive Methodist circuit in Nottingham, the city in which William Booth
was born, centred around Canaan Street Chapel. While it did have some early difficulties, it proved
13 Kendall, Primitive, 1:105, 118, 188-89, 209-10.; Petty, Primitive, 65-66, 71-81, 85-88.
14 Petty, Primitive, 107-108.
15 Petty, Primitive, 136-37.
16 Petty, Primitive, 382-86.
17 Kendall, Primitive, 2:520.
18 Bennett, General, 1:118-22.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 20
to be a successful circuit.19 The Nottingham Review and General Advertiser reported that at the
close of 1833, Canaan Street had 450 members, with a congregation of 800,20 which may be the
total of both services.
A Mr. W. Antliff was sent to Canaan Street to conduct a series of meetings indoors and out in
the spring and summer of 1836. He “succeeded in attracting many to the regular services at the
chapel, as well as producing religious impressions on the minds” of many of them.21 In 1838
Canaan Street conducted another mission this time primarily in the slum area of Meadow Platts.
This had the double-barrelled purpose of preaching the gospel and assisting the poor materially.
Meanwhile, the Wesleyan congregation in Nottingham, was meeting in Hockley Chapel,22
which was proving inadequate for its purposes. So they decided to build another chapel in Broad
Street, eventually opened in 1837. The Primitives then moved into Hockley Chapel.23 A few years
later a youthful William Booth attended Broad Street Wesleyan Chapel and preached in Meadow
Platts.24
How far apart geographically were these two chapels? Hockley Chapel was in or adjacent to
Goose Gate (a street, not just a gate),25 and Goose Gate intersected with Broad Street. In other
words, the Wesleyan and Primitive chapels were near each other. The Booth family originally lived
in Sneinton Road, which was an accessible walking distance from both chapels, but closer to
Hockley.26 When William Booth’s father died, the family moved to Goose Gate and Mary Booth
opened her little shop there.27 It would, therefore, seem certain that in his teens William Booth
would have known about the Primitive Methodists, especially as they would have conducted regular
outdoor services, and thus been distinctly visible.
Another factor to consider at this point concerns James Caughey, the American evangelist
who preached a series of sermons in Broad Street Chapel for the Wesleyans in 1846. He influenced
Booth greatly.28 Would Booth have heard Caughey if Booth was attending the Primitive chapel and
not the Wesleyan? The answer to that is a probable yes. Despite interdenominational rivalries, it
was common for people to attend meetings conducted by prominent guest speakers in chapels of
other denominations.
19 Kendall, Primitive, 1:204, 249.; Petty, Primitive, 376-77.
20 “Congregations and Schools in Nottingham”, Nottingham Review and General Advertiser, (UK, 13 December 1833),
2.
21 Petty, Primitive, 377.
22 Hockley Chapel had an interesting and varied history. John Wesley and Dr Thomas Coke opened it in 1783 as a
Methodist Chapel, it later became a Methodist New Connexion Chapel, then a Wesleyan Methodist Chapel, and finally
a Primitive Methodist Chapel, see Kendall, Primitive, 1:250.
23 Petty, Primitive, 377-78.; David Malcolm Bennett, “Samuel Dunn and Wesley Chapel Nottingham”,
www.williamandcatherinebooth.com/methodist-church/samuel-dunn-and-wesley-chapel-nottingham-2, accessed on 12
May 2017
24 Norman H. Murdoch, Origins of the Salvation Army, (Knoxville: University of Tennessee Press, 1994), 3.
25 Eric J. Jackson and David Coupe, William Booth Walkabout, (Nottingham: Salvation Army, n.d.).; William White,
History, Gazetteer and Directory of Nottinghamshire, (Sheffield: 1832), 155.; The Stranger’s Guide through the town
of Nottingham, (Nottingham: Sutton, 1827), 68.; “Nottinghamshire History: Hockley, Goose Gate, Platt Street, Coalpit
Lane and Holland Street”, http://www.nottshistory.org.uk/articles/tts/tts1927/itinerary1927p4.htm, accessed on 25
January 2017.
26 For details of Goose Gate and Broad Street, see Jackson and Coupe, William Booth Walkabout, and Google Map of
Nottingham, https://www.google.com.au/maps/place/Broad+St,+Nottingham+NG1,+UK/@52.953628,-
1.1459901,17z/data=!4m5!3m4!1s0x4879c3d5f608de61:0x3f8f40d84bc33d7d!8m2!3d52.953628!4d -1.1438014,
accessed on 25 January 2017.
27 St. John Ervine, God’s Soldier: General William Booth, (2 vols.), (London: Heinemann, 1934), 1:32.
28 Bennett, General, 1:41-46.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 21
Mr. and Mrs. Dent
William Booth was brought up in a nominally Anglican family. His was a home in which
Christianity played little part. While he was in his early teens (so in the early to mid-1840s), a
middle-aged couple named Dent began to take an interest in him, and they invited him along to the
Broad Street Wesleyan Chapel. So, he began to attend that chapel regularly. It was through the
ministries at Broad Street that William Booth became a Christian.29
The name Dent also crops up in Primitive Methodist circles in the 1830s and early 1840s. Is it
possible that Mr. and Mrs. Dent, Wesleyan Methodists of Nottingham, had earlier been Primitive
Methodists or had relatives that were?
In the 1830s and 40s, there were at least three Primitive Methodist preachers named Dent in
the north of England, though not, it appears, in Nottingham. The first was a Mr. W. Dent, who was
the superintendent of the Ripon circuit in north Yorkshire from 1834 until 1836.30
A marriage announcement appeared in the Durham County Advertiser in 1838, which read:
“At Staindrop Church, yesterday se’enight [seven nights before], Mr. Anthony Dent, Primitive
Methodist preacher, to Mrs. Mary Wilson, widow.”31 These, presumably, could not be the Dents
who knew William Booth, as the Nottingham couple had two daughters, at least one of whom was a
teenager in the mid-1840s.
In addition, a Rev. J. Dent, a Primitive Methodist, was one of several clergy addressing a
Missionary meeting for the Wesleyan Methodist Association in Carlisle in April 1843.32 He was
also one of the speakers at a Methodist New Connexion Missionary Meeting in Skelgate Chapel,
Lancashire, later that month.33 While Rev. J. Dent was ready to speak for other Methodist
denominations, there is no reason to suppose that he ever joined Broad Street Wesleyan Chapel.
Indeed, the Mr. Dent involved in taking Booth to Broad Street appears to have been a layman.
However, there is a possibility that W. Dent, Anthony Dent or Rev. J. Dent were related to the
Dents of Nottingham.
It must be recognised, however, that the surname Dent is common, especially in the north-east
of England.34 There are also two places with that name in that region. Indeed, there was a Primitive
Methodist Chapel in the Dent district of Yorkshire.35
However, it would seem unlikely that William Booth was ever going to be influenced to join
the Primitive Methodists by the Dent family.
29 Harold Begbie, Life of William Booth, (2 vols.) (London, UK: Macmillan, 1920), 1:40.; Bennett, General, 1:28.
Charles Bateman gave William Booth’s own account of his association with the Dent family, though he did not name
them in it, see Charles T. Bateman, Everybody’s Life of General Booth, (London, UK: Marshall, n.d.), 16-18. William
Booth gave their surname and the Christian name of one of the daughters in letter WB 55, June 6, 1854, The Letters of
William and Catherine Booth, in the Booth Letters CD, 219.
30 Petty, Primitive, 386.
31 Durham County Advertiser, (UK, 21 September 1838), 3.
32 “Missionary Meeting”, Carlisle Journal, (UK, 22 April 1843), 2.
33 “Wesleyan New Connexion Missionary Meeting”, York Herald, (UK, 29 April 1843), 6. This was probably John
Dent, who is referred to in Kendall, Primitive, 1:374.
34 “Name Distribution of Dent Families”, www.ancestry.com.au/name-origin?surname=dent; “Last Name: Dent”,
www.surnamedb.com/Surname/Dent, accessed on 19 January 2017.
35 “West Riding Registration”, Westmorland Gazette, (UK, 16 October 1841), 3.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 22
William Booth moves to London
In October 1849 William Booth moved to London. He moved there because he was unemployed; it
had nothing to do with church allegiance, though he had encountered some problems at Broad
Street Wesleyan Chapel.36 In London he lived and worked in Kennington, near the Oval Cricket
Ground, and went to nearby Walworth Wesleyan Chapel.37 He continued as a local preacher in his
new church.
As mentioned above, Wesleyan Methodism was in turmoil at that time, with thousands
leaving its ranks. Booth was also heavily engaged in outdoor preaching, so, presumably to reduce
his workload, he decided to resign as a local preacher. It was a bad time to resign from anything in
Wesleyan Methodism. This immediately raised his minister’s suspicions, and Booth was denied his
membership ticket, which effectively dismissed him from that church.38
But William Booth was dedicated to Christ and devoted to Methodism, so he joined the
Methodist Reformers. In doing this he met two people, who were crucial to his future. The first was
Edward Rabbits, who initiated and funded Booth’s early career as a Methodist minister. Booth
became a minister first in a London Reformer Church and later in a circuit in Lincolnshire, to the
north.39
Rabbits also played a major part in Booth meeting that other key person: Catherine
Mumford.40 William Booth married her, and together they created The Salvation Army.
If William Booth had been a Primitive Methodist when he moved to London, to which church
would he have gone?
That opens a whole catalogue of fascinating questions. First, would he have attended a
Primitive Methodist Chapel in London? If he had joined a Primitive Methodist Church in London,
would he have still met Edward Rabbits? Much more important, would he have met Catherine
Mumford? Would he have become a fulltime preacher? Would he, eventually, have resigned from
the Primitives and become an independent evangelist? If he had left the Primitive Methodists,
would it have been later, perhaps much later, than 1861?
And, what does all this say about The Salvation Army?
The crucial question is the first. Would William Booth have served with the Primitives in
London, rather than with the Wesleyans and the Reformers?
The Primitive Methodists in London
As was seen above, the Primitives began in the northern-midland county of Staffordshire in 1810,
and grew rapidly in the north of England and the northerly parts of the Midlands, before moving
south. Two Primitive “missionaries” from Leeds, named Sugden and Watson, arrived in London in
December 1822. In London they fortunately found a few Bible Christians (a Primitive Methodist-
like group from the south-west of England) and one Primitive Methodist, who had migrated from
the north. This gave them a base on which to build, and they rented a chapel in Cooper’s Gardens in
36 Bennett, General, 1:65.
37 Cyril Barnes, With Booth in London, (London: Salvation Army, 1986), 55.
38 Bennett, General, 1:75.
39 Bennett, General, 1:78-80, 107-108, 114-15.
40 Bennett, General, 1:80-81.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 23
Shoreditch, near central London towards the east. However, Watson and Sugden were soon recalled
to Leeds, and John Coulson and George Tetley replaced them. Other societies were soon formed
and chapels opened at Broadway in the City of Westminster, and Shadwell in the East End.41
William Booth arrived in London in October 1849. He left to go to Lincolnshire at the end of
November 1852. In London he lived in Kennington, south of the Thames and attended Walworth
Wesleyan Methodist Chapel. In the early period, say late 1849-50, was there a Primitive Methodist
chapel near where he lived that he could have linked with instead of the Wesleyans?
The solution to that question is complicated, but the answer is yes. And there were two such
chapels. One was at Walworth and the other at Kennington. First, we need to consider the
geography of the area. William Booth lived in Kennington Park Road, which was the dividing line
between Kennington to the west and Walworth to the east. In other words, he had easy access to
both boroughs. Then Lambeth, which also comes into the equation, is just to the south of
Kennington, thus still in convenient walking distance from where Booth lived.
William Yarrow gave a list of Primitive preaching places that existed in London in 1825. One
is most significant for our purposes: “Walworth. A small Chapel in Portland Street.”42 By March,
1828 the Walworth Primitives had moved to “a private house free of expense” and there were eight
members.43 However, by 1835 the work at Walworth seems to have ceased. It was resurrected in
1842 or soon after, with a “small preaching room at Walworth”. In 1845 they moved to a chapel in
Larkhall Lane, Lambeth,44 so still in what would become Booth’s territory. Two years later that
church had 29 members.45 Twenty-nine members would almost certainly mean a larger regular
congregation.
According to John Petty, a Primitive Methodist chapel was later established in East Street,
Walworth, in the 1850s.46 Yarrow is clearer, he says that in 1853 “steps were set on foot for a new
chapel at Walworth.”47 The Englesea Brook Chapel & Museum in Crewe has an early preaching
plan for the Second London Primitive Methodist Circuit dated April to July 1856, which is
available online. It indicated that Sunday services for Walworth were held at the “Chapel Buildings,
East Street” at 11 a.m. and 6 p.m., with an open air at 5 p.m., and a prayer meeting at 7 p.m. on
Tuesdays.48 In fact, by that time Walworth had been made “head” of the Primitive work south of the
Thames, which suggests it was, by Primitive standards, a substantial church.49
41 William H. Yarrow, History of Primitive Methodism in London: From its Commencement in 1822 to the Year 1876
(London: Dickenson, 1876), 2-5 (NB page numbers are from the twenty-first century reprint).; Kendall, Primitive,
2:254-56, 260.; Petty, Primitive, 191-93. William Booth and his associates later conducted Christian Mission work in
Shoreditch, though it was not successful, Bennett, General, 2:72, 77. In 1826 a lay preacher named John Booth (not, as
far as is known, a relative of William) arrived in London. He served Primitive Methodism in London for more than 20
years, Yarrow, London, 7, 9, 13, 20.
42 Yarrow, London, 7. My thanks go to Jill Barber of the Englesea Brook Chapel and Museum for helping sort out the
chronology and movements of the Walworth Primitives, Email, Jill Barber to David Malcolm Bennett, (3 February
2017).
43 Yarrow, London, 8.
44 Email, Jill Barber to David Malcolm Bennett, (3 February 2017).
45 Yarrow, London, 18.
46 Petty, Primitive, 515-16.
47 Yarrow, London, 30.
48 “Primitive Methodist Preaching Plan, Walworth Branch”,
www.myprimitivemethodists.org.uk/images/uploaded/originals/London_Second_Circuit_Walworth_Branch_1856_Apr
_Jul_left__995x1280_.jpg, accessed on 30 January 2017. My thanks go to Rev. Paul Weary of the Walworth Methodist
Church, who helped with this part of the research. Mr. Weary says, “in 1864 a deed was registered for land” for a
Primitive Methodist Chapel. He believes that this means either that “in 1864/65 they moved to a new site in East Street”
or that up until 1865 they “were renting or leasing their chapel”, and in 1865 purchased “the freehold of the land,” and
so acquired ownership of it. Emails, Rev. Paul Weary to David Malcolm Bennett, (27 & 28 January 2017). It is clear
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 24
However, by 1856 William Booth had moved to Lincolnshire with the Methodist Reformers,
and then back to London with the Methodist New Connexion. Yet the existence of a vigorous
Primitive society in Walworth in 1856 suggests that the membership had increased from the 29 of
1847, and the congregation with it. It is also reasonable to suppose that part of that increase had
occurred before and during the time Booth was first in London (1849-52). So it is quite likely that
he would have been aware of the Walworth/Larkhall Lane Primitive Methodists.
Yet the preaching plan mentioned above tells us more. Also amongst the Primitive preaching
places listed is one at Kennington Place, Kennington. This had services at the same time on Sunday
as East Street, though with no open-air meeting listed, but a prayer meeting on Wednesday evening.
According to Yarrow, a small Primitive work existed in Kennington, as early as March 1847, so
before Booth arrived in London. As we have seen, from October 1849 William Booth lived and
worked in Kennington. The Kennington Primitive Methodists were stationed in Kennington Place
and had 16 members in 1847.50 Sixteen members would have meant a fellowship of quite a few
more, but we have no way of knowing how many. But even 16 Primitive Methodists could make a
lot of noise. Kennington Place (or it may have been Kennington Park Place) must have been near
where Booth was living.
The Primitive societies in Walworth and Kennington do not seem to have ever risen to great
heights, though Walworth and probably Kennington, did continue into the twentieth century.51 The
major histories of Primitive Methodism make hardly any reference to them. An article about East
Street Chapel, Walworth, a Particular Baptist Church, says that when that Baptist Church ran into
difficulties retaining its site in the 1930s, it moved to “a derelict Primitive Methodist Chapel,”
presumably, the Primitive chapel in East Street.52
All this opens up the possibility that William Booth would have remained a Primitive
Methodist after moving to London. One can only guess what would have become of the Walworth
and Kennington Primitive Methodist churches if Booth had preached in them for a while.
Assuming, then, that Booth would have continued as a Primitive Methodist in London, it is
highly likely that he would have eventually become one of that denomination’s travelling preachers,
a fulltime evangelist. This type of ministry, as has been seen, was much to his liking. It is what he
loved doing for the New Connexion, when they allowed it, and their forbidding it was the reason he
left them. If the Primitives had used him in this way, it is highly unlikely that he would have left
them in 1861 (when he left the New Connexion) or in 1865 (when he founded the mission that
became The Salvation Army).
So, we have, then, a situation where William Booth probably would not have met Edward
Rabbits, and, most importantly, was not likely to have met Catherine Mumford. And while one can
imagine him leaving the Primitives and forming his own mission, for Booth did like to be his own
boss, it almost certainly would have been later than 1865, perhaps much later.
from Yarrow and the preaching plan that a Primitive Methodist Chapel existed in East Street, Walworth, before 1864,
so the second of Weary’s suggestions seems to be correct. The Primitives, then, must have rented rather than built the
East Street Chapel.
49 Yarrow, Primitive, 30.
50 Yarrow, Primitive, 18; Primitive Methodist Preaching Plan.
51 See the preaching plan for the Walworth and Kennington chapels for July – September 1898,
www.myprimitivemethodists.org.uk/page/walworth_and_kennington_station_circuit_primitive_methodist_preachers_pl
an-4?path=0p4p36p111p, accessed on 30 January 2017. Rev. Paul Weary believes that the Walworth society closed in
1928. Its still-existing baptismal register “was closed” that year, email, Paul Weary to David Malcolm Bennett, (27
January 2017).
52 Henry N. Philcox, “Early Days at East Street, Walworth”, The Baptist Quarterly, (UK, Vol. 9, Iss. 6, 1939), 367. East
Street Chapel is mentioned in passing in Kendall, Primitive, 2:516.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 25
While, no doubt, Booth would have married someone else if he had been unaware of
Catherine Mumford, it would seem highly unlikely that that marriage would have been as
productive of successful mission work as the one that produced The Salvation Army.
The likely situation is, then, if William Booth had launched out on his own at a later, possibly
much later, date, and without Catherine by his side, any organisation he founded would have been
different from The Salvation Army. It would also, probably, have been smaller and less influential.
Indeed, not only would there have been no Catherine, but there would have been no Bramwell. It is
also likely, if his mission had started later, that there would have been no George Scott Railton, and
no Elijah Cadman. Catherine and Bramwell Booth, Railton and Cadman all played crucial roles in
creating The Salvation Army. Though William Booth can be justly called the Founder of The
Salvation Army, others helped shape it.53
Conclusion
This, of course, is all speculation. But it does demonstrate that William Booth could have become a
member of the Primitive Methodists if circumstances had been a little different. If that had
happened, there probably would have been no Salvation Army. So, thank God that William Booth
joined the Wesleyans, the Reformers and the New Connexion, and not the Primitives.
SAVE THE DATE
Salvation Army
History Symposium
27th – 29th July 2018
Queensland
Australia
53 In the strictest sense, William Booth was the Founder of the movement that became The Salvation Army. Catherine
Booth was not involved in that mission in its early stages. Catherine Booth said in her Reminiscences, “I knew nothing
of the beginning of the work” that became The Salvation Army, apart from second hand accounts. She was engaged in
her own work at Islington, Kensington and other places. How long it was before she did become involved in the
Christian Mission is debatable, but it may have been a year or more after her husband had started it. The mission that
became that Army was William Booth’s baby. He gave birth to it. Catherine, of course, later played a major part in
moulding it. See Bennett (ed.), Reminiscences of Catherine Booth, on the Booth Letters CD, 46-50.; David Malcolm
Bennett, “Who Founded The Salvation Army?” http://www.williamandcatherinebooth.com/wp-
content/uploads/2013/03/Booth-site-WHO-FOUNDED-THE-SALVATION-ARMY.pdf, accessed on 13 May 2017.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 26
FOUNDATION TO CORNERSTONE:
FROM THE FOUNDATION OF THE MAROOCHYDORE CORPS TO THE
BUILDING OF THE CITADEL
Glenda Hentzschel1
The early work of The Salvation Army in Maroochydore
The Salvation Army had its foundation laid in Maroochydore, in the Australian state of Queensland
as early as 1894 in the form of physical service and evangelical outreach. Over 200 people joined
together for the first Christmas encampment at Cotton Tree. This ministry grew to be an annual
pilgrimage which continued for over 26 years.
Salvation Army tents at Cotton Tree c18972
The encampment was originally organised as a means of entertaining the Kanakas, the South
Sea Islanders imported to do manual labour on the farms. Many of these people came from Buderim
Mountain and used Cotton Tree as their annual vacation period at Christmas. As the camp became
better known, The Salvation Army played a vital role in catering to the physical and the spiritual
needs of those camping in the area. Along with meetings the Army provided the tents, shops and
entertainment. This encampment became so popular that often over 1,000 people camped in
temporary tents over the Christmas period. The earlier part of the 1900s saw The Salvation Army
withdraw from organising the Christmas encampment which was then taken on by the Methodist
Church, yet the Army had remained long enough to form a culture which would turn into the
Sunshine Coast’s tourist industry.3
Reference citation of this paper
Glenda Hentzschel, “Foundation to cornerstone, From the foundation of the Maroochydore Corps to the
building of the citadel”, The Australasian Journal of Salvation Army History, 2, 2, 2017, 27-39.
1 The extended version of this paper was first published as, Glenda Hentzschel, Foundation to cornerstone, From the
foundation of the corps to the building of the citadel - A commemoration of 25 years of service in The Salvation Army
Citadel, Maroochydore, 1991 to 2016, (Maroochydore, Australia: The Salvation Army Maroochydore Corps, 2016).
Please note that information for the original publication came from the Maroochydore Corps History Book and
interviews with or correspondence from; Val Cash, Berys Reeves, Irene Simon and Beverley Stockall. In addition Garth
R. Hentzschel contributed information on the early work of The Salvation Army in the area from his research.
2 Photograph courtesy of The Salvation Army.
3 See Garth R. Hentzschel and Ray Kerkhove, “A driving tour of Salvation Army historical sites on the Sunshine
Coast”, The Australasian Journal of Salvation Army History, (Vol. 1, Iss. 2, September 2016), 204-206.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 27
The cake which celebrated the 25th anniversary of
the Salvation Army Citadel at Maroochydore, 2016.4
4 Photograph courtesy of Glenda Hentzschel.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 28
A Salvation Army tent at Cotton Tree c19005
Although Salvationists from Nambour and other centres visited the Maroochydore area for
ANZAC day ceremonies and other public holidays to run services, it was not until 1948 when the
Army had a more permanent representation. Meetings were commenced in the Diggers’ Hall,
Maroochydore every Wednesday night by Adjutant Percy and Mrs Adjutant Flo Stockall. These
meetings continued until May 1961 under the leadership of CSM William Humphreys.
Although Nambour Corps, which commenced in 1896 as Woombye, developed many
outposts, Maroochydore was not recognised as such even though there were weekly meetings held
between 1948 and 1961 and other outreach organised in the area.
Foundational work of the Maroochydore Corps
Some 30 years later, June 1984 Major Barry Pobjie conducted a survey of the Sunshine Coast to
determine its future development in regards to the expansion of The Salvation Army.
As a result of the 1984 report, Lieutenant Wendy Woodbury was appointed to Nambour
Corps in January 1985 with special responsibility for Maroochydore. Park Sunday schools were
held to enlist young people for Sunday school prior to the first meeting.
Lt. Wendy Woodbury6
It was not until 7 April 1985 that the first meeting, then called a “family service” was held in
a pre-school on Pikki Street. From that time meetings were held every Sunday at 9:30am. When
Woodbury left to get married in August, Cadet Tim Collier was appointed, as his out-training from
5 Photograph courtesy of The Salvation Army.
6 Photograph courtesy of The Salvation Army.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 29
The Salvation Army Training College for Officers, Sydney to the Nambour Corps to assist with the
Maroochydore work. This was only from August to November 1985.
Lieutenant Marilyn Heit was welcomed as Associate Officer for Nambour Corps on 13
February 1986 with special responsibility for Maroochydore. Around this time, a photograph and
caption appeared in an unidentified local newspaper. It showed Lieutenant Heit with Captain
Rodney Ainsworth, the corps officer from Nambour. The caption read:
The Salvation Army Nambour Corps has appointed Captain [sic] Marilyn Heit (with Captain
Rod Ainsworth) as welfare officer to the Maroochydore area. Marilyn has a counselling diploma
and for the last few years has been running a Salvation Army adolescent girls’ youth hostel in
Sydney. Originally from Kingaroy, Marilyn is looking forward to life in Queensland again.
Marilyn has been assigned the task of finding a Maroochydore-based building for the [sic]
Salvation Army to establish a Maroochydore Corps. If anyone can help ring 41 5588.
Captain Rod Ainsworth with Lieutenant Marilyn Heit7
On 5 March 1986 an article appeared in another unidentified local newspaper, which stated:
The Salvation Army is looking for a permanent location in Maroochydore in order to establish
itself as [a] separate Corps.
At present The Salvation Army operates as an outpost of the Nambour Corps and holds
its activities at the Pre-School Centre in Pikki Street Maroochydore.
Salvation Army captain Rodney Ainsworth said it was difficult for workers to be
available when operating from the pre-school centre because the premises were only available
for their use part-time.
He said the Salvos would like to either build their own citadel and community centre or
rent premises which could be adapted for their work. Anyone knowing of a suitable property in
Maroochydore can contact Captain Ainsworth on 41 5588.8
7 No date, or newspaper name, article courtesy of Beris Reeves.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 30
Following this request the outpost moved from the pre-school centre in Pikki Street to the
Presbyterian Church at Alexandra Headlands. Eventually the CWA hall was obtained for rent, and
this hall became “home” for the Maroochydore Salvation Army for a number of years. In addition
to the CWA hall, many activities were held at the Lady Musgrave Hostel and Cotton Tree
Neighbourhood Centre.
An anniversary thanksgiving meeting was held on 6 April 1986 to commemorate one year
since the first meeting was held at Maroochydore to re-establish the work of The Salvation Army in
the area. Then two days later, 8 April 1986 the first committee meeting was held to look for land
and make a decision regarding property in Maroochydore for The Salvation Army to use.
On 27 September 1987 Lieutenant Robert Daly replaced Heit and was welcomed as the
assistant officer of Nambour Corps, again with special responsibility for the Maroochydore
Outpost.
During Daly’s time, a proposal was made to Salvation Army headquarters for the purchase of
the Anglican Church at Wurtulla and then subsequently many other blocks of land. But there were
many setbacks and none of these proposals bore fruit. The year 1988 saw sections in the outpost
commence and start to flourish, these included:
• The first Home League meeting;
• Evening meetings were commenced;
• The commencement of Junior Soldiers;
• Youth group was commenced; and
• A songster brigade and brass band were established.9
Growth of the outpost was evident, and a soldiers’ meeting was held in the Presbyterian
Church where reports of growth and progress were given. At this meeting it was decided that name
badges would be made for soldiers to wear on their epaulets and a corps directory needed to be
published to further identify the developing group.10
Foundational work of the Maroochydore Citadel
In September 1988 the property was purchased which would later house the citadel of the Salvation
Army Maroochydore Corps. The property was Lot 3 & 4, RP 184043, portion 6, Parish of
Mooloolah. A September entry in the Maroochydore Corps History Book stated, “Development
notice appeared on the land off Maroochydore road and subsequently the land was purchased,
HALLELUJAH!”11 Unfortunately, a hall would not be built for approximately 3 years.
8 Unidentified newspaper, (5 March 1986), 3. Article courtesy of Beris Reeves.
9 Corps History Book, Maroochydore Corps.
10 Corps History Book, Maroochydore Corps.
11 Corps History Book, Maroochydore Corps.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 31
An announcement in a local newspaper from September 1988.12
Another entry in the Corps History Book, dated 15 December 1988 outlined a new ministry in
the Lady Musgrave Hostel, a home for women, children and students. Being in the corps area, Lady
Musgrave Hostel had a part to play in the corps’ foundation. On quite a few occasions men from
the corps met together to help with the landscaping around the grounds. It was also an advantage for
the corps as the officers serving as the Hostel Managers, Major and Mrs Fred Shaw, joined in the
activities and supported parts of corps life. The Corps History Book also stated, “It was certainly
good to see the Hostel officially opened and start filling up with students.”13 Yet, in 1993 the Trust
which financed the Hostel felt the Army had moved against the terms of the bequest and so The
Salvation Army services were terminated.
On 12 January 1989 Lieutenant Neil and Mrs Lieutenant Sharon Clanfield arrived in
Maroochydore to take up their appointment as corps officers. The Clanfields acknowledged the
foundations laid by former officers which led to the building of the citadel.
Majors Neil and Sharon Clanfield at the cutting of the 25th Anniversary cake, 2016.14
12 Photograph courtesy of Beris Reeves.
13 Corps History Book, Maroochydore Corps.
14 Photograph courtesy of Glenda Hentzschel.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 32
From Maroochydore Outpost to Maroochydore Corps
During 1989 a number of events took place in quick succession. On 24 February 1989 Clanfield
prepared a proposal for Maroochydore to gain corps status and forwarded it to Divisional
Headquarters (DHQ). Then on 6 April 1989 the first quarters for the corps was purchased for
$115,000.00 at 68 School Road, Maroochydore. Official corps status was announced on 14 April
1989 moving the group of Salvationists from an outpost of Nambour Corps to their own self-
determining entity. The Corps History Book stated: “During the afternoon session of Officers
Councils the announcement was made that Maroochydore would be a Corps as from the 1st May
1989”.15 The news came as a bit of a shock because neither officers from Maroochydore nor
Nambour, or even the divisional commander, knew anything about it. But with such great news, it
didn’t really matter.
In line with the new status, a soldiers’ meeting was held on 30 April 1989 and reports were
given and questions answered. Reports were given on the work of the young peoples’ corps, welfare
and a financial statement. The following questions were raised and Clanfield addressed each issue;
• What will be the name of the new corps?
• What will be the corps’ boundaries?
• What is the process for transfer?
• If Caloundra is included in the area, what corps involvement will be necessary?
• What will happen to the SAGALA Activities?
• What will happen to the present committee?
• Are the meeting and practice times open to change?16
On 4 June 1989 Commissioner and Mrs William Cairns conducted the morning meeting,
which led into the official declaration of corps status in the evening meeting. The evening meeting
that was conducted by Divisional Commander, Lt.-Colonel and Mrs Neil Young. Their leadership
befitted the declaration of Maroochydore becoming a corps. Messages of congratulations were
received from both Nambour Corps and Caloundra Outpost. Nearly 150 people packed the CWA
Hall that night. During the meeting, new local officer commissions were handed out, for the new
corps. The divisional commander then presented the new corps flag to Clanfield. On that evening
much thanks and praise was given to God, not only for what had been fulfilled in the past, but also
for the prospects of the future.17
Other celebrations were soon to take place. On 15 June 1989 the Ladies’ Evening Fellowship
group celebrated its 100th meeting at the Neighbourhood Centre on 5th Ave., Cotton Tree. The
leader, Mrs Mary Tickle prepared a report of the activities of the Fellowship. Then on 24 August
1989 the census board members, who had been newly commissioned assisted to select the first
corps council. From this corps council a building committee was formed.
The year 1989 ended with celebrations of continued growth for the Corps. The Corps History
Book reported:
During the year numbers continued to increase – the averages attendance:
Evening Meeting 33
Y.P. 11
15 Corps History Book, Maroochydore Corps.
16 Corps History Book, Maroochydore Corps.
17 Corps History Book, Maroochydore Corps.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 33
Primary 15
Bible Study 13
Caloundra Outpost 44
TO GOD BE THE GLORY18
The Maroochydore Corps builds a Citadel
From the arrival of the first officer appointed to oversee The Salvation Army in Maroochydore
during 1984, the comrades of the corps were hopeful that a citadel would be built. They saw that the
building would be a firm corner stone of their work. They worked for many years towards the
fulfillment of this dream and fetes, street stalls, and fund raisers of various types were organised.
The comrades were very enthusiastic about the prospect of a citadel to call their own. Yet, they
remained focused on the work of The Salvation Army, as the Corps History Book attested.
The sections of the corps continued in outreach and contributed to other outposts and travelled
to smaller corps to help them evangelise. The corps was also invited to Brisbane and even interstate
to help with evangelism. In addition to this, visiting officers came to minister at Maroochydore.
These activities kept the enthusiasm of the comrades alive. It was also obvious that the Ladies
Evening Fellowship played a very important part in the corps evangelism in early days.
The building was never far from the corps’ mind and on 11 February 1990 a request was
made to DHQ by Clanfield, that moves be made for the building program to get underway. So on
10 April 1990 the building committee met to discuss further developments. However there is little
information regarding the building project in the Corps History Book for the next 11 months.
Finally on 16 May 1991 at 3:00 pm tenders were called. From this point on the submissions
from the tenders were chosen and final approval was given to commence building. Nominees from
Bli Bli were eventually the successful tenders.
At 4:00 pm on 28 July 1991 members of the corps, including the brass band met for an open-
air meeting on the site where the new citadel was to be built. Work had just commenced on the 0.3
ha of land along the new section of Maroochydore Road. With praise and thanksgiving, the site was
dedicated to the service of God and the Lord Jesus Christ. A fellowship tea and a praise and
thanksgiving meeting was held after the dedication of the land at Lady Musgrave Hostel. The
Caloundra Outpost comrades, now being oversighted by the Maroochydore Corps, also joined in the
celebration.19
Members of the Maroochydore Corps held an open-air meeting
to dedicated the land of the Citadel, 28 July 1991 at 4:00 pm.20
18 Corps History Book, Maroochydore Corps.
19 Corps History Book, Maroochydore Corps.
20 Photograph from the Corps History Book, Maroochydore Corps.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 34
In the corps’ newsletter, Maroochy Messenger a report appeared in the 13 October 1991 issue
regarding the building. It stated; “The builders have completed their work and the painters and the
electricians hope to be finished by the end of the week. The landscaper is clearing grounds in
preparation for the landscaping to begin.”21 On 17 November 1991 the new citadel was completed
and the landscaping and turf nearly finished. In preparation of the opening of the citadel a large
group of comrades met for prayer in the Sunday School hall of the new complex on 24 November
1991. God’s help was sought as He was praised and thanked for His faithfulness. The soldiers and
friends asked that the new place of worship would become a powerful corps where many would
come into His Kingdom.22
An end of an era took place on 1 December 1991 when the final meeting was held in the
CWA Hall. The message for that day was “Looking Forward”. The ladies from the CWA were
welcomed and thanked for their co-operation and help while the corps had used their hall.
Everything was now in place for the opening of the citadel. The corps now boasted a full weekly
program that any corps of the time would be proud of:
• Sunday – Sunday School, Family Worship, Junior Soldiers, Prayer Meeting, Praise Meeting and a
weekly meeting at Caloundra Outpost;
• Monday – Bible Study;
• Tuesday – Prayer Meeting and Caloundra Outpost Home League;
• Wednesday – Home League;
• Friday – Hotel Ministry, Brass Band practice, Songsters; and
• The Corps upheld Caloundra as an Outpost.23
The Opening of the Citadel
The final clean of the new citadel took place on 2 December 1991 to move the buildings from a
building site to a place where people met with God. Then on 6 December 1991 the first rehearsals
took place in the new citadel in preparation for the official opening. The long-anticipated day came
on 7 December 1991, commencing at 6:00 pm. After a short official service, the doors of the new
citadel were opened. The leaders for the weekend were Commissioner and Mrs Robert Bath,
Territorial Commanders who officially opened the building. The longest serving soldier, Sister Mrs
Mary Tickle, and the newest soldier, Junior Soldier Scott Short, preceded the congregation into the
new set of buildings.
Commissioner Robert Bath, Territorial Commander officially opened
Maroochydore Citadel, 7 December 1991.24
21 Maroochy Messenger, (13 October 1991), n.p.
22 Corps History Book, Maroochydore Corps.
23 Corps History Book, Maroochydore Corps.
24 Photograph from the Corps History Book, Maroochydore Corps.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 35
Following an inspection of the complex, a program was given and participants include: the
Nambour Corps Band; the Maroochydore Corps Songsters; the Maroochydore Corps Timbrel
Brigade; and the Bundamba Corps’ Male Voice Quartet.
The Divisional Commanders, Major and Mrs Stan Everitt, Local Member of Parliament, Mr
Alex Somalay M.L.A. (Member of Legislative Assembly), and Nambour Corps Officer, Mrs
Captain N. Moxon also took part in the opening ceremony. It was a thoroughly exciting beginning
for the new citadel with a theme running throughout the weekend of “With God the best is yet to
be!” Many leaders of the town and clergy from other churches were present for the opening to show
their support for the work of The Salvation Army.25
Above: The front cover of the invitation to the opening of the new Citadel.26
Below: The inside of the invitation to the opening of the new Citadel27
The following morning, Sunday 8 December 1991 the morning meeting was led by the Baths
and the Everetts. Many people rededicated their life and service to God and the Army and new
25 The Corps History Book, Maroochydore Corps.
26 Photographs from The Corps History Book, Maroochydore Corps.
27 Photographs from The Corps History Book, Maroochydore Corps.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 36
converts decided to follow Jesus. A cup of tea and biscuits was enjoyed by all after the first Sunday
meeting.
The evening meeting was led by Clanfield and again members of the clergy were present. The
Uniting Church ministers brought their congregation to join with the corps in praise and thanks to
God for his goodness and provision. A fellowship supper followed the meeting.
Commissioner Robert Bath with Lieutenant Neil Clanfield at the opening of the Citadel28
A local newspaper reported on the opening of the citadel:
The Sunshine Coast life-style has changed the Tamborine-shaking image of the Salvos.
Gone are the unattended meetings in the draughty CWA hall.
Young people are again finding the Church as the Salvation Army entices worshippers
with a new architect-designed church at Maroochydore.
The church, which opened in December, cost nearly $700,000.00, a third of which came
through local donations and the rest from head office in Sydney.
Minister Captain [sic] Neil Clanfield said the modern church which catered for all
worshippers on the Sunshine Coast, had helped bring people back to the Salvation Army.
“At the CWA we had no identity,” he said, “Now everybody knows where we are. The
Salvation Army is moving into a new, open era.”
Captain Clanfield said the new church was conducive to worship but also provided a
meeting place for people.
“The Salvation Army is relating to people much more,” he said.
It’s definitely a big change. The architect was very sensitive to church design and kept
cost in mind.
We tried to keep the colours very coastal, something which would be attractive to people
- its [sic] very open with lots of windows.
A lot of churches are closed up and people don’t know what happens inside. Here you
only have to drive past, to see what’s happening.
“We get quite a number of people driving past, who have just come along for a look.”
The extra interest has seen Sunday Services attendances grow by a third to 100.29
28 Photograph from the Corps History Book, Maroochydore Corps.
29 Unknown paper (n.d.), n.p. clipping from the Corps History Book, Maroochydore Corps.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 37
Front entrance and side view of the main citadel.30
The War Cry report regarding the opening of Maroochydore Corps Citadel, 8 February 1992 stated:
Maroochydore citadel complex has been officially dedicated and opened by Commissioner
Robert Bath. After three years in the planning and months under construction the set of
buildings represents a proud achievement for the Salvationists who have been meeting in the
CWA hall. In pastel shades of coral and blue, the towering building was designed to fit in with
the Sunshine Coast environment. Two stained glass overlays set high on facing walls symbolize
the corps boundaries - the Glass House Mountains of Caloundra in the south and Mount
Coolum in the north.
The first part of the opening service was held out of doors. The architect’s report was
presented by Mr Gordon Julier. The Property Secretary Major Wesley Kinder, delivered the
project and funding report. The total cost of the project, which included the purchase of officer
quarters is $750,000.00.
As the citadel was opened Commissioner Bath invited the longest serving soldier, Sister
Mrs. Mary Tickle, and the newest soldier, Junior Soldier Scott Short, to precede the
congregation into the building.
Follow the dedication service opportunity was given for an inspection of the new
complex with its curious facilities. A thanksgiving program at night included greetings brought
by the chairman of Maroochy Shire Council, Mr Fred Murray; Mr Alex Somyalay MLA; and
Mrs Captain Narelle Moxon.
Nambour Band, Bundamba Male Quartet, and Maroochydore music sections combined to
provide the program.
At the conclusion of this program, framed prints of an artist’s impression of the complex
were presented to Commissioner Bath in recognition of the assistance given by Territorial
Headquarters in procuring the new building, and to Mr Julier for his help and guidance.
On the Sunday morning the holiness meeting was conducted by Commissioner and Mrs
Bath, who were accompanied by the then Major (Divisional Commander) and Mrs Stanley
Everitt. A large crowd gathered for this occasion which, featured the swearing-in of Sisters Kath
Dobbie and Mrs Dorothy Barry, and the presentation to Sister Mrs Tickle of a 25 – year League
of Mercy long service award.
Following a challenging address by Commissioner Bath there was much rejoicing when,
during a time of prayer, the mercy seat was lined with comrades making reconsecrations.
To conclude the special weekend, a praise meeting on the Sunday night included local
church members who joined with the Maroochydore comrades for a time of thanksgiving.31
Messages of congratulations and assurance of prayers from invitees who were unable to
attend were received. These included:
• Captains Rodney and Leonie Ainsworth, and family, Earlwood Corps;
30 Photographs from the Corps History Book, Maroochydore Corps.
31 The War Cry, (Melbourne, 8 February 1992), n.p.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 38
• Lt.-Colonels Neil and Dorothy Young;
• Major Janice Hansen, Caboolture Corps;
• Lorna and Ian Davidson;
• Captains Graham and Judy Crown, and family; and
• A.W. Lecon.32
Summation
After 25 years, the Maroochydore citadel stands as a visual reminder that The Salvation Army is
still active in Maroochydore. The citadel serves the corps satisfactorily, as it seeks to be the centre
from which to reach out to the community and have them come into a place where they can meet
with God. At the 25th anniversary, the corps looked forward to the future service in the citadel with
Christ’s help to serve Maroochydore. Therefore the corps boldly declared, “With Christ into the
future”!
With Christ into the future
John Gowans
With Christ into the future!
It’s challenge we embrace.
Its dangers and its new demands
With Christ we’ll gladly face.
Since for the claims of yesterday
His boundless grace sufficed,
We’ll face the future unafraid
With Christ! With Christ! With Christ!
Bright is our future, Christ will be our guide,
Over our future, Jesus will preside.
Lord of tomorrow, Lord of everything,
Jesus is Saviour! And Jesus Christ is King!33
Maroochydore Citadel as it looked in 201634
32 Corps History Book, Maroochydore Corps.
33 Chorus and second verse from John Gowans and John Larsson, The Meeting! – A Musical, (London, UK: Salvationist
Publishing and Supplies, 1990), 74-76.
34 Photograph courtesy of Glenda Hentzschel.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 39
ʘ Mizpah Oakey Corps ʘ ʘ Crows Nest on this section ʘ Texas Outpost
ʘ Dalby Corps Corps see map on
next page
For more detail
ʘ St George Corps New South Wales
ʘ ʘ Roma Corps Goondiwindi Corps ʘ
Hodgson
Outpost
Charleville Corps ʘ
ʘ Cunnamulla Corps
South Australia
Salvation Army corps, outposts and institutions identified in the South-Western
Region of Queensland, Australia (Created from Google Maps).
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 40
ʘ Gleeson Outpost
Harristown Outpost ʘ ʘ Toowoomba Corps
Crisis Centre ʘ ʘ Horton Village
Pittsworth Corps ʘ
Millmeran Outpost ʘ
Clifton Corps ʘ
ʘ Allora Corps
Swanfels Outpost ʘ
Yangan Corps ʘ
ʘ Warwick Corps
Killarney Corps ʘ
ʘ Stanthorpe Corps
Insert from Map on page 40 - Salvation Army corps, outposts and institutions
identified in the South-Western Region of Queensland, Australia
(Created from Google Maps).
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 41
HISTORICAL SNIPPETS OF THE SALVATION ARMY IN THE
SOUTH-WESTERN REGION OF QUEENSLAND.1
Robert Marshall
This paper is a brief overview of information concerning the commencement of corps and other
Salvation Army institutions or previously existing corps of The Salvation Army in the south-western
region of Queensland, Australia. Focus is given to the commencement of The Salvation Army in each
of the towns with some investigation into Salvationists who became identifiable with the local
community.
Toowoomba area corps, outposts and social work centres
The Toowoomba Barracks, Bowen Street, 1887.2
Toowoomba Corps was opened on the 1 May 1886 and the first officer was Captain John Head. Head
was said to have opened Fortitude Valley, Ipswich, Toowoomba, Roma, Warwick, and Eidsvold
corps.3 The first meetings were held in the Temperance Hall in Bowen Street, close to where the first
hall was constructed. The foundation stone for the first hall was laid on 29 October 1887 and this hall
was used until 1913 when it was replaced by the William Booth Memorial Hall on the same site.4 It
needs to be noted that the corps was subsequently relocated to its current location on the corner of
Anzac Ave and West Street. In May 2017 Toowoomba Corps will have completed 130 years of
service.
Reference citation of this paper
Robert Marshall, “Historical snippets of The Salvation Army in the south-western region of Queensland”, The
Australasian Journal of Salvation Army History, 2, 2, 2017, 40-52.
1 This paper was presented at the public meeting of the Australia Eastern Territory Historical Society, Brisbane Chapter,
Carindale, 21 November 2016.
2 Photograph from The Salvation Army Toowoomba Centenary, 1886 – 1986, (Toowoomba, Australia: The Salvation
Army Toowoomba Corps, 1986).
3 Salvation Army Toowoomba Centenary, 1886 – 1986, 2. More investigation is needed into these claims and Head did
not open Ipswich or Fortitude Valley. There were corps operating in these places well before 1885, see the work of
Garth R. Hentzschel. In addition to this see Roma too could be questioned, see information on Roma Corps listed
below.
4 Salvation Army Toowoomba Centenary, 1886 – 1986, 2.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 42
The Harristown hall was opened as an outpost of the Toowoomba Corps on the 13 December
1953 and later the Harlaxton hall was opened in the Gleeson Estate also as an outpost.5 Also, the
Horton Village, for the mentally impaired still operates today. There is also a “Crisis Centre” which
exists in the town.
Roma Corps
Roma Corps Hall.6
Roma Corps was opened 30 January 1887 with the first officers appointed being Captain John Reid
and Lieutenant Searle.7 In February 1932 at the 45th anniversary of the Roma Corps, the then corps
officer, Captain Mann gave a short history of the Roma Corps in which he described the novel method
used by these two officers to attract a crowd. The Captain chased the Lieutenant along the street with
a large crowd following. The pursued and the pursuer rushed into the hall and the crowd having been
attracted into the building, the service was commenced. This service was held in McEwan’s hall next
to the drill hall in Charles Street.8 It appears that John Head did not arrive in Roma, until 1 September
1887 although as noted earlier he was attributed to starting the corps.9 The foundation stone for the
hall was laid on 4 January 1888.10 That hall is now The Salvation Army Family Store with the new
hall being built on the other half of the block of land.
Another hall at the rear of the new building was The Salvation Army hall from Hodgson, a
smaller village not far from Roma which was an outpost of the Roma Corps. It should be noted that
in January 2017 Roma Corps will have completed 130 years of operation.
Warwick Corps
Warwick Corps, Guy Street11
5 Salvation Army Toowoomba Centenary, 1886 – 1986, 2.
6 Photograph courtesy of Robert Marshall.
7 The Salvation Army Heritage Centre, Sydney.
8 Western Star and Roma Advertiser, (Toowoomba, Saturday 6 February 1932), 8.
9 The Salvation Army Heritage Centre, Sydney.
10 Gympie Times and Mary River Mining Gazette, (Gympie, Saturday 18 August 1888), 4.
11 Photo from The Corps History Book, Warwick Corps.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 43
Warwick Corps was opened 5 March 1887 with the first officers being Captain John Head, and
Lieutenant Johns.12 The first meetings were held in the Town Hall after the Warwick Council gave
permission, believing that, “It was better to let the Salvation Army have the Hall than risk a possible
disturbance outside”.13 The Warwick Corps was also spiritual home to Miss Alice Meech, crippled
from birth, who became a well-known worker for the Lord through The Salvation Army. Meech
became the 14th Australian Salvationist to receive the Order of the Founder, previously having been
admitted as an M.B.E.14 It should be noted that in March 2017, Warwick Corps will have completed
130th years of operation.
Allora Corps
Allora Corps, Forde Street.15
Allora Corps opened on 1 January 1888 with the first officers appointed being Lieutenant King and
Lieutenant Day.16 These were two female officers sent directly from the Training Garrison in
Melbourne. The first meetings were held in the Protestant Hall.17 The Allora Corps citadel was erected
on a piece of land on the corner of Forde and Warwick Streets and opened in 1894.18 The hall was
later moved along Forde Street, some three ordinary house blocks west, when the corner block of
land was sold in 1898.19 Many encounters with the “riff raff” were recorded in this small town as in
larger towns. This resulted in the police issuing a reward for information leading to the people being
convicted of their crimes. Envoy John Tickle was one of the first converts and was still a soldier there
when the corps closed in 1952. He was transferred to the Warwick Corps roll.20 One of Allora’s
Salvationist characters was “Glory Ted” and his actions were reported in the Allora Guardian and
Cunningham Adviser on Saturday, 18 June 1892. He testified in a very excited manner and said that
neither serpents or the contents of a bottle he withdrew from his pocket would harm him. With that
12 Warwick Corps Centenary Booklet.
13 Warwick Examiner and Times, (Warwick, 5 March 1887).
14 The Salvation Army Warwick Corps, Celebrating 125 years, (Warwick, Australia: The Salvation Army Warwick
Corps, 2012), 236 – 238.; Warwick Corps History Book; Catherine M. Ayres, Alice of Inglewood, Victory Book No. 28,
(London, UK: Salvationist Publishing & Supplies, 1964).
15 Photograph courtesy of the Allora Historical Society, Forde Street, Allora.
16 The Salvation Army Heritage Centre, Sydney.
17 Corbie Dhu, Allora’s past: The early history of Allora district, Darling Downs, Queensland, (Allora, Australia:
Allora Guardian, 1930, reprint 1987), 52.
18 Queensland Times, Ipswich Herald & General Advertiser, (Ipswich, Tuesday, 23 April 1895), 5.
19 Dhu, Allora’s past, 52.; The Allora Guardian and Cunningham Adviser, (Allora, 10 December 1898).
20 Dhu, Allora’s past, 52.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 44
he drank from the bottle which was later examined and found it had enough strychnine in it to have
killed six men. After a court appearance, he was released into the care of a friend, but still well.21
Dalby Corps
Current Dalby Corps Citadel.22
Dalby Corps was opened in 1890 and the first officer appointed was Captain Kenneth McLeod. The
first meetings of the Dalby Corps were held in 1890 in Mr R. Bakers’ small hall in Drayton Street. In
1891, Mr J M Clarke donated a block of land in New Street for a hall and quarters. Today the corps
is the base for the Flying and Rural Services, South Queensland. It also offers all the normal services
and has a family store.23
Mizpah Farming Community
Mizpah Salvationists24
Chinchilla Mizpah Community opened on 6 December 1893. The Mizpah settlement was designed
to provide work for people who were affected by the Brisbane flood of February 1893 which
21 The Allora Guardian and Cunningham Adviser, (Allora, Saturday 18 June 1892).
22 Photograph courtesy of Robert Marshall.
23 Dalby Herald, (Dalby, Friday 7 October 1938), 3.
24 Picture from Veronica Dawson, Chinchilla’s communal settlers, (Queensland, Australia: Veronica Dawson, 2014),
27.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 45
destroyed much of Brisbane and caused mass unemployment. The original number of the group was
35 and of those 32 were Salvationists. Two were from Paddington Corps with 10 each from Brisbane
City Temple, Albion Corps and Toowong Corps. The aim of the settlement was to be self-sufficient
and to sell produce to the surrounding areas as well. The story of this event and its connect to The
Salvation Army in south-western Queensland is largely outlined by Veronica Dawson, in her book,
Chinchilla’s Communal Settlers. Her family were part of the settlement and after it closed remained
on the site for some time. Dawson herself lived on the Mizpah estate for some time.25
Charleville Corps
Officers’ quarters at Charleville, 1894.26
Charleville Corps opened on 9 November 1893 and the first officer appointed to the corps was Captain
Phil Shepheard.27 This corps has had many closures and re-openings over the years. One incident was
reported in the Maitland Mercury of 1897, which stated, “The Union hall occupied as a Salvation
Army Barracks, also the residence of John Mann, nearly adjoining, both in Galatea Street, were
destroyed by fire today.”28 Another report was headed “A ‘Salvationist’s’ Plant”, which appeared in
the Queensland Darling Downs Gazette in 1898 where is stated:
An unfortunate accident happened to part of money collected by the Charleville Salvation Army
Corps during self-denial week. It appears that Captain Logan had put £97 in the fire-place of the
stove for safe keeping. One day Captain Logan took sick and Mrs Logan, forgetting the money
was in the stove started to light the fire therein. The notes, however, were withdrawn before they
were much burned, and it is expected that the loss if any will be trifling.29
Charleville was also used for 7 years, from 1940 until 1947 as a base for the field unit.30
25 See Dawson, Chinchilla’s communal settlers.; Veronica Dawson, “Queensland’s Mizpah commune and The
Salvation Army influence”, The Australasian Journal of Salvation Army History, (Vol. 1, Iss. 2, 2016), 137-149.
26 Drawing from The War Cry, (Queensland, 6 January 1894).
27 The Salvation Army Heritage Centre, Sydney.
28 Maitland Mercury, (Maitland, 15 December 1897), 5.
29 Darling Downs Gazette, (Toowoomba, 16 November 1898), 2.
30 The Salvation Army Heritage Centre, Sydney.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 46
Stanthorpe Corps
Stanthorpe Corps Hall, Maryland Street31
Stanthorpe Corps was officially opened on 16 June 1895 and the first officer was Captain Evans.32
Yet a report in The War Cry, 6 June 1888 would indicate that the Army started much earlier as Captain
Flannigan, from Warwick held meetings there each Tuesday on a regular basis.33 A small hall still
stands behind shops in the main street which The Salvation Army used before it was sold in 1913.
When sold, this hall was known as “The Old Salvation Army Hall” but it was privately owned.
Between 1913 and 1919 meetings were carried out in private homes and some outlying halls, in places
such as Eukey and Ballandean. The next Army-owned hall was erected and opened in 1919. The
Army closed its operations as a corps in 1953, when they could not supply an officer to continue as a
corps.34 The hall was then rented to the Baptist Church until their church could be built.
The author and his wife were visiting an elderly gentleman and he told them of his memory of
the Army in Stanthorpe. He said that he remembered his father and brothers collected wood for a
living. One day his father hurt his leg and could not work for some time. A couple of male Salvation
Army officers rode their bikes to the residence, finding out the facts. He said these two officers shortly
appeared out of the bush and spent about six hours cutting wood to assist the family.35 In 1977 the
Red Shield Committee was formed and has run the Red Shield Appeal in Stanthorpe each year since.
Home League was commenced in 197936 in the Marshall’s house and has operated since. In 1981 the
Stanthorpe Home League received the Territorial Home League Banner. On 22 May 2011 the
rededication took place of Stanthorpe’s own place of worship, as part of the relocated family store.37
31 Photograph taken in 1950, courtesy of L. A. Ashby.
32 The Salvation Army Heritage Centre, Sydney.
33 The War Cry, (Melbourne, 6 June 1888).; The Salvation Army Warwick Corps, Celebrating 125 years, 17.
34 The Corps History Book, Warwick Corps, 30 October 1953, 45 & 46.
35 Interview, Boy Taylor and Robert Marshall, Stanthorpe, 2010.
36 The Salvation Army Warwick Corps, 271.; The Corps History Book, Warwick Corps, 16 September 2010.
37 The Corps History Book, Warwick Corps, 22 May 2011.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 47
Yangan Corps
Yangan Corps, King Street,
(Caption to photograph) “Yangan Hall was recently unroofed by whirlwind”, 1925.38
Yangan Corps was opened on 18 June 1895 and the first officer was Lieutenant Henry Richardson.
The corps operated from 1895 until 20 July 1923 when it became an outpost of Warwick Corps. On
10 January 1924 it regained its corps status with officers appointed. In 1931 officers were again
withdrawn and the corps was then named Killarney Corps.39 It eventually closed in 1938.
Yangan was the original home town of William Sleyer. Sleyer suffered an accident with a
harvester and had his leg removed in the local hotel to save his life. The only available medication
was strong liquor and large quantities of it! He became an alcoholic and moved to Warwick where
The Salvation Army helped him find release from the demon drink. He became a Christian and joined
the Warwick Corp and did good work for his Saviour through the Army, both as an example and as
a lay preacher.40
Killarney Corps
Killarney Corps opened on 18 June 1895 and the first officer was Lieutenant Henry Richardson.41
When first opened it was known as the Yangan Corps42 and officers from Yangan would do services.
These services continued to be held in a local hall. A story in The War Cry of May 1895 reported that
the Salvation Riders were setting out from Brisbane to go to Killarney and set up a corps. The report
listed the Salvation Riders as “Captain Evans and his Lieutenant.”43
Goondiwindi Corps
Goondiwindi Corps opened on 19 December 1895 and the first officer was Captain Arthur Corrie.
An article in the Gympie Times and Mary River Gazette, of October 1895 stated, “Goondiwindi. The
Salvation Army commenced operations last week. There were 16 conversions yesterday.”44 Another
article, this time in The Queenslander of January 1898 stated that the “local contingent of The
38 Photograph from The War Cry, (Queensland, 19 December 1925).
39 The Salvation Army Heritage Centre, Sydney.
40 The Sleyer Family History, supplied by Margaret Bryant.; The War Cry, (Queensland, 6 June 1888).; The Salvation
Army Warwick Corps, 357.
41 The Salvation Army Heritage Centre, Sydney, New South Wales.
42 The Salvation Army Heritage Centre, Sydney, New South Wales.
43 The War Cry, (Queensland, 4 May 1895).
44 Gympie Times and Mary River Gazette, (Gympie, Tuesday 29 October 1895), 3.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 48
Salvation Army, was quartered in the School of Arts, Goondiwindi.”45 This corps had a life much
like that of other corps in remote areas as operations were closed on 8 January 1903, reopened on 6
September 1917, then finally closing on the 12 February 1920.46
St. George Corps
One of The Salvation Army’s Field Units with
Major and Mrs Major Bugler near St. George. 47
A number of reports appeared in The War Cry about St. George throughout 1896. It would appear
however that officers may have been stationed here as a trial. The War Cry reports extend only from
7 March 1896 until 14 November 1896. The reports were signed off by two different people.48
Inquiries made to the Sydney Heritage Centre received the reply that there are no records of officers
being sent by territorial headquarters to St. George.49 The trial faced by the officers in St. George
were clear. In one report of September 1896, the officers were to visit outlying stations and near the
end of the report it stated, “The Lieutenant complains that his bones are close to the skin, but we still
march on, expecting a good time”.50
Pittsworth Corps
Pittsworth Corps Hall51
45 The Queenslander, (Brisbane, Saturday, 9 January 1898), 56.
46 The Salvation Army Heritage Centre, Sydney.
47 Picture from Under The Tricolour, October – December, No.45 p.11.
48 See various War Cry reports in the Queensland edition from March – November 1896.
49 The Salvation Army Heritage Centre, Sydney.
50 The War Cry, (Queensland, 16 September 1896).
51 Photo from John Oxley Library Brisbane.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 49
A convert from Allora Corps, Brother Johas Holmes commenced meetings in Pittsworth, and he was
so successful that a corps was formed. Until the official opening, Pittsworth was an outpost of
Allora.52 Pittsworth Corps opened on 29 April 1896 and the first officer was Captain George
Simpson.53 Services were held for some time in a local hall and then on Saturday 3 February 1899
the hall, which was built by the then corps officer, Captain Albert Trigg, was opened.54
The Mann family were local identities. They had 13 children and seven of these were sent to
The Salvation Army Training Garrison to become Salvation Army officers. Seven children of those
officers also became officers.55 Some of the descendants are still serving as officers today. The list of
Pittsworth corps officers only extended to 1945 and advertisements in the local paper show that Army
meetings were still being held up until 1945.56 After the corps closed, the hall was sold and removed
to a farm near the town where the building is used as a storage area and still can be identified today.
It should be noted that the nearby town of Millmeran was an outpost of the Pittsworth Corps.
Cunnamulla Corps
Cunnamulla Corps was opened on 9 January 1897 and the first officer was Agnes Hyne. Yet an earlier
War Cry report on 2 January 1897 told of the arrival of the officer to start the corps. On 9 January
1897, the War Cry again reported “CUNNAMULLA ATTACKED By Blood and Fire”. In this article
under the heading “The Army had come” it stated, “We were hailed with the remark: ‘Well, you have
come”. “Yes” we said, “To stop this time”.57 This would indicate that at some time before this, the
Army had tried to start, or had started in that town. One suggestion from a person at the Historical
Society, Cunnamulla was that the Army had used the Methodist Church for some of their meetings.
Clifton Corps
The building which was used by the Clifton Corps.58
52 Dhu, Allora’s past, 52.
53 These Fifty Years, Pittsworth Jubilee of the Salvation Army, 1896 – 1946.
54 Pittsworth 1876 – 1976, 20.
55 Dhu, Allora’s past, 52.
56 These Fifty Years.
57 The War Cry, (Brisbane, 2 January 1897).
58 Photo of building used by the Clifton Corps, photograph courtesy of the Clifton Historical Society and Museum.
The Australasian Journal of Salvation Army History, Volume 2, Issue 2, 2017. Page 50
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