AJSAHistory Vol 7 Iss 1

ISSN 2206-2572 (Online)

March 2022

Volume 7The Australasian Journal of Salvation Army History is published by The Salvation Army, Australia

Eastern Territory Historical Society.

2016 Issue 1

Issue 2 September 2016

Edition The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 1

storical Symposium

Call for Papers
The Australasian journal of Salvation Army history

ISSN: 2206-2572 (Online)
The Australasian journal of Salvation Army history is a multi-national journal that fosters a dialogue on all aspects of the
history and development of The Salvation Army. Articles are encouraged to be glocal, that is, both local and global in
consideration. All articles in this journal have undergone editorial screening and peer review by at least two reviewers. The
aim of the journal is to publish timely, useful, informative, original and honest historical research which will be of value to
both a general audience and those interested in Salvation Army history.

The journal is published by Cross and Crown Publications and seeks to promote the interest of Salvation Army history
by increasing the knowledge and understanding of the Army’s formation and development.

The journal publishes research papers and historical papers in any areas relating to the history and development of
The Salvation Army, including, but not limited to:

Aged Care, Biographies of individual Salvationists and employees, Buildings and Architecture, The Booth family, Brass Banding, Corps
history, Education of Salvationists, Education organised by Salvationists, Emergency relief and management, Fashion of uniform - design
and meaning, Gender and Cultural Diversity, Genealogical studies, Health work and ministry, Holiness Movement, Human Rights,
Hymnology, Internationalism, Leadership styles, Methodist and Salvationist theological development, Orders and Regulations and policy
development, Religion Studies, Literature Studies, Signs and Symbols meaning, Social justice and The Salvation Army, Social Work,
Social Welfare, Social Impact, Urban ministry, Unemployed and Vulnerable people, Welfare State, Young Peoples’ Ministry.

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

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

AJSAH is inviting papers for Vol. 7, Iss. 2. The online publication date is September 2022.
Submission deadline: 30 June 2022.
For any additional information, please contact the executive editor at [email protected]
Blessings,

Garth R. Hentzschel
Executive Editor - The Australasian journal of Salvation Army history

© The Australasian Journal of Salvation Army History 2022 Cross & Crown Publications
Cross & Crown Publications
PO Box 998
Mt Gravatt Qld 4122, Australia
ISSN: 2206-2572 (Online)

The views expressed in this journal are not necessarily those of The Salvation Army, the AJSAHistory,
executive team or peer reviewers. Every effort has been made to obtain and publish reliable
information. The journal, however, accepts no responsibility for incorrect information or advertising
content. The journal is not an official publication or representative of The Salvation Army.

Cover: The Salvation Army tricolour ribbon on a black background. An historical crest of The Salvation Army as logo of the
journal. The pictures are of Salvation Army buttons from the Army’s Appreciation Day in Australia. They were sold to raise

money for Salvation Army work. See the papers on buttons for more information.

Executive Team The Australasian journal of Salvation Army history was formed in
Executive Editor Mr Garth R. Hentzschel 2016 and is prepared by a group of historians as well as others who
Associate Editor Dr David Malcolm Bennett are interested in researching, writing, and displaying Salvation
Associate Editor Major Kingsley Sampson Army history. Contributors are Salvationists and non-Salvationists
from Australia, New Zealand, and other countries. It is published
Peer Reviewers by Cross & Crown Publications and peer reviewers represent
Dr. Glenn Horridge, Australia, Canada, New Zealand, the United Kingdom, and the
Professor Emeritus R. David Rightmire, United States of America.

Major Ron Millar
Guest Reviewers
Professor Daniel Reynaud & Margaret Walley

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 2

VOLUME 7 ISSUE 1 2022

Editorial Note become an important resource to researchers and Salvation
Readers will notice at first glance there are fewer research papers Army libraries.
in this issue in comparison to earlier volumes of AJSAHistory.
COVID-19 continues to impact the ability of researchers to The ‘Meet the author’ article this time is a little different as
access sources, however the papers presented are of high quality Dean Simpson investigates the writer, subject and motivation
and display deep research. This issue again contains within it a of the new biography, The master’s plan. Simpson uses the
variety of genres and information on sources that will assist both words of both the author, Lt-Col Graham Durston and subject,
the researcher and casual Salvation Army history reader. Commissioner Earle Maxwell to go behind the pages of the
book and map its development.
The first paper, by Major Cec Woodward corrects a
previously documented error on the authorship of a chorus Five book reviews are presented that will help readers
connected with Commissioner William McKenzie (Fighting assess and prepare them to read the publications evaluated. The
Mac). Woodward contextualises the song and proves his findings first, Jump now, Mrs Williams is an autobiography, reviewed
with primary sources. by Garth Hentzschel. The second, The two sisters by Rob May
is a historical biography and is reviewed by Major Glenda
In the second paper, Dr Helen Ashwell tells of the partnership Hentzschel. The third, Dappeto is an history study on a
between the Papua New Guinea government and The Salvation Salvation Army building and its uses by Leonie Bell and
Army in the development of Community Health Worker reviewed by Major Bob Broadbere. The fourth, A P.O.W.’s
training. The paper discusses the successes of the Army run letters is an historic biography of a Salvationist during WWII
training and how the context impacted the program. by Major Francina Flemming and reviewed by Garth
Hentzschel. Finally, Dr Glenn Horridge reviews Not enough
The third paper by Garth Hentzschel and Phillip Lapeña is a per annum, a personal discussion on Mariana M.Y.’s
collaboration between an Australian and a Filipino writer. The experience of working with the Army in New Zealand.
paper gives an in-depth look at the culture and historical
understanding of marriage in the Philippines while using an The final section in this issue commences with two papers
historical case study to encourage higher ideals in Salvation in a series by Major Glenda Hentzschel on the history of
Army marriages in that region. As the AJSAHistory attempts to Salvation Army buttons (badges/pins). In the first paper
include Army history from many parts of the world, we Hentzschel outlines the history of the button, to contextualise
encourage papers that include information on lesser documented the use of buttons by The Salvation Army in the two world
countries and people. wars. Her papers show the connection the Army had with other
organisations. The second paper shows how the Army used a
Like earlier issues of the AJSAHistory, the middle section of variety of buttons to raise finances for its evangelical and social
the journal houses information that will be of interest to work.
researchers and readers of Salvation Army history. There are
several advertisements about the journal, the Salvation Army The final paper in this issue is a memoir of Shirley
History Symposium, and new books for sale. MacKenzie-Thurley. MacKenzie-Thurley spent her formative
years in a Salvation Army home for children in rural New
I would encourage you to try to attend the Symposium, this South Wales. This paper gives an eyewitness account of her
year to be held in historical Ipswich, Queensland. There will be time in Lyndon House and is a welcome contribution of a
history walks, papers, and a special Symposium dinner. The primary source to the AJSAHistory.
keynote address will be delivered by accomplished journalist
and historical novel writer, Dr Ian Townsend. The dinner will As in other issues, this issue concludes with news, requests
recognise the work of The Salvation Army Historical Society – for assistance with research, and letters to the editor.
Brisbane Chapter, the AJSAHistory, and Salvation Army
historians. You will not want to miss it! I would like to thank all the authors and peer reviewers
(including two special guest reviewers) for their work to bring
Next, Hentzschel continues the list of books published by or new Salvation Army history to the eyes of the public. We know
about The Salvation Army. This is an ever-growing list that has you will enjoy this issue. Stay safe in these strange COVID-19
times. Blessings, Garth R. Hentzschel

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 3

The Australasian Page Title/Author CONTENTS
Journal of Volume 7
Salvation Army Issue 1
History 2022

Title/Author Page

Editorial note 3 Book review, The two sisters 65
Garth R. Hentzschel 4 Reviewed by Glenda Hentzschel

Contents Book review, Dappeto
Reviewed by Robert (Bob) Broadbere
Contributors 5 67
Book review, A P.O.W.’s Letters 71
Fighting Mac’s Sunshine song: Facts and Myths Reviewed by Garth R. Hentzschel

Cecil Woodward 6

History of Salvation Army training of health Book review, Not enough per annum 74
Reviewed by Glenn K. Horridge
workers in Papua New Guinea, 1975 – 1994

Helen E. S. Ashwell 13 A memento for giving: A history of Salvation

Married in Manila: A case study of the first Army fundraising buttons in Australia. Part one,

Salvationists married in the Philippines The beginning in a time of conflict

Garth R. Hentzschel & Glenda Hentzschel 76

Phillip Arlen Lapeña 21 A memento for giving: A history of Salvation

Advertisements of resources, books, and events Army fundraising buttons in Australia. Part two,
41
Hospitals, homes, & homage

Glenda Hentzschel 102

A bibliography of Salvation Army literature in A memoir of Lyndon House, A Salvation Army
English 1988 – present. Books discovered or
home for girls
published since the previous issue of
Shirley MacKenzie-Thurley 130
AJSAHistory

Garth R. Hentzschel 53 AJSAHistory News
Garth R. Hentzschel
Meet the author – An introduction to The 139
master’s plan
57 Request for information to assist with research
Dean Simpson 147

Book review, Jump now, Mrs Williams 61 Letters to the editor and feedback on The
Reviewed by Garth R. Hentzschel
AJSAHistory Volume 6, Issue 2 148

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 4

Contributors - Vol. 7 Iss. 1 looking at the early developments of The Salvation Army.
Hentzschel is married with three children and three
Dr. Helen E. S. Ashwell grew up in the Anglican Church. grandchildren. She has written, A servant leader – Envoy
At the age of 14, she became a Christian and soon Bram Hoepper in the series “They took up their cross” and
developed an interest in missionary work. After leaving presented several papers at the meetings of the Brisbane
school, Ashwell trained as a nurse at the Royal Prince Chapter of The Salvation Army Historical Society.
Alfred Hospital, Sydney. This was followed by two years
at the WEC Missionary Training College, Tasmania, and Dr. Glenn K. Horridge is a teacher in
training as a Midwife, King Edward Memorial Hospital, Westminster, London with degrees in education and
Perth. In 1974, Ashwell joined the WEC International history (BA [Hons], PGCE, NPQH). He co-established
mission and two years later became a Salvationist. Ashwell both the SA Historical and Philatelic Association, of which
left Australia in 1976 to serve as a missionary health he is Chairman, and also Abernant Publishing. He has
worker in Ghana for six years. In 1985, she took up an written a number of books on different subjects, the latest
appointment with the Army in Papua New Guinea, as of which is The toll of war, Christ College Brecon 1914 –
Principal of the Onamuga Community Health Worker 1918. Horridge divides his time between London and his
Training School for six years. After gaining a Master’s home in Wales where he is currently converting a barn into
Degree in Public Health in 1993 at Sydney University, a museum and study centre for Salvation Army history.
Ashwell became a free-lance International Health
Consultant. She has worked on Australian foreign aid Phillip Arlen Lapeña, a native of Manila,
(AusAID) projects in China, Indonesia, and Papua New Philippines, spent his early years in the vicinity of The
Guinea. Ashwell gained a PhD in 2008 from Charles Salvation Army Command Headquarters, where his father
Darwin University in community health education in a worked as caretaker. In 1967, Lapeña moved with his
developing country context. In 2011, she coordinated the parents to the northern part of Luzon when they were
elective course Sexual, Reproductive, Child health: A appointed as envoys to St. Barbara Corps. Lapeña’s
global perspective for students studying Master of parents entered the School for Officers' Training and
International Public Health Program at the School of Lapeña attended several schools due to his parents’
Population Health, University of Queensland. appointments. He was accepted into the University of the
Philippines, however due to early marriage, Lapeña was
Major Robert (Bob) Broadbere is a retired unable to complete his university studies. He developed
Salvation Army officer living in Sydney. He and his wife, the gift and passion for music; formed a Rondalla band
Christine, have a ministry mentoring the students from the (local string band), became a founding member of the
Hurstville Chinese Corps. In retirement his initial interest Metro-Manila Youth Band, and the Manila Tondo Corps
focused on his Henry Lawson collection. Broadbere’s band and songsters. Lapeña was appointed as the Corps’
unpublished works include: Exploring Henry Lawson; Bandmaster in 1981 and trained young people of the band.
From coffee palace to People’s Palace (A history of Under his leadership, the Urdaneta Corps Brass Band was
People’s Palaces in Australia and New Zealand); and The formed, the first outside Metro-Manila. He also formed
Halabulah Man – the story of a Cockney Salvationist who four other corps bands in Northern Luzon Division. For his
founded the Aboriginal mission in Warburton (WA). His effort, Lapeña was commissioned Divisional Bandmaster,
most recent presentation was; Through the Ages – A history the only one in the territory to date.
of aged care in the Australian Eastern Territory to the
Sydney Chapter of the Historical Society. Broadbere Dean Simpson is a fifth-generation Salvationist
retired in 2003 after 43 years’ service with The Salvation who has worked in the editorial and internal
Army and has contributed papers to AJSAHistory. communications departments at Territorial Headquarters
in Sydney for the past 12 years. He was editor of Pipeline
Garth R. Hentzschel is currently conducting magazine for 18 months during 2013 – 2014. Dean was a
research for a PhD in history. He has been a lecturer and sports journalist for 25 years before that, including stints
held leadership roles in the areas of Social Sciences, as a writer and sub-editor with the Illawarra mercury,
Education and Humanities in tertiary education providers. Sydney’s Sun-herald, and Brisbane’s Courier mail, and
He has degrees in education, leadership, and counselling has been a contributor for several sports magazines. He
(BEd, BAdminLead, MEd [SGC]). Hentzschel is the also spent three years in the UK working on newspapers,
director of Cross & Crown Publications, president of The including The Scotsman and The times. Dean is married to
Salvation Army Historical Society, Brisbane Chapter, and Anne, and they have two children.
series editor of They took up their cross. He has published
works and presented papers on school chaplaincy, Major Cecil Woodward served 45 years as an
education, and Salvation Army history. Publications active officer of The Salvation Army Australia Eastern
include; With a smile and a cuppa (2007), The bag hut Territory. Appointments ranged across corps, social
tabernacle (2012), contributions to the magazine Others, centres, and divisional and territorial social appointments.
the Bulletin of The Methodist Historical Society of Ireland There were opportunities to contribute to various Salvation
and AJSAHistory. Army publications and to represent the Army at national
and international conferences. He holds a Social Work
Major Glenda Hentzschel is a retired Salvation degree, Master of Social Welfare – Administration and
Army officer who served for over 30 years in corps, Planning, and Master of Business Administration. He is
divisional, and territorial headquarters appointments. In currently a member of the Moral and Social Issues Council
retirement, her interest in Salvation Army history has Australia, editor of the Retired Officer magazine, and a
increased. She enjoys research and the opportunity of member of the corps leadership team, Caloundra.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 5

Salvation Army officer and military chaplain William McKenzie, known as ‘Fighting Mac’1

1 Photograph courtesy of The Salvation Army

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 6

FIGHTING MAC’S SUNSHINE SONG:
FACTS AND MYTHS

Cecil Woodward

Introduction

As applies to any efforts to explore the biographical details of people who have lived in earlier
centuries, stories concerning Salvation Army officer and military chaplain Commissioner William
McKenzie, known as ‘Fighting Mac’, “can be categorised [as] those which are demonstrably false,
those of uncertain veracity and varying probability, and those that have the support of reliable
contemporary records.”2 Both on the battlefield and in post-war encounters, the Sunshine song was
heartily sung by Australian troops with Fighting Mac as the song leader. Professor Daniel Reynaud
consistently presented the view that the song was McKenzie’s “own legendary composition.”3 This
paper will explore the timing of this song being used by McKenzie, the observations of others about
its use, and McKenzie’s comments - or silence - when its origin was mentioned.

Biographical material about William McKenzie always has a major focus on his time as a
chaplain to the Anzacs (Australia and New Zealand Army Corps) at Gallipoli and in France. As the
primary focus of his use of the Sunshine song, this time of service is critically important. However,
this paper will firstly examine a development within church music which began in the latter part of
the nineteenth century.

The emergence of Gospel Music

Throughout history there have always been varieties of musical styles and an evolution of new styles;
church music has not been insulated from such trends. Over time some of these styles have retained
a level of acceptance which has seen them endure, although sometimes this is through minority groups
to whom a particular style has a special appeal.

Within Christian evangelism, a genre which became labelled as ‘gospel’ emerged “from the
early 19th century ‘great awakenings’ and continued through to the revivalist campaigns of the period
1870 – 1920”.4 MasterClass surmised the term first appeared in print with the publication in 1874 of
Philip P. Bliss’ Gospel songs: A choice collection of hymns and tunes.5 Unlike the inspiring verse
compositions of Isaac Watts and Charles Wesley in previous generations, this style tended to follow
a format of verse-chorus-verse-chorus etc. In the revival meetings of Dwight L. Moody and Ira D.
Sankey, Sankey readily saw that this style provided the “emotional appeal and memorability”6 that
they desired. It was a style used in the meetings of Charles Finney and also appeared in the fledgling
Salvation Army. In The salvation soldiers’ song book, which was in use between 1889 and 1897,

Reference citation of this paper; Cecil Woodward, “Fighting Mac’s Sunshine song: Facts and myths”, The
Australasian journal of Salvation Army history, 7, 1, 2022, 6 – 12.
2 Daniel Reynaud, “The Legend of William McKenzie, Anzac Chaplain”, Lucas: An evangelical history review 2, 7,
(June 2014), 33.
3 Reynaud. “The Legend of William McKenzie,” 53.
4 John Beckwith, “Gospel Music”, The Canadian Encyclopedia, (31 January 2014), ¶ 1,
https://www.thecanadianencyclopedia.ca/en/article/gospel-music-emc accessed 15 September 2021.
5 MasterClass Staff, “Gospel Music Guide: A Brief History of Gospel Music”, MasterClass, (24 June 2021),
www.masterclass.com/articles/gospel-music-guide#a-brief-history-of-gospel-music accessed 15 September 2021.
6 Thomas Dwight Hemenway, “Chapter 10, “Moody and Sankey”, The Hemenway Foundation, (2001 – 2005), ¶ 11,
www.wolfkiller.net/Moody_Sankey/ accessed 15 September 2021.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 7

68% of its 289 songs were in this format of verse, chorus, verse, chorus and so on.7 The broader

influence of American revivalism of that period on William and Catherine Booth is readily
acknowledged by biographers.8 Revivalism’s influence on the Booths went as far as to impact
Christian Mission songs as evidenced by the title of William Booth’s first book of compiled songs

published in 1876 titled Revival music.

There were a number of prolific song writers in the gospel style and, as a soloist, Sankey found
a ready repertoire in verse composed by such writers as Fanny Crosby (1820 – 1915), and Philip P.
Bliss (1838 – 1876).9 With the growing popularity of this format came a desire by congregations to

have access to this range of songs and melodies. An indicator of the acceptability and growth of this

style is not only the number of publishers of such hymnals but also the regular release of revised

editions with additional hymns.

The sheer volume of such publications would indicate that these were compilations which many

a congregation used to supplement their denominational hymnal. As an example, one of the best
known of these was Sankey’s sacred songs and solos. This grew from a small initial volume in 1873
to a final seventh edition of 1200 hymns released in 1907.10 (This was the hymn book in regular use

in the small outer Brisbane suburban church attended by the author in the 1950s.) Aside from natural

spread among different countries, the distribution and singing of this music would have been

enhanced in the United Kingdom by the various revival campaigns conducted by Moody and Sankey
when they were there from June 1873 until August 1875.11

Another example of such ‘gospel’ compilations was the work of Charles Austin Miles (1868 –
1946) who edited or coedited a total of 37 volumes between 1900 and 1939 with titles such as: The
service of praise (1900), New songs of the Gospel (Nos 1, 2 & 3 combined) (1909), New songs of
Pentecost No 3 (1918), and Victorious Hymns (1939).12 Such volumes almost invariably included
some original compositions by the publication’s editor. Two of the songs written by Miles which
have endured through the subsequent decades are, I come to the garden alone which has appeared in
237 hymnals,13 and Wide, wide as the ocean which has appeared in 14 hymnals.14

However, the composition which is of particular interest for this paper is entitled Sunshine
which first appeared as No. 32 in The voice of praise, No 2 published in 1908.15 It was subsequently
included in another three volumes edited by Miles between 1908 and 1910. It was later included in
Redemption songs 1937. Each publication identified Charles Austin Miles as the writer and composer
of the song titled Sunshine, not Commissioner William McKenzie.

7 T. H. Howard (compiler), The salvation soldiers’ song book, (Melbourne, Australia: Australian Headquarters of The
Salvation Army, 1889). This song book was also reprinted a few times under Commissioner Thomas B. Coombs.When
Herbert Booth was appointed to replace Thomas Coombs, Booth enlarged and reprinted the song book with the same
title in 1897.
8 For example: The Booth’s use of measures used by Charles Finney is noted in R. J. Green, Catherine Booth: A
biography of the cofounder of The Salvation Army, (Michigan, USA: Baker, 1996), 141 and Norman H. Murdoch
showed the Booth used the “[m]ethods of Finney, Caughey and Palmer”. Norman H. Murdoch, Origins of The Salvation
Army, (Knoxville, USA: University of Tennessee Press, 1994), 113.
9 “Archives, Ira D. Sankey”, Moody Bible Institute, (2021), https://library.moody.edu/archives/biographies/ira-d-
sankey/ accessed 15 September 2021.
10 Hymnary.com, “Ira David Sankey”, (n.d.), www.hymnary.org/person/Sankey_IraDavid accessed 15 September 2021.
11 Moody Bible Institute, “Archives, Ira D. Sankey”.
12 Hymnary.com, “C. Austin Miles”, (n.d.), www.hymnary.org/person/Miles_CAustin accessed 15 September 2021.
13 Hymnary.com, “In the garden”, (n.d.), www.hymnary.org/text/i_come_to_the_garden_alone accessed 15 September
2021.
14 Hymnary.com, “Wide, Wide as the ocean”, (n.d.), www.hymnary.org/text/wide_wide_as_the_ocean accessed 15
September 2021.
15 Hymnary.com, “Sunshine”, (n.d.), www.hymnary.org/text/the_sunshine_i_have_found_will_fill_each_hour accessed
15 September 2021.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 8

Sunshine by Charles Austin Miles. The chorus was sometimes attributed to Commissioner William
McKenzie ‘Fighting Mac’16

The origins of the Sunshine song

16 Charles Austin Miles, The voice of praise, No 2: A complete collection of Scripture, gospel, Sunday-school and
praise service songs, (USA: Charles Miles, 1908), 32, in “Sunshine”, Hymnary.org, (n.d.),
https://hymnary.org/text/the_sunshine_i_have_found_will_fill_each accessed 15 September 2021.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 9

We know that William McKenzie was quite capable of writing both lyrics and music. Reynaud’s
biography provides two examples of songs composed by McKenzie for the benefit of the troops he
was serving.17 With chaplain responsibility for morale and because he was “a natural showman”,
McKenzie’s organisation and leadership of concerts were a feature of his activities from his early
days, beginning on board ship enroute from Albany to Egypt. We also know from the biographical
research of Reynaud that singing was widely used by Fighting Mac, as he was commonly known, in
his role as chaplain to the Australian troops in World War I.18 Singing was a feature of his Sunday
evening church services at Gallipoli. In the early months of 1916 between being evacuated from
Gallipoli and relocating to France, Mac often organised concerts for the recreation of ‘his boys’.19

The year 1916 looms as an important year in the story of the Sunshine song as it was not
mentioned in reliable biographical material prior to this. On 22 May 1916, McKenzie left for England
on two weeks leave.20 In the diary of 8 June 1916, his fellow chaplain, Tom Richards wrote, “To put
up a bright side we occasionally sing Captain McKenzie’s ‘Sunshine’ song.”21 It is at this point that
Reynaud identifies that the Sunshine song was a “new composition [which] embodied the classic
McKenzie positivism and became his trademark.”22 The song was “ideal for marching; it was a staple
at his concerts during the war, and regularly featured in his meetings with returned soldiers after the
war.”23 McKenzie often sent reports to The war cry with insights into his experiences. In a letter dated
late August, reproduced in local newspapers, McKenzie recounted a concert where he taught Sunshine
to British transport troops. He also recorded that at various times it was part of concerts, or after
church singing activities, and that the troops then sang it on their march.24 But Fighting Mac never
claimed that the chorus was his own.

Reynaud wrote of Fighting Mac that this was “his ‘Sunshine Song’”.25 But he was not the only
one to imply attribution to Fighting Mac. At a 1918 Memorial Service in Sydney, Lieutenant-Colonel
David Storey, formerly the second in command of the 4th Battalion, paid tribute to McKenzie for his
“great-hearted personality and his famous Sunshine song”.26 Some fifteen years after the war, as

McKenzie was welcomed as the incoming Territorial Commander for Eastern Australia, his former
commander, now Brigadier General, Iven Mackay “read the words of the padre’s song, ‘Sunshine’. .
. [which] was sung by the audience led by Commissioner McKenzie”.27 It must be noted that although
McKenzie was present at these events, he remained silent, neither confirming nor denying that he
wrote the song. World War II war correspondent, Allan Dawes heard the Sunshine song being sung
at a Red Shield post in Papua New Guinea. Hearing the chorus had Dawes recount seeing Fighting
Mac address women in Melbourne who represented the Australian Comforts Fund. In this meeting

17 Daniel Reynaud, The man the Anzacs revered: William “Fighting Mac” McKenzie Anzac Chaplain, (Warburton,
Australia: Signs Publishing. 2015), 68, 77.
18 Reynaud, The man the Anzacs revered.
19 Reynaud, The man the Anzacs revered, 103, 120.
20 Reynaud, The man the Anzacs revered, 144.
21 Reynaud, The man the Anzacs revered, 145.
22 Reynaud, The man the Anzacs revered, 145.
23 “Letter to Annie”, (12 June 1916), PR84/150, AWM, cited in Reynaud. The Man the Anzacs Revered, 145.
24 “Gallant stretcher-bearers”, The Bendigo independent, (Victoria, 12 October 1916), 7; “Mission of mercy”, The
Darling Downs gazette, (Qld, 21 October 1916), 6.
25 Reynaud, The Man the Anzacs revered, 148.
26 Adelaide Ah Kow, William McKenzie M.C., O.B.E., O.F. Anzac Padre, (London, UK: Salvationist Publishing and
Supplies, 1949), cited in Reynaud, The man the Anzacs revered, 186.
27 “Fighting Mac”, The Sydney morning herald, (NSW, 7 February 1933), 8.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 10

McKenzie had the women all sing the Sunshine song, again tying Fighting Mac to the chorus. Dawes
incorrectly added “as the boys had sung it on Gallipoli.”28

In all of the above, several questions arise: What is meant when various people refer to Sunshine
as being Mac’s song? Are they claiming or implying authorship by McKenzie? Are they in a
shorthand way identifying a connection between McKenzie and Sunshine as the chorus which
McKenzie was always using or lived by?

Sunshine and gospel music

As already noted, one of the features of gospel music was the regular release of revised editions of
published hymnals. Another feature of their popularity was the relative speed with which they were
taken up in other parts of the English-speaking world especially amongst evangelical groups. When
the early Salvation Army in Australia published The salvation soldiers’ song book in 1889, it included
some of those ‘American’ gospel songs, some within a relatively short time after being first published.
For example, Fanny Crosby’s I am thine o Lord was first published in 1875 and within 15 years was
included in an Australian Salvation Army song book. That song book included other songs published
in that same era in volumes produced by both Bliss and Sankey.

As noted previously, Sunshine first appeared in The voice of praise, No 2 published in 1908 and
was subsequently included in another three of the volumes edited by Miles. In each of these it is
clearly indicated that C. Austin Miles was the author and composer.

Unlike common practice in other hymnals, a feature of Salvation Army song books and tune
books until the mid-twentieth century was the absence of affixing the name of authors and composers
to their songs and music, thus creating an obstacle in efforts to easily verify authorship. The
supplement to the tune book issued in 1953 and The song book of The Salvation Army 1953 corrected
this oversight, except in the chorus section.29 However shortly prior to the adoption of that practice a
book, The Salvation Army chorus book with melodies was released in 1945 did identify authorship.
The chorus of the Sunshine song was included in that volume with the title So, if the sky is dark,
number 416 and identified the author as C. A. Miles.30 Alongside some anecdotal recollections, this
would indicate that it was well known enough in general Salvation Army use within their religious
singing to be included in that volume and also in the chorus section of The song book of The Salvation
Army 1953.31 This does not reveal how William McKenzie ‘discovered’ this chorus, but exposure to
it during his time in Britain in 1916 would seem to be highly probable. As to whether this exposure
was to the whole of Miles’ Sunshine song, verses and chorus, or only the chorus is of no great concern.

The memorability of choruses of a particular song sometimes resulted in them being detached
from verses of the song for a whole range of reasons. A current example could be the song, Turn your
eyes upon Jesus which was widely known, by verses and chorus, in use in the Billy Graham Crusades

28 Allan Dawes, “Red Shield takes personal touch to jungle outposts”, The telegraph, (Brisbane, 24 August 1942), 5.
29 Albert Orsborn, The Salvation Army tune book supplement for congregational singing, (London, UK: Salvationist
Publishing and Supplies, June 1953).; Albert Orsborn, The song book of The Salvation Army, (London, UK: Salvationist
Publishing and Supplies, 1953).
30 George L. Carpenter, The Salvation Army chorus book. (London, UK: Salvationist Publishing and Supplies,
November 1945), no 416.
31 Orsborn, The song book of The Salvation Army, 1953, 710, No 384.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 11

of the 1950s and 1960s.32 In the latest Salvation Army song book, only the chorus appears, number
445, and becomes the only part of the original hymn now sung by the congregation.33

For some people, to merely sing a refrain reminds them of the broader experiences described in
the verses they have previously known, while for others the chorus stands by itself as a message to
be taken hold of. That message can be encapsulated in a few rhythmic lines which can be easily
brought to mind at a later time. For the World War I Anzacs, simply to engage in singing the brief
message of the Sunshine song was an encouraging and motivating experience, as Henry Lawson
implies:

For their Old Salvation Army, and their country and their king,
They are marching to the trenches, shouting, “Comrades! Let us sing!”34

Conclusion

So how did a chorus attached to a gospel song published in 1908 become known as “Mac’s Sunshine
song”? Although after publication it would have been included, in varying degrees, in the
congregational repertoire of various churches, it would appear that McKenzie’s first significant
encounter with it could have been during his brief visit to Britain in May 1916.

Three key factors mark the linkage between McKenzie and the Sunshine song. The first is his
period of engagement with ‘his boys’, the troops of the 4th Battalion. With the exception of a couple
of brief furloughs and two months posted in England as chaplain to the AIF (Australian Imperial
Force) Depots there, he was with them from their arrival in France at the beginning of April 1916
until his departure at the end of November 1917.

Secondly, his personality won him wide-spread acceptance. As one digger anonymously wrote
of him, “[He] is not a “dug-out chaplain” or “behind-the-lines worker”. He is where the shells fall the
thickest and the cries for help are most numerous.”35 Between times of front-line fighting, McKenzie
provided the respite of concerts full of exuberant singing, “a ding-dong, slap-up, red-hot,
unadulterated Australian go.”36

Thirdly, the style and content of the chorus itself could have linked MacKenzie with the chorus.
It was regularly repeated in McKenzie’s concerts and on the march. It had a steady rhythm and easily
remembered lyrics. Most importantly, the lyrics resonated directly with the challenges and hopes of
the men fighting on the Western Front.

Although not the author of this song, all of the available evidence would indicate that it is totally
valid to say that William McKenzie made the Sunshine song his chorus; it was a theme to live by and
to share with others. He made it a chorus whose truth not only gave a message of hope to ‘Aussie’
diggers in the midst of the horrors of World War I on the French Western Front, but one that remained
with those men throughout their subsequent years.

32 Helen H. Lemmel, Turn your eyes upon Jesus, in Cliff Barrows (Ed), Billy Graham crusade songs, (Sydney,
Australia: Chancel Publishing, 1968), 50.
33 Andre Cox, The song book of The Salvation Army, (London, UK: International Headquarters of The Salvation Army,
July 2015), No 445.
34 Henry Lawson, Booth’s Drum I, in Leonard Cronin (Ed), Henry Lawson, A fantasy of man, Complete works 1901 –
1922, (Willoughby, Australia: Lansdowne Press, 1984), 640.
35 Anon in Scottish Australasian, (August 1918), P 6418, cited in Reynaud, The man the Anzacs revered.
36 “Letter to Annie”, (29 August 1916), PR84/150, AWM cited in Reynaud, The man the Anzacs revered.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 12

HISTORY OF SALVATION ARMY TRAINING
OF HEALTH WORKERS IN

PAPUA NEW GUINEA, 1975 – 1994

Helen E. S. Ashwell

Papua, the southern section of Papua New Guinea, had been a British protectorate until 1906 when
Australia administered it as a territory. New Guinea, the northern section, which was a German
colony, was mandated as a territory to Australia by the League of Nations after World War One. From
1945, Australia administrated the joint area now known as Papua New Guinea (PNG) as a single
territory.1 The Salvation Army operated with the Australian military personnel in PNG during World
War Two. However, The Salvation Army did not officially commence in the country until 31 August
1956.2 The nation of PNG achieved its independence from Australia on 16 September 1975.3
Salvation Army administration remained under the leadership of the Australia Eastern Territory until
it became an independent command on 4 July 1994. The PNG Salvation Army gained Territory status
on 9 December 2000.4

The Salvation Army medical services in Papua New Guinea began as early as 1960 through
Maternal Child Health (MCH) clinics in the Eastern Highlands Province (EHP).5 Clinics were
initially conducted from the Government Henganofi Health Centre. A clinic was established at
Onamuga in 1963, which led to the establishment of The Salvation Army Health Services.6

Training of Nurse Aides began in Papua New Guinea in 1964, with the intention that this cadre
of health worker would raise the standard of living in the community.7 It soon became apparent that
there was much demand for Nurse Aides to fill a gap in staffing district health facilities. The role of
the Nurse Aide in Papua New Guinea was to provide basic nursing care at a provincial hospital or
district health facility.8 These health facilities provided curative and preventive care to a population
of between 5,000 to 20,000.9 A provincial hospital had approximately 30 in-patient beds and provided
similar services to the district health facilities. The hospital also provided services for disease control,
environmental health improvement, diagnostic laboratories, radiological and surgical services.10 The
Nurse Aide was part of a team providing curative care under the supervision of a general nurse, health

Reference citation of this paper; Helen E. S. Ashwell, “A history of Salvation Army training of health workers in
Papua New Guinea, 1975 – 1994”, The Australasian journal of Salvation Army history, 7, 1, 2022, 13 – 20.
1 National Archives of Australia, Independence of Papua New Guinea, 1975, Fact sheet 261, (n.d.),
https://www.naa.gov.au/sites/default/files/2020-05/fs-261-independence-of-papua-new-guinea-1975.pdf accessed 2
December 2021.
2 The Salvation Army, “Our history – PNG Salvation Army history”, (The Salvation Army Papua New Guinea
Territory, n.d.), http://salvationarmy.org.pg/our-faith/about-us/our-history/ accessed 2 December 2021.
3 National Archives of Australia, Independence of Papua New Guinea, 1975.
4 The Salvation Army, “Our history”.
5 The Salvation Army, From strength to strength: A review of The Salvation Army in Papua New Guinea after 25 years
(1956 – 1981), (Port Moresby, PNG: The Salvation Army Health Services, 1981).
6 The Salvation Army, From strength to strength.
7 Department of Health, Papua New Guinea national health plan 1986 – 1990, (Port Moresby, PNG: Department of
Health, 1986), Chapter 11.
8 Department of Health, Papua New Guinea national health plan 1986 – 1990.; Papua New Guinea National
Department of Health, Developing competency-based curriculum and training materials: A manual for trainers of
health workers, (PNG: National Department of Health, Human Resource Management Branch, Curriculum
Development and Training Unit, 2001), 21.
9 Helen E. S. Ashwell, Review of the Onamuga Community Health Worker Training School, Eastern Highlands
Province, Papua New Guinea, (PNG: The Salvation Army Papua New Guinea, 1994).
10 Ashwell, Review of the Onamuga Community Health Worker Training School.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 13

Salvation Army Papua New Guinea Nurse Aide Graduation, 1986 (1984 – 1985 intake)11

11 Photo taken by N. Cranny, (1986), courtesy of the author.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 14

extension officer, or doctor. They were also involved in providing preventative maternal and child
health services at health facilities or on mobile village clinics.12 The nurse aide was not trained in
management of a rural health facility, such as an aid post at community level. On completion of
training, students sat Nursing Council Examinations. If successful, they could apply to the Nursing
Council for registration as a nurse aide in Papua New Guinea. This entitled them to gain employment
in a hospital, health centre, or health sub-entre where they could work under supervision of a
registered general nurse.

The Salvation Army was approached by the PNG National Department of Health in 1974, to
assist in training nurse aides.13 The invitation was accepted. Nurse Aide training commenced the
following year with four female students on a trial basis at Omborda Health Centre in Asaro Valley,
Eastern Highlands Province.14 The trial was successful, so a Nurse Aide Training School was
established at The Salvation Army Onamuga Mission Station in 1977, with seven female students.15
Captain Lorraine Mack was appointed principal of the school, with the support of Salvation Army
Australian expatriate lay workers. Initially, the nurse aide training program ran for 15 months. In
1978, the nurse aide training curriculum was reviewed and improved. The length of training was
increased to two years in 1982 to include simple diagnostic and treatment skills, and preventative
maternal and child health care.16

Onamuga Community Health Worker Training School, 198917

The Salvation Army increased its student intake to 23 females in 1979. On completion of high
school each year, approximately 20 young unmarried women, aged 17 to 19 years, commenced
training at the Onamuga Training Facility. Students gained clinical experience as they rotated
between three Salvation Army health facilities; namely Omborda, Onamuga and Misapi in the Eastern
Highlands.18 In addition, six weeks clinical experience was gained at Kainantu or Goroka Hospitals.19
The years between 1975 and 1986, approximately 120 young women graduated as nurse aides and
gained employment at Salvation Army health facilities.

12 Department of Health, Papua New Guinea national health plan 1986 – 1990.; Papua New Guinea National
Department of Health, Developing competency-based curriculum and training materials.
13 The Salvation Army, From strength to strength.
14 Department of Health, Papua New Guinea national health plan 1986 – 1990.
15 Ashwell, Review of the Onamuga Community Health Worker Training School.
16 Papua New Guinea National Department of Health, Developing competency-based curriculum and training
materials, 21.; Ashwell, Review of the Onamuga Community Health Worker Training School.
17 Photo taken by A. Moores, (1989), courtesy of the author.
18 Ashwell, Review of the Onamuga Community Health Worker Training School.
19 Ashwell, Review of the Onamuga Community Health Worker Training School.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 15

In 1985, Sister Helen Ashwell arrived at The Salvation Army Nurse Aide Training School. In
the same year it became obvious to the PNG National Department of Health, Curriculum Unit, that
there were serious weaknesses in the delivery of health care at community level.20 A needs
assessment, conducted in 1986, highlighted the need to improve the quality of care provided.21 There
was a need to re-focus the emphasis of community health care services to a more preventative
approach to primary health care.22 So, in 1987 the PNG Government introduced training for a new
cadre of health worker – Community Health Worker (CHW).23 This curriculum combined the content
of the nurse aide with that of the aid post orderly curriculum.24 The Medex Primary Health Care series
of texts, produced by the University of Hawaii for use in developing countries, were initially used.25
Principals of aid post orderly and nurse aide training schools were asked to assist the curriculum unit
to design the new CHW curriculum.26 Every six months, these principals met with Department of
Health officials to work on adaptation of the Medex student texts. A review in 1988 highlighted
language difficulties and the inappropriateness of some content. These texts were eventually re-
written and made user-friendly for use in PNG.27

Sister Helen Ashwell, Nurse Aide Training School, 198528

The CHW curriculum was designed as a two-year competency-based training program.29 The
syllabus covered such topics as community development, basic diagnostic and curative care, maternal
and child health care, and management skills.30 The two-year course allocated 40% of its content to
preventative health care and 60% to curative health care. The curriculum allocated 30% to gaining
knowledge while 70% of training was devoted to skill development through practical experience.

20 Helen Ashwell, “A case study of the clinical competency of community health workers in the Eastern Highlands of
Papua New Guinea”, (Unpublished Masters Treatise, Sydney University, 1993).
21 Papua New Guinea National Department of Health, Developing competency-based curriculum and training
materials.; H. Ashwell, and P. Freeman, “The clinical competency of community health workers in the Eastern
Highlands Province of Papua New Guinea”, Papua New Guinea medical journal, 38, 3, (1995), 198 – 207.
22 PNG National Department of Health, Developing competency-based curriculum and training materials.
23 Ashwell, “A case study of the clinical competency of community health workers”.
24 Ashwell, Review of the Onamuga Community Health Worker Training School.
25 Ashwell & Freeman, “The clinical competency of community health workers”.
26 Ashwell, “A case study of the clinical competency of community health workers”.
27 Ashwell, “A case study of the clinical competency of community health workers”.
28 Photo taken by L. Mack, (1985), courtesy of author.
29 Ashwell, Review of the Onamuga Community Health Worker Training School.
30 Ashwell, “A case study of the clinical competency of community health workers”.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 16

Time allocated to community health promotion and disease prevention was 20% more than that spent
on curative care clinical experience.31

The training program commenced with an emphasis on preventative health issues at community
level, rather than on curative health issues alone.32 Initially students studied the module “identifying
community health needs”. They were then allocated to a village for three weeks to help identify health
needs. In the second year of training, students studied the module “meeting community health needs”.
They then returned to the same village and helped the community meet those needs identified the
previous year.

Identifying community health needs, 198733

On completion of training, the CHW was deemed competent to work in the community at Aid
Post level. Students had to demonstrate they were competent to practice in an isolated situation. In-
house final written and practical examinations were conducted by each training facility, before
signing off on student competency. The Medical Board took over responsibility for registration of
trained CHW. Further on-the-job training was required if graduates were employed at District or
Provincial health facilities.34

The Salvation Army was one of seven health worker training schools chosen to introduce
training of CHW in 1987.35 These schools provided the National Department of Health with feedback
on the curriculum and training materials. Training of nurse aides and aid post orderlies was phased
out by 1988.36 The CHW could be either male or female, with a minimum Grade 10 level formal
education.37

The Salvation Army accepted 25 male and female students for CHW training in 1987.38 Intake
numbers increased to 30 in 1988, bringing the total student body to 50.39 Up until 1986, The Salvation
Army had only accepted females for health worker training. Male students were accepted for training
from 1987 onwards, although in 1990 no males were accepted as the male accommodation block

31 Ashwell, “A case study of the clinical competency of community health workers”.
32 J.D. Boone, Job functions study for the Health Orderly in Papua New Guinea, (Port Moresby, PNG: Department of
Health, 1986).
33 Photo courtesy of the author.
34 Ashwell, Review of the Onamuga Community Health Worker Training School.
35 PNG National Department of Health, Developing competency-based curriculum and training materials.; Ashwell, “A
case study of the clinical competency of community health workers”.
36 PNG National Department of Health, Developing competency-based curriculum and training materials.
37 Ashwell, “A case study of the clinical competency of community health workers”.
38 Ashwell, Review of the Onamuga Community Health Worker Training School.
39 Ashwell, Review of the Onamuga Community Health Worker Training School.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 17

needed adaptations. There was no intake of students for training at Onamuga in 1993.40 In the years
between 1987 and 1994, 189 young Papua New Guineans commenced training at The Salvation Army
Community Health Worker Training School. Of these, 128 (68%) were female and 61 (32%) males.41

Community Health Worker students in class, 198742
It was expected there would be an attrition rate of 25% over the two-year training period.
Among those who trained at The Salvation Army Training School over an eight-year period, there
was only a 15% attrition rate. Reasons for not completing training included personal or family
problems, or behavioural or disciplinary reasons.43
A select number of academically advanced students were chosen for sponsorship by The
Salvation Army for general nurse training from 1986 onward. On completion of training at Onamuga
these students transferred to the Nazarene or Anglican general nurse training schools. Between 1986
and 1994, six females and one male received advanced training under The Salvation Army
sponsorship program. A few returned to serve with The Salvation Army at either a health facility or
on the training school staff.

Principal, Sr Helen Ashwell at work, 198644

40 Department of Health, Papua New Guinea National Health Plan 1986 – 1990.
41 Ashwell, Review of the Onamuga Community Health Worker Training School.
42 Photo courtesy of the author.
43 Ashwell, Review of the Onamuga Community Health Worker Training School.
44 Photo taken by K. Brown, (1986), courtesy of the author.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 18

The number of CHWs who graduated from The Salvation Army training facility between 1987
and 1994 was 139. Of these 94 (68%) were females and 45 (32%) were males. This equates to 10%
of all CHWs who graduated from the 14 CHW training schools throughout PNG during that time.45
By 1994, ten CHW graduates were employed by The Salvation Army Health Services.46

The CHW curriculum was revised by the Government in 2000.47 The training materials were
reviewed and the National Department of Health curriculum committee decided to phase out the
student texts. The Health care manual for Community Health Workers by Clifford Smith was revised
in 1996 (2nd Edition).48 This manual was then recommended by the National Department of Health,
curriculum unit, as the standard training material for CHW training.49

Transporting Community Health Worker students for practical experience, 198950

There was local unrest in the Onamuga area in 1989. This led to tribal warfare breaking out in
the area in September 1990. Rascal activities51 on the road between Onamuga and Kainantu continued
to intensify, until it became unsafe for females to travel on public transport on this stretch of road.
Female students and staff became confined to the Onamuga mission property. Ultimately, the
Community Health Worker Training School moved to Kainantu and took up residence on the newly
acquired Salvation Army property at the southern end of Kainantu township. Training was interrupted
for a while, but soon settled under the leadership of a Papua New Guinean principal and tutorial staff.
Practical experience was restricted to nearby health facilities. Only male students were permitted to
travel and work at the Onamuga Salvation Army health facility. The Onamuga Health Sub-Centre
was ultimately converted to a day-care centre from that time onwards.

45 Ashwell, Review of the Onamuga Community Health Worker Training School.; MEDEX, MEDEX primary health
care series: An overview, health manpower development staff, (Honolulu, USA: University of Hawaii, 1983).
46 Ashwell, Review of the Onamuga Community Health Worker Training School.
47 PNG National Department of Health, Developing competency-based curriculum and training materials.; Health
Curriculum & Media Unit, Community Health Worker curriculum document, (Port Moresby, PNG: Department of
Health, 1988/1991).; Papua New Guinea Women’s and Children’s Health Project, Review of in-service training
program, (PNG: International Development Support Services, 2004).
48 MEDEX, MEDEX Primary Health Care Series.
49 PNG Women’s and Children’s Health Project, Review of in-service training program.; C.L. Pilang, M.A. Gray, F.I.
Oprescu, “The evolution of the Community Health Worker program in Papua New Guinea”, Rural and Remote Health
17: 3961, (2017).; MEDEX, MEDEX Primary Health Care Series.
50 Photo courtesy of the author.
51 Rascal gangs in PNG began to form around 1963 as groups of young men involved “in vandalism, intimidation,
mutual protection, and petty theft.” These groups became more organised throughout the 1970s and 1980s. In the 1990s,
rascal gangs linked to organised crime with “the international underworld through both drug and stolen merchandise
markets.” B. Harris, “Rascal gangs of Port Moresby”, Criminology Australia, 1, 1, (June/July 1989), 3 – 4, 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 19

Community Health Worker Graduates, 1989, (1987 – 1988 intake)52

52 Photo taken by W. Williams, (1989), courtesy of the author.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 20

MARRIED IN MANILA
A CASE STUDY OF THE FIRST SALVATIONISTS

MARRIED IN THE PHILIPPINES

Garth R. Hentzschel and Phillip Arlen Lapeña

The year 2022 will see the 83rd anniversary of the first Salvation Army wedding that took place in the
Philippines. The marriage was between two Swedish Salvation Army missionary officers, John
Alfred Sundberg and Lisen Teola Granberg. History can teach us a sense of morals and values.1
Therefore while the marriage had an impact on the lives of the two individuals, it can also be upheld
in the history of The Salvation Army Philippine Territory as a model of a Salvationist marriage. This
paper will investigate the understanding of marriage on the islands, the history of The Salvation Army
on the archipelago, and the historical case study of the first Salvationists to be married in the context
of the Philippines. It will show how this historical model of a Salvationist marriage can encourage
current Salvationists to aim for wider ideals in marriage.

Love and marriage?

To the western mind, marriages are deeply personal and special to the two people who wed.
Sometimes it is also an exciting event for the families and wider community. In a survey conducted
by Relationships Australia in 2015, seven reasons were identified as to why people in Australia chose
to marry.2 More recently, the western modernist idea of marriage, that is marring for physical and
emotional ‘love’, as well as the rise of postmodern thought in “moral relativism”, that is “praise of
freedom and individuality and democratisation of all aspects of human life”, has seen the definition
of marriage change. A person can marry anyone or anything they love.3 Was Frank Sinatra correct in
a song he sang, “Love and marriage, go together like a horse and carriage”?4

Other reasons for marriage may include: an arranged marriage, marriage for financial reasons,
or marriage for family connections. All of these are singular in motivation, that is, there are benefits
only to the agreeing parties, individuals within the couple, or even the benefit of one person within
the marriage. Are the benefits of love, physical attraction, money, power, or prestige the only reasons
for marriage? Are these enough? Should marriage be undertaken only to benefit an individual, the
individuals within the marriage, or the union between them? Should love, a western modernist
mindset, act as a moral and social imperialistic force in the Philippines?

Reference citation of this paper; Garth R. Hentzschel and Phillip Arlen Lapeña, “Married in Manila: A case
study of the first Salvationists married in the Philippines”, The Australasian journal of Salvation Army history, 7,
1, 2022, 21 – 40.
1 “Why is history important and how can it benefit your future?” University of the People,
https://www.uopeople.edu/blog/why-is-history-important/ accessed 8 February 2022.
2 The seven reasons given by Relationships Australia for people to marry were: for love, for companionship, to signify a
life-long commitment, to provide security for children, to make a public commitment to each other, for legal status and
financial security, and religious beliefs. Relationships Australia, “Why do People get married?” (18 May 2015),
https://relationships.org.au/document/why-do-people-get-married/ accessed 31 December 2021.
3 See the analysis in Joseph A. Boone, “Modernist manoeuvrings in the marriage plot: Breaking ideologies of gender
and genre in James’s The golden bowl”, PMLA, 101, 3, (May 1986), 375-388.; Agata Kozak, “Post-modern changes in
marital and family life”, Journal of education culture and society, 1, (20011), 73-79.
4 Sammy Cahn and Jimmy van Heusen, “Love and marriage lyrics”, AZLyrics.com (2000-2021),
https://www.azlyrics.com/lyrics/franksinatra/loveandmarriage.html accessed 31 December 2021.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 21

Lisen Teola Granberg and John Alfred Sundberg married on 24 June 1939, Manila, the Philippines5

5 Photograph courtesy of Annlies S. Cato, the daughter of Lisen and John Sundberg.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 22

The Salvation Army articles of marriage included a wider motivation for marriage, as
Commissioner J. Edward Read wrote, “[r]ather than reducing the religious nature of the wedding, we
favour additions,”6 a deeper commitment to God, greater service to Jesus Christ, and a devout
dedication to The Salvation Army.

In line with some motivation for marriage, the 2018 Salvation Army articles of marriage stated,
“we enter into this marriage for reasons of personal happiness and fulfilment”. However, the
statement was preceded by the word, “although”. The inclusion of this word showed that “personal
happiness and fulfilment” was but one element of the Salvationists’ union. The articles of marriage
continued with its first point;

we will do our utmost to ensure that our married status and relationship will deepen our
commitment to God and enhance the effectiveness of our service as soldiers of Jesus Christ in
The Salvation Army.7

The articles of marriage included two other key points. The couple’s home would be a place of
evangelism and witness to Christ as Saviour. The couple would “encourage each other to ‘grow in
grace, and in the knowledge of our Lord and Saviour Jesus Christ’.”8 The articles of marriage have
had revisions in 1989, 2004, and 2014, and have become somewhat diluted; from seven main points
in the 1925 publication, to only three main points in the current 2018 edition. Although there have
been changes, the main covenant within the articles of marriage remained that a Salvationist marriage
should include a joint striving towards a deeper relationship with God and enhanced commitments to
Jesus Christ and The Salvation Army. This sees a wider and more encompassing motivation for
marriage than that often expressed in society. Can such an idea work in the context of the Philippines?

The marriage context of the Philippines

The Philippines is an archipelago composed of 7,107 islands. The geography consists of
mostly mountainous terrain with coastal lowlands.9 When the Portuguese explorer, Ferdinand
Magellan sailed under the Spanish flag in 1521, he opened the way for Spain to colonise the
islands and for the Catholic Church to become the only Christian ideology in the Philippines
until 1898. The church grew to become the dominant religion, making the Philippines the only
Christian country in Asia.10 The terrain and religion of the islands has had major impacts on
the history and marriage context of the Philippines.

The first faith of the Philippines population was an indigenous folk religion, referred to as
Anitism or Bathalism, which was made up of stories and rituals. The terrain meant that there were
variations to the stories and practices. To different levels, the religion in regions were impacted by
Buddhism, Taoism, and philosophies from neighbouring Asian regions. To this day, the geography
dictates that there are differences in history, practices, and levels of change within each region.11

6 J. Edward Read, Keepers of the covenant, (Canada: J. Edward Read, 1995), 172.
7 General of The Salvation Army, Salvation Army ceremonies, (London, UK: International Headquarters, revised 2018),
19 – 20.
8 General of The Salvation Army, Salvation Army ceremonies, 20.
9 Anon, “The Salvation Army in the Philippines”, Central connection, (25 September 2013),
https://salarmycentral.org/blog/2013/09/25/salvation-army-philippines/ accessed 12 January 2022.
10 Robert F. Saunders, Sinimulan Ng Panginoon (Pioneered by God): History of The Salvation Army in the Philippines,
(Manila, the Philippines: The Salvation Army Philippine Command Headquarters, 1978), 5.
11 Alfred W. McCoy and Ed. C. De Jesus (eds), Philippines social history: Global trade and local transformations,
ASAA Southeast Asia publication series, (Ateneo De Manila University Press, 2001), 4 – 11.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 23

Marriages at this time were often arranged, ritualised, virilocal, and hierarchical, with the hope that
intimacy would grow over time. The couple’s families were also involved in the deliberation of the
arrangements.12

In the late 14th and early 15th centuries, Muslim traders and missionaries arrived in the
Philippines. Islam slowly spread until it was arrested upon the arrival of the Spaniards. This
monotheistic religion changed the structure of belief to one God and his prophet, yet changed little in
the moralistic, hierarchical, or emotional boundaries of marriage. Islam, like Christianity however
attempted to assert that those married to each other were of the same faith.13

In her colonisation, Spain imbedded her religion, Catholicism. From the 16th century Spanish
missionaries and settlers taught their faith to the indigenous population until Catholicism became the
state religion. The spread of Catholicism was not without trial. Due to the geography of the country,
the population was divided into barangays, groups that consisted of 30 to 100 families. Each barangay
had developed its own caste system which in places hindered the progress of Catholicism. Areas like
Mindanao were not occupied by the Spanish, and Islam continued to flourish.14

One of the major issues faced by those teaching Catholicism was the pre-Christian
understanding and practice of marriage. Tingting Cojuangco showed that while there were similarities
within marriage traditions, there were also differences. Cojuangco wrote,

In both Christianity and Islam, there were certain traditions and customs that obviously could be
tolerated, while others were incompatible and unacceptable to both… [and] there were certain
native values that could not be uprooted.15

The Spanish Christian missionaries wanted to reform marriage. In the Philippines,

Polygyny was not uncommon, but was mostly confined to wealthier chieftains. Divorce and
remarriage were also common as long as the reasons were justified. Accepted reasons for divorce
included illness, infertility, or a finding better potential to take as a spouse. The missionaries also
disagreed with the practices of paying dowries, the “bride price” where the groom paid his father-
in-law in gold, and “bride-service”, in which the groom performed manual labour for the bride’s
family, a custom which persisted until the late 20th century. Missionaries disapproved of these
because they felt bride-price was an act of selling one’s daughter, and labour services in the
household of the father allowed premarital sex between the bride and groom, which contradicted
Christian beliefs.16

The points of concern for the Christian missionaries had been similarly practiced in the
marriages of both the indigenous religion and Islam.17 Cojuango however believed that, although
there were differences and difficulties, people of different faiths still wedded successfully to form
mixed marriages. It was believed that the Philippine’s culture was stronger than the pull of faith.18 In

12 Fenella Cannell. Power and intimacy in the Christian Philippines, (Cambridge, UK: University of Cambridge Press,
1999), 48 – 54.; Maria Christine N. Halili, Philippine history, (Manila, the Philippines: Rex Book Store, 2004), 51.
13 Cannell. Power and intimacy in the Christian Philippines, 48 – 54.; Halili, Philippine history, 51.; Tingting
Cojuangco, “Interfaith marriages in the Philippines are based on common heritage”, 99 – 106 in Margaret Haerens (ed),
Mixed marriage, (Farmington Hills, USA: Greenhaven Press, 2014).
14 Cojuangco, “Interfaith marriages in the Philippines are based on common heritage”, 99 – 106. The geography of and
religious divide in the country has caused some issues for The Salvation Army. Saunders, Sinimulan Ng Panginoon, 50.
15 Cojuangco, “Interfaith marriages in the Philippines”, 101.
16 “Catholic Church in the Philippines,” Wikipedia, (12 August 2021), ¶9,
https://en.wikipedia.org/wiki/Catholic_Church_in_the_Philippines accessed 29 August 2021.
17 Cojuangco, “Interfaith marriages in the Philippines”, 101.
18 See the discussion in Cojuangco, “Interfaith marriages in the Philippines”.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 24

contrast, Paul Rodell claimed, “[w]hile Philippine culture is extremely tolerant of competing
religions, that toleration stops at the marriage bed.”19

With varying degrees of success, the Catholic Church attempted to Christianise the entire
archipelago of the Philippines. The Catholic Church remained the only Christian church in the country
and was uninterrupted by Protestantism until the Spanish-American War in 1898. Even with the

advent of Protestantism and secularism, Catholicism has remained strong. In the 1960s, 83% of the
population declared themselves linked to the Roman Catholic faith; this had only slightly declined in
2015 (Philippine Statistics Authority stated 79.5%, while Lipka listed 81% of Filipinos align
themselves with Catholicism).20

The victory of the United States of America not only saw the USA become a Pacific power and
Spain relinquish claims on Cuba, Guam, Puerto Rica and the Philippines (the last three were taken
by the USA along with Hawaii), but it opened the way for Protestant Christianity to establish itself in
the Philippines.21 Protestantism did not have an easy commencement in the Philippines. In 1898, it is

believed, secret Protestant meetings were held in Manila, however the Spanish and Filipinos who
attended these meetings “died ‘mysteriously’”. During the same period, Salvation Army officer,
Major John Milsaps, in the position of chaplain to the USA military arrived in the islands and
commenced holding meetings for the troops and the local population.22

With the USA’s secularisation of the islands, there was a forced separation of church and state.
This meant that the clergy lost material resources and their influence on government decisions.
Ramonón Stephen B. Aguilós wrote,

[t]he situation of the Church during the early years of American rule, socially and physically
speaking, was one of total disaster. Church buildings and institutions were razed to the ground
and many were severely damaged. There were fewer than six hundred [and] seventy-five Filipino
priests.23

Anti-clerical sentiment and nationalism rose throughout the population which led to the
formation of the Filipino National Church (Iglesia Filipina Independiente) in 1902. Protestant
ministers arriving from the USA and American Protestant public school teachers helped spread
Protestantism and slowly eroded Spanish and Catholic influence, but not entirely.24 Michael Lipka
stated that the majority of Filipinos “have conservative views on social issues, some of which are
strongly in line with Catholic Church teachings.” He found “two-thirds (67%) say that getting a
divorce is morally unacceptable … [and] Filipinos overwhelmingly view having an abortion as
immoral (93%)”.25 The Christian influence however had its limits. One Salvation Army publication
observed, the church had “failed in establishing a sound moral code.” Writing in the 1960s the

19 Paul Rodell, Culture and customs of the Philippines, Culture and customs of Asia, (Westport, USA: Greenwood,
2002), 128.
20 Anon, Tell them in the east, (London, UK: International Headquarters of The Salvation Army, 1962), 38.; Michael
Lipka, “5 facts about Catholicism in the Philippines”, Pew Research Center, (9 January 2015),
https://www.pewresearch.org/fact-tank/2015/01/09/5-facts-about-catholicism-in-the-philippines/ accessed 6 February
2022.; “2019 report on international religious freedom: Philippines”, Office of International Religious Freedom, (US
Department of State), https://www.state.gov/reports/2019-report-on-international-religious-freedom/philippines/
accessed 6 February 2022.
21 “The Spanish – American War, 1898”, Office of the Historian, (30 August 2021),
https://history.state.gov/milestones/1866-1898/spanish-american-war
22 Saunders, Sinimulan Ng Panginoon, 5.
23 Ramonón Stephen B. Aguilós, “Church realities in the Philippines: 1900-1965”, AHIg (1999), 205, Dialnet-
ChurchRealitiesInThePhilippines19001965-233617.pdf accessed 29 August 2021.
24 Aguilós, “Church realities in the Philippines”.
25 Lipka, “5 facts about Catholicism in the Philippines”, ¶7.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 25

observer continued, “in downtown quarters of some urban areas, rape, robbery and violence are
commonplace, and the newspapers frequently carry accounts of gang warfare.”26

In addition to the church having little impact on the moral fibre of the Philippines, Alicia
Blimkie in a study on poverty wrote, “[p]overty is an acute issue in the Philippines.”27 Blimkie found
that “one fifth of the population lived under the poverty line.”28 Poverty, mixed with the historical
mindset of marriage and the inability of the historic church in the Philippines to create a “sound moral
code” has seen marriage in the Philippines exhibit different motivations than those realised in many

other nations.
In her honours thesis, Belinda Greensill found that the Philippines contributed greatly to “bride

migration” or ‘marriage migrants’.29 The number of Filipinos, especially females, engaged in

marriage migration is significant. It would appear that many of these do so seeking a better way of
life.30 Nicole Constable wrote,

The Philippines is a popular place of origin of marriage migrants, …. Immigration figures from
the Philippines clearly illustrate one facet of the gendered pattern of marriage migration. Of the
over 175,000 Filipinos engaged or married to foreigners between 1989 and 1999, over 91 percent
involved Filipino women. The geographic distribution of the foreign partners is not surprising
when we consider the historical, colonial, and postcolonial ties between the Philippines and the
United States and Japan. Approximately 40 percent (over 70,000) of the foreign partners are from
the United States; 30 percent (over 53,000) from Japan; 8.8 percent from Australia; 4.2 percent
from Germany; 3.8 percent from Canada; and 1.9 percent from the United Kingdom…. The
remaining 11 percent represent marriage partners of fiancés from other parts of the world…31

There have been a few studies to investigate the motivation for Filipinos who had married
Australians. One indicated, “some argue Filipino women marry foreigners not for love but primarily
for financial stability”, and that, “[m]arrying for money is normal for some Asian countries, especially
in the Philippines.”32 The article also listed other reasons for marriage; quality education, financially
supporting the wider family, idealised images of beauty, and for love and friendship.33 Another study
showed Filipino women saw “intercultural marriage as a way to improve their class and status”, yet

there is discrepancy in research as to the hierarchical placement of reasons for marriage. While

economics, gaining citizenship of a developed country, and love all were listed, it was not clear what
is the paramount reason.34 Whatever the placement of these motivations, they all centred on the

26 Anon, Tell them in the east, 39.
27 Alicia Blimkie, “Crime and poverty: criminalization and empowerment of the poor in the Philippines”, International
human right internship program, Working paper series, 7, 1, (Fall 2019), 4.
28 Blimkie, “Crime and poverty”, 6, 8.
29 Belinda Greensill, “A comparative study of the migration experiences of Filipino and Thai brides in Western
Australia”, (Honours Thesis: Edith Cowan University, 1994).
30 Found that between 1989 and 1999, 175,000 Filipinos engaged or married foreigners, 91% of these were Filipino
women. Nicole Constable, “Introduction: Cross-border marriages, gendered mobility, and global hypergamy”, in Nicole
Constable (ed.), Cross-border marriages: Gender and mobility in transnational Asia, (Philadelphia, USA: University of
Pennsylvania Press, 2005), 4.; “Why do so many Filipino women want to marry American or Australian men?
Philitimes (9 January 2022), https://philtimes.com.au/why-do-so-many-filipino-women-want-to-marry-american-or-
australian-men/ accessed 13 January 2022.; Nicole Constable, “Introduction: Cross-Border marriages, gendered
mobility, and global hypergamy”, 1 – 16, in Nicole Constable (ed), Cross-Border marriages: Gender and mobility in
transnational Asia, (Philadelphia, USA: University of Pennsylvania Press, 2005), 4.
31 Constable, “Introduction: Cross-Border marriages”, 4.
32 “Why do so many Filipino women want to marry American or Australian men?” ¶2, 3.
33 “Why do so many Filipino women want to marry American or Australian men?”
34 Dissimilar to the study by Relationships Australia, the reasons for Filipino women to marry Australian men included
financial factors, employment, loneliness, having children, social and cultural mobility and the lack of opportunity for
marriage in one’s country. Greensill, “A comparative study of the migration experiences of Filipino and Thai brides”,
16, 17, 35.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 26

individual. Anne-Marie D-Aoust believed some motivation went further; she found that marrying a
foreigner was not an individual-based strategy, but a family based one.35 This however was still a
financial decision, not based on love or the development of the wider society.

There are other clear differences in the institution of marriage in the Philippines when compared
to many other countries. The islands “officially and legally prohibits divorce”.36 Ana P. Santos
described this in the following manner; “[i]n the Philippines, a husband and wife can part only through
death, or the torturous process of annulment.”37 She later stated, that the Philippines is “the only
country in the world (other than Vatican City) where divorce is not legal.”38 From 1977, Muslims
were the exception and can divorce through the Code of Muslim Personal Laws.39 The strict ruling
against divorce was not always the case, as during different times, for example when the Spanish, the
USA, and even the Japanese ruled the Philippines, divorce was allowed under certain circumstances.
Divorces were outlawed under the Philippine Civil Code of 1949.40

In addition to the ban on divorce, the Philippines had, up until recently no law against the
marriage of children. Research found that one in six girls entered marriage before the age of 18 and
that the Philippines had the “12th highest number of child marriages in the world”. ‘Child brides’ were
often connected to arranged marriages practiced in both Islam and traditional religions. In January
2022, the country made child marriage illegal and people who engaged in the marriage or cohabitated
as a couple with a person under 18, could face up to 12 years imprisonment. However, some elements
of the law have been suspended for a year “to allow for a transition period for Muslims and indigenous
communities in which child marriage is relatively common.”41

Research has shown ideas of marriage in the Philippines are entrenched in historical
understandings mixed with geographical differences, reliance upon religious understandings, or
dependent upon family and economic needs. Some studies do indicate a level of marriage for love,
either upon marriage or with a hope that this will develop in the future. The studies however indicated
that much of the thinking on marriage is focused on the desires of the individual or the couple, with
little to indicate a larger altruistic motivation for marriage in the Philippines.

How The Salvation Army came to the Philippines

The Salvation Army was a late addition to the wider religious and narrower Christian history of the
Philippines. Its ministry was not officially inaugurated in the islands until Colonel and Mrs Alfred

35 Anne-Marie D’Aoust (ed), Transnational marriage and partner migration: Constellations of security, citizenship,
and rights, (USA: Rutgers, The State University of New Jersey, 2022).
36 Constable, “Introduction: Cross-Border marriages”, 9.
37 Ana P. Santos, “Ending a marriage in the only country that bans divorce”, The Atlantic, (25 June 2015), ¶1,
https://www.theatlantic.com/international/archive/2015/06/divorce-philippines-annulment/396449/ accessed 7 February
2022.
38 Santos, “Ending a marriage in the only country that bans divorce”, ¶7. Also see “Marriage and its validity in the
Philippines”, HG.org, https://www.hg.org/legal-articles/marriage-and-its-validity-in-the-philippines-28688, accessed 2
February 2022.; “Annulment vs. nullity of marriage in the Philippines”, HG.org, https://www.hg.org/legal-
articles/annulment-vs-nullity-of-marriage-in-the-philippines-28719, accessed 7 February 2022.
39 “Rules and Regulations Governing Registration of Acts and Events Concerning Civil Status of Muslim Filipinos”,
Philippine Statistics Authority, (20 June 2005), https://psa.gov.ph/article/rules-and-regulations-governing-registration-
acts-and-events-concerning-civil-status-muslim, accessed 7 February 2022.; Artemio R. Guillermo, Historical
dictionary of the Philippines, 3rd Ed, (Lanham, USA: The Scarecrow Press, 2012), 400.
40 Santos, “Ending a marriage in the only country that bans divorce”.
41 Agence France-Presse, “It ‘debases, degrades, and demeans’: Philippines bans child marriage”, NDTV, (6 January
2022), https://www.ndtv.com/world-news/philippines-news-ban-on-chil-marriage-philippines-bans-child-marriage-to-
prevent-abuse-against-children-2692430 accessed 7 February 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 27

Lindvall and their daughter arrived in the country and presented The Army’s flag on 6 June 1937.42

However, as is becoming more widely noted in other countries, The Army had much earlier influences

in the Philippines. The work of The Army was linked with the arrival of Protestantism and later

became a locally grown movement.

Prior to and during the Philippine-American War (February 1899 to July 1902), Salvation Army
officer Major John Milsaps worked with the military troops from the United States of America.43 He

had not sought permission from leaders of The Army to go with the military and may have thought

his experience with Filipinos in Hawaii during 1894 prepared him for the task. Milsaps held open-air
services around Manila in the latter part of July 1898.44 He outlined that he had commenced a
headquarters of The Salvation Army in Manila, which was a “lounging place for the soldiers.” What

was more interesting to this paper is that Milsaps also claimed that he worked with the local

population prior to the war, over 20 converts were made, and he hoped for the continuation of The
Salvation Army in Manila post war.45 Unfortunately, the work Milsaps commenced did not continue,
but as stated by others; his work was remembered in the Philippines for many years.46

The next identified incursion of The Salvation Army in the history of the Philippines was
recorded in The Army’s official history. In 1912, Brother Owen T. Quinn of New York 1 Corps, USA
was appointed by the USA government to its embassy in Manila. While in the country, Quinn “held
Army meetings in the islands.”47 Again nothing was recorded about ongoing ministry once Quinn

left.

The Salvation Army Philippine Territory stated that the movement of Filipinos in the 1920s

saw larger groups of the population encounter The Salvation Army; however not in the Philippines
but in Hawaii.48 This was the only source to claim that contact occurred in the 1920s; others, including

another publication by The Philippine Territory claimed that financial migration occurred later in the
1930s.49 If the contacts were made in the 1920s, it would possibly mean that longer and deeper

connections developed between The Salvation Army and Filipinos. The latter date would fit better

into world events; however, this should be further investigated. It would be easy to jump to the

conclusion that the earlier date was an error, yet Saunders and Woods claimed that Filipino movement
to Hawaii and connections with The Army commenced as early as 1912.50 In addition to this, some

42 Facebook post, The Salvation Army, Philippines, (7 June 2021),
https://www.facebook.com/TSAPHL/posts/1204074650030475 accessed 12 January 2022.
43 Saunders gave a clear discussion on some of the work conducted by Milsaps but appeared to only use secondary
sources in this discussion, while others appeared to use Saunders’ work. Saunders, Sinimulan Ng Panginoon, 5 – 7.;
International Headquarters, “The Philippines”, (The Salvation Army International, n.d.), ¶2,
https://www.salvationarmy.org/ihq/the-Philippines accessed 12 January 2022.; Facebook post, The Salvation Army,
Philippines, (7 June 2021).; The Salvation Army Philippine Territory, “Our history”, Blog at WordPress.com, (The
General of The Salvation Army, 2015), https://tsaphilippines.wordpress.com/about-us/our-history/ accessed 12 January
2022.; Frederick Coutts, The better fight, The history of The Salvation Army, 1914 – 1946, (London, UK: Hodder and
Stoughton, 1973), 138.;
44 Saunders, Sinimulan Ng Panginoon, 5 – 6.
45 “The talk of the day”, New-York daily tribune, (18 March 1900), 8.; Reginald Woods, “Philippines Territory”, pp 447
– 452, in John G. Merritt (ed), Historical Dictionary of The Salvation Army, (Maryland, USA: The Scarecrow Press,
2006).; “The talk of the day”, New-York daily tribune, (18 March 1900), 8.
46 “The talk of the day”, New-York daily tribune, (18 March 1900), 8.; Arch Wiggins, The history of The Salvation
Army, Volume four, 1886 – 1904, (UK: Thomas Nelson, 1964), 73 – 74.; Saunders, Sinimulan Ng Panginoon, 7.
47 Arch R, Wiggins, “The history of The Salvation Army, Volume 5, 1904 – 1914, (London, UK: Thomas Nelson,
1968), 79.; Woods, “Philippines Territory”.; Arch R. Wiggins, The history of The Salvation Army, Volume five, 1904 –
1914, (UK: Thomas Nelson, 1968), 79.; Saunders, Sinimulan Ng Panginoon, 7.
48 Facebook post, The Salvation Army, Philippines, (7 June 2021), ¶3.
49 Facebook post, The Salvation Army, Philippines, (7 June 2021).; The Salvation Army Philippine Territory, “Our
history”.; International Headquarters, “The Philippines”, ¶2. Also see Coutts, The better fight, 138.
50 Saunders, Sinimulan Ng Panginoon, 7,; Woods, “Philippines Territory”.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 28

secondary sources claimed Filipino work along the lines of The Salvation Army commenced in the
Philippines during 1933;51 while others claimed Army influence arrived in 1928.52

Levels of Salvationist’s witness on the islands reached a point that people in that country
contacted the Army’s International Headquarters petitioning for The Salvation Army to commence

work. In 1934, General Edward J. Higgins wrote to Salvationists and in part he stated,

Again! Repeated requests have been made to us to do something for the Philippine Islands. …
Salvationists from other countries have migrated there, and so we are going to appoint an Officer
to lead on this advance guard and to lay the foundation for further operations as they are rendered
possible. ...53

It is of interest that Higgins claimed, “Salvationists from other countries have migrated”. He must

have been unaware that Filipinos themselves had returned to their homeland or confused the
“migrants” as expatriates rather than returning locals. At the end of the following year, Adjutant and
Mrs Fred Giles “received [the] appointment as pioneer Officers to the Philippine Islands”. As the
corps officers of Wailuku I Hawaiian Island Corps, they saw “a glorious revival amongst the Filipino
population”.54

Fred Giles was an Australian officer who served in Hawaii and due to his work with the
expatriate Filipino population had a “burning heart for the Philippines.”55 Unfortunately, as the Giles
were about to leave for the Philippines in 1935, Mrs Giles “contracted an illness which called for
temporary cancellation” of their appointment.56 Giles however commenced this appointment at a later
date, Woods wrote that Giles was dispatched “to the Philippines in December 1936 to assess the
possibility of commencing the work of The SA.”57

Little is written in official Salvation Army international history on the work of Giles; however

Saunders wrote that Giles arrived in the Philippines on 18 February 1937. Woods later reported that

in March 1937, Giles arrived in the Philippines and was met by a Salvation Army convert from
Sydney, Australia and soon a crowd gathered. Giles believed that he held “the first meeting of The
SA in the Philippine Islands.”58 However, Saunders showed that Giles arrived a month earlier and by
March had already held meetings in a Methodist church.59

Through the use of primary sources, Saunders clearly showed that Giles travelled around the

Philippines to hold meetings and connect with Salvationists. Giles dedicated children, won converts

who later became Salvation Army officers or church priests, observed fellow Salvationists with well-

established ministries, promoted soldiers to envoys and officially recognised corps. On 11 March

1937, The Manila daily bulletin announced that Giles had established and will extend the Army. In
May of the same year, Giles also made “the final arrangements for the official opening of The
Salvation Army in the Philippines.”60

There is clear evidence that Giles, along with local Filipinos, pioneered and organised the work
of The Army. However. it was not clear why Giles’ appointment was downgraded from “pioneer

51 International Headquarters, “The Philippines”, ¶2.; Saunders, Sinimulan Ng Panginoon, 8 – 9.
52 Saunders, Sinimulan Ng Panginoon, 8.
53 Edward J. Higgins, “The General to his soldiers – No. 7: The Far East”, The war cry, (Canada, 14 July 1934), 9.
54 “In Pineapple land: A glorious revival breaks out in the Hawaiian Islands”, The war cry, (Canada, 14 December
1935), 7.
55 Saunders, Sinimulan Ng Panginoon. 10.
56 “In Pineapple land”, The war cry, (Canada, 14 December 1935), 7.
57 Woods, “Philippines Territory”, 449.
58 Woods, “Philippines Territory”, 449.
59 Saunders, Sinimulan Ng Panginoon, 11.
60 Saunders, Sinimulan Ng Panginoon, 12 – 15.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 29

Officer” to “assess the possibility of commencing the work”, nor why he was not given the title of
commencing the work in the country. Saunders and others were clear that Giles formed, organised,
and promoted The Salvation Army. A Salvation Army drum that Giles took to the Philippines was
still in use at least until the 1940s and Giles led other Salvationists to welcome other officers who
arrived in 1937.61

The honour of the official commencement would not come until General Evangeline Booth
issued an announcement concerning the Philippines. Booth proclaimed that Swedish born Lieut.-
Colonels Alfred and Agnes Lindvall, the Territorial Commanders of Brazil would be promoted to full
Colonel, have a brief furlough, and then take up their appointment “to the Philippine Islands, to
pioneer and establish The Army’s Work in those far-off lands.”62

Effectively, while the Lindvalls were on holidays, Giles and local Salvationists were pioneering
the work of The Salvation Army in the Philippines; however they have not been given the recognition
as the pioneers, nor has their work been listed as the official commencement. The International
Headquarters website did acknowledge the work of Milsaps and local Filipino Salvationists but did
not list the work of Quinn or Giles.63 General Frederick Coutts also failed to include the narratives of
Quinn and Giles in the history of The Army’s work on the islands.64 Saunders, who gave extensive
information on the work of Giles, listed Giles as “the ‘forerunner’” and “advance guard”, and that he
received “official clearance”, yet Saunders failed to officiate the work of Giles.65 Why Giles’ ‘survey’
of the Philippines or the work of local Filipino Salvationists is not seen as the ‘official’
commencement of the Army is a mystery, but sadly not unique in the chronicles of Salvation Army
history.

The Philippine Territory also ignored Giles and others to credit the Lindvall’s inauguration of
the “widespread work” as the official commencement of The Salvation Army in the islands on 6 June
1937.66 This date is confusing as it ignored any dates related to Giles or the earlier work of expatriates,
it bypassed work of local Filipino Salvationists, it disregarded the announcement date Booth made in
1936, and it overlooked the date the Lindvalls arrived in the country.67 Previous meetings had been
held, converts and soldiers made, and leaders arrived; so what occurred differently on 6 June 1937 to
mark it as the official commencement?

The Philippine Territory reported,

[w]ith fitting ceremony, Colonel Lindvall, presented The Army’s well-known standard, the flag
of yellow, red and blue. Bearing the inscription, ‘The Salvation Army – Philippines Islands’.68

Does this mean that the presentation of The Army’s flag instigates the official commencement of The
Salvation Army in a specific location? While some historians may claim this to be correct, it has not

61 Facebook post, The Salvation Army, Philippines, (7 June 2021), ¶4.; Saunders, Sinimulan Ng Panginoon, 12 – 15.;
“Philippines drum”, The war cry, (Canada, 5 July 1947), 5.
62 “Changes in South America and Brazil, Pioneer work to commence in the Philippine Islands”, The war cry, (Canada,
24 October 1936), 9.
63 Anon, “The Salvation Army in the Philippines”.; Anon, Tell them in the east, 37.
64 Coutts, The better fight, 138 – 139.
65 Saunders, Sinimulan Ng Panginoon, 9, 11.; Facebook post, The Salvation Army, Philippines, (7 June 2021), ¶4.
66 International Headquarters, “The Philippines”.; Facebook post, The Salvation Army, Philippines, (7 June 2021).;
“Changes in South America and Brazil, Pioneer work to commence in the Philippine Islands”, The war cry, (Canada, 24
October 1936), 9.
67 Colonel Alfred E. Lindvall, Colonel Agnes Lindvall (nee May), and their daughter Captain Florence Lindvall arrived
in the Philippines on 23 May 1937. Facebook post, The Salvation Army, Philippines, (7 June 2021), ¶4.
68 Facebook post, The Salvation Army, Philippines, (7 June 2021), ¶5.; Anon, Tell them in the east, 37.; Saunders,
Sinimulan Ng Panginoon, 17.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 30

always been the definition used by The Army or historians to dictate the date of the official
commencement. This date, if it relies on the flag is also problematic; Saunders showed that a Salvation
Army flag had arrived in the Philippines on 13 August 1933.69 Therefore, there was no distinct action
or idea that led to the ‘official’ commencement date of The Salvation Army in the Philippines except
an arbitrary date selected by Army leadership and later reenforced by Army publications and
historians.

Other expatriate Salvation Army officers, including Captain Lisen Granberg and Captain John
Sundberg were appointed to the Philippines throughout 1937 – 1938, but the need for indigenous
officers was paramount. By 1939, there had been two sessions of cadets made up from local
Salvationists. At first, the training of cadets took place in Manila. However, due to the insecurity in
Asia bought about by Japanese Imperialism, and Lindvall’s desire to have cadets trained in a rural
area, the third session of cadets were relocated to Baguio City.70 The bombing of Pearl Harbour soon
meant the cancelation of the training of cadets in the Philippines.71

The fear of invasion was high and to protect The Army Lindvall relinquished command and
appointed Captain Eligio Loresco and Captain Emilio Laborte, then Captain Sagun and Cadet Suaeez
with the full responsibility of Salvation Army operations in the Philippines.72 World War Two
negatively impacted the ministry of The Salvation Army in the Philippines as it did in many other
occupied and Axis countries. This is the period of history in which the focus of this case study took
place. Lisen Granberg and John Sundberg were married and served in the Philippines throughout the
advent of World War Two.

The commencement of The Salvation Army in the Philippines clearly shows examples of local
and expatriate Salvationists, often without official appreciation, being dedicated to the movement and
the work of the Lord. Can such dedication exist within the marriage of Salvationists in the
Philippines?

The first Salvation Army wedding in the Philippines

The first wedding of Salvationists in the Philippines was an example of the success of the promises
that were made as part of The Salvation Army’s articles of marriage. The two Salvation Army officers
who were married were John Alfred Sundberg and Lisen Teola Granberg. They arrived in a country
that had had sporadic engagement with The Salvation Army from about 1898, where The Army had
officiated its work only a short time prior to their arrival, and where marriage was often motivated by
the economic or social status of individuals.

John Sundberg73 appeared to have been born in or around Helgum, a small village in central
Sweden.74 He entered The Salvation Army college to train as an officer from the Solleftea Corps in
1932.75 After serving as an officer in his native land, Sundberg felt the call to missionary service in
the Philippines. Although there was a claim that “John Alfred Sundberg started the Salvation Army

69 Saunders, Sinimulan Ng Panginoon, 9.;
70 The Salvation Army Philippine Territory, “History of OTC”, (General of The Salvation Army, 2022),
https://www.salvationarmy.org/phl/History_of_OTC accessed 12 January 2022.; Woods, “Philippines Territory”,
71 Saunders, Sinimulan Ng Panginoon, 26.
72 Woods, “Philippines Territory”.; Saunders, Sinimulan Ng Panginoon, 29, 36.
73 At some point in time John changed the spelling of his surname from Sundbergh to Sundberg. Information Annlies S.
Cato.
74 Information from Gerlinde Böttcher.
75 Solleftes is about 21km from Helgum. Benita Robinson (ed), The Salvation Army year book 1998, (London, UK:
International Headquarters of The Salvation Army, 1997), 303.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 31

in the Philippines in 1938”,76 this statement is not correct on two accounts. Firstly, as discussed
previously, other Salvationists were credited with pioneering the commencement of The Army.
Secondly, Sundberg arrived in the Philippines in December 1937, not in 1938.77

Although Sundberg did not commence The Salvation Army in the Philippines, he was “the first
European officer to be appointed outside of Manila”.78 Upon his arrival in the Philippines, Captain
Sundberg was based in Manila and studied English, then Ilocano and Pangasinan. After this study in
languages, he was appointed to Bayambang Corps, Pangasinan.79 Sundberg worked with local
leadership in the corps and soon opened a few outposts. He was known for travelling great distances
in the local buses with his accordion. During one open-air meeting, the police confiscated The Army
flag from Sundberg and impounded it until he appeared at the police station. After the meeting the
flag was immediately returned to the corps as the mayor had approved of the meeting.80 Saunders
stated, “[a] few months later”, Sundberg was appointed back to Manila to the Tondo Corps; during
this time, he had contact with Captain Lisen Granberg.81

Lisen Teola Granberg was born in Vannas, Sweden. She attended The Salvation Army training
college in Stockholm and was commissioned as an officer in 1935.82 After serving in her native land,
Granberg decided to serve as a missionary officer. During the afternoon of the Swedish Salvation
Army Congress of 1938, held in Blasieholms Church, General Evangeline Booth led a missionary
demonstration. The meeting saw Lieutenant Lisen Granberg, Captain Bertil Wahlberg, and
Lieutenant Tore Svensson dedicated to the Army’s work in the Philippines. Although newly
commenced, Salvation Army work in the islands was described as “distant and difficult”.83

Granberg’s appointment in the Philippines could not be located. However, there is likelihood
that she served in Manila and could have had time to study the languages needed to minister to the
local people. Granberg later stated she met and married John Sundberg in the Philippines.84 The
couple were married on 24 June 1939.85 Saunders wrote the following about the marriage,

The first Salvation Army wedding in the Philippines took place on June 24, 1939, when Captain
John Sundberg and Captain Lisen Granberg were joined in matrimony. Actually, they were
married three times, first at City Hall by a justice of the peace, then at the Anglican church by
Rev. Lindsley and finally at the Malate Presbyterian Church. Officiating at the Malate church was
the Territorial Commander, Colonel Alfred E. Lindvall.86

76 “Lisen G. Sundberg Obituary”.
77 Saunders, Sinimulan Ng Panginoon, 20.
78 Saunders, Sinimulan Ng Panginoon, 20.
79 About 180km northwest of Manila. Saunders, Sinimulan Ng Panginoon, 20.
80 Saunders, Sinimulan Ng Panginoon, 21.
81 Tondo is an inner-city suburb of Manila and is situated to the northeast of the centre of Manila. Saunders, Sinimulan
Ng Panginoon, 21.
82 “Lisen G. Sundberg Obituary”, Kimbrell-Stern Funeral Directors, (2021),
https://www.kimbrellstern.com/obituaries/Lisen-Sundberg-Obituary-33497/#!/Obituary accessed 29 August 2021. Note
the obituary incorrectly stated “Lisen G.”, it should have stated “Lisen T.”
83 Reginald Woods, “General Evangeline Booth addresses Sweden’s biggest Army crowd”, The war cry, (Canada, 6
August 1938), 8. Saunders listed different officers who came with Granberg. Saunders, Sinimulan Ng Panginoon, 25.
84 Margie Rothrock, “Charity is a year-around occupation for The Salvation Army’s Sundbergs”, The Sunday Panama
American, (Panama, 28 December 1958), 9.
85 Information provided by the family.
86 Saunders, Sinimulan Ng Panginoon, 25.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 32

Lisen T. Granberg and John Alfred Sundberg in their wedding uniform on 24 June 1939,
Manila, Philippines87

It would have been during the final ceremony at the Malate Presbyterian Church that Lindvall
would have read The Army’s articles of marriage, and the couple accepted the covenant. Salvation
Army wedding ceremonies were different in nature to both civil and religious services, thus the reason
for the three weddings for the couple. One observer described an Army wedding as “a blunt, good-
humored [sic] ceremony”.88

Marriage has always been an important aspect of The Salvation Army. It has been seen as a
series of relationships between two Salvationists, God, and the salvation of humanity; a covenant
relationship, a companionship relationship, and a loving relationship. However, The Army
acknowledges that as with any bond there are reasons for a marriage to breakdown.89

The founder, General William Booth believed that marriage was important to the wider
community and set up a marriage bureau in London.90 Booth clearly outlined what he thought a
marriage between Salvationists should encompass and believed that the marriage partnership should
be equal.91 The Salvation Army has also seen that good marriages do not necessarily come naturally,
so produced guidelines and training courses for matrimony.92 General Wilfred Kitching went further
and would have liked to have seen The Army run “schools where couples could prepare themselves
for married life”.93

87 Photograph courtesy Annlies S. Cato.
88 “Salvation Army marriage”, Bendigo advertiser, (6 November 1902), 3.
89 The Salvation Army, Guidelines on marriage, divorce and remarriage.; Read, Keepers of the covenant, iii, 155 – 173.
90 Salvation Army Marriage Bureau”, The daily telegraph, (16 April 1892), 5.
91 William Booth, Letters to Salvationists on love, marriage, and home. Being Vol. II of religion for every day, (Georgia,
USA: The Salvation Army Supplies,1987), 44 – 161.; William Booth, “There must be equality for women in The
Salvation Army, says General Booth”, The guardian, (25 August 1908).
92 The Salvation Army, Guidelines on marriage, divorce and remarriage, (Sydney, Australia: The Salvation Army
Australia Eastern and Papua New Guinea Territory, 1990).; The General of The Salvation Army, To love & to cherish:
Preparation for marriage, A Salvation Army handbook for counsellors, (London, UK: International Headquarters, 1990).
93 “A school for marriage,” The argus, (22 March 1956), 8.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 33

In addition to the expectations and training, The Salvation Army developed ‘articles of
marriage’, a list of promises which outlined a covenant between themselves, God, and The Salvation
Army. At the time of Granberg’s marriage to Sundberg, there were seven points to the covenant,

(a) We do solemnly declare that we have not sought this marriage for the sake of our own
happiness and interests only, although we hope these will be furthered thereby; but because
we believe that the union will enable us better to please and serve God; and more earnestly
and successfully to fight and work in The Salvation Army.

(b) We here promise that we will not allow our marriage in any way to lessen our devotion to
God, our affection for our comrades, or our faithfulness in The Army.

(c) We each individually promise that we will never do anything likely to prevent the other’s
doing, or giving, or suffering, anything that is in his or her power to do, give, or suffer, in
order to assist The Army; believing that in so doing we shall best promote the glory of God
and the Salvation of souls.

(d) We promise that we will use all our influence with each other to promote our constant and
entire self-sacrifice in fighting in the ranks of The Army for the Salvation of the world.

(e) We promise always to regard our home in every way as a Salvation Army soldier’s (officer’s)
Quarters, and to arrange it accordingly, and to train all in it who may be under our influence
and authority for faithful and efficient service in The Army.

(f) We promise, whether together or apart, always to do our utmost as true Soldiers of Jesus
Christ to carry on and sustain the War, and never to allow The Army to be injured or hindered
in any of its interests without doing our utmost to prevent it.

(g) Should either of us from sickness, death, or any other cause cease to be efficient Soldiers, we
engage that the remaining one shall continue to the best of his or her ability to fulfil all these
promises.94

These promises at the time, and even now, are strikingly different from the motivation of marriage in
the Philippines. Firstly, they were not based on economic advancement of an individual, or the couple,
and in fact set out a structure of “self-sacrifice” which encompassed the relationship, money, time,
health, and the home. Secondly, these were based on love for each other, comrades in The Army, The

Salvation Army, the salvation of the lost, and the salvation of the world. Thirdly, they promoted
growth of the union, ministry, spiritual development, and The Salvation Army. Fourthly, the
promotion of the idea that the relationship existed to benefit the world external to the couple appeared
in at least four of the promises. None suggested any idea of a self-contained union or selfish reasons
to be married. While these are high ideals, can they work? It is to the historical co-biography that we
can evaluate such promises in the Philippines context.

Soon after their wedding, the Sundbergs supported each other in their ministry. The couple were
appointed to Manila Central Corps (Azcarraga Street),95 and the Sondbergs, both playing their
accordion, joined with Lindvall to host a radio program on Philippine’s radio station KZRH.96 As the
war loomed for the Philippines, in 1940, the Sundbergs were promoted to district officers and
appointed to Panay Island. In this capacity they also served as corps officers of the La Paz Corps,
Iloilo.97

When World War Two broke out, the Sundbergs went through a time of deep self-sacrifice that
at times could have seen them lose their lives. Leading up to the invasion, Salvationists in the
Philippines assisted both American and Filipino soldiers. The Sundbergs were requested by the USA

94 Although there were earlier editions of the articles of marriage, the 1925 publication was used here as this would have
been the edition used at the wedding of the Sundbergs. The General, General orders for conducting Salvation Army
ceremonies, (London, UK: Salvationist Publishing and Supplies, 1925), 20 – 21.
95 Saunders, Sinimulan Ng Panginoon, 25.
96 Saunders, Sinimulan Ng Panginoon, 25.
97 Saunders, Sinimulan Ng Panginoon, 25.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 34

Military Chaplains to conduct services.98 Officers also assisted to evacuate citizens from the cities
into the provinces and served food and refreshments for troops.99

With the invasion and successful advancement of the Japanese troops, Manila was declared an
open city by General Douglas MacArthur on 26 December 1941, yet Japanese forces still bombed the
city. In January 1942, International Headquarters of The Salvation Army issued a cablegram
concerning Army missionary officers serving through Asia which said of the “Philippines: Our
Officers are well.”100 In March 1942, MacArthur evacuated from the islands and in May the USA,
the Philippine, and other Allied forces surrendered.101 When the Japanese military captured the
islands, The Salvation Army communications with International Headquarters in London was
severed. Officially, The Army was liquidated, and most of the 18 corps and outposts were closed.
General Frederick Coutts later wrote, “with the invasion all ordered Salvation Army activities came
to an end.”102 Saunders however noted not all corps in the Philippines closed their doors throughout
the occupation.103

Not only was communication cut to the outside world but Lindvall lost contact with many of
his officers throughout the Philippines for three-and-a-half years.104 Salvationists in the islands were
forbidden by the Japanese occupiers to wear their uniforms, “but [Salvationists] would cover their
collars with handkerchiefs to hide insignia before leaving their homes and upon entry to the place of
worship, would remove the handkerchief.”105 Saunders noted that Salvationist Otto Simmons was
“interned in Santo Tomas Concentration Camp by the Japanese for being an enemy alien.”106 Woods,
in his description of Salvationism in the Philippines during occupation wrote,

As conditions continually worsened, The Salvation Army unofficially became engaged in
‘underground’ deeds of mercy, with its officers and soldiers involved in some ingenious and
courageous acts of relief and assistance. National Salvationists and expatriate officers
clandestinely carried out these evangelical and humanitarian ministries under constant risk of
torture and death.107

Local Salvationists hid from the Japanese in the hills.108 European officers were seized or
harassed, escaped to the hills, or imprisoned. Coutts wrote, “Though the expatriate officers belonged
mostly to neutral nations, they were kept under close surveillance and none could go out of doors
without wearing a label giving in Japanese full personal details.”109 Specifically to the Sundbergs,
although they were nationals from a neutral country, and therefore not interned, they were constantly
harassed by Japanese soldiers as they ministered to the Filipino citizens as well as to the American
POWs held by the Japanese in the area. The Sunbergs constantly brought food to the American
captives, thus they were accused of being spies. After the war, for this work, the Sundbergs

98 Margie Rothrock, “Charity is a year-around occupation for The Salvation Army’s Sundbergs”, The Sunday Panama
American, (Panama, 28 December 1958), 9.
99 Saunders, Sinimulan Ng Panginoon, 26.
100 “Salvationists in war zones”, The war cry, (Canada, 31 January 1942), 9.
101 Images of war, Philippines, 11, 1, (1989).; Images of war, Liberation of the Philippines, 42, 2, (1990).
102 Coutts, The better fight, 216.; Anon, Tell them in the east.
103 Saunders, Sinimulan Ng Panginoon, 21.
104 Coutts, The better fight, 216.
105 Woods, “Philippines Territory”, 450.; Saunders, Sinimulan Ng Panginoon, 34.
106 Saunders, Sinimulan Ng Panginoon, 23.
107 Woods, “Philippines Territory”, 451. This was supported by Saunders, Sinimulan Ng Panginoon, 33.
108 Saunders, Sinimulan Ng Panginoon, 14.
109 Coutts, The better fight, 216.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 35

received recognition by the United States Government for services rendered to prisoners of war
of various nationalities interned in a school building in Iloilo City, Panay Island.110

As the war escalated the couple, like other Salvationists were forced to flee into the mountains with
the local folks.111

Later in a description of the Sundbergs during the war, Saunders wrote,

It was subsequently learnt that the expatriate officers did receive some rough handling at the hands
of the Japanese. Adjutant Sundberg was beaten by several Japanese soldiers. Only to be asked to
accompany their singing when they learnt that he was a Salvationist and could play a piano
accordion.112

Some of these activities were confirmed by Salvationist Audrey Del Rosario who wrote,

I am a former soldier of The Salvation Army in La Paz Corps, Iloilo City, Philippines. I recalled
my parents mentioning how wonderful the Sundbergs were in their work in La Paz Corps, and
how they evacuated to the mountains together with the other locals during the Japanese
occupation.113

The service and sacrifice were all the more impressive knowing that Salvation Army leaders in other
countries occupied by the Japanese arranged for the evacuation of all married women officers and
their children.114 Whether it was an executive or personal decision, the Sundburgs decided to both
stay and serve together.

International Headquarters (IHQ) gave a positive notification on officers in the Philippines. In
June 1943, under the heading of “[i]n occupied lands”, it was stated “[a]ll Swedish Salvation Army
Officers in the Philippines … are safe and well, according to telegraphic information from neutral
sources. In the Philippines the food supply is adequate.”115 Again in August, news of officers
appeared, but this was the same message as in June.116 How this information reached IHQ is a mystery
as the Sundbergs had lost all communication with headquarters from June 1941. After the occupation
Saunders wrote,

Welcome news, came from Adjutant John Sundberg whose whereabouts and situation was not
known; no news had been received from him since June, 1941. Adjutant Sundberg had gone to
the mountains near Iloilo to Barrio Good Hope, Janiuay, Iloilo Province, during the occupation.
The Times, an Iloilo newspaper of June 7, 1945, reported the following account of some of the
Sundberg’s activities during the occupation:

The Sundbergs were regular visitors at the American concentration camp and tried their best
to help many friends. Captain Sundberg made frequent trips to Janiuay on his bike to bring
eats for the camp, but the Japs stopped him once and for all in Santa Barbara, after a rough
investigation with slappings, too. He had communication with the Americans in the
mountains and sent them tips now and then. Then internees were transferred to Manila,
Captain Sundberg sent thousands of pesos from friends in Iloilo, including prominent
Chinese, through friends going to Manila.117

110 Saunders, Sinimulan Ng Panginoon, 34.
111 Information provided by the family.; See Saunders, Sinimulan Ng Panginoon, 26 – 42 for the full information of The
Salvation Army’s treatment under the Japanese occupying forces in the Philippines.
112 Saunders, Sinimulan Ng Panginoon, 28.
113 Message from Audrey Del Rosario to Phillip Arlen Lapeña, (24 June 2019).
114 Yee Lee Kong, Lim Ah Ang and Grace Bringans, “Singapore, Malaysia, and Myanmar Territory”, 510 – 515, in
John G. Merritt (ed), Historical Dictionary of The Salvation Army, (Maryland, USA: The Scarecrow Press, 2006), 511.
115 “In occupied lands”, The war cry, (Canada, 26 June 1943), 9.
116 “Safe and well”, The war cry, (Canada, 28 August 1943), 12.
117 Cited in, Saunders, Sinimulan Ng Panginoon, 41.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 36

The liberation of the islands took from October 1944 to July 1945.118 After three years of
occupation The war cry reported,

Some of The Army Officers are still unaccounted for: Adjutant and Mrs. John Sundberg, Captain
Bertil Wahlberg and Captain Thore Svensson.”119

As news of the brutality of the Japanese forces in occupied countries emerged, there would have been
grave concerns for these missing officers. It was also noted “[f]ollowing the Japanese occupation,
most Army properties were destroyed”.120 Once the Sundbergs were located it was discovered that
they had “suffered considerably”.121 Sundberg later wrote, “We were so thin.” 122 Woods later wrote,

… by the time of liberation in 1945 all officers in the Philippines were found safe. This was a
miracle in itself, for many missionaries and ministers of other religious groups were known to
have been executed during the preceding three years.123

When the hostilities came to a halt, the Sundbergs returned to the town proper, and along with
other Salvation Army officers in the Philippines, quickly commenced relief operations.124 Woods
described how difficult this was; although they were all now liberated, most Salvation Army
properties had been destroyed and the officers were sick and weak. The Sundbergs were quickly
appointed back to Manila to assist with heavy re-building work. They secured “two 6 x 6 American
Army trucks to take relief goods – mostly rice – to the Salvation Army centers of work in Pangasinan
and Baguio.” They also received tables, chairs, typewriters, and other items from the US Army camps
that were left once the troops withdrew.125

When the Lindvalls were called to International Headquarters for the High Council in 1946, the
Sundbergs led the Army in the Philippines for a time.126 Sundberg also secured a military barracks
from Cavite, dismantled it and re-erected it at the back of the bombed-out Territorial Headquarters in
Manila.127 With so much devastation and loss the Philippines Territory was downgraded to a division
of the USA Western Territory. Through the efforts of Salvationists, the country later received the
status of a Command in 1955, and in 1983 regained the status of a Territory.128

The time from their wedding to the years immediately post-war showed that the Sundbergs
fulfilled the marriage promises they made. They sacrificed money, time, health, and their home to
serve God, The Salvation Army, Americans, Filipinos and even Japanese. While they fulfilled the
promises in the Philippines, were they able to be efficient Salvationists throughout the remainder of
their lives, even when the couple were divided by death?

118 Images of war, Liberation of the Philippines, 42, 2, (1990).
119 “Valor under persecution: Salvationists served MacArthur’s men in the Philippines,” The war cry, (Canada, 4
August 1945), 3.
120 “Army leaders in many lands”, The war cry, (Canada, 27 April 1946), 16.
121 “Territorial tersities”, The war cry, (Canada, 11 September 1948), 12.
122 Margie Rothrock, “Charity is a year-around occupation for The Salvation Army’s Sundbergs”, The Sunday Panama
American, (Panama, 28 December 1958), 9.
123 Woods, “Philippines Territory”, 451.
124 Information provided by the family.
125 Saunders, Sinimulan Ng Panginoon, 43 – 44.
126 Saunders, Sinimulan Ng Panginoon, 44.
127 Saunders, Sinimulan Ng Panginoon, 45.
128 Woods, “Philippines Territory”.; Anon, Tell them in the east.; Saunders, Sinimulan Ng Panginoon, 49.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 37

Adjutant Lisen and John Sundberg soon after World War Two, Philippines129

The Sundbergs leave the Philippines

After serving nine years in the Philippines, and upholding The Salvation Army’s articles of marriage,
the Sundbergs left in 1946130 and travelled back to their homeland of Sweden for a year-long
furlough.131 The couple decided to continue their ministry with The Army in the United States of
America.132 They were appointed to Arlington, New Jersey, USA. One Salvationist remembered,

They were our Corps Officers at the Swedish Corps in Kearny, N.J. [USA] in the 1950s and
enrolled me as a junior soldier. They were absolutely wonderful, energetic and creative.133

The Sundbergs also again served as officers on the mission field in different parts of the
world.134 They ministered in Cuba,135 the Bahamas136 and Panama.137 Something that may have been
a divisive point to their promise was, as Keitha Needham described, the Sundbergs were “hoping and
praying for a child”.138 Undeterred, the couple continued in their service and a daughter, Annlies was
born in Cuba when the Sundbergs were 40 years of age. Her parents referred to her as “their little
Cubans”.139 Service to the wider community continued as when they served in the Bahamas. They

129 Photograph courtesy of Annlies S. Cato.
130 “Lisen G. Sundberg Obituary”.
131 Margie Rothrock, “Charity is a year-around occupation for The Salvation Army’s Sundbergs”, The Sunday Panama
American, (Panama, 28 December 1958), 9.
132 Information provided by the family.
133 Message from Keitha Needham to Phillip Arlen Lapeña, (24 June 2019).
134 “Lisen G. Sundberg Obituary”.
135 “The Army’s international leaders”, The war cry, (Canada, 4 March 1950), 12.
136 “School for the blind in the Bahamas, The war cry, (Canada, 27 November 1954), 8.; The war cry, (Canada, 26
March 1955), 4.
137 Margie Rothrock, “Charity is a year-around occupation for The Salvation Army’s Sundbergs”, The Sunday Panama
American, (Panama, 28 December 1958), 9.
138 Message from Keitha Needham to Phillip Arlen Lapeña, (24 June 2019).
139 Margie Rothrock, “Charity is a year-around occupation for The Salvation Army’s Sundbergs”, The Sunday Panama
American, (Panama, 28 December 1958), 9.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 38

not only looked after the school for the blind, but John sat on the government’s Child Protection
Committee.140

H.R.H. Princess Margaret with Major John Sundberg at The Salvation Army’s School for the Blind in
Nassau, Bahama Islands. Lt.-Commissioner George W. Sandells, Territorial Commander stands to the

right of Sundberg141

H.R.H. Princess Margaret (centre left) visits the workshop of The Salvation Army’s School for the
Blind in Nassau, Bahama Islands, watched by (centre right) Territorial Commander Lt.-

Commissioner George W. Sandells, the (left) Sectional Officer Major John Sundberg, (extreme left) an
unnamed client, and (extreme right) an unnamed royal aide142

In 1962, the Sundbergs moved to Albany, Georgia, USA. Their final appointment was as
directors of the United Services Organisations (USO), again working with troops from the USA,
much as they had done during WWII. They retired from officership on 3 June 1975 but not from
service to the Lord.143 Brigadier John A. Sundberg was promoted to Glory from Albany on 15 July
1996.144

John Sundberg’s death, as the couple had promised 57 years before, did not see the end of
Lisen’s service to God or The Salvation Army. Lisen Sundberg’s service was described in the
following manner; “[a]n accomplished musician, Brigadier Sundberg played at numerous religious

140 “Government Notices”, Official Gazettee Bahamas, (3 January 1953), 392.
141 The war cry, (Canada, 26 March 1955), 4.
142 Doreen Hobbs, Jewels of the Caribbean: The history of The Salvation Army in the Caribbean Territory, (London,
UK: International Headquarters of The Salvation Army, 1987), images between 98 – 99.
143 Cyril Barnes (ed), The Salvation Army year book 1977, (London, UK: SP&S, 1977), 192.
144 Robinson, The Salvation Army year book 1998, 303.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 39

events and at many funerals while in the Albany area.” In addition to this, as promised, her “home in
every way” was organised “as a Salvation Army … officer’s Quarters” as “three caregivers became
part of the family while helping Brigadier Sundberg: Cynthia Cross, Beverly Cullen, and Gwen
Roberts.”145 Brigadier Lisen T. Sundberg, was promoted to Glory at 95 years of age also from Albany,
on 16 October 2006.146

Brigadier Lisen T. Sundberg147
It is clear that, although married in Manila, Philippines, the Sundbergs did not follow the
traditional ideas of marriage held by the society in which they wed. Through personal accounts and
official documentation, there is proof they upheld the promises they made at the time of their three
weddings, in part, to “better to please and serve God; and more earnestly and successfully to fight
and work in The Salvation Army.” They gave sacrificially of their time, resources and even their
home to serve God, the people, and The Salvation Army. To the end their home was used for “faithful
and efficient service” and finally, when death separated them, “the remaining one” continued “to
fulfil all these promises”.148 The first Salvation Army wedding on the archipelago therefore can be
held up as an example of a Salvationist marriage in the Philippines context, one which survived the
traumas of war and international service to God, the people and The Salvation Army.

145 “Lisen G. Sundberg Obituary”.; The General, General orders for conducting Salvation Army ceremonies, 1925, 21.
146 “Lisen G. Sundberg Obituary”.
147 Photograph from “Lisen G. Sundberg Obituary”.
148 The General, General orders for conducting Salvation Army ceremonies, 20 – 21.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 40

Come and join us

The Australasian
Journal of

Salvation Army History

is on

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 41

You are invited to

Salvation Army History Symposium

1-3 July 2022

Ipswich, Queensland, Australia

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 42

Drawing from The war cry, (Melbourne, 14 June 1890), 5.
The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 43

The Master’s Plan

The life and legacy of Commissioners Earle and Wilma Maxwell

A new biography on
Salvation Army Officers

by

Graham Durston

To order contact
Salvationist Supplies
Sydney or Melbourne

http://thetrade.salvos.org.au/catalogue/

Earle and Wilma Maxwell were a force for God. Called
to be Salvation Army officers from a young age, they
enriched the spiritual lives of thousands of people
throughout the world.

The Master’s Plan traces the Maxwells’ journey
from their early ministry years in Australia to their time
at International Headquarters when Earle served as the
Chief of the Staff and Wilma as the World Secretary for
Women’s Organisations.

You will be inspired and encouraged by the paths of
service God placed before them and discover the truth
of Earle’s steadfast conviction that, “The Master’s Plan
is the master plan.”

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 44

A P.O.W.’s Letters:
Life, Love and Resilience

A new book by retired Salvation Army Officer

Francina Flemming

“This very readable book is about one man’s
journey through life-changing events, and
the far-reaching impact it had on his
family.” R Haynes BA (Hons) PhD

To order contact

[email protected]

AU$20.00+
postage and handling

Using original letters, Flemming tells the story of her father
Arthur Copp. Four years as a Prisoner of War followed by
The Long March, came to an end when Copp was liberated
in April, 1945. This is a record of one's man's journey and
the impact of WW2 on his life. His letters home from POW
camps and reflections over his lifetime provide a glimpse
into the daily activities that helped POWs survive.
Censorship of prisoners' mail meant family at home were
unaware of the harsher aspects of camp life and they may
never have realised the true conditions POWs faced.
Copp's letters are supplemented with research by
Flemming, who visited the sites of his imprisonment in 2011.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 45

A MEMOIR OF SALVATION ARMY
DISASTER SERVICES

SOMEONE

CARES

By

ALAN H RITSON

Someone Cares shares the moving account of Alan Ritson’s
involvement with The Salvation Army relief services during the
tragedy on 11 September 2001, and many of the life events that
led up to that moment. With humour, honesty, and insight about
an organisation some readers may not know much about, this
book also serves as a reminder that not only is God present in
every life event, big or small, but his guidance is as well.

Who can say where the Lord’s hand will lead us?
Someone Cares shares many examples of angelical
experiences which were Riston’s guiding force through much of
his life. His faith in our almighty God’s grace and the power of
the Lord is the strength behind those convictions.

Paperback available from the publishers, Xulon Press:
https://www.xulonpress.com/bookstore/bookdetail.p
hp?PB_ISBN=9781631296918

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 46

A NEW DOUBLE BIOGRAPHY

The

Two Sisters

The Story of Ettie Wood and
Annie McKenzie, Wife of
“Fighting Mac”

By

ROB MAY

Only US$1.99

Amazon (Kindle), Smashwords (ePub
& PDF), and other popular eBook sites

The Two Sisters is a biographical historical novel that follows the life
and times of a Prussian family’s journey to Australia, accompanied by
all the hopes, dreams and hardships that inspired Australian pioneers
and their descendants. The Salvation Army must have seemed like a
breath of fresh air for the family, with the spirit of the pioneers, and a
new expression of faith. Two sisters emerge from this family with a
fascinating story; one married William McKenzie (“Fighting Mac”), hero
of Gallipoli, World War I and regional leader of The Salvation Army.

Professor Robert Heimann, Professional genealogist - “Fascinating story”

Associate Professor Peter Brinkworth, Editor of The Pioneer - “colourful and
adventurous family members, who are well worth memorialising … a … thorough
job of researching their stories”

Dr Peter Kreminski, member of AMA(SA) Historical Committee and writer -
“a phenomenal amount of time and effort into the project … It is a very valuable
acknowledgment of the life of their ancestors and a reference for future generations.
It is also of value to genealogists and those interested in the history of European
migration to Australia. Congratulations.”

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 47

Australia’s Fundraising Buttons,
Badges and Pins

SALVATION ARMY
(AUSTRALIA)

2018 Australian
Badge Guide

BY

Mark Taylor

AU $24.95

Paperback or ebook

Australian Badge Guides

https://markomarkot.wordpress.com

2018 Australian Badge Guide - Salvation Army
(Australia) Badges & Buttons (4th edition) 67 pages; 279
references; 290 full-colour, close-up badge images; and
9 badge makers. The Guide fills a niche in the market for
fundraising buttons, badges, and pins, as guides exist for
coins, stamps, medals, and medallions. The Guide
includes the history of fundraising pins, The Salvation
Army, and manufacturers, and collecting. It attempts to
unlock the scant records of the buttons and badges and
identifies them pictorially. This guide will be updated as
more items and information are sourced. Where
possible original and current prices are displayed.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 48

A NEW HISTORY OF

THE SALVATION ARMY

IN AMERICA

UNDER TWO
FLAGS

THE RISE, REBELLION, AND
REBUILDING OF THE SALVATION
ARMY IN AMERICA 1870-1913

BY

JASON R. SWAIN

US$10.00

www.christianbook.com

The point at which divine inspiration and human agency meet is not always easy
to detect, but this book details how, in the case of the Salvation Army in the
United States, the Holy Spirit worked through characters and events to
eventually shape of movement fit to embody the word of God and serve in Christ
name. As the Salvation Army was experiencing growing pains and becoming
an international ministry proclaiming the world for God, early salvationist came
to the United States and by trial and error, unbridled zeal, and often unplanned
and contentious proceedings, overcame competing agendas, rivalries, and
misunderstandings to set the foundation for a unified mission. This book dives
into the many characters, missteps, visions, and events out of which a cohesive
burgeoning and God inspired movement became a respected participant in the
American landscape and continues to serve under two flags.

Commissioner Kenneth Hodder, USA National Commander - This book is filled with details,
many of which will be new to Salvationsts who might otherwise consider themselves experts.

Lt.-Colonel Allen Satterlee - Under two flags has a good amount of information I hadn’t seen
before. Great work!

Lt.-Colonel Mark Bell - I love Army history and this book was so very informative about “us”.
Major Raymond Patrick - I learned some things that had never come to mind and changed a few

thoughts I had held for years.
Scott Bedio - The book is face-paced, just like the early days of the Army

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 49

So They Came:

Young Men Farmers

Young men applied to
The Salvation Army

trained at
Hadleigh Farm Colony
and emigrated to Canada

their story is told by

Elaine Becker

CA$20.00

+Shipping & Handling

Order from

[email protected]

Published by Oxford Historical
Society

https://www.oxhs.ca

The stories of young men who left home and family to make
a new way of life in Canada is both thrilling and
encouraging. They were not outstanding in any other way
than that they had a hope for the future. They came from
families facing untold challenges of unemployment, illness,
and death, as well as the lack of hope for the future.

Major Ron Millar, Director of Archives The Salvation Army Canada and Bermuda Territory
The Founder’s “Darkest England Scheme” comes to life in the story of Burnside Lodge as told by Major
Elaine Becker in her fascinating book ….Using research grounded in credible, reliable primary sources,
Becker records the unfolding story of young men, … who set out from their homeland in Britain in search
for new opportunities in a new land, …. Woven through this book are first-hand accounts, supported by
amazing photographs, … It is a captivating read and a well-written work.

Kathie Richards, President of the Oxford Historical Society, Woodstock Ontario
This very readable book gives an overview of the Salvation Army from its inception and its efforts in
meeting the needs of the people in Britain and in Canada. It tells of the Salvation Army’s involvement in
immigration of young men to Canada … Of particular interest is the list of the names of the young men
and the stories of some of the ones that the Salvation Army brought here … Thanks, Elaine Becker, for
preserving this important history and helping us to remember our roots!

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 50