Camsey, Terry. SLIGHTLY OFF CENTER! – GROWTH PRINCIPLES TO THAW FROZEN
PARADIGMS. Alexandria, USA: Crest Books (Salvation Army National Publications), 2000, 81 pp.
The book was a study on Corps growth with a discussion followed by a list of questions to provoke
thought. It was divided into 6 parts; exploring growth inhibitors, aging brings its own challenges,
eliminating choice is not an option, on going forth and multiplying, keeping all eyes on the ball, and
clearing log jams.
Chase, Marlene J. PICTURES FROM THE WORD. Alexandria, USA: Crest Books (Salvation Army
National Headquarters), 1998, 239 pp.
The book was a collection of 56 devotional discussions that focused on the metaphors in the Bible. It
was divided into four sections, the divine personality, redemption, life in community and comfort in
suffering.
Chesham, Sallie. SYCAMORE, HOW TO FIND PEACE AND JOY – AND KEEP THEM! New York,
USA: The Salvation Army, Eastern Territory, Literary Department, 1989, 118 pp.
The book was a collection of short chapters on information and facts about Jesus Christ and the
Bible.35
Cheydleur, John R. CALLED TO COUNSEL – COUNSELING SKILLS HANDBOOK. Wheaton, USA:
Tyndale House Publishers in association with The Salvation Army, 1999, 229 pp.
The handbook outlined the basic skills needed for counselling on a biblical basis.
Clarke, Douglas G. GALATIANS – NO LONGER BOUND…BUT FREE! TEN STUDIES FOR
INDIVIDUALS AND GROUPS. Sydney, Australia: Territorial Commander, Australia Eastern and
Papua New Guinea Territory, 1992, 80 pp.
This Bible study guide focused on the book of Galatians with discussion on elements as well as
questions to encourage thought or discussion.
Clarke, Douglas G. GUIDELINES FOR GROUP AND INDIVIDUAL BIBLE STUDY. Sydney, Australia:
The Salvation Army Australia Eastern & Papua New Guinea Territory, Education Department, 1993,
15 pp.
The guideline gave information on how to lead a Bible study and included, examples of resources, and
approaches to Bible studies. It was an abridged version of Understanding the Bible published in 1988.
Clarke, Douglas G. IT’S CHARACTER THAT COUNTS – A STUDY IN THE EPISTLE OF JAMES.
Sydney, Australia: Territorial Commander, Australia Eastern and Papua New Guinea Territory, 1986,
1987 revised 1989, 62 pp.
This Bible study guide focused on the book of James with discussion on elements, as well as questions
to encourage thought or discussion.
Clarke, Douglas G. MORE STORIES THAT ARE SEEN – 12 STUDIES ON THE PARABLES OF JESUS.
Sydney, Australia: Territorial Commander, Australia Eastern Territory, 2008, 115 pp.
35 At the time of publication the book could be purchased from Supplies & Purchasing Department, Canada -
http://store.salvationarmy.ca/index.php?main_page=advanced_search_result&search_in_description=1&keyword=SYC
AMORE
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 101
This Bible study guide focused on 12 parables of Jesus with discussion on elements, as well as
questions to encourage thought or discussion.36
Clarke, Douglas G. STORIES THAT ARE SEEN (THE PARABLES OF JESUS). Sydney, Australia:
Territorial Commander, Australia Eastern Territory, 2002, 80 pp.
This Bible study guide focused on the parables of Jesus with discussion on elements, as well as
questions to encourage thought or discussion.
Clarke, Douglas G. THE KINGDOM WAY – STUDIES ON PRACTICAL DISCIPLESHIP. Caringbah,
Australia: The Salvation Army, 2014, 48 pp.
This Bible study guide focused on the practical discipleship with discussion on elements, as well as
questions to encourage thought or discussion.37
Clarke, Douglas G. UNDERSTANDING THE BIBLE – A GUIDE FOR INDIVIDUAL AND GROUP
BIBLE STUDY. Sydney, Australia: Territorial Youth Department, 1988, 47 pp.
The study guide gave information on how to lead a Bible study and included, examples of resources,
and approaches to Bible studies, a short history of translations and sound exegesis was also included.
Clifton, Shaw (ed.). FROM HER HEART – SELECTIONS FROM THE PREACHING AND TEACHING
OF HELEN CLIFTON, CHOSEN BY SHAW CLIFTON. London, UK: Salvation Books (The
Salvation Army International Headquarters), 2012, 232 pp.
The book was a compilation of the work of Helen Clifton, which included; testimonies, information
from her prayer journal, and time as international World President of Women’s Ministries.38
Clifton, Shaw. NEVER THE SAME AGAIN – ENCOURAGEMENT FOR NEW AND NOT-SO-NEW
CHRISTIANS. Alexandria, USA: Crest Books (Salvation Army National Publications), 1997, 177 pp.
The book outlined answers to frequently posed questions that new Christians ask and unpacked
elements of faith and practise. Each topic covered was supported by links to scripture.39
Clifton, Shaw and international guest writers. NEW LOVE, THINKING ALOUND ABOUT PRACTICAL
HOLINESS. Wellington, NZ: Flag Publications (The Salvation Army, New Zealand, Fiji and Tonga
Territory), 2004, 197 pp.
The book was divided into two sections, both of which were to encourage Salvationists to search again
after the blessing of holiness. Section one commenced with an outline of Salvationism distinctives;
then holiness was linked; to the commandments, to love, to ethics, to terrorism, to marriage and to
leadership. The second section compiled work from other leading Salvationists who included; Marlene
Chase, Eva Burrows, Henry Gariepy, Stephen Court, Joe Noland, Geoff Ryan, and Matt Clifton.
Clifton, Shaw. SELECTED WRITINGS VOL. 1 – 1974-1999. London, UK: Salvation Books (The Salvation
Army International Headquarters), 2010, 186 pp.
36 At the time of publication the book could be purchased from The Salvation Army Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/more-stories-that-are-seen-douglas-g-clarke/
37 At the time of publication the book could be purchased from The Salvation Army Trade, Sydney -
http://thetrade.salvos.org.au/catalogue/product/the-kingdom-way-douglas-g-clarke/
38 At the time of publication the book could be purchased from Salvationists Publishing & Supplies, London -
http://www.sps-shop.com/book-from-her-heart-5301-p.asp
39 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/never-the-same-again-2203-p.asp
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 102
Clifton, Shaw. SELECTED WRITINGS VOL. 2 – 2000-2010. London, UK: Salvation Books (The Salvation
Army International Headquarters), 2010, 192 pp.
The books were a compilation of the writings of Shaw Clifton from The Officer magazine and other
sources. The papers covered moral and ethical issues, spiritual teaching as well as Salvation Army
processes and policy.40
Court, Stephen (ed). BOSTON COMMON – SALVATIONIST PERSPECTIVE ON HOLINESS.
Melbourne, Australia: Salvo Publishing (The Salvation Army Australia Southern Territory), 2010, 160
pp.
The book was a compilation of papers by Salvationists on holiness. The authors included; Ian Barr,
Danielle Strickland, Alan Harley, Grant Sandercock-Brown, Raymond Finger and Stephen Court.41
Coutts, Frederick. THE SPLENDOUR OF HOLINESS. London, UK: Salvationists publishing and Supplies,
1983 revised 1988, 82 pp.
The book discussed a newer Salvationists understanding of holiness and looked and faith and practice.
Coutts, Frederick & Cooke, Peter M. (Compiler). THROUGH THE YEAR WITH FREDERICK COUTTS –
DAILY READINGS EDITED AND ARRANGED BY PETER M. COOKE. London, UK:
International Headquarters of The Salvation Army, 1987 reprinted 1988, 286 pp.
The devotional material covered every day of the year with selected sections of published works by
Frederick Coutts. The published works included sections from The Officer magazine, The Salvation
Army Year Book, and many of his books and sermons.
Coutts, Philip. STAYING THE COURSE – A CHRISTIAN STUDENT’S HANDBOOK. London, UK:
International Headquarters of The Salvation Army, 1989, 144 pp.
The book outlined information for Christian young people entering university life with tips on;
creating new networks, managing money, studying, drugs and alcohol, sex, and planning for the
future.
Crossland, Alan. EAGLE’S WINGS. London, UK: Alan Crossland and The Salvation Army UK Territory
Literary Unit, 2006, 40 pp.
The devotional book gave practical tips on holiness from the authors own experience and scripture. It
came from a focus on relationship with God rather than an enforced ritual of religion.42
Curtis, Dean. THE CRANBOURNE EXPERIENCE… Melbourne, Australia: Australia Southern Territorial
Headquarters, 1991, 23 pp.
The report was an outline of the experience of a Corps plant and Corps growth model applied to a
semi-rural town in Victoria, Australia.
40 At the time of publication the books could be purchased from Salvationist Publishing & Supplies, London – Vol. 1
http://www.sps-shop.com/selected-writings-vol-1---1974-1999-2312-p.asp Vol 2 http://www.sps-shop.com/selected-
writings-vol-2---2000-2010-2313-p.asp
41 At the time of publication the book could be purchased from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=1798&cID=
42 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/eagles-wings-2249-p.asp
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 103
SECTION IV – MUSIC AND MUSICAL GROUPS
Collins, Mervyn E.. SOUNDS OF THE GOSPEL – 125 YEARS OF THE MELBOURNE STAFF BAND.
Melbourne, Australia: Australian Southern Territory, 2015, 109 pp.
The book outlined the history of the Melbourne Staff Band with photographs of the band, its
bandsmen, vocal soloists, programs booklets, drawings and locations it had performed. There were
lists of recordings, all past and present band personnel, former names of the band, bandmasters and
executive officers.43
Coutts, John. RHYME AND REASON – FORM AND FREEDOM IN SALVATION ARMY WORSHIP,
paper presented at The Frederick Coutts Memorial Lecture, Sydney, Australia: The Salvation Army
College of Further Education Association, Tuesday, 23 October, 2001, 22 pp.
The paper presented a historical discussion on the form of worship and a linage of The Salvation
Army from the Jewish tradition, trough the sacramental and scriptural approaches, to the Quaker
“spirit-led” and camp meeting approaches to The Salvation Army methods. The paper also discussed
the topics of praise, prayer, testimony and public worship.
SECTION V – SALVATIONIST BIOGRAPHY
Lim Ah-Ang
Cairns, William. A SHY SINGAPOREAN GOD USED. Singapore: The General of The Salvation Army,
1997, 79 pp.
History of Singapore and the occupation of the Japanese forces were the first items discussed in the
biography, as it was only after these events Lim Ah-Ang become involved with The Salvation Army.
Prior to this a Salvationists assisted the Lim family. Ang became a Salvation Army officer and served
in Singapore, England, Malaysia, Hong Kong and Taiwan, The Philippines and while at IHQ preached
throughout Europe.
Eric Ball
Cooke, Peter M.. ERIC BALL – THE MAN AND HIS MUSIC. Baldock, UK: EGON Publishers, 1991
revisited 1992, 239 pp.
The biography outlined the life and music of Eric Ball. It covered his early years in The Salvation
Army, his years of personal crisis and calmer later life. The author portrayed Ball in all his elements,
as a composer, conductor, compére, pianist and ever-widening influence as a musical figure.
Colin Keith and Edith May Begley
Begley-Bourke, Audrey, Begley, Ian T., & Begley, C. Neil. SEPARATED FOR SERVICE. Green & Gold
Series No. 12. Mount Albert, Australia: The Salvation Army Australia Southern Territory, 1994, 88
pp.
The biography told of Colin Begley, who entered The Salvation Army Training College in Melbourne
from Colac and as a missionary in China married Edith Doherty. As a couple they served in India and
then back to China, where they were interned in Japanese camps after that country had invaded China.
This saw the separated from each other for many years. After World War II they returned to Australia
where they held a number of administrative appointments in The Salvation Army.
43 At the time of publication the book could be purchased from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=3428&cID=
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 104
Catherine Booth (The Army Mother)
Bennett, David Malcolm. CATHERINE BOOTH ON WOMEN’S PLACE AND MINISTRY – THE
PROGRESS OF HER THROUGHT, INCLUDING HER LETTER TO THE REV. DAVID
THOMAS. Brisbane, Australia: Camp Hill Publications. 2004, 40 pp.
The information in the work was taken mostly from David Bennett, The General: William Booth, Vol.
1, The Evangelist, chapter 12. It contained information from letters written by Catherine Booth and
followed her progression towards a woman’s right to preach and therefore the foundation of The
Salvation Army’s stand on the right of women in the church.44
William Booth
Barnes, Cyril. BOOTH’S ENGLAND. Baldock, UK: EGON Publishers, 2000, 61 pp.
The tour guide followed William and Catherine Booth’s activities and homes throughout England.
Information was given for places including; Cornwall, London, Nottingham, Spalding, Yorkshire, as
well as Booth’s early motor missions.45
Barnes, Cyril. WITH BOOTH IN LONDON – A LONDON GUIDE. London, UK: International
Headquarters of The Salvation Army, 1986, revised 1989, 72 pp.
The tour guide followed William and Catherine Booth’s activities and homes in and around London.
Information, photographs and maps are given for important places to Salvation Army history
including; the Booth’s homes, properties around the East End of London and locations of statues and
plaques to the Booth family and early Salvation Army.
Benge, Janet and Benge, Geoff. WILLIAM BOOTH – SOUP, SOUP, AND SALVATION. Christian
Heroes: Then & Now series, Seattle, USA: YWAM Publishing, 2002, 203 pp.
This series was designed for young people and collected true stories of men and women whose trust in
God led them to do extraordinary things for His kingdom. In a historical novel style the authors told
the life story of William Booth including; the formation of The Salvation Army, the opposition of the
Skeleton Army, the Darkest England Scheme, and the growth of The Salvation Army around the
world.46
Bennett, David Malcolm. THE GENERAL: WILLIAM BOOTH, VOL. 1 – THE EVANGELIST. USA:
Xulon Press, 2003, 382 pp.
Bennett, David Malcolm. THE GENERAL: WILLIAM BOOTH, VOL. 2 – THE SOLDIER. USA: Xulon
Press, 2003, 451 pp.
The books were a well-researched and argued biography of the Founder of The Salvation Army.
William Booth was portrayed as a real person, relying on both primary and secondary sources the
author clearly depict the events of the life and times of the Founder.47
44 At the time of publication the book could be purchased from Koorong -
https://www.koorong.com/search/product/catherine-booth-on-womens-place-and-ministry-david/0957793731.jhtml
45 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/booths-england---cyril-barnes-1882-p.asp
46 At the time of publication the book could be purchased from Koorong -
https://www.koorong.com/search/product/william-booth-christian-heroes-then-now-series-geoff/1576582582.jhtml
47 At the time of publication the books could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-the-general-william-booth---volume-1-the-evangelist-1883-p.asp
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 105
Bennett, David Malcolm. WILLIAM BOOTH. Men of Faith series. Minneapolis, USA: Bethany House
Publishers, c1996, 188 pp.
This was an undated and expanded edition of earlier works by the author; William Booth and the
Salvation Army, 1987. It was a well-researched historical biography on the life of William Booth and
the early development of The Salvation Army.
Bennett, David Malcolm. WILLIAM BOOTH AND HIS SALVATION ARMY. Capalaba, Australia: Even
Before Publishing, c2014, 166 pp.
This was an updated and expanded edition of earlier works by the author; William Booth and the
Salvation Army, 1987 and William Booth, 1996. It was a well-researched historical biography on the
life of William Booth and the early development of The Salvation Army.48
Booth-Tucker, Frederick. WILLIAM BOOTH – GENERAL OF THE SALVATION ARMY. Honolulu,
USA: University Press of the Pacific, 2001, reprinted from the 1898 edition, 126 pp.
The biography covered the early life of both William and Catherine Booth and the work commencing
The Christian Mission and The Salvation Army. There was a chapter on Hallelujah lasses, which
discussed; Kate Shepherd, ‘Happy Eliza’, and ‘Chinese Smith’ and paragraphs which covered the
commencement of the work in; the USA, Canada, Australia, France, Switzerland, Holland, Belgium,
Scandinavia, Germany, Italy and other countries. Another chapters discussed; the Booth children,
favourite songs of Booth, Booth as a writer and Booth as a preacher.
Samuel Logan Brengle
Chesham, Sallie. THE BRENGLE TREASURY – A PATCHWORK POLYGON. Atlanta, USA: The
Salvation Army Supplies, 1988, 1989, 190 pp.
The book brought together a collection of letters, articles and notes all written by, or related to Samuel
Logan Brengle.
George L. Carpenter
Carpenter, Stella O. A MAN OF PEACE IN A WORLD AT WAR – THE STORY OF GENERAL
GEORGE L. CARPENTER 1939-1946 WORLD LEARER OF THE SALVATION ARMY AND HIS
WIFE MINNIE. Erskineville, Australia: Stella Carpenter, 1993, 343 pp.
48 At the time of publication the book could be purchased from Koorong -
https://www.koorong.com/search/product/william-booth-and-his-salvation-army-david-malcolm/9781922074737.jhtml
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 106
The biography outlined the ancestry of the family and how they came in touch with The Salvation
Army. Carpenter’s early officer career and Minnie’s thoughts of an officer-wife and mother were
given chapters. The 1929 High Council was discussed and their time in South America, Canada and
election to the office of General were also given chapters. Part two of the book was dedicated to the
time as General throughout World War II and the post-war relief efforts.
Bramwell Coles
Court, W.L. IN THE FIRING LINE. USA: Credo Press, 2006, 159 pp.
The biography covered the life and work of one of The Salvation Army’s brass band composers and
music journalist. The book included a CD of Coles’ work, as well as a list of his published band and
vocal music.
Bramwell and Dorothy Cook
Cook, H. Bramwell. WHITE GUJARATIS. Christchurch, NZ: H. Bramwell Cook, 2007, 238 pp.
The biography outlined the linage of the Cook family, who served The Salvation Army in England,
Wales, Australia, New Zealand, and India. The appointments included Corps, medical and Territorial
leadership positions.49
Matthew Cross
Campbell, Crystal. GREAT WARRIOR FOR GOD – A BIOGRAPHY OF ENSIGN MATTHEW CROSS.
Green & Gold Series No. 11. Hawthorn, Australia: The Salvation Army Australia Southern Territory,
1992, 63 pp.
The biography outlined Matthew Cross’ early life in Victoria and entry to The Salvation Army’s
Training College in 1905. Appointments included; Fitzroy, Winton, Herberton, Mackay, Townsville,
Newcastle, and Nowra. In 1916 Cross sought permission from The Salvation Army to enlist in
Australia’s war effort and lost both legs in military service. Due to his wounds they set up home at
Atherton and worked in the Corps, later the family moved to Perth and joined the Highgate Corps,
Matthew became YPSM and assisted at Headquarters.
Leah Davids
Ashton, Joan. WITH A SMILE AND A SONG. Dee Why, Australia: Joan Ashton, 1994, 93 pp.
This biography was the story of Lt. Colonel Leah Davids and her work with The Salvation Army in
Haiti. From trouble caused by her parent’s Roman Catholic and Jewish backgrounds she came in
contact with The Salvation Army in Australia and became an officer in 1945. After a number of
appointments in Australia she was appointed to Haiti. Upon her return to Australia she was appointed
to North Queensland Division and then Sydney.
Tom Ferihough
Bevan, Marge. T.T. – BUILDER FOR GOD, THE BIOGRAPHY OF ENVOY TO FERNIHOUGH, OF
SUBIACO, WESTERN AUSTRALIA. Green & Gold Series No. 4. Hawthorn, Australia: The
Salvation Army, Australia Southern Territory, 1989, 64 pp.
49 At the time of publication the book could be purchased from Salvationist Resources, New Zealand -
https://shop.sarmy.net.nz/product?openform&pid=CFIN-9M75W8
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 107
The biography told the story of the builder Tom Ferihough. It outlined his early years in Western
Australia and attendance at The Salvation Army. He joined the AIF and served overseas during World
War II, even supporting the Red Shield Defence Services. He assisted The Salvation Army after the
war and became an Envoy, always ready to assist The Army to build or inspect properties.
Dean Goffin
Bradwell, Cyril R. SYMPHONY OF THANKSGIVING – THE LIFE AND MUSIC OF COMMISSIONER
SIR DEAN GOFFIN. Wellington, NZ: New Zealand and Fiji Territory of The Salvation Army. 1994,
245 pp.
This biography told the story of Commissioner Sir Dean Goffin. It covered: his upbringing; time in
military service, during World War II; his career as an officer of The Salvation Army from local,
Divisional, to Territorial leadership; and listed published works for both Brass Bands and vocal
groups.
Yin Hung-Shun
Brown, Arnold. THE MOUNTAIN THE WIND BLEW HERE – YIN. Toronto, Canada: Bookwright
Publications, 1988, 201 pp.
The biography told the story of Hung-Shun who became a Salvation Army Officer in his native land
of China and when non-nationals were expelled, after the communist party rose to power, Major Yin
Hung-Shun became the movement’s final Chinese leader. Yin remained in the position until 1958
when Chiu Shih Chun (The Salvation Army) was proscribed from China.
Edward and Joyce John
Clee, Garnet, and Clee, Lorna. GOD BLESS AFRICA (ISHE KOMBORERA AFRIKA). Green & Gold
Series No. 8, Melbourne, Australia: The Salvation Army Australia Southern Territory, 1991, 56 pp.
The John family served The Salvation Army in Africa in both Divisional and Territorial leadership
positions. Mrs John served as a nurse and midwife and as a team the couple served in Rhodesia
(Zimbabwe), Nigeria, Kenya, Tanzania and Uganda.
George Scott Railton
Chase, Marlene J., and Waldron, John D. (Researcher). A SEED IN THE WIND – GEORGE SCOTT
RAILTON AND THE SALVATION ARMY IN ST. LOUIS, MISSOURI. USA: The Salvation Army
Central Territory, 1995, 128 pp.
The book was a result new data sourced on George Scott Railton and his arrival in the USA. The
research focused on Railton’s work in St. Louis.50
Richard Slater
Cox, Gordon. THE MUSICAL SALVATIONIST – THE WORLD OF RICHARD SLATER (1854-1939).
Music in Britain, 1600-1900 Series, Series editors: Richard Cowgill & Peter Holman. Woodbridge,
UK: The Boydell Press, 2011, 225 pp.
50 At the time of publication the book could be purchased from The Salvation Army Supplies and Purchasing
Department, Canada - http://store.salvationarmy.ca/index.php?main_page=product_info&products_id=4773
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 108
The study covered the origins of The Salvation Army and its music before the introduction of Richard
Slater and his work in the movement. It also discussed the contribution The Salvation Army made to
the musical landscape of late Victorian Britain.51
Priscilla Studd (nee Stewart)
Bennett, David Malcolm. FROM ASHES TO GLORY – A DRAMATISED LIFE OF CT STUDD,
CRICKETER AND MISSIONARY. Capalaba, Australia: Even Before Publishing, 2014, 232 pp.
The biography focussed on CT Studd the famous cricketer who became a missionary. While in China
Studd married a Salvation Army missionary and the account of her conversion and life was also
captured in the book, especially in pages 105-121.52
Ruth Wilkins
Clee, Garnet. THE UNDAUNTED AMBUYA OF ZIMBABWE. Green & Gold Series No. 5, Melbourne,
Australia: The Salvation Army Australia Southern Territory, 1990, 63 pp.
The biography told the story of Wilkins, who was commissioned as a Salvation Army officer in 1930
and served in Tasmania and Victoria before going to Rhodesia (Zimbabwe) for more than 30 years.
She served as training principal to train other Salvation Army officers, assisted the Bible Society to
revise the Shona Bible and translated The Songbook of The Salvation Army and other Salvation Army
publications into the Shona language.
Miscellaneous Biographies
Ash, Fred. NEW DAY DAWNING – TRUE STORIES OF REAL PEOPLE WHOSE LIVES HAVE BEEN
TOUCHED BY GOD. Toronto, Canada: The Salvation Army Canada and Bermuda Territory, 2006,
140 pp.
This book was a combination of interviews and testimonies to the life changing work of Christ. Each
story was originally published in Faith & Friends magazine. The biographies included; Frank, Brenda
McIntyre, Alan Simmonds, Junda Kinkhanat, Ernie Hollands, Harry Spencer, Chris MacGregor, Klaus
Dimytruk, Phillis Harvey, Terry Dyck, Lenny Goldberg, Phoungern Sombounkhanh, Les and Sue
Holley, Barbara Campbell, Peter D.A. Warwick, Mona Fudge, Lucy West, Victor Lee, Michael
Clemons, Lorilee Cracker, and Rick Green.
51 At the time of publication the book could be purchased from Fishpond - http://www.fishpond.com.au/Books/Musical-
Salvationist-Gordon-Cox/9781843836964
52 At the time of publication the book could be purchased from Koorong -
https://www.koorong.com/search/product/from-ashes-to-glory-a-dramatised-biography-of/9781921632761.jhtml
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 109
Atherton, Anna, and Golia, Dean (photographer). JUST SAY YES. Sydney, Australia: Aged Care Plus of
The Salvation Army, n.d., 102 pp.
This book was a combination of interviews and testimonies of retired Salvation Army officer with
photographs of the people and objects to enhance the biographies. The biographies included; Hazel
Woodbury, Bram and Judy Hindle, Allistair Cairns, Barry and Raemor Pobjie, Rodney and Glenda
Towerton, Brian and Margaret Watters, and Ian and Nancy Cutmore.
Bateman, Alan. THEY GAVE THEIR LIVES – THE STORIES OF TWELVE SALVATIONISTS WHO
DIED FOR THEIR FAITH. London, UK: Salvation Books (International Headquarters of The
Salvation Army), 2008, 84 pp.
The book was a collection of mini-biographies about Salvationists who died for their faith. Those
included were: Sarah Beaty, Tedd Cass, William Dempster, Louis Frederic Jeanmonod, George
Flandre, Kim Lock, Sifalafala Ngcobo, Annie Smyth, Noh Yung Soo, Diane Thompson, Sharon
Swindells, and Bo Brekke. The book also gave a challenge to live a sacrificial life and be prepared to
give all for faith.53
Bradwell, Cyril R.. A SHARING OF GIFTS. A paper presented at the Tri-Territorial Archives Conference,
Wellington, New Zealand, 10-13 October, 2000. Wellington, NZ: The Salvation Army Archives and
Museum, 2000, 20 pp.
This paper outlined Salvationists who had worked in both Australia and New Zealand. Those included
were; Joseph and Elizabeth Graham, Harry Edwards, Ernest Holdaway, Stephen Buick, Joseph Perry,
James Bray, Happy Dinah, Mary Anderson, John Bladin, the Scotney Family, and Robert and Bessie
Prowse.
Cairns, William. CLASSICAL BIOGRAPHICAL EXTRACTS FROM THE LIVES OF SALVATIONISTS.
Kings Park, Australia: The Salvation Army Literature Department, n.d., 99 pp.
This book gave extracts from other books and printed works of 50 salvationists. The salvationists
included were: William and Catherine Booth, Erick Wickberg, John Irwin, Murry Stanton, George
Walker, Johanna van de Weiker, Arnolis Weerasooriya, Richard Slater, Gunpei Yamaruro, Mary
Layton, Emma Booth-Tucker, George Marshall, Bramwell Booth, Kate Lee, James Barker, Alfred
Benwell, Enid Lee, James Dowdle, Elijah Cadman, John A. Carleton, Francis Pearce, Charles Péan,
Harry Munn, John Allen, George Dinsdale, Eva McLeod, Annie Smyth, Jack Stocker, J. Allister
Smith, Evangeline Booth, George Lyndon Carpenter, William Pearson, Florence Soper, Albert
Orsborn, Poll Cott, Charles Jeffries, Hugh Redwood, Mary Styles, John Lawley, Jimmy Glover, John
Sinclair, Hanna Ouchterlony, A. Bramwell Cook, Harry Bass, Tamokichi Ohara, Arthur Arnott,
Mildred Duff, and John Dean.
Coleman, Joy, Jenks, Jessie R., Lingard, V. Martin, Cairns, William, Watters, Margaret, Harris, Graham R.,
Young, Neil, Garratt, Margaret, Margaret, Robertson, Laurie, Dunster, Nelson, McGuigan, Peter,
McLeod, Morris, Sketcher, Ronald, Faragher, Christine, Palmer, Stanley M., Bolton, Barbara, Hill,
Don, Brown, Marge, Bevan, Marge, and Hull, Walter. IN THE STEPS OF THE FOUNDER –
CELEBRATING THE LIVES OF 23 AUSTRALIAN RECIPIENTS OF THE ORDER OF THE
FOUNDER. Hawthorn, Australia: The Salvation Army, Australia Southern Territory, 1995, 130 pp.
This book gave short biographical information on Australian Salvationists who have received the
Order of the Founder, these people include; Mary Anderson, Stella Bywater, James Crocker, Charles
Mathers Geddes, John Gore, George Hazell, Ken Hile, Thomas Hodge, Keith Hopper, John Irwin,
Arthur McIlveen, William McKenzie, Norman K. McLeod, Alice Meech, Harold Morgan, Elsie
53 At the time of publication the book could be purchased from Salvationist Publishing & Supplied, London -
http://www.sps-shop.com/book-they-gave-their-lives-2282-p.asp
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 110
O’Neil, Robert Henry Palmer, Lily Parsell, Edward Gordon Randall, William Shepherd, Arthur J.
Stevens, John William Turner, and Wilbur Walker.
SECTION VI – AUTOBIOGRAPHIES AND MEMOIRS
Armistead, Norman (ed.). THIS IS MY CALL – TWELVE OFFICERS TELL THEIR STORY. London,
UK: The Salvation Army, United Kingdom Territory, 1991, 64 pp.
Salvation Army officers from International Headquarters, United Kingdom Territory and Switzerland
and Austria Territory wrote about their call to officership. The twelve Officers were; Major John
Amoah, Lieutenant Peter Ayling, Mrs Captain Noreen Batt, Major Janet Gilson, Major Melvin Hart,
Lieutenant Hugh McGill, Major Peter Mylechreest, Mrs Major Christine Parkin, Lieutenant Chris
Pender, Captain John Read, Lieutenant Noel Wright, and Captain Massimo Tursi.
Anderson, Lester K.. JOINING GOD’S ARMY – AUTOBIOGRAPHY OF A SOLDIER. Columbia, USA:
AKA Publishing, 2011, 196 pp.
The author outlined his life through the combination of a number of stories. The stories cover ed time
spent in Seattle, Jamestown, his early years in The Salvation Army, the 1950’s and 1960’s and
entering officership. Stationed at such places at Winona, Minot, Minneapolis, Chicago, Battle Creek,
Panama, Oklahoma, and Atlanta each place had a number of stories.
Bate, John M.. DESTINATION UNKNOWN – MEMOIRS OF A PRIVATE SECRETARY TO THE
GENERAL OF THE SALVATION ARMY. USA: Frontier Press (USA Western Territory), 2012, 165
pp.
From Napier, New Zealand the author became a Salvation Army officer and served as private
secretary to both General Arnold Brown and General Jarl Wahlström. Personal memoirs were given
on The Salvation Army’s work in South, Central and North America, New Zealand, Africa, Europe,
Asia, Pacific, Caribbean, as well as at IHQ. The book also included information on work with
Commissioner Catherine Bramwell-Booth and a tribute to General Arnold Brown.
Bearcroft, Norman. IN GOOD COMPANY. USA: Salvation Army Trading Company, 2010, 313 pp.
The author told his life story and work with The Salvation Army in Wallsend, London, Canada,
Ukraine, Zimbabwe and Australia. It included information on the first National School of Music in the
USA, the re-formation of the Canadian Staff Band, and the commencement of the International
Songsters.54
Begley, Neil. AN AUSTRALIAN’S CHILDHOOD IN CHINA UNDER THE JAPANESE. Kenthurst,
Australia: Kangaroo Press, 1995, 160 pp.
The book was a personal and sometime humours narrative of a Salvation Army Missionary child in
China, under Japanese control. It was a child’s impression of both The Salvation Army and the
political turmoil of the pre and inter-war years of World War II.
Bennett, David Malcolm (ed.). THE DIARY AND THE REMINISCENCES OF CATHERINE BOOTH.
Brisbane, Australia: Camp Hill Publications, 2005, 158 pp. Both a signed limited edition of 50 copies
with dark blue binding and a library edition in red binding were published.
This was a transcribed copy of both the diary and reminiscences of Catherine Booth. The diary
showed Booth’s spiritual thinking and development prior to her marriage to William Booth. It covered
54 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-in-good-company-2300-p.asp
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 111
the years of 1847, 1848, 1852 and was an insight into the life of the Mother of The Salvation Army.
The reminiscences are Booth’s memories of her life and work of The Salvation Army. Booth dictated
these to people such as Fred Fry and were initially edited by Emma Booth-Tucker.55
Bennett, David Malcolm (ed.). THE DIARY OF CATHERINE BOOTH (POPULAR EDITION). Brisbane,
Australia: Camp Hill Publications, 2005, 55 pp.
This was a transcribed copy of the diary of Catherine Mumford which showed her spiritual thinking
and development prior to her marriage to William Booth. It covered the years of 1847, 1848, 1852 and
was an insight into the life of the Mother of The Salvation Army.
Bennett, David Malcolm (ed.). THE LETTERS OF WILLIAM AND CATHERINE BOOTH (FOUNDERS
OF THE SALVATION ARMY) – EXTRACTED FROM THE BOOTH PAPERS IN THE BRITISH
LIBRARY AND OTHER SOURCES. Brisbane, Australia: Camp Hill Publications, 2003, 379 pp.
Both a signed limited edition of 50 copies with dark blue binding and a library edition in red binding
were published.
This was a transcribed copy of the letters written between William and Catherine Booth throughout
their lives. From both original and secondary sources the work placed the letters in chronological order
and was extensively footnoted to cover observations and explanation of the original letters. The work
was divided into six parts: The early letters, 1852; the Lincolnshire letters, 1852-1854; the early New
Connexion letters, 1854-1855; letters in early married life, 1855-1860; “The Wilderness” letters, 1861-
1865; and the final letters, 1872-1888/1889.
Bond, Lil. PROVE ME NOW. Arncliffe, Australia: L. Allbutt, 2000, 150 pp.
The memories gave information on growing up pre and during World War II in England, it covered
school days, Girl Guides and Sunday School. The author arrived in Sydney in 1949 and started to
attend The Salvation Army at Taree and adopted and fostered indigenous children. Later there was a
time where she worked at the Divisional Headquarters in Newcastle, Australia and then appointed as
Envoy to Dean Bank Corps, UK. In 1978 she returned back to Australia and became the Hostel
Supervisor at Macquarie Lodge, Sydney and also worked in the Bexley Corps.
Boon, Brindley. THE BEST OF BOTH WORLDS. Wellingborough, UK: World of Brass, The Salvation
Army Trading Company, n.d., 379 pp.
The autobiography first appeared in The Musician 1981/1984 and was edited by Cyril Wood. It
discussed his; childhood, Salvation Army heritage, work in the 1978 International Congress, playing
in the Men’s Social Work Headquarters Band, service in World War II, published works. 56
Booth-Clibborn, Evelyn. 50 YEARS FOR JESUS. Chichester, UK: New Wine Press, 1989, 127 pp.
The author was the daughter of the Maréchale and grand-daughter of William Booth. There was
information throughout the book about the family’s relationship to The Salvation Army.
Bovey, Nigel. CHRISTIANS IN THE HOUSE. Baldock, UK: EGON Publishers, 1998, 285 pp.
The work was a compilation of interviews held with Christian members of the United Kingdom
parliament. There were 48 interviews in all and included the Chaplain to the speaker.
55 At the time of publication the book could be purchased from Koorong -
https://www.koorong.com/search/product/the-diary-and-reminiscences-of-catherine-booth-david/095779374X.jhtml
56 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-the-best-of-both-worlds-2290-p.asp
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 112
Bovey, Nigel. GOD, THE BIG BANG & BUNSEN-BURNING ISSUES. Bletchley, UK: Authentic Media,
2008, 205 pp.
The work was a compilation of interviews held with scientists who are Christians. There were 15
interviews in all and included physicists, mathematicians, geneticists, biologists, botanists, and
astrophysicists.57
Bradwell, Cyril R. TOUCHED WITH SPLENDOUR – A 20TH CENTRY PILGRIMAGE. Wellington, NZ:
Flag Publications (New Zealand, Fiji and Tonga Territory), 2003, 350 pp.
The book was a narrative on the life of Cyril Bradwell and his experiences. It traced his childhood and
attendance at The Salvation Army Corps, Linwood, NZ and listed notable Salvation Army leaders of
the time. The author’s war experience and post-war life both link with Salvation Army activities. Kisii
School in Kenya was discussed, along with the return to NZ and leadership within the Oamaru Corps.
The author discussed leadership positions in schools throughout NZ and The Salvation Army
Historical Trust, which led to the publication of Fight the Good Fight – The Story of The Salvation
Army in NZ 1883-1983. Intertwined with family memories were stories of Salvation Army
involvement and the establishment of the movement’s museum and archives.58
Broadstock, Howard. THE STORY OF MY LIFE … AS I REMEMBER IT. Australia: Howard Broadstock,
c1996, 131 pp.
Born at Wallaroo Mines, South Australia the author told his life story from working in the mines and
association with both the Methodist Church and The Salvation Army. The author entered The
Salvation Army Melbourne Training College in 1939 and was appointed to Corps, which included;
Yea, Sale, Altona, Burnley, Golden Square, Kent Town, Burnie and others. He served overseas as a
Red Shield Welfare Officer throughout World War II and during the Malayan ‘Emergency’ 1955-
1956. The author also served in Salvation Army social institutions, which included: William Booth
Hostel (Melbourne), Lyndon Lodge, Box Hill Boys’ Home, Bayswater Youth Training Centre, and
Inala Village. Not only were appointments discussed, but also the following events, a tour with the
Melbourne Staff Band through New Zealand (1959), International College for Officers, World Social
Conference in Finland, and the United Nations Conference in Switzerland.
Charlesworth, Pat. CHARLIE, CALLED AND CHOSEN OR (GOD IN THE INNER CITIES). UK: Pat
Charlesworth, 2009, 86 pp.
The booklet gave memories of an officer serving in The Salvation Army Goodwill Department and
covered the work in cities such as Belfast, Bristol, Leeds and London.59
Christian, Doug. DIGGERS’ MATE. Bayswater, Australia: Doug Christian, 1995, 246 pp.
The memories focused on the closing years of World War II and the occupation forces in Japan. The
author served as a Red Shield officer during the Aitape/Wewak Campaign 1944-1945, Danmap River,
But, and Boram. The second section of the book gave information about the occupation forces in
Japan and a large section of this was the author’s engagement with The Salvation Army in Japan as it
attempted to re-establish itself after the war.
57 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/god-the-big-bang-and-bunsen-burning-issues-2002-p.asp
58 At the time of publication the book could be purchased from Salvationist Resources, New Zealand -
https://shop.sarmy.net.nz/product?openform&pid=CFIN-9M75VA
59 At the time of publication the book could be purchased from Salvationist Publishing & Supples, London -
http://www.sps-shop.com/book-charlie-called-and-chosen-1947-p.asp
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 113
Clifton, Shaw. ‘SOMETHING BETTER…’ AUTOBIOGRAPHICAL ESSAYS. London, UK: Salvation
Books (The Salvation Army International Headquarters), 2014, 411 pp.
The essays were written in a thematical, rather than a chronological order. The themes included:
Salvation, which covered the early life; Sharing, which covered levels of leadership from Corps to the
General; Sickness; Singing, which covered the new songbook; and Standing, three High Council
nominations. There were also appendixes of poetry, appointments served and international travel from
1975 through to the time as General.60
Cocker, Marcia. AS FAR AS YOU CAN GO AND STILL BE IN GOD’S HAND – LETTERS FROM
PAPUA NEW GUINEA. West Nyack, USA: Others Press (The Salvation Army USA Eastern
Territory), 2011, 315 pp.
After 21 years of service as a Salvation Army officer in Eastern Pennsylvania, the author was
appointed, in 2007, to Papua New Guinea. The memoirs were written as letters, which outlined the
events on Missionary service.61
Coutts, John. WAS THAT ME? – MEMORIES OF A LONG SPENT YOUTH. St Andrews, UK: The
Handsel Press, 2015, 94 pp.
The memories were an insight into the life of a Salvation Army officer’s child and early experiences of
one growing up in the movement. There are some interesting insights into the family life of the former
General, Frederick Coutts, but also deep reflect of the authors experiences of childhood and also his
time in Nigeria working in a Salvation Army school.62
Crowhurst, Fred. ALONG THE WAY, ‘MARK II’. Builth Wells, UK: Abernant Publishing, 2012, 75 pp.
The book was a collection of memoirs of the author’s life, family members and also other people he
met. It gave insight into the life of a Salvation Army officer’s child and covered Salvation Army
groups such as Sunday School, sporting teams, pageants, junior band, Gowans and Larsson musicals,
Home League, and National Music Schools.63
SECTION VII – CREATIVE PROSE, NOVELS AND POETRY BY SALVATIONISTS
Booth-Tucker, Frederick St. George de Lautour and Hentzschel, Garth R. THE DEVIL’S ARMY – A
NOVEL. Brisbane, Australia: Cross & Crown Publications, 2006, 136 pp.
This was a compilation of a series which appeared in The Officer Magazine from 1895-1896. The
novel contains explanatory footnotes and illustrations. It was a story about the spiritual warfare of the
early Salvation Army.64
Castle, Rachel and Wight, Nicholas (illustrator). WALTER WANTS WINGS. Melbourne, Australia:
Australian Southern Territory, 2011, 20 pp.
The story was about a caterpillar who wanted to be a butterfly, it was aimed at children as it set out to
teach them positive self-esteem and that all things change as they grow older.65
60 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/something-better-autobiographical-essays-7226-p.asp
61 At the time of publication the book could be purchased from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=2301&cID=
62 At the time of publication the book could be purchased from the author http://www.johncoutts.eu/9.html
63 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-along-the-way-11328-p.asp
64 At the time of publication the book could be purchased from the publishers – [email protected]
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 114
Castle, Rachel and Wight, Nicholas (illustrator). EMMALINE RABBIT. Melbourne, Australia: Australian
Southern Territory, 2011, 24 pp.
The story was about a family of rabbits who needed to move from their home to find a new and safe
place to live. The book was aimed at children as it set out to teach them compassion for refugees.66
Chase, Marlene. OUR GOD COMES AND WILL NOT BE SILENT. Alexandria, USA: Crest Books
(Salvation Army National Publications), 2000, 78 pp.
The book of poetry took for its motivation Psalm 50:3 and introduced the incarnational movement of
the Holy Spirit and his work in nature and community.67
Coleman, Joy. FOR ALL SEASONS – REFLECTIVE POEMS FOR TIME AND ETERNITY. Pakenham,
Australia: Joy & Lawrence Coleman, 1998, 136 pp.
A collection of poetry about topics as diverse as the Bible and World War II were presented
sometimes enhanced with pictures or clipart.
Cooke, Peter M. (compiled). PILGRIMS – SELECTIONS FROM SALVATIONISTS POETS. London, UK:
International Headquarters, 1988, 101 pp.
The book was a compilation of poems by a number of Salvationists, which included: Heather Allott,
David Armistead, Norman Armistead, Catherine Baird, Rene Baird, Andrew Bale, David J. Balkham,
Neil Bannister, S.A. Boyne, Mary Bullock, Ray Caddy, Wilfred Caney, Sallie Chesham, Peter M.
Cooke, John Coutts, Connie Croly, Jenty Fairbank, John Gowans, David Guy, Muriel Hammond,
Wesley Harris, Jean Kiff, Roy Hill, John Izzard, Clifford W. Kew, Kenneth Lawson, Erik Leidzén,
Merle Linnett, Margaret MacMillan, Ivy Mawby, William Metcalf, Albert E. Mingay, Margaret
Moore, Jim Moss, Constance Nelson, Dorothy Dale Phillips, Paul du Plessis, Harry Read, Doris
Rendell, Leslie C. Rusher, William River, William Rivers, Lily Sampson, Eileen Spriggs, Joseph
Viola, Joy Webb, Donald C. Weekes, Mona Westergaard, John Wood, David Yates and Chick Yuill.
Coutts, John. A GARLAND FOR THE PASSION – POEMS FOR EASTER. Gravesend, UK: Robert
Greene Publishing, 1992 reprinted 1997, 2001, 40 pp., reprinted and enlarged 2001, 2009, 62 pp.
The poems were performed on Scottish Television, Radio, and appeared in The War Cry, Salvationist,
and Hawick News. Some were formally published in the author’s earlier work, Then for Thy Passion…
and A Garland for the Passion. As the title indicated the poems focused on Easter.68
65 At the time of publication the book could be purchased from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=2470&cID=
66 At the time of publication the book could be purchased from The Salvation Army Supplies, Melbourne -
http://commerce.salvationarmy.org.au/product.asp?pID=2252&cID=
67 At the time of publication the book could be purchased from The Salvation Army Supplies & Purchasing Department,
Canada - http://store.salvationarmy.ca/index.php?main_page=product_info&products_id=4742
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 115
Coutts, John. A SACKFUL OF PLAYS AND POEMS FOR CHRISTMAS. Stirling, UK: RG Publishing,
1986 reprinted 1987, 1992, enlarged and revised 1994, enlarged and revised 1999, reprinted 2002,
2004, enlarged and reprinted 2008, 71 pp.
The work was a collection of recollections, comments, songs, prayers, devotions and plays all based
on Christmas.69
Coutts, John. EVERYCHILD AND OTHER POEMS. Peterborough, UK: RG Publishing, 2006, 59 pp.
The poems appeared in the following media, The Gravesend Reporter, All Year Round, Worship Live,
The News and Star, The Cumberland and Westmorland Herold, Salvationist, and a number were prize
winning. The poems were presented in a number of sections; poems about poems, for girls and boys,
stories from the past, commemorations, translations and invocations.70
Coutts, John. LINES OF A LIFETIME – COLLECTED POEMS. Haddington, UK: Handsel Press, 2010,
271 pp.
In the author’s own words “a number of the poems in the smaller books are reprinted in Lines of a
Lifetime - my collected poems”. The work was divided in a number of sections: mainly for children,
tales from the past, voices from the past, people and places, a bunch of valentines, wedding gifts,
thanksgiving, Christmas interpreted, Easter interpreted and others.
Coutts, John. THE STORY OF JESUS IN RAP: ‘LET’S ALL GO WITH THE GALILEE MAN’. Kent, UK:
Robert Greene Dramascript, n.d., 23 pp.
The work was a drama on Jesus Christ written as a rap.
Coutts, John. THE TRIAL OF CHRISTMAS & THE KING OF HEART’S DESIRE. Stirling, UK: RG
Publishing, 2003, 11 pp.
The work was a collection of poetry, drama and rap on Christmas.
Coutts, John. THE WILLIAM TYNDALE FILE. Penrith, UK: Robert Greene Publishing, 1994, revised and
enlarged 1995, reprinted 2003, 25 pp.
The work was a collection of facts, hymns, prayers, and plays linked to William Tyndale.
Coutts, John. WHO SHOUTED HOSANNA?. Stirling, UK: Robert Greene Publishing, 2004, 21 pp.
The work was a collection of poetry, drama and a rap based around the events of Easter. Elements of
Easter which are covered included Peter’s denial, Matthew 21:1-19 and Good Friday.
Coutts, John. WORDS BEYOND WORDS. Stirling, UK: Robert Greene Publishing, 1990, reprinted 1998,
2007, 66 pp.
The book was a collection of poems originally published in Act Justly, The Hawick News, Frontier,
Orbis, Salvationist, Thamesview, The Gravesend Reporter, and recited on Scottish Television, Radio
Clyde and BBC Radio Kent. A number of poems were awarded prizes and arranged in sections
68 At the time of publication the book could be purchased from the author http://www.johncoutts.eu/9.html
69 Items in this book were also produced as a CD recording of the author and his wife reading the works in this book. At
the time of publication the book could be purchased from the author http://www.johncoutts.eu/9.html
70 At the time of publication John Coutts books could be purchased from the author http://www.johncoutts.eu/9.html
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 116
including; growing pains, a bunch of valentines, mysteries, thanksgiving and people, places,
perplexities.71
Crowhurst, Fred. CITADEL SCENE AND ALL THAT. Builth Wells, UK: Abernant Publishing, 2013, 83
pp.
The book was a collection of items printed in a Corps newsletter and included short stories on;
historical information, Salvation Navy, General Frederick Coutts, timbrels and congresses.72
Crowhurst, Fred. HISTORY, ANECDOTE AND VERSE. Builth Wells, UK: Abernant Publishing, 2013, 95
pp.
The book was a collection of items printed in the Corps newsletter and included short stories on;
historical information, badges and insignia of The Salvation Army, the Empress of Ireland, Richard
Slater and Salvation Army instrument making.73
SECTION VIII – PLAYS, POEMS, NOVELS AND SHORT STORIES ABOUT THE SALVATION
ARMY
Archer, Jeffrey. THE SINS OF THE FATHER – A NOVEL. New York, USA: St. Martins Press, 2012, 415
pp.
Near the end of the novel the main character learned that clothes were given to Miss Penhaligon who,
in turn gave them away on behalf of the “Sally Army”.
Bennett, Maggie. A CHILD’S VOICE CALLING. London, UK: Arrow Books, 2002, 449 pp.
The novel was set in South London in the early part of the 20th Century. The main character, Mabel
Court, tried to keep her family together and was assisted by a Salvationist, Harry Drover who loved
her and tried to help her fight for her survival.
Courtenay, Bryce. MATTHEW FLINDERS’ CAT. Camberwell, Australia: Penguin Books, 2002, 2004, 572
pp.
The novel was dedicated to The Salvation Army and also the main character interacts with The
Salvation Army and Salvationists through his time with the Bridge Program for Drug and Alcohol
addictions.
SECTION IX – PORTRAITS, PHOTOGRAPHS AND CARTOONS
Cardiff, Julie. GRAPHIC ART – COPYRIGHT-FREE ILLUSTRATIONS FOR ALL USES. Brisbane,
Australia: Julie Cardiff, 1997, 32 pp.
The book was filled with drawings of Salvation Army symbolism and came with computer cards to
use the art in newsletters and other Salvation Army publications. Both Salvation Army personalities
and sections were included.
71 At the time of publication the book could be purchased from the author http://www.johncoutts.eu/9.html
72 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-citadel-scene-and-all-that-11331-p.asp
73 At the time of publication the book could be purchased from Salvationist Publishing & Supplies, London -
http://www.sps-shop.com/book-history-anecdote-and-verse-11330-p.asp
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 117
BOOK REVIEW
AN AUTOBIOGRAPHY OF AN EARLY ARMY LEADER
Garth R. Hentzschel
Hugh Whatmore and David J. Miller (Compiler). The Autobiography of Commissioner Hugh
Whatmore. (Bulith Wells, UK: The Salvation Army Historical & Philatelic Association and
Abernant Publishing), 2013, 187. ISBN: 978-1-909196-07-0. RRP £9.50. Available at SP&S
online store.
For a memoir, this book was well written and sequenced. The autobiographer, Commissioner Hugh
Whatmore was a member of The Christian Mission and became an officer of The Salvation Army, holding
leadership positions in the United Kingdom, Italy, United States of America and Australia. Written
specifically for a Salvationist audience, the book gives information about his appointments and the people he
met. For readers and researchers interested in the first-hand accounts of leaders in the early Salvation Army,
this book is in the league of Commissioner James Hay’s memoir and a necessity for any Salvation Army
historical library.1
A peer of Hay, this work could easily have been lost to The Salvation Army’s collection of early
leadership notes and information on leadership on the international scene. The early section of the book
outlined how the manuscript came back into Salvation Army hands and how it was rescued for the current
generation to enjoy and learn of the early Salvation Army.
The book is very personal and tells of the fears and triumphs of this remarkable early Salvation Army
leader. The autobiographical materials were written around 1937, just before Hugh Whatmore was promoted
to Glory in 1938; this is evident as he included information about his life in 1936. Whatmore highlighted
four ideas he hoped would come from his notes; the right decision to become an officer of The Salvation
Reference citation of this paper
Garth R. Hentzschel, “Book review, An autobiography of an early army leader”, The Australasian Journal of
Salvation Army History, 1, 1, 2016, 118-119.
1 James Hay. Aggressive …Salvationism, Achievement for God and souls – Life of James Hay, OBE, Senior
Commissioner, The Salvation Army – Seventy years’ service. (Melbourne, Australia: Gordon Hay, 1951).
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 118
Army; how God used him in spite of his nervous and retiring disposition; God’s sustaining power through
physical weaknesses; and that God can use the ordinary to achieve the extraordinary. Through the very
personal testimony and lived experiences these four points were clearly achieved. An additional outcome of
the book is the historical importance of this work.
The work gives a first-hand account of Whatmore’s early life, conversion and early connection with
The Christian Mission and early The Salvation Army. There are many early Salvationists listed; ‘Gypsy’
Smith, Catherine Booth-Clibborn, Bramwell Booth, Kate Lee, Hannah Ouchterlony, Catherine Booth,
William Booth, Lucy Booth-Hellberg, Edward Higgins, Evangeline Booth, Henry Howard, David Rees and
many other lesser known contemporaries. However herein lies one of the weaknesses of the book. As a
historical work it was informative, but by being published only recently it would have benefited from
explanatory notes for those unfamiliar with the personalities discussed. On the other hand, the avid reader of
Salvation Army history will know most names listed in the work. There were a number of photographs
which included people and places discussed. Narratives were also given around Salvation Army events or
places. These included: Poplar Corps; the Whitechapel area; The Skeleton Army’s attacks upon The
Salvation Army; and early Salvation Army organisational structures.
As Whatmore served the Salvation Army in a number of countries the book could be of interest to
people throughout the world. Discussions included his experiences in the United Kingdom, Italy, Canada,
Holland and both Australian territories. His time as, principal of The International Training College at
Clapton and International Travelling Commissioner were also outlined with some interesting comments on
his relationship to the leadership of the movement. Major world events and their impact on The Salvation
Army and the Whatmore family were included. The Empress of Ireland sinking was included as Whatmore
lost his son and their personal loss was outlined. The Army’s work in World War I was also discussed.
In the area of Salvation Army major events, although the first High Council is listed, it is unfortunate
that he, like many of the Salvation Army leaders of the time, refused to discuss his involvement with the
1929 High Council. This is another weaker areas of the book. Yet another weakness is that there are no clear
indication of which material originated with Whatmore and what was added, changed or rearranged by
David J. Miller, the compiler. Footnotes giving explanation of people and events and a clearer indication of
editorial changes would have given a richer reading experience for the research.
Overall this book is a useful source for readers and researchers of Salvation Army history, particularly
those interested in its organisational development and work in the United States of America, the United
Kingdom and Australia. Also, people interested in biographical information of people in the late Victorian
and early Edwardian periods will find this work of interest. The personal accounts give a great understanding
of how Salvation Army work impacted individual leaders and how personal frailties were overcome. The
book was published in part by the Salvation Army Historical & Philatelic Association and can be purchased
online from Salvationists Publishing and Supplies, United Kingdom.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 119
Front cover of the War Cry (New Zealand) 19 August, 1916, featuring the names and
photos of twenty-five enlisted Salvation Army bandsmen.1
1 War Cry, (NZ, 19 August, 1916), 1
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 120
NEW ZEALAND SALVATION ARMY BANDING
IN WORLD WAR ONE
Kingsley Sampson
Introduction
This article is based on an analysis of Harold Hill’s list of New Zealand Salvationists who enlisted
in World War One,2 War Cry reports during the war, Paper Past and material located at The
Salvation Army Archives and Heritage Centre, Upper Hutt.
From one perspective this story can be told quite simply. Salvationist bandsmen from New
Zealand were among those men who either volunteered for or were conscripted into the New
Zealand Expeditionary Force. Their departure meant that some Salvation Army bands struggled to
continue while others were able to recruit new players and so continue their ministry. Some
Salvation Army bandsmen played in military bands while on active service and some augmented
corps bands when on leave. Once the war was over some bandsmen returned to their place in a
Salvation Army band while others did not.
Within this straightforward story lies a more detailed account of Salvation Army banding in
World War One and that is what this article attempts to portray. From their popularity in the United
Kingdom in 1880, brass bands quickly became an integral part of The Salvation Army. 3 They
provided music for open-air services and marches, accompaniment for singing in indoor meetings
and a strong mission-focused fellowship particularly for men.
At the outbreak of World War One there were 23,313 Salvation Army bandsmen worldwide4
but the actual number in New Zealand is not known. It has been said that bands enabled The
Salvation Army to retain a greater proportion of men compared to women when compared to the
membership of other churches but this researcher knows of no statistical evidence that proves or
disproves this assertion. This also applies to the proportion of bandsmen to men Salvationists.
Enlistment
Reference citation of this paper
Kingsley Sampson, “New Zealand Salvation Army banding in World War One”, The Australasian Journal of
Salvation Army History, 1, 1, 2016, 120-131.
2 See Harold Hill, First World War: New Zealand Salvation Army soldiers in the war. This document lists every known
New Zealand Salvationist serviceman from World War One. It gives a summary of their military record and notes every
mention in the War Cry from 1914-1919. Already 105 pages long, it remains a work in progress and is updated as new
information is discovered. For the purposes of this article, I have used the list as received from Hill on 25 July 2015. It
is therefore likely that some of my statistics and analysis could be modified due to future discoveries.
3 It should be noted that the first recorded brass instruments used were in the Christian Mission days, 1877. While
Sandall stated the first official brass band of The Salvation Army appeared in Salisbury in 1878, Holz stated that this
was not a band but an ensemble. This then means the first official local corps brass band was at Consett, County
Durham in 1879. Ronald Holz. Brass bands of the SA: their mission and music. Vol. 1., (Hitchin, UK: Streets
Publishing, 2006), 69.; Robert Sandall, The History of The Salvation Army – Vol 1, 1865-1878, (London, UK: Thomas
Nelson and Sons, 1947), 211; Robert Sandall, The History of The Salvation Army – Vol 2, 1878-1886, (London, UK:
Thomas Nelson and Sons, 1950), 113.
4 Anon, The Salvation Army Year Book, (London, UK: International Headquarter of The Salvation Army, 1914).
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 121
Hill’s list named over 460 New Zealand Salvationist men who enlisted in World War One. Many
were attested as Salvation Army but not all were Salvationists for a variety of reasons.5 Of these
460 over 170 were either known to be Salvation Army bandsmen or had some link to a Salvationist
family member who was bandsman (see table 1).
Table 1: Summary of Enlisted New Zealand Salvation Army
Bandsmen in World War One By Corps6
Corps #Known Bandsmen
Ashburton 8
Auckland City 13
Christchurch City 6
Dannevirke 2
Dunedin City 15
Eltham 3
Feilding 9
Gisborne 7
Gore 3
Greymouth 3
Hamilton 3
Hastings 1
Hawera 1
Inglewood 2
Invercargill 2
Linwood 6
Masterton 1
New Plymouth 6
Newton 4
Oamaru 5
Opotiki 1
Oxford 1
Palmerston North 11
Petone 1
Port Chalmers 1
Raetihi 1
Rangiora 1
South Dunedin 4
Stratford 2
Sydenham 7
Timaru 2
Waimate 2
Wanganui 1
Wellington City 30
Wellington South 10
Total 175
5 See introduction to Hill’s list for more on this.
6 The numbers in Table 1 are based on Hill’s list of NZ Salvation Army servicemen who enlisted for WW1 as supplied
on 25 July 2015. This table as at 15 August 2015
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 122
This would suggest that over one third of all New Zealand Salvationists who enlisted were also
Salvation Army bandsmen. It is possible that an even greater number of bandsmen enlisted.
However time has not permitted further research such as looking through band photos stored at the
Salvation Army Archives to find banding connections for other Salvationists who enlisted.
It will be noted that main centre corps feature prominently in the examples used in this article.
The proximity of Wellington corps to territorial headquarters and the War Cry plus the fact that
almost 25% of enlisted bandsmen came from Wellington City and Wellington South bands meant
they gained proportionately much more coverage than others. This and the lack of the specific
identification of bandsmen in reports from some centres may explain why there are no reports of
bandsmen enlisting from corps like Onehunga, Napier and Tauranga, places from which such
enlistments might have been expected.
It also worth noting that many of the bandsmen who enlisted from midway through 1918 had
not been posted overseas by the time the armistice was signed and were speedily discharged after
this. For instance in early December 1918 Wellington City Corps reported that they were “pleased
to welcome home from military duties Bandsmen Greenfield, Ballinger and Thompson,”7 all of
whom had been called up in the months before the armistice but had not been deployed overseas.
Salvationist Bandsmen in Military Bands
Over 40 New Zealand Salvationist bandsmen are listed as participating in military bands during
their years of service. Some were retained in headquarters bands in New Zealand while others
played in military bands in the Middle East, the United Kingdom and France.
Among those who played in permanent headquarters bands in New Zealand were Charles
James Renner (Auckland City), Herbert Alfred Newall (Dunedin City) and Bertie Robert Burgess
(Gore). Renner and Newall were assigned to the headquarters band because they did not pass their
medical for active service while for Burgess the war had ended before he could be posted overseas.
Salvationists who played in military bands overseas included Robert William Allison
(Wellington South) who was recorded as playing in a military band in 1916, George Frederick Ball
(Sydenham) who played in the Reserve Battalion Band at Codford, England in May 1917 and
Ernest Vivian Ellery (Greymouth) who played in the ANZAC Mounted Band in Palestine in 1918.
Sometimes several Kiwi Salvationists played in the same military band. Bert Bolton of
Dunedin City Corps gave the surnames of five other New Zealand Salvationist bandsmen playing in
the same band as himself in France in November 1917 – Topping and Maxfield (Christchurch City),
Sawyer (Gisborne), Dewar (Sydenham) and Robertson (Wellington City).8
A photograph taken in Cologne, Germany and published in the War Cry named three
Salvationists in the 4th Battalion Band of the New Zealand Rifle Brigade – George Henry Burgess
(Gore), Stanley Albert John (Stan) Inwood (Wellington City) and Albert Edward Tremain
(Wellington City).9
7 War Cry, (New Zealand, 7 December, 1918), 7.
8 War Cry, (NZ, 17 November, 1917), 5. Bolton only gave surnames of his fellow bandsmen but from the records
assembled by Hill it would appear that these men were Herbert Topping (34752), Edgar Jack Sawyer (12482), Francis
Arthur Dewar (12150) and Leonard Robertson (11344). Unfortunately Maxfield cannot be located, this could be
Mayfield, possibly Johnson Mayfield (34702) who came from Christchurch and who may have been in France in 1917
when Bolton wrote.
9 War Cry, (NZ, 12 July, 1919), 3.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 123
The Band of the 4th Battalion,
New Zealand Rifle Brigade, Cologne, 1919.10
Albert Tremain (Wellington City) is playing tenor horn third from the left in the second row;
Stan Inwood (Wellington City) is seated at the left of the front row with a G trombone while
George Burgess (Gore) is seated at the front right with the Bb Bass.
Some Salvationist bandsmen saw service as military buglers. George Burgess (Gore) played
in the bugle band at Sling Camp, England in September 1917 before being posted to France. Neville
William Allan Newbold (Wellington South) was bugler at a casualty clearing station in 1918.11
Gilbert Marsden Beale (Wellington City) was a bugler at Bulford Camp, England in July 1918.12
On a wider scale it is estimated that over 3,000 British Salvationist bandsmen enlisted in
World War One and on one notable occasion a full band of 32 players was made up entirely of
Salvationists. The War Cry reported that the colonel of an unnamed British regiment wanted to
form a band but didn’t know how he could obtain enough players. One of his officers suggested that
he form a band out of the Salvation Army men in the regiment. The colonel was dubious but the
next morning on parade commanded that all men belonging to The Salvation Army step forward.
To his surprise over one hundred men responded. Sixty-seven of these then indicated that they
could play a musical instrument and from these the regimental band was formed.13
Banding wasn’t the only duty for military bandsmen. Chris Pugsley, New Zealand military
historian, stated that military bandsmen were often used as stretcher-bearers.14 But Hill noted that
while,
10 War Cry, (NZ, 12 July, 1919), 3. On a personal note, in the course of some family research, I discovered that Walter
Allan Sayer, my maternal step-grandfather also played in the Band of the 4th Battalion, New Zealand Rifle Brigade. I
have no picture of Walter but as he played cornet, he is likely to be in the back row of this photo. Walter gave his
religion as Roman Catholic when he enlisted in March 1917. As far as I know he never became a Salvationist but did
spend the last three and a half years his life in a Salvation Army men’s home in Miramar, Wellington.
11 War Cry, (NZ, 22 June, 1918), 1.
12 War Cry, (NZ, 20 July, 1918), 5.
13 War Cry, (NZ, 26 June, 1915), 3.
14 Conversation Chris Pugsley, 20 May, 2015.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 124
members of military bands doubled as stretcher bearers in the earlier years of the war … the
high casualty rate amongst stretcher-bearers caused a change of policy lest [there be a shortage]
of bandsmen!15
Perhaps this is backed up by a War Cry reference to an unnamed British periodical which reported
that “out of 950 [British] military bandsmen … killed on the field of battle, no less than 300 were
Salvation Army bandsmen.”16
Bandsmen and Battles
Not all Salvationist bandsmen became military bandsmen. Many were in rifle or artillery units and
like other servicemen were involved in some of the big battles of World War One.
The first New Zealand Salvation Army bandsman to be Promoted to Glory from Gallipoli was
Harold Arnold Gale Lee (Eltham) who died on 17 June 1915.17 Another, Alfred Henry Harding
(Feilding) was killed on 8 August 1915, the date of the New Zealand assault on Chunuk Bair in
which over 800 New Zealanders lost their lives.18 William John Griffiths (Auckland City) was
wounded in the same attack and died of his wounds a few days later.19
The first New Zealand Bandsman promoted from the field of battle from Gallipoli
Sergt. Arnold Lee, Eltham20
15 Harold Hill, Under Two Flags. Part 3: The Soldier Boys, Unpublished manuscript. Received 4 August 2015, 10.
16 War Cry, (NZ, 14 September, 1918), 5.
17 War Cry, (NZ, 19 August, 1916), 6.
18 War Cry, (NZ, 2 October, 1915), 6.
19 War Cry, (NZ, 11 September, 1915), 7.
20 War Cry, (NZ, 19 August, 1916), 6.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 125
Bro. A. Harding, Feilding
Among those also wounded in the Gallipoli campaign were Edwin Joynt, the first bandsman
to volunteer from Newton Corps,21 Ernest Henry Kitto (South Dunedin)22 and James McDonald
(Sydenham).23 Reginald James Brooks (Greymouth) was among the survivors rescued after the
sinking of the Marquette in October 1915.24
When New Zealand’s focus turned to Europe and the Western Front, Salvationist bandsmen
were also among the casualties in the various battles. In June, 1917 Harry Alexander Old
(Inglewood) was killed and Richard David Henley (Ashburton) was wounded at Messines. 25
Richard Frederick Allan (Ashburton) was wounded at Ypres in January 1918. John Samson
Fleming (Dunedin City) was killed on 4 November 1918 in the dying stages of the war and is buried
in the Le Quesnoy British Military Cemetery.
Out of 65 Salvationists who were killed in action or who died of wounds, 17 were bandsmen.
Of the 80 recorded as wounded, 26 were bandsmen. Two were also prisoners of war – Matthew
John Eddy (Invercargill) and Albert Smith (New Plymouth).
Some Salvationist bandsmen were awarded high honours for bravery shown under fire. David
Osborne (Ashburton) and David Stanley Radcliffe (Wellington South) were both awarded the
Military Medal for gallantry at Messines.26
Earlier, in the opening stages of the war, several Salvationist bandsmen were among the
territorial volunteers in the expeditionary force that went from New Zealand to secure the surrender
of German Samoa in August 1914. These included Edwin Simpson Andrews (Wellington City),
Francis Raper (Dunedin City) and William Griffiths Tomkins (Wellington City). After their return
to New Zealand a number of these men re-enlisted and went on to serve on the Western Front.
War Cry Reports
21 War Cry, (NZ, 11 August, 1917), 3.
22 War Cry, (NZ, 4 December, 1915), 4.
23 War Cry, (NZ, 11 September, 1915), 4.
24 War Cry, (NZ, 16 January, 1916), 5.
25 War Cry, (NZ, 21 July, 1917), 6.
26 War Cry, (NZ, 14 July, 1917), 7.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 126
With so many New Zealand Salvationists passing through places like Trentham or Featherston
camps, Salvation Army chaplains and other Salvation Army territorial headquarters staff were able
to keep a fairly close eye on who was in camp, when they were going overseas and later those who
had returned home and been discharged. Chaplains overseas often included information about
Salvation Army bandsmen in their reports home. This information was published regularly in the
War Cry which operated in this way like a big family newsletter.
The War Cry of 19 August, 1916 had a specific focus on Salvation Army bandsmen both
those serving overseas and those serving in New Zealand. The cover featured the photos of 25
enlisted bandsmen from nine corps and band-related items appeared on pages three to seven, this
out of a total of eight pages.27
On occasions the War Cry published names and photos of enlisted Salvationist bandsmen by
their corps. In August, 1914 it published a photo of five bandsmen over the heading Our Boys in the
First Contingent. They were named as Bram. Hoare (Wellington City), Robert McCoy (Wellington
South), Alex. Elliot (Wellington South), W. Tomkins (Wellington City) and W. Greenfield (no
corps given).28 A photo of the Gisborne Corps Band Roll of Honour featured the names of six
bandsmen who had enlisted “for King and Country” was published in June 1917,29 while in July
1918 Linwood Corps reported the names of five bandsmen who had been “called to the Colours of
our country” since the last band Sunday in 1917. They were Charles Fennell Stephens, Frederick
Ernest Taylor, Richard Henry Mayfield, Eric Rintoul Perkins and Albert George Riley.30
Effect of Enlistment on Salvation Army Bands in New Zealand
In Fight the Good Fight, Cyril Bradwell stated that “the first world war years were difficult for
bands, with large numbers of men serving in the forces.”31
Thirty Wellington City bandsmen enlisted during the war and the bandmaster Harry Goffin
commented that “to keep the band intact was most difficult.”32 Five trombonists went in 191533 and
by July 1916 the band had given 17 members to active service though the band still had 31 players,
in part because of transfers of bandsmen into the corps. Goffin also noted that “over 100 men
played in the band during the war period”34 in part because bandsmen from other centres played in
the band when they were on leave from the military camps in the Wellington and Wairarapa
regions.
Four Auckland City Corps bandsmen enlisted on the same day (25 July 1916)35 and Dunedin
City reported that it had farewelled its eleventh player by September 1916.36 Christchurch City
27 War Cry, (NZ, 19 August, 1916), 1, 3-7. See the first page of the article for a copy of the cover.
28 War Cry, (NZ, 22 August, 1914), 6.
29 War Cry, (NZ, 30 June, 1917), 6.
30 War Cry, (NZ, 6 July, 1918), 6.
31 Cyril R. Bradwell, Fight the good fight – The Story of The Salvation Army in New Zealand 1883-1983, (Wellington,
NZ: Reed, 1982), 154.
32 A. Goffin, & D. Wells, Legends in their own lifetime: the story of Harry and Kate Goffin, (NZ: Photocopied family
history, 2012), 19.
33 War Cry, (NZ, 25 September, 1915), 8.
34 Goffin, & Wells, Legends in their own lifetime, 19.
35 They were Henry Ashton, George Eveling Chapman, Henry Halsall Charnley and Wilfred George Gladding.
36 War Cry, (NZ, 23 September, 1916), 4.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 127
Corps Band lamented that “our band numbers 19 players having lost a good many through transfers
and the war; Wellington City being the chief gainers.”37 Hastings Band confessed to being “hard hit
of late owing to the transfer of some and the entering into Military Camp of others”38 while
Bandsman Waugh reported that Gisborne Corps was doing well “despite losses through
enlistment.”39
In some corps, band local officers were among those who enlisted. During the war, Dunedin
City Corps saw its bandmaster (William Aubrey Fleming) and band sergeant (Frank Raper) both
enlist on the same day (14 January 1916) followed by band secretary Arthur Millard in 1918. This
would have impacted on the functioning of the band with the loss of local leadership. In Wellington
South, Band Sergeant Joseph Radcliffe enlisted in 1916 as did his successor Nelson Weeks in 1917.
Enlisting and transfers affected the viability of Salvation Army bands to a greater or lesser
degree. Auckland City Band confessed in September 1917 that “lately it has become necessary to
readjust positions owing to depletions consequent on enlistments.”40 Ashburton kept their numbers
up with three women and some junior players.41 Oamaru Corps reported in August 1918 that “the
band had suffered somewhat” since the war “but the fourteen players left do some very effective
work and are a credit to Oamaru.”42 On the other hand, as already noted, Wellington City Corps was
still able to field a band of 30 players at the end of the war.
Ashburton Lassies who ‘carried on’ while the War raged Sister Mrs. Jameson, Sister
Argyle and Sister Mrs. Frew. These Sisters did valiant service on the Brass.
Band Activity during the War
Despite the impact of the war on Salvation Army bands, they continued with their usual round of
activities and parades as much as they were able. They played in open air and indoor meetings, held
band weekends and other music festivals and undertook the usual Christmas carolling.
Waihi Corps reported that their band paraded on Christmas Eve, 1914 and “met with a good
37 War Cry, (NZ, 15 July, 1916), 6.
38 War Cry, (NZ, 29 July, 1916), 4.
39 War Cry, (NZ, 14 July, 1917), 7.
40 War Cry, (NZ, 15 September, 1917), 6.
41 War Cry, (NZ, 12 July, 1919), 1.
42 War Cry, (NZ, 10 August, 1918), 6.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 128
response.” They did more carolling on Christmas Day and finished their carolling season with a
total of 24 pounds raised.43 In January, 1918 Waihi Band reported that it had been “through a trying
and difficult period” but had still collected 25 pounds in the 1917 carolling season. It hoped for a
brighter new year under the leadership of their bandmaster and some newly commissioned band
local officers.44
On Sunday 16 June 1918 Linwood’s Annual Band Festival featured an open air meeting
before the morning meeting, an afternoon meeting “of a more musical nature” and an evening
meeting when the band was “to the fore”. This was followed by a musical programme of twenty
items plus refreshments on Tuesday evening.45
The effect of the war on standards of playing did not go unnoticed. Reporting on the Congress
Music Festival in 1916 the War Cry commended “the general standard of excellence … especially
when we consider how hardly each of them [the bands] have been hit by the demands of the war; as
evidence of the continual demands, several bandsmen in khaki on leave from the camp were playing
in various combinations.”46
Salvation Army bands also participated in specific war-related activities. Bands were often
asked to assist with farewelling the troops and welcoming them home. In November 1915,
Auckland City Corps Band played 200 soldiers to the station “at the invitation of the military
authorities”,47 while the banding-focussed War Cry of 19 August, 1916 had photos of Christchurch
City Corps Band “playing the troops off” and Wellington City Corps Band “welcoming the
wounded home.”48 In Eltham the Salvation Army band played at the town’s welcome home for two
troopers in September 1917,49 then “led the music” at a united national memorial service held in the
Eltham Town Hall the next month.50 Later in 1918 they played recruits off at the railway station
because enlistments had forced the town band into recess.51
Bands and their members also provided encouragement to recuperating soldiers as illustrated
in July 1917 when “six members of the Wellington City Band [had given] a programme at the
wounded soldiers’ hospital on Tuesday night last.”52
Harry Goffin recorded in his memoirs that:
the Wellington City Band was in great demand by the Government. It had weekly engagements
to play at military parades and at street corners to keep up the morale of the people. At the
commencement of this arrangement fears were expressed by some government men that I would
select tunes of a jingoistic nature. Actually we were deluged with requests for this type of
music; so much so that I was always busy arranging popular numbers.53
43 War Cry, (NZ, 16 January, 1915), 6.
44 War Cry, (NZ, 26 January, 1918), 6.
45 War Cry, (NZ, 6 July, 1918), 6.
46 War Cry, (NZ, 15 April, 1916), 2.
47 War Cry, (NZ, 27 November, 1915), 4.
48 War Cry, (NZ, 19 August, 1916), 4 & 5.
49 Hawera & Normanby Star, (Taranaki, NZ, 12 September, 1917), 8.
50 Hawera & Normanby Star, (Taranaki, NZ, 8 October, 1917), 8.
51 War Cry, (NZ, 22 June, 1918), 8.
52 War Cry, (NZ, 14 July, 1917), 7.
53 Goffin & Wells, 18.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 129
Goffin also stated that on one occasion the Wellington City Band headed a parade of 6,000 troops
from Newtown through the main streets of the city. “This the band did, with the yellow red and
blue flag of the Army flying proudly in the breeze.”54
On a more poignant note, Goffin wrote the march Absent Comrades in 1918 in honour of
three Wellington Citadel bandsmen who had been killed in action – Jessie Bonham (2 June 1916),
George Olsen (31 July 1916) and Willie Bailey (July 1917). 55 Goffin also arranged or wrote
patriotic songs such as the jingoistic The Sailor to help keep up people’s spirits during the war.56
Some bands kept up the pattern of corps visits during the war. In Easter, 1918 Wellington
South Band went to Levin,57 Feilding Band went to Stratford and New Plymouth, and Gisborne
Band went to Napier. Palmerston North Band went to Masterton but also visited Pahiatua,
Carterton, Greytown, Featherston and Eketahuna. Their visit to Masterton also included a
presentation of the song service The Wreck of the Wairarapa at the Opera House on Easter Sunday
evening, the proceeds of which went towards the Salvation Army War Fund.58
This highlights another aspect of Salvation Army banding during the war – assisting wartime
fundraising both for Salvation Army and patriotic appeals. On Labour Day 1914 the Christchurch
Salvation Army Band played at a patriotic demonstration in Ashburton where funds were raised for
the Britain and Belgian Relief Fund and The Salvation Army’s annual Self-Denial Appeal.59 In
1915 Newton band participated in a demonstration in aid of the [Auckland] Hospital Auxiliary
Fund.60 Wanganui Band played “at the Rutland Hotel corner” and took up a collection “in aid of the
wounded soldiers.”61 In Feilding, the corps band gave a municipal concert at which funds were
raised in aid of “the bugle and drum band of the 18th regiment.”62
After the war was over
Due to inadequate corps records, we cannot tell how many bandsmen kept up an active
Salvationism after the war and how many dropped out. But for ardent Salvation Army bandsmen, it
was back home and back into the band once they were demobbed. These men gradually settled into
the familiar routine of Salvation Army corps life and banding – open air meetings, Sunday services,
musical festivals, corps visits, civic events and other special activities.
Feilding Band reported that it was back to its full strength of 30 players for its Easter 1919
tour to Rotorua.63 Hawera band played at the local hospital on the afternoon of Sunday 25 May
54 Goffin & Wells, 18-19.
55 Goffin & Wells, 19.
56 Free Lance, (Wellington, NZ, 24 March, 1916), 18; Feilding Star, (Feilding, NZ, 29 March, 1916), 2.
57 Ronald W. Holtz, Brass Bands of The Salvation Army – Their Mission and Music. Vol. 1. (Hitchin, UK: Streets
Publishers, 2006), 347.
58 Wairarapa Daily Times, (Wairarapa, NZ, 26 March, 1918), 4.
59 Ashburton Guardian, (Ashburton, NZ, 26 October, 1914), 4, Grey River Argus, (Greymouth, NZ, 28 October, 1914),
2.
60 New Zealand Herald, (Auckland, NZ, 13 April, 1915), 9.
61 Wanganui Star, (Wanganui, NZ, 18 November, 1915), 4.
62 Feilding Star, (Feilding, NZ, 4 November, 1916), 2.
63 Feilding Star, (Feilding, NZ, 15 April, 1919), 2.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 130
1919.64 In August, Dunedin City Band played at “the Fountain” in “wintry conditions” one Saturday
night while funds were collected by Captain McKenzie “for a family in need”.65
In June 1919 five bands (Dunedin City, Gisborne, Palmerston North, Wanganui and
Wellington City) took part in the Jubilee Congress in Wellington led by Commissioner T. Henry
Howard, Chief of the Staff. As well as some massed band numbers, each band presented items in
the Saturday night musical festival in the Wellington Town Hall and also conducted open air
ministry over the weekend. According to the War Cry one international visitor said the five bands
were the “finest set of bands we’ve heard since leaving London”.66 This comment must have
cheered all participants given the challenges of the preceding years and, more immediately, the
Gisborne band which en route to the congress had “experienced a rough trip [by sea] to Napier
[when] sea-sickness proved to be the order of the day”.67
In addition to regular commitments and special events, Salvation Army bands also
participated in post-war civic activities. The Wellington City Band took part in the city’s welcome
when 748 officers and men returned on the ship Athenic in March 1919,68 Hawera band was present
when Lieutenant Henry John (Harry) Laurent VC was welcomed home in July 1919 69 and
Sydenham Band played in “county peace celebrations” at Leeston in October.70 In late July 1919
Wellington City Band “participated in the Great Peace Procession [held on a] Saturday morning and
in the torchlight procession of the evening that same day”.71 As the years went by Salvation Army
bands played regularly at the annual ANZAC Day services held around New Zealand.
These activities may have been regular and even routine for post-war bandsmen. But as we
now know, for those who had served overseas in whatever capacity and who had experienced the
horrors of modern industrial-scale warfare, life would never be the same again no matter how
normal the routines of civilian life and Salvation Army service were.
64 Hawera & Normanby Star, (Taranaki, NZ, 24 May, 1919), 8.
65 Otago Daily Times, (Otago, NZ, 11 August, 1919), 6.
66 War Cry, (NZ, 21 June, 1919), 8.
67 Poverty Bay Herald, (Poverty Bay, NZ, 13 June, 1919), 4.
68 Colonist, (Port Nicholson, NZ, 21 March, 1919), 5.
69 New Zealand Herald, (Auckland, NZ, 11 July, 1919), 7.
70 Ellesmere Guardian, (Ellesmere, NZ, 29 October, 1919), 3.
71 War Cry, (NZ, 2 August, 1919), 5.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 131
From The Way Cry (Wellington, New Zealand)
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 132
PROVISION OF AMBULANCES IN THE FIRST WORLD WAR
Kingsley Sampson
Some of The Salvation Army's Ambulance Cars in France1
During the First World War, The Salvation Army provided ambulances and crews to help with the
care and transport of the wounded mainly on the Western Front but also in Italy, Egypt and Russia.
Unlike Australia and Canada, The Salvation Army in New Zealand did not supply actual
ambulances. Rather it contributed funds to International Headquarters for the purchase of
ambulances in Britain and their maintenance in Europe. The Salvation Army’s ambulance brigade
was frequently mentioned both in the New Zealand War Cry and in New Zealand newspapers,
particularly in articles about the Salvation Army’s war efforts and the need for funds to continue
this work. The following is based on those reports.
Soon after the outbreak of war, General Bramwell Booth, despite being an avowed pacifist
and grieving that hostilities would pit Salvationist against Salvationist, nevertheless appealed for
men and money to run an ambulance service.2 The result was “the formation of the Salvation Army
Ambulance Brigade, operating nominally under the wing of the British Red Cross. It employed its
own personnel under the command of an officer carrying the rank of captain.”3 All Salvation Army
supplied cars were labelled ‘Salvation Army Ambulance’ and the drivers and their leaders all wore
Salvation Army cap-bands and S’s of red, yellow and blue on their epaulettes. The first
commandant of the unit was Staff-Captain Aspinall.4
In a specially prepared statement Booth said that the ambulance unit would consist of five
Argyll cars “specially built and properly equipped ambulance motors and that these would operate
between the firing line and the bases.”5 He stated that each ambulance would “[bear] the name of
‘The Salvation Army’” and that they would be “manned exclusively by Salvationists.” The General
also declared that “just as under our Colours all nations agree,” so the Army’s ambulance service
Reference citation of this paper
Kingsley Sampson, “Provision of Ambulances in the First World War”, The Australasian Journal of Salvation
Army History, 1, 1, 2016, 132-138.
1 From The Way Cry (Wellington, New Zealand)
2 Harry Williams, An Army Needs An Ambulance Corps – A History of The Salvation Army’s Medical Services,
(London, UK: Salvation Books, International Headquarters of The Salvation Army , 2009), 44.
3 Williams, An Army Needs An Ambulance Corps, 44.
4 Williams, An Army Needs An Ambulance Corps, 44.
5 Colonist, (Nelson, NZ, 27 January, 1915), 2.
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“will extend to the wounded soldiers of all the combatants, irrespective of nationality.”6 These five
ambulances were dedicated at the Guildhall, London on 1 December 1914, in the presence of the
Lord Mayor7 and were quickly put to use.
A further twenty ambulances were added in 1915 with six of these being dedicated by Queen
Alexandra on 15 February 19158 and named in her honour. A motor lorry was included in the unit
to help with ferrying supplies.9 These were all “purchased and equipped out of money raised by The
Army and manned entirely by Salvationist drivers and orderlies.”10 A total of six ambulances were
also supplied from Australia, the first four of which were dedicated during the annual congress in
Melbourne in 1915 where Lady Helen Munro Ferguson accepted the gift on behalf of the Australian
Government.11
The second Ambulance Unit donated by The Salvation Army and dedicated by Queen Alexandra12
The Australia-supplied ambulances were described as being;
about 14ft in length and built according to the recent military specifications. [Each car was]
fitted with side tent curtains which [could] be unrolled and pegged to the ground, thus enabling
[four] ambulances to shelter about thirty … wounded men in case of emergency. [This meant]
that the four Cars with side curtains down would practically form a hospital. Each Car [was]
equipped with a special water tank, medical chest, and a cupboard for extra stretchers.13
6 War Cry (New Zealand, 9 January, 1915), 8.
7 Frederick Coutts, The Better Fight – The history of The Salvation Army 1914-1946, (London, UK: Hodder &
Stoughton, 1973), 26.
8 War Cry (New Zealand, 1 May, 1915), 3; Coutts, The Better Fight, 27. One report suggest there were seven ‘Queen
Alexandra’ ambulances but this may have been a simple reporting error. See Hawera & Normanby Star, (Taranaki, NZ,
6 August, 1915), 4.
9 War Cry (New Zealand, 31 July 1915), 5.
10 War Cry (New Zealand, 18 September, 1915), 3.
11 War Cry (New Zealand, 25 December, 1915), 8.
12 From The Way Cry (Wellington, New Zealand).
13 War Cry (New Zealand, 21 August, 1915), 3.
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Australia's Ambulance Cars14
Later additions to the fleet included six ambulances purchased and equipped by the Canadian
Territory in 191615 and twelve Ford ambulances in 1918 from The Salvation Army in the United
States of America.16 At the direction of the Czar, the Canadian ambulances bore his name and that
of the Czarina and were used for wounded Russian soldiers.17
The number of ambulances in service increased as the war progressed - 15 in 1915, 27 in
1916, 60 in 1917, 70 in 1918.18 In April 1918 a letter from Booth to the British Red Cross spoke of
a £2,000 donation for the Red Cross to supply the Salvation Army unit with as many additional
ambulances as the amount would cover.19
Likewise the number of wounded servicemen transported mounted as the war continued –
from 50,000 by July 1916 to over 150,000 by November 1917.20 In one month alone (September
1916), eight thousand people were assisted by Salvation Army ambulance teams.21
Apart from the American ambulances, money for these and subsequent ambulances came
from donations received in Great Britain and other countries of the British Empire. For instance, the
New Zealand War Cry of 9 January, 1915 announced the opening of a War Emergency and Relief
Fund with a target of £10,000, some of which was to be applied to the provision of the first
ambulances.22 Donations for this appeal were quickly forthcoming and by the end of January almost
£4,000 had been given.23
In mid-1915 The Salvation Army in New Zealand offered to provide two ambulances but the
New Zealand defence authorities thought there were sufficient ambulances at the front for the time
being and suggested that the Army would be better helping to raise funds for base hospitals.24 Later
in December 1917 the New Zealand War Cry announced a patriotic appeal with a target of £35,000
14 From The Way Cry (Wellington, New Zealand).
15 War Cry (New Zealand, 23 December, 1916), 11.
16 War Cry (New Zealand, 13 July 1918), 3.
17 Coutts, The Better Fight, 27.
18 Auckland Star, (Auckland, NZ, 17 September, 1915), 8.; Ashburton Guardian, (Ashburton, NZ, 7 September, 1916),
2; Poverty Bay Herald, (Poverty Bay, 14 December, 1917), 5; Wairarapa Daily Times, (Wairarapa, NZ, 28 October,
1918), 4.
19 War Cry (New Zealand, 6 April, 1918), 4.
20 Auckland Star, (Auckland, NZ, 9 October, 1916), 2; Dominion, (Wellington, NZ, 14 November, 1917), 7.
21 War Cry (New Zealand, 14 October, 1916), 5.
22 War Cry (New Zealand, 9 January, 1915), 8.
23 War Cry (New Zealand, 30 January, 1915), 8.
24 Hawera & Normanby Star, (Taranaki, NZ, 15 June, 1915), 4.; also Evening Post, (Wellington, NZ, 22 May, 1915), 9.
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of which £5,000 was to be used for the provision of six additional motor ambulances and their
maintenance in France.25
In support of this on-going fundraising for the Salvation Army’s war effort, senior officers
including Commissioner H.C. Hodder (Territorial Commander, 1914-1919) gave regular lectures
and newspaper interviews throughout the war. In these they described The Salvation Army’s
national and international social work, including its war efforts plus its repatriation work once
hostilities had ended. The Salvation Army’s ambulance brigade was always mentioned in these
presentations.26
Writing in 1915 the then Captain Bramwell Taylor described some of the conditions under
which the ambulance units worked:
We are working between Field and Clearing Hospitals, and are within the sound of the big guns.
We have, however, become accustomed to their roar, and when our turn comes can sleep
peacefully through it all. The life is hard but … [we] have become adept at making a very
comfortable bed out of truss of straw, a couple of blankets, and a knapsack. Our toilet has to be
done in the open, and about every other morning, we get a rain bath – the only kind of bath we
do get. Hot water is at a premium. All we see is that used for cooking.27
Later in the same article he described one journey with wounded soldiers:
The Unit was instructed to carry wounded soldiers from a certain Field Hospital to a Base
hospital thirty-six miles distant. The journey had to be done at night …. Rain descended in
torrents; pot-holes six, seven, eight and ten inches deep lined the roadway, and the mud was in
parts twelve inches deep: … [the road] was as slippery as an ice-field, and only by the greatest
efforts were we able to deliver our tragic freight safely at the Hospital.28
Salvation Chauffeurs - 'Somewhere in France.'
25 War Cry (New Zealand, 1 December, 1917), 1.; Auckland Star, (Auckland, NZ, 2 July, 1918), 2.
26 For examples of these, see Auckland Star, (Auckland, NZ, 17 September, 1915), 8.; North Otago Times, (Otago, NZ,
9 June, 1916), 4.; Colonist, (Nelson, NZ, 20 June, 1917), 2.; Timaru Herald, (Timaru, NZ, 16 October, 1917), 3;
Oamaru Mail, (Oamaru, NZ, 18 June, 1918), 6.; New Zealand Herald, (Auckland, NZ, 2 June, 1919), 6.
27 War Cry (New Zealand, 6 March, 1915), 7.
28 War Cry (New Zealand, 6 March, 1915, 7.
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In the background is the motor lorry attached to our ‘Alexandra’ Unit of Motor Ambulances.29
One poignant story from the front was printed twice and may be indicative of many such
incidents. On Christmas Day 1914 a Salvation Army ambulance picked up a badly wounded man
from an aid station and began to transport him. He was very weak but revealed that he had joked
with his comrades that if he was injured, he would like to “fall into the hands of The Salvation
Army”. Now he was pleasantly surprised to see this had happened. He was concerned for his wife
and children and anxious that their Christmas Day would be spoiled if they learned of his condition
that day. He asked the Salvationist to tell his wife and children that he died as a true British soldier
and then requested that the Salvationist pray with him. This the Salvationist did. He knelt in the car,
prayed with the man, commended him to God and waited with him as he passed away.30
This suggests that more overtly spiritual work was not neglected by the Salvation Army
ambulance units. Brigadier Mary Murray reported one such event early in the war:
On Sunday night, we had a singing service in the Garage. The big guns were booming and so
on. We starting singing ‘Though your sins be as scarlet,’ and one or two fellows joined us; the
crowd gradually grew until we must have had between thirty or forty drivers joining in.31
A later report by Lieut-Colonel Haines said that “as far as occasion offers the ambulance
drivers take part in salvation meetings and [other gatherings nearby]” and that the men “can not
only sing and play, but they pray, and their lives exercise an influence for righteousness.” Haines
declared that “many a soldier has found peace with his God, and has taken up new life again with
new hope and faith through having been brought into contact with the members of what we proudly
call ‘Our Unit.’”32
A brass band made up of Salvation Army ambulance personnel was also formed under the
leadership of Adjutant Bramwell Taylor, a staff bandsman. “When in base at Boulogne, the band
was available for programmes on Sundays in base camps over a wide area.”33 Pressure of duties
meant it was not always able to function but a report in 1918 told of a meeting at St. Martin Camp,
France led by the band where 25 seekers were recorded.34 On the last Christmas of its existence, it
played to audiences with a total of 30,000 men.35
29 From The Way Cry (Wellington, New Zealand).
30 War Cry (New Zealand, 3 April, 1915), 3; repeated War Cry (New Zealand, 18 September, 1915), 3.
31 War Cry (New Zealand, 20 February, 1915), 7.
32 War Cry (New Zealand, 30 June, 1917), 3.
33 Williams, An Army Needs An Ambulance Corps, 44.
34 War Cry (New Zealand, 24 August, 1918), 5.
35 Williams, An Army Needs An Ambulance Corps, 44.
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The Salvation Army Motor Ambulance Band36
B.E.F. France 1914-19
Leader – Adjutant Bramwell Taylor
The work of The Salvation Army’s ambulance brigade was highly regarded by the authorities.
The Honourable Arthur Stanley, Chairman, British Red Cross acknowledged “the good work of The
Salvation Army Cars” and said that the Red Cross valued the Salvation Army cars but also “the
men who are sent with them, who have a marked influence for good upon all with whom they come
in contact.”37 In 1917 a high military authority described The Salvation Army’s ambulance section
in France as “the most up-to-date and the best equipped”38 while the Governor-General, the Earl of
Liverpool speaking at a Wellington meeting in 1918, said that “he had heard nothing but praise for
the work done by the Army’s ambulances”.39
So it was that during the First World War, one way The Salvation Army expressed its over-
riding concern for the whole person was through the provision of ambulances, the care of wounded
servicemen and an alertness to spiritual opportunities as they arose. The Army was able to do this
because of strong public appreciation for its work and the resulting financial support.
36 The Salvation Army Archives, Upper Hutt, New Zealand.
37 All The World, (London, September, 1917), 289. Also Anon, The Salvation Army Year Book 1916, (London, UK:
International Headquarters of The Salvation Army, 1916), 21.
38 Nelson Evening Mail, (Nelson, NZ, 6 November, 1917), 6.; Oamaru Mail, (Oamaru, NZ, 18 June, 1918), 6.
39 Evening Post, (Wellington, NZ, 9 April, 1918), 4.
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THE SALVATION ARMY IN NEW ZEALAND
IN THE AFTERMATH OF THE FIRST WORLD WAR
PART ONE
Harold Hill
How did the First World War affect The Salvation Army in New Zealand? The overwhelming
experience of the war inevitably led to great changes in countries involved, even though it might be
difficult to disentangle these after-effects of war from economic, social and cultural changes which
were happening in any case. These would all have an impact on the lives of both individuals and
religious communities. This first of two papers outlines developments of a more obvious and
practical nature, comparatively easily identified. A second paper will attempt to address other
outcomes, relating to the realm of ideas and therefore more nebulous and speculative, with less
evidence available to prove them one way or another.1
The most obvious consequence of the war for The Salvation Army in New Zealand is that a
number of Salvationists enlisted in the forces. It is not certain how many but we know the names of
around 400 men, about three quarters of whom served overseas. Perhaps more than a third of
enlisted men Salvationists were Bandsmen and had belonged to corps bands.2 Some did not come
back; we know of at least 64 who were killed or died of wounds, so there would have been empty
places in the ranks at home after the war. At least 80 others were wounded, some of them terribly,
which had long-term consequences for them.
A few Salvation Army Corps erected memorial boards inscribed with the names of those of
their number who had fought in the war. Gisborne was one of these, although this was put up at a
comparatively early date and mercifully left under-utilised after a half-dozen names had been
inscribed. A very fine carved timber Roll of Honour board, adorned with Salvation Army crest and
Royal Coat of Arms, and with shield-shaped spaces for silver plates to be inscribed with the names
of fallen soldiers, was made by a prisoner in Mount Eden, Auckland, gaol and offered to the
National Headquarters in Wellington. Its 40-odd spaces for soldiers’ names would not have
sufficed for all of those killed by the end of the war, and perhaps no-one thought of having
additional timber added for more. Perhaps it was overtaken by events since the words “Egypt” and
“Somme” can be seen but the war went on for another two years after the latter battle. The gift was
reported and illustrated in The War Cry, but it does not seem to have been utilised and, alas, its
whereabouts is now unknown.3
Those who came back, whether wounded or not, would inevitably have been changed by
their experiences, but we do not have much information about the individual experiences of
Salvationists. Some may have lost their faith while we know of others who maintained or
Reference citation of this paper
Harold Hill, “The Salvation Army in New Zealand in the Aftermath of the First World War – Part One”, The
Australasian Journal of Salvation Army History, 1, 1, 2016, 139-153.
1 For part two of this paper see Harold Hill, “The Salvation Army in New Zealand in the Aftermath of the First World
War – Part Two”, The Australasian Journal of Salvation Army History, 1, 1, 2016, 154-169.
2 See the following for an in-depth discussion on New Zealand Salvation Army bandsmen in WWI, Kingsley Sampson,
“New Zealand Salvation Army banding in World War One”, The Australasian Journal of Salvation Army History, 1, 1,
2016, 120-131.
3 The War Cry, (New Zealand, 23 June, 1917).
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 139
From The War Cry.4
4 The War Cry, (New Zealand, 23 June, 1917) 6.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 140
strengthened their commitment to The Salvation Army. Even although New Zealand was not itself
a theatre of war, soldiers’ families would also have been affected to varying degrees. A brief
reflection on how the war affected Salvationists at home was found in Commissioner Hodder’s
1916 Report to International Headquarters:
Unfortunately the World War is still raging and there can be no question but that its continuance
seriously interferes with what may be considered the main part of our work, viz., aggressive soul-
saving. The minds of the people are agitated, the young men are being commandeered, homes are
being stricken with sorrow; and men and women are more or less in a quandary as to where God
comes in.5
Commissioner Henry Hodder.6
We do not have much specific information about how individuals’ Salvation Army services
might have been affected, nor of course can we know what might have happened to those same
people in this respect had they not gone to war. In any case the numbers were probably too small to
have a marked statistical effect on The Salvation Army.
In common with the wider church, The Salvation Army experienced slow and steady decline
relative to the population as a whole from its peak in the mid-1890s to the present day (though
actual membership continued to grow). In the 1891 census, 9,383 people, or 1.49% of the
population (excluding Maori) claimed to be Salvation Army. 1896 was the peak census percentage
year for the Salvation Army, 10,532 registering as Salvationists out of 703,360 (1.5%). By 1901,
this had fallen to 7,999, or 1.04% of the population. In 1916, there were 10,004 registered
Salvationists, or 0.94% of the population. In 1921, there were 11,591 salvationists, or 0.87%. In
1951, 13,607 Salvationists comprised 0.7%7 (Note: these were Census registrations as “Salvation
Army”, so included people with tenuous connections or sympathisers as well as enrolled members
5 H.C. Hodder, Report to International Headquarters, (New Zealand: Salvation Army Archives, 1916), 1.
6 The Salvation Army New Zealand Archives
7 Department of Statistics figures, given in Allan K. Davidson and Peter J. Lineham, Transplanted Christianity:
Documents illustrating aspects of New Zealand Church History (Palmerston North: Massey University, 4th edn, 1997),
241.
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of The Salvation Army). It may be that the war did not affect those trends significantly, although it
can be speculated that for some people it contributed to a loss of faith, and to a loss of faith in
religious institutions. I recall meeting, in an Invercargill bar an aged First World War soldier, who
had been a Bible class lad in 1914 but had lost his faith in the trenches because he could not
reconcile the idea of a loving God with the horrors he had seen and experienced.
Whether keeping their faith or not, most just wanted to go home. Towards the end of the war,
Chaplain Walter Winton wrote,
What can be said of our brave men who have fought, received their wounds, and many have lain
in ‘No Man’s Land’ for one or two days without being attended to and many ‘go west’ from
sheer exhaustion. Last Saturday I saw off from here some sixty of our boys for New Zealand,
some cot cases, others who would never be fit for service again, yet quite happy. You should
have seen their faces in view of what was before them – New Zealand!8
Above gives reference to Walter Winton (back, left),
also pictured are Alfred Greene (front right) and Charles Walls (centre).9
The War Cry’s corps reports began to mention that soldiers had returned home and been
welcomed in the meetings. Some issues included paragraphs like the following, after the SS
Ruapehu docked in Wellington on 22 February 1919:
Staff Captain Burton met the returning troops during the week. Eighteen hundred arrived in one
day, among the number being Brother Upjohn, of Hokitika, who brings home a Salvation bride;
Lance Corporal Franks of Eltham, whose relatives are sterling Salvationists; Privates Innes and
Smith, of Christchurch and New Plymouth respectively, who each have a sister in the Training
8 The War Cry, (New Zealand, 29 June, 1918), 3.
9 The War Cry, (New Zealand, 12 December, 1918), 10.
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Garrison; Private Sharp, whose wife is a soldier at Hastings; and last but not least the Brothers
Knight of Blenheim, who have returned to their posts in the Corps.10
By the time the soldiers began to return after hostilities had ceased, their home country had
been invaded by another foe, the Great Influenza Epidemic, which in one year took more lives than
the war of the previous four years. Their families and countrymen were contending with
circumstances which may in some cases have eclipsed consciousness of the soldiers’ far-off
sacrifices. While The War Cry drip-fed the news of returning soldiers being welcomed home, in
many corps reports, headed “News from the Front”, the Great War was superseded by word of
local deaths and it was these soldiers whose photographs now appeared with their obituaries.
The soldiers also returned to a world battered by a series of economic lows – 1921 saw a
collapse of business confidence, loss of jobs and foreclosures of mortgages, there was another
recession in 1926 and the “Great Depression” at the end of the decade saw many returned soldiers
walk off the marginal lands they had been allotted by their grateful government. Religious
conservatives tended to disapprove of soldiers’ reported drinking habits and rumoured wartime
sexual depravity and venereal afflictions, so that churches were perceived to be less inviting than
should have been the case. Yester-year’s heroes were too easily forgotten. For some of them the
RSA11 or the pub replaced the church; some did not want to remember at all.
Nevertheless, some of the returned men fronted up for another war twenty years later. Of the
339 soldiers whose Defence Department History files could be accessed for this research, 48 (14%)
re-enlisted for the Second World War. One 72468 Robert John Ward Dalton of Wellington
unsuccessfully attempted to do this even though he had in the meantime lost his right leg in an
accident. Most of these men served around their home areas in New Zealand, keeping the local
defence facilities operating while those younger and fitter went overseas. Only a handful served
abroad again. 24/1420 William Mackinder of New Plymouth, who altered his date of birth from
1895 to 1900 in order to qualify to re-enlist in 1940 was one of these (31335). The military file also
reveals that he did not upon enlisting this time mention that he had won the Military Medal for
“acts of gallantry in the field” in October 1918 – which provoked a further flurry of documentation
when they found out. Sadly, he was killed in action in Crete on 21 May 1941.
But that was another war. In the meantime our soldiers had somehow to take up the threads
of their lives again, amongst people sympathetic but not really comprehending the enormity of the
experiences they had undergone. The War Cry made one or two attempts to address concern about
the particular emotional and spiritual needs returned soldiers might have. The Editor’s “Passing
Notes” for 22 March 1919 reflected on the return of surviving members of the original Main Body
of troops and the fact that not all had been able to return;
Many of those returning, while feeling keenly the absence of much loved mates, have also lost
loved ones in the epidemic, so that the home-coming will make the gaps all the more
conspicuous and make the old wounds bleed afresh. They are coming home, but to what kind of
homes?12
10 The War Cry, (New Zealand, 1 March, 1919), 5. Franks had attested as Salvation Army; Sharp’s military file has not
been identified.
11 The Royal New Zealand Returned and Services’ Association.
12 The War Cry, (New Zealand, 22 March, 1919), 4.
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The editor, Staff Captain Charles Rixon, went on to stress the role of women as wives and
home-makers, activists of the Home League (“intended to be much more than a sewing or knitting
guild”) and arbiters of public morality and community standards, who might be relied upon to
ensure the victory of Prohibition.13 The War Cry’s campaign for Prohibition, only narrowly
defeated in a number of referendums and that largely by the votes of the returned soldiers, included
shocked descriptions of drunken ex-soldiers in the street and asked how the nation could allow its
wounded heroes to suffer in such a way by giving the demon drink free rein. It represented a mind-
set perhaps having difficulty accommodating to the needs or preferences of those who had fought,
even though The Salvation Army did its best to contribute to the rehabilitation and reintegration of
the troops.
Staff Captain Charles Rixon when editor of The War Cry drawn by one of his staff.14
Another article, entitled “How will they come back?” was reprinted from the British War
Cry. Attributed to an anonymous “Serviceman in France”, this noted that;
the return of our servicemen from all lands, including thousands of Salvation Army bandsmen,
cannot be long delayed. ‘How will they come back?’ is a natural question to ask. Some full of
fervour and ambition for our holy warfare. Others, alas, perhaps with an inclination to be
13 The War Cry, (New Zealand, 22 March, 1919), 4.
14 The War Cry, (New Zealand, 22 March, 1919), 4.
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indifferent towards religion owing to their having been in contact with the world and the devil’s
allurements; others again, with a preference towards the pleasures and attractions that are
opposed to Salvation.15
Naturally it answered its own question with the improving tale of a Bandsman who had
thrown himself into Salvation Army activities upon his return. The War Cry seemed to assume that
the only reason he would not do this would be that he had fallen for drink or loose women. It did
not, however, broach the possibility that some may have rejected God because they could not
accept that he would have allowed such suffering as they had encountered, or because the gap
between the horrors of the front line and the once-familiar religious platitudes of the home Corps
seemed too wide to be bridged.
Even had The War Cry been much given to reflection, both editor and readers were far too
close to events to conceive the extent of disillusionment which would colour society in the 1920s or
to think in terms of the passing away of the authoritative meta-narratives which yet sustained
western religion and culture well into the twentieth century. Even today, with the benefit of
hindsight and the perspective of time, we struggle to understand. Those of us reading of the
soldiers’ experiences today, aware as we are of an intervening century marked by both high ideals
and their betrayal, and perhaps remembering some of those men and what they had to say, can only
wonder at the terrible waste of young lives and hopes.
Nor do we hear much from the men themselves. Returned soldiers were notorious for not
speaking about the war, except perhaps to one another. As Jane Tolerton comments, “Everyone
wanted to get over the war and the way you got over things then was by ‘putting it behind you’, not
dredging up the details.”16 We do not know of many Salvationists who wrote about their
experiences, although there may be undiscovered, unreported journals. We still do not know very
much of what they thought and felt; not much beyond the barest facts of their lives and (in some
cases) deaths. What we do read in the War Cry is naturally optimistic and encouraging. Thomas
Dewes Jamieson, on the occasion of his welcome home to Dunedin North Corps, “spoke in the
morning and night meetings with power, giving God the glory for all his mercy bestowed, and
expressed his desire to push the old chariot along.”17 At Dunedin South, “Sergeant Raper related
his stirring experiences at the front; all listened attentively.”18 Some had come through with their
faith intact or even strengthened by what they had undergone; many of them went on to be the
leaders and supporters of Salvation Army corps for the next fifty years. We can give thanks for
that.
The exigencies of the war necessitated various adjustments by The Salvation Army as an
organisation, with consequences which persisted into peacetime years. One was a shortage of
officers because of war time deployment. Some twenty officers left their appointments to enlist in
the forces as soldiers; four of them were killed and one died of illness; seven were wounded and
four were invalided out sick. Only six were able or willing to take up post-war appointments and
only three of those made it to retirement age as active officers. A further eighteen officers were
seconded to war work – eight as chaplains overseas (Alfred Greene, Charles Walls, John Bladin,
Walter Winton, Edward Garner, Samuel Green, Herbert Colledge and Donald Macauley), two
15 The War Cry, (New Zealand, 19 April, 1919), 3.
16 Jane Tolerton, An Awfully Big Adventure: New Zealand’s World War Veterans, (Auckland: Penguin, 2013), 15.
17 The War Cry, (New Zealand, 31 May, 1919), 6.
18 The War Cry, (New Zealand, 8 March, 1919), 6.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 145
officer couples as welfare workers with troops overseas (McPhersons and Elstons) and another
eight chaplains with troops in training camps in New Zealand (Chaplains Hoare, Gunn, Gray,
Haywood, Carter, Jackson, Burton and Dixon).
In consequence the Army’s appointment system came under significant strain. In mid-1917
Lt. Colonel James Bray told a Military Service Tribunal that The Salvation Army could not spare
further officers for war work without serious difficulties in maintaining its operations at home.19 In
addition, numbers of Salvationists served in various capacities helping out with welfare services for
the troops and their families in camps and at transit points like main railway stations. In the
immediate post-war period, Captains Burton and Garner were assigned to repatriation work, under
the supervision of Major Alfred Greene. At least fifteen officers in all also served as part-time
chaplains with territorial units in the inter-war years (C. Bear, S. Bridge, J. Hawkins, A. Charker,
D. Duggan, H. Goffin, S. Hayes, A. Montgomery, H. Morley, G. Sawyer, C. Neeve, H. Parkinson,
W. Searle, R. Sawyer, L. Toomer). All of this added up to a massive commitment of personnel for
the organisation. Fewer men cadets were trained during the war years: twelve men were amongst
thirty-one cadets admitted in 1915 but two of these then enlisted; there were just four in 1916, those
being sent straight to appointments as assistants, and there were none in 1917 or 1918. This also
had a flow-on effect on the availability of officers in the 1920s and later.
Another consequence of the war was the capital expenditure involved providing a soldiers’
hostel in Rotorua (1915), accommodation for soldiers’ families visiting the camp in Featherston
(1917), a major extension of the Wellington People’s Palace to provide further for soldiers’
families travelling to farewell or to greet the men on their return (1917), and the erection of a new
soldiers’ hostel in Vivian Street, Wellington, for returning men (1918). Some of these institutions
remained as part of the Army’s infrastructure, along with children’s homes like those at
Hodderville (1919) and Masterton (1925), both originally intended to cater for soldiers’ families.
The Boys' Home near Putaruru, named "Hodderville" after Commissioner Hodder20
19 The Evening Post, (Wellington, 11 June, 1917), 2.
20 Salvation Army Archives, New Zealand.
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Featherston hostel for families visiting troops in camp opened in 1917
As well as the direct effects upon Salvationists who enlisted and the structural changes forced
on the Army’s administration, another consequence for which there is at least some statistical and
anecdotal evidence concerned the regard in which the Salvation Army was held by the general
public. The Army’s early, “lunatic fringe” period of disapproval was well behind it and its social
work was beginning to alter public perception and generate some appreciation of its activities even
before the war. Its welfare and chaplaincy services to the troops during the war now gave it a
profile beyond what its numbers might have justified. The fact that a total of eight Salvation Army
chaplains served overseas when the numbers of Salvationists enlisted might have justified only one
on a pro rata basis was a tribute to the reputation the first chaplains – Alfred Greene in particular –
earned in the eyes of the military authorities. That the public agreed might be indicated by the
increase in the annual Self Denial Appeal income from £17,000 in 1913 to over £50,000 in 1918 –
an increase of nearly 300% and much greater than the 44% rate of inflation over the war years. This
was on top of the very considerable amounts of money the Army raised for patriotic purposes,
including over £100,000 in the Red Jersey Appeal which supported Salvation Army services to the
troops. It is interesting to compare this with initial British Salvation Army concern that donations to
its regular work had fallen away because of giving to special war-time appeals.21
21 See Evening Post, (Wellington, NZ, 1 October, 1914), 7.; Evening Post, (Wellington, NZ, 22 December 1914), 4.;
Grey River Argus, (Greymouth, NZ, 24 December, 1914), 2.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 147
The Salvation Army Soldiers Hostel, Vivian Street, Wellington opened in 1918.22
The Army’s success in this area was resented by some individuals in other churches. Some
Anglicans, for example, were offended that many Anglican donors supported the Army while their
own church’s facilities for soldiers were under-funded.23 However, the soldiers themselves
evidently approved. A Masterton soldier wrote home from Egypt: “In pre-war days we looked upon
the Salvation Army with a certain amount of amusement; today we know its value at the front…
The Salvation Army is out on its own.”24 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; hence his
willingness to support The Salvation Army’s request for funds.25 The Salvation Army in New
Zealand did not appear to follow up this advantage as assiduously as, for example, the American
Salvation Army which exploited the reputation of the “Dough-nut lassies” of the Western Front,
but it must have paid dividends in the post-war period. Unfortunately, the New Zealand Salvation
Army’s success also left a legacy of inter-denominational rivalry for it to deal with on the outbreak
of the Second World War in 1939, but that is another story.26
22 The Salvation Army, New Zealand Archives.
23 For example, in Waiapu Church Gazette, (Waiapu, Volume VII, Issue 6, 1 March, 1917), 5; and Waiapu Church
Gazette, (Volume VIII, Issue 10, 1 April, 1918), 74. One reason was that The Salvation Army had “Special
Collectors”, officers appointed to solicit donations from the wealthy, who were often Anglicans, whereas the Church
did not.
24 Wairarapa Daily Times, (Wairarapa,NZ, 21 February, 1916), 4.
25 The War Cry, (New Zealand, 17 November, 1917), 5.
26 Thomas Gordon Aitken, “Aspects of the History of the Salvation Army in New Zealand 1929-1963: A Study in
Adjustment.” MA thesis, Victoria University of Wellington, 1964, 87-102; Cyril Bradwell, Fight the Good Fight: The
Story of the Salvation Army in New Zealand 1883-1983 (Wellington, NZ: Reed Publications, 1982), 104-6.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 148
Another question to consider is the impact of the war years on Salvationists’ sense of national
and international identity, as New Zealanders, as British and as Salvationists – members of an
international organisation. This is much more difficult to gauge and is inevitably somewhat
speculative.
According to historian James Belich, British patriotism had enjoyed a resurgence in New
Zealand in the late nineteenth and early twentieth century, but with New Zealand seeing itself
rather as a “better Britain”; deferential to the Mother Country and proud of its links to the Empire
while considering its own institutions, society and character an improvement on the old.27 New
Zealand soldiers reportedly tended to consider themselves superior in training and initiative to
other allied troops; even if that were myth rather than reality it still represented a consciousness of
a distinct identity.
The period between the wars has been typified as one of growing sense of national identity in
New Zealand. No doubt The Salvation Army’s New Zealand Territory’s becoming separate from
that of Australia in 1912 would have contributed to that sense of identity amongst Salvationists. At
a much later date, in 1934, Commissioner John Cunningham’s Annual Report to London referred
to there still being some feeling about this:
[I]t is generally considered to have been a real advantage to the Army work in New Zealand to
have been separated from Australia, for rightly or wrongly, many of the older Officers, even
today, feel that N.Z. in the days of her connection with the Australian command, did not always
receive the consideration to which she was entitled, and in some cases hardly secured fair
play… [T]here is very distinctly in the minds of all New Zealanders the idea that in all matters
she is apart from, and equal to, Australia. It is therefore never wise to speak or write of
“Australasia”, with thoughts of thus including New Zealand.28
However, there are few overt signs of this in the Army’s publications; a 1913 cartoon
exulting over Wellington’s War Cry sales compared with those in Sydney, for example, would be
the height of trans-Tasman rivalry! Because New Zealand had spent a total of 25 years as part of
the Australasian Territory up to 1912, most of its officers had trained in Melbourne, and transfers
between countries were not uncommon, those ties would still be strong. Defence Department
records show that many soldiers had also lived in both countries. The New Zealand War Cry
frequently reported on Salvationist activities in Australia and changes of Australian personnel.
From the 1920s such links became attenuated and the territories grew further apart.
The Salvation Army’s keenness to safeguard its international unity in time of war perhaps
distinguished the War Cry from other local denominational papers. Like the Catholic Church but
unlike most other churches, The Salvation Army had no independent national jurisdictions; it was
an Empire within an Empire. Would Salvationists be likely to identify as New Zealand
Salvationists, or would they have a greater sense of kinship with overseas Salvationists than, for
example, Baptists or Methodists, whose churches had no constitutional links overseas, would have
with their British counterparts? We cannot be sure, though other denominational papers were freer
to describe the war against the Central Powers as a righteous crusade whereas the Army’s
internationalism was reflected in Bramwell Booth’s forbidding the use of the word “enemy” in
27 James Belich, Paradise Reforged: A History of the New Zealanders from the 1880s to the Year 2000 (Auckland:
Penguin, 2001) 32-118.
28 J. Cunningham, Farewell Brief, 1935, 1. (Salvation Army Archives, New Zealand). (Plus ça change…)
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 149
Salvationist publications and in the occasional reports on German, French and Belgian Salvation
Army activities. Even so, there was some tension apparent in the War Cry between the Army’s
British patriotism and its attempted international neutrality. As the New Zealand Territorial
Commander, Commissioner Henry Hodder, wrote in his 1919 Report on the Army’s war time
services, the “Salvation Army flag followed the Union Jack.”29 Of course Salvationists had long
been used to reading about the Army’s missionary activities and ministry in other countries in their
publications and this did not change during or after the war years.
New Zealand patriotism was also “imperial patriotism”; New Zealanders were consciously
citizens of an Empire – over 6,500 volunteers (including at least two Salvationists whose names we
know) had fought in South Africa at the turn of the century.30 The flag raised by New Zealand
troops over the German Headquarters in Samoa was the Union Jack. Many had personal ties:
Hodder himself was born in Portsmouth, had worked in Holland and Japan, but had two sons in the
Canadian forces. In its copious reprinting of “franchised” material from British Salvationist
publications, the New Zealand War Cry certainly strengthened the perception that the Army here
was closely linked to the land still called “Home” by most – even by a generation not born there
(and over 60, or 17.3% of New Zealand Salvationists who enlisted had been born in Britain). The
War Cry habitually referred to Britain as “the Old Country” or “the Home Land” in these years.31
The war probably reinforced those ties. The Army’s internationalism and its “Britishness” were
therefore closely linked. This was not simply a New Zealand phenomenon: Gordon Moyles, in
noting that the Canadian War Cry was “an ardent supporter of [British] imperialism”, regrets that it
“failed to provide Canadian Salvationists with any sense of Canadian identity”.32 Apart from
speculation, all one can say is that New Zealand soldiers’ experiences abroad would certainly have
enhanced their understanding of the Army’s internationalism, or its Britishness, with opportunities
to interact, particularly with British Salvationists when on leave. Some also brought home British
brides.
Beyond strictly “Salvationist” and “British” internationalism, was there any interest in the
wider world and internationalism itself? Some European Salvationists – the cosmopolitan British
officer Sidney Carvosso Gauntlett for example – had a special interest in promoting this but New
Zealand was distant and relatively myopic. Nevertheless The Salvation Army was represented,
along with Anglican, Roman Catholic, Presbyterian, Methodist, Baptist, Church of Christ and
Congregational Churches and the Society of Friends, on the Rev Dr James Gibb’s United Peace
Committee in Wellington in 1927.33 Gibb had been a passionate supporter of the war, but
subsequently became an equally passionate advocate for peace. The Chief Secretary, Colonel C.
Knott, and the Field Secretary, Lt. Colonel David Gunn, were amongst the official church
29 Albert Shaw Clifton, “The Salvation Army’s Attitudes and Actions in War Time, 1889-1945”. PhD thesis, King’s
College London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.509687, 108.
30 Frank Raper of Dunedin and Herbert Yardley of Gisborne both fought in South Africa.
31 I can recall people of my father’s generation (born early 20th century) speaking of contemporaries who had been born
in New Zealand, “going home for a trip” – meaning to the United Kingdom – as late as the 1950s.
32 R. G. Moyles, The Blood and Fire in Canada: A History of The Salvation Army in the Dominion 1882-1976
,(Toronto, Canada: Peter Martin and Associates, 1977), 35-6.
33 Allan Davidson, Christianity in Aotearoa: A History of Church and Society in New Zealand (Auckland, NZ: EFM,
1990), 100, citing The Outlook, 2 May 1927, 7. The Manifesto is reprinted in Davidson and Lineham, Transplanted
Christianity, 289-91. See also L. H. Barber, “The Very Rev. James Gibb: Patriot into Pacifist.” Annual Lecture,
Presbyterian Historical Society of New Zealand, 1973.
http://www.stjohnsinthecity.org.nz/wp-content/uploads/2013/06/RevJamesGibbpacifist.pdf.
The Australasian Journal of Salvation Army History, Volume 1, Issue 1, 2016. Page 150
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