AJSAHistory Vol 7 Iss 2

encountered another young people’s sergeant-major, Eric Weeden who always set a high standard for
his company meeting (Sunday school) teachers and from whom Hazell learnt the necessity for
detailed preparation of teaching material.

Teaching career

Hazell completed teacher training at the Sydney Teachers’ College in 1950. Upon graduating he
commenced teaching as a relief teacher at various schools in and around Sydney. His first teaching
appointment was at Neutral Bay, North Sydney. During this time, the Hazell family moved to the
Parramatta area and linked up with the local corps. Hazell was commissioned as the corps cadet
guardian of the Parramatta Corps and later served as company guard and junior soldier sergeant.

At Parramatta Corps he was impacted by Fred Chambers, a converted drug addict and alcoholic.
Chambers regularly attended The Salvation Army and was always one of the first to give his
testimony to God’s saving grace. In a conversation with Hazell following one meeting, Chambers
said, “Your testimony is better than mine because when God saved me, he saved the remnant of my
life, but when he saved you, he saved the whole of your life.” That conversation had a significant
impact on Hazell. It affirmed his calling to work with children and help them avoid the same tragic
mistakes of Chambers.

Hazell attended the 1956 International Corps Cadet Congress, London. It was while visiting
William Booth’s birthplace in Nottingham that his interest in Salvation Army history was stimulated,
eventually becoming very much part of his contribution to Salvation Army life in the former Australia
Eastern Territory.

Following his return from London, Hazell was appointed to teach at a small rural school at
Woodglen on the New South Wales and Victorian border. Hazell recalled that as there was no
Salvation Army nearby, he learnt to be “a good Anglican”. In 1959, a change in direction occurred in
Hazell’s life when he was appointed to teach a special class of gifted boys at Hurstville, an inner
suburb of Sydney. During this time, he entered university and finished a Bachelor of Arts degree in
1962. His learning continued and Hazell went on to receive a Master of Education in 1966 and a
Diploma of Educational Administration in 1971.

Hazell taught in Australia, England, and Papua New Guinea. He was a headmaster at schools
in New South Wales, including at Oatlands, Westmead, and Roselea public schools from 1969 to
1991.

Junior soldiers’ program

In the 1970s, Hazell was appointed as a divisional young people’s envoy to the Sydney West Division
and took more interest in ministry among young people. In 1973, in discussion with the territorial
young people’s secretary, Hazell noted the need for better information on how ministry among young
people in The Salvation Army operated. He suggested that an in-depth survey be conducted to acquire
facts and ideas.

Showing his commitment to the work of writing a program for junior soldiers, Hazell took long
service leave to work full time for the project. He had developed a concern that not many junior
soldiers went on to become senior soldiers in The Salvation Army. Hazell was convinced that a
mentoring program was needed and with the help of a small committee, a new junior soldier program
was devised. He travelled to all the divisions in the Australia Eastern Territory to conduct the survey
and gather information.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 151

A deeper analysis of the effectiveness of the program should take place, but from observations
it is clear that it borrowed from older Salvation Army directory and company meeting lessons and
contemporary educational theories. The program included biblical themes, Army theology, Army and
Christian biographies, and Salvation Army history activities and lessons. It was an award-based
program that was developed in age based rather than ability-based levels of bronze, silver, gold, and
crest. It was popular with leaders in part as it required minimal organisation or preparation for the
lessons.

George Hazell (centre) with the committee that compiled the
Junior Soldier program used throughout the 1980s to 2000s8
Hazell’s knowledge of Salvation Army history helped him develop his quirky sense of humour.
Colleen Morton, who worked with Hazell on the junior soldiers’ program recalled that if something
was of value, Hazell referred to it as being, “Worth its weight in old War crys”. When editing young
people’s material and fewer words could be found to say the same thing, Hazell would say, “General
George Carpenter would be proud of you”, referring to the literary prowess of the Army’s fifth
general.
The junior soldier program spread beyond the Australia Eastern Territory. The program was
soon adopted in the Australia Southern, New Zealand, Fiji and Tonga, and United Kingdom
territories. Parts of the program were also translated into Chinese for Hong Kong and into Spanish
for Latin America. In countries where the program was adopted and English was the second language,
Hazell assisted to simplify the manuscript to form the “Challenge Junior Soldier Course”.
In addition to the junior soldiers’ program, Hazell assisted with the development of The
Salvation Army’s Young Peoples (YP) Workers Correspondents Courses. Although he assisted with
many of the courses, his special interest was with the course for YP workers training to teach 8–12
year-olds. Hazell also assisted with the Corps Cadet program, a Salvation Army biblical course for
young adults.
Hazell also received frequent invitations to assist with young people’s work in the wider
international Salvation Army. His commitment to teaching the young saw Hazell travel to many
Salvation Army territories to train young people’s workers. These countries included India and
Russia.

8 Courtesy of George Hazell’s collection.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 152

George Hazell in India with Commissioner Paul Du Plessis, 20009
Salvation Army history
In 1991, Hazell retired from teaching and decided to complete a doctorate in history basing his thesis
on Salvation Army work with young people. While doing his doctoral research with Macquarie
University, he sorted through Salvation Army records then housed in a cottage at Bexley North,
Sydney. This led to Hazell agreeing to a request from territorial headquarters to oversight the setting
up of a permanent heritage centre in Sydney, then called the “McIlveen Centre”.

Hazell knew his place in the history of The Salvation Army as when he received the Order of
the Founder, he stated,

I know enough Army history to appreciate the greatness of the honour being paid. I know about
other recipients such as Brigadier Josef Korbel, Lieut.-Commissioner A. Bramwell Cook, Envoy
Jim Crocker, Brigadier John Irwin and Commissioner Gunpei Yamamuro. I find it hard to believe
that I belong to such a group.10

Envoy Dr George Hazell looking over items in the Heritage Centre11

9 Courtesy of George Hazell’s collection.
10 Cited in Harris, “Envoy of the Junior Soldier”, 41.
11 Courtesy of The Salvation Army.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 153

On 20 March 1993, Hazell was invested with the Order of the Founder by General Eva Burrows.
The inscription noted that George Hazell had enthusiastically involved himself in young people’s
work, investing time and expertise in the promotion of youth programs on both a territorial and
international level. In part the citation stated, “In recognition of his efforts – both in Australia and
overseas – to improve the quality of the Army’s work for young people and children”.12

George Hazell receives the Order of the Founder
from General Evan Burrows, 199313

Hazell continued to develop the Heritage Centre and on 28 March 1996 he led the inauguration
of The Salvation Army Historical Society of the Australia Eastern Territory which was launched by
Commissioner John Gowans.14 In Historical Society meetings and publications he presented and
published papers and articles on Salvationists, the history of organisational structure, and historical
sources.15 Hazell remained on the committee of the Society until 2011 and filled roles that included
vice-president, secretary, treasurer, and member at large. In 2012, Hazell received another award, this
time in recognition for his work with Salvation Army history, specifically the formation and work
with The Salvation Army Historical Society. He was the first to receive the title of ‘Fellow of the
Society’.16

Envoy Hazell with Commissioner John Gowans at the inauguration of The Salvation Army Historical
Society, Australia Eastern Territory17

12 Cited in Harris, “Envoy of the Junior Soldier”, 39.
13 Courtesy of The Salvation Army.
14 “Successful launch”, Under the tricolour, no 1, (August 1996), 1.
15 See for example “November meeting”, Under the tricolour, no 41, (January-March 2010), 10.; “Some sidelines on
the several territories of The Salvation Army in Australia”, Under the tricolour, no 46, (January-March 2011), 7 – 8.;
“Some Carpenter correspondence”, Under the tricolour, no 41, (October-December 2011), 10 – 13.
16 “Envoy Dr Hazell OF becomes first Fellow of the Society”, Under the tricolour, no 52, (October-December 2012), 1.
17 The war cry, (20 April 1996), 10.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 154

The Salvation Army looked to restructure its educational system and part of the development
was the construction of a new building on the site of the Training College for officers. Hazell was
instrumental in securing a purpose-built museum and archive centre that was integrated into the
College of Further Education. He would often tell how the tower on the building was as large as it
was because when he was asked how large his office should be he gave the dimensions of office
spaces allotted to school principals. In this way the tower was designed around these diameters. The
heritage centre in Sydney was open in 1999.18

In a similar manner to his support for international training of YP workers, Hazell set out to
encourage and support the work of international Salvation Army history. Due to the shared history of
The Salvation Army in the two Australian and New Zealand territories, archivists in these territories
would meet together on a biannual basis. These meetings were titled Tri-Territorial Heritage &
Archives Conferences. Hazell however widened the scope of these meetings. He invited Army
archivists and history enthusiasts from the Hong Kong, Korea, Switzerland, Philippines, UK, USA
territories as well as across Australia and New Zealand. Papers were presented, discussion groups
were formed, archives and museums visited, and information shared. The first of these were held in
Sydney in 2002 and followed up in later years with similar events in Melbourne, Sydney, and
Wellington (NZ) on multiple occasions.19

(Above) Envoy Hazell (right) reviewing archives in New Zealand at the 2013
Tri-Territorial Heritage Conferences and (below) Hazell presenting a paper at the same event20

18 “College of Further Education opened”, Under the tricolour, no 9, (July 1999), 1.
19 See for example “Tri-territorial Heritage Congress Sydney”, Under the tricolour, no 18, (July 2002), 1, 6 – 15.
“Sydney to host next Tri-territorial Heritage Conference”, Under the tricolour, no 32, (December 2007), 1.; Under the
tricolour, no 23, (September 2004), 10.
20 Images courtesy of Garth R. Hentzschel.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 155

Delegates at the 2013 Tri-Territorial Heritage Conferences in New Zealand.
Envoy George Hazell is seated in the front row to the right21

In 2004, Hazell became seriously unwell and was admitted to Sydney Adventist Hospital.22
From this time on he walked with a cane and wore a pressure bandage on his arm. This did not stop
his travels or writing. He was one of the first members on the ‘Keeping it Alive’ history project that
was formed in 2006. A part of the project was a committee formed to regularly meet to write and edit
Hallelujah! magazine. Hazell’s articles included works on general Army history, William and
Catherine Booth, and Salvationist biographies.23 He also assisted greatly with the editing of articles,
the suggestion of topics or authors, and the search for sources. His contribution was greatly valued
by the Executive Director and Editor Major David Woodbury.

Hazell lived in retirement in Sydney and still attended the Parramatta Corps and maintained a
consultancy role with the Australia Eastern Territory’s heritage centre. Gradually, his mobility
became an issue and he had to give up driving. He was transported to the corps by other Salvationists
and in 2019 he entered a higher care facility. Sadly, in 2022, Hazell’s quality of life diminished.

At the receipt of his Order of the Founder, Hazell stated in part,

21 Images courtesy of Garth R. Hentzschel.
22 Under the tricolour, no 21, (September 2003), 20.
23 See for example, George Hazell, “The Salvation Army – Its origin”, Hallelujah! vol 1, iss 1, (Spring 2007), 5 – 8.;
George Hazell, “Our founders”, Hallelujah! vol 1, iss 1, (Spring 2007), 20 – 22.; George Hazell, “Spreading like a
bushfire”, Hallelujah! vol 1, iss 2, (Summer 2007), 51 – 53.; George Hazell, “Lily Kells Sampson: A gifted and devoted
officer”, Hallelujah! vol 1, iss 4, (Winter 2008), 35 – 36.; George Hazell, “An international leader and a statesman”,
Hallelujah! vol 2, iss 1, (November 2008), 47 – 48.; George Hazell, “Our founders”, Hallelujah! vol 1, iss 1, (Spring
2007), 20 – 22.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 156

… for me, the Army’s greatest honour is yet to come. I hope to earn it and so might you. This
honour is not limited to three or four persons a year but is open eventually to every soldier, I refer,
of course, to Promotion to Glory.

I don’t know when my turn will come. It might be tonight. It could easily have been last
Saturday, or it might not be for 30 years or more. But I am determined to continue to be obedient,
to be faithful. Until then I challenge you to do the same…24
Envoy Dr. George Hazell O.F. was faithful to the end! He received the Army’s greatest honour,
his Promotion to Glory, on Friday 29 July 2022, aged 91; nearly 30 years from his speech cited above.
The thanksgiving service for Hazell was held on Tuesday 9 August 2022, at his home corps of
Parramatta. The service was live-streamed.25 The memorial of Parramatta Corps stated that Hazell
“left behind a significant legacy that has influenced hundreds if not thousands of Salvationists around
Australia.” We could include that his legacy influenced Salvationists around the world. We thank
God for Hazell’s promotion of Salvation Army history and his ability to teach generations about the
stories Army history contains. Well done good and faithful servant.

24 Cited in Harris, “Envoy of the Junior Soldier”, 41 – 42.
25 The thanksgiving service for Envoy Dr George Hazell, The Salvation Army Parramatta (9 August 2022),
https://www.salvationarmy.org.au/parramatta/funeral/

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 157

An image portraying the ‘official’ commencement narrative of The Salvation Army in Adelaide1

1 Courtesy of The Salvation Army.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 158

THE STREAMS OF TIME
AND HOW THEIR INVESTIGATION
MAY RESHAPE ARMY HISTORY:
FINDING THE EVERYDAY STORIES
IN THE SPECIFIC GRAND MOMENTS

Garth R. Hentzschel

Abstract

The commencement narratives of The Salvation Army point to specific grand moments officiated
by the movement and reinforced by historians. These narratives however fail to investigate the
everyday stories of all the people and elements connected to the grand moments. By tracing the
historical streams of the grand moments, this paper found that the commencement narratives of
The Salvation Army are not what has officially been suggested.

Introduction

Madan Sarup outlined that the traditional understanding of history aims to create “linear processes”,
“celebrates great moments and individuals” and “seeks to document a point of origin.”2 This
understanding of history is seen in the traditional and ‘official’ commencement narratives of The
Salvation Army, as each pointed to a specific grand moment that commenced the work of the
Movement. Such events focus on a ‘great individual’ whose life is given as a ‘linear process’ to the
point of origin. These narratives are officiated by The Salvation Army, and reenforced by historians
and the Army propaganda through its publications and mythology.3 The narratives however fail to
investigate the everyday stories of all the people and elements connected to the grand moment.
Tracing the historical streams of the point of origin backward in time, this paper found that the
‘official’ commencement narratives of The Salvation Army are not fully supported by factual events.
Therefore, they are not as has been ‘officially’ suggested. This approach will reshape the history of
The Salvation Army and bring to light other key players in the commencement narratives of the
movement.

This paper is divided into three sections. Firstly, there is a list of findings that have been
revealed from the process of tracing the streams of history back from the point of origin. These show
that historians need to question and investigate the current ‘official’ commencement narratives of The
Salvation Army. Secondly, a very brief discussion will be given on the ideological understanding of
historical streams, as described by Mary Sheldon Barnes, a teacher and historian from the United
States of America. Thirdly, the pattern of the structure of ‘official’ Salvation Army commencement
narratives was traced back to the very beginning of the Movement. The streams approach to history
was applied to this first commencement narrative with interesting results.

Reference citation of this paper: Garth R. Hentzschel, “The streams of time and how their investigation may
reshape Army history: Finding the everyday stories in the specific grand moments”, The Australasian journal of
Salvation Army history, 7, 2, 2022, 158 – 169.
2 Madan Sarup, An introductory guide to structuralism and post-modernism, (USA: Pearson Education, 1993), 53.
3 Stuart Middleton, “Reputation management in the Salvation Army: A narrative study,” Journal of management
inquiry 18, no. 2 (June 2009): 145 – 157.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 159

Findings from applying the streams of history onto ‘official’ traditional Salvation Army
commencement narratives

To be frank, investigating the different streams from the points of origin, or the specific grand
moment, has revealed everyday stories very different to those in the ‘official’ traditional
commencement narrative. I am beginning to question much of what earlier historians have told us.

The point of origin is often a very sacred narrative, as it defines the movement, organisation, or
company. It highlights its founder and promotes them to a point to which they can set the rules and
belief of the movement without question. The original date gives a point of commencement from
which celebrations of longevity can be measured. Points of origin are so important to The Salvation
Army that the Army has literally placed them in stone! Australian colonies, now states of the
commonwealth, were given fixed, solid, and official dates. It is proving difficult to question these
now long held assumptions.

The stone in Melbourne listing the ‘official’ dates the Army
commenced in colonies of Australia4

If Australian Salvationists are interested at all in history, they would declare The Salvation
Army in Australia was commenced by John Gore and Edward Saunders. The date, 5 September 1880.
The place, Adelaide Botanical Gardens. However, contemporary historians, in line with current
organisational trends in The Salvation Army, believe that only officers of The Salvation Army can
‘officially’ commence the work.5 While this point is not the focus of this paper, it needs to be stated
that the argument that only an officer is official, is not only problematic, but it goes against historical
understanding of Salvation Army theology and practice. Officership also is not a constant definition
used in ‘official’ commencement narratives of the Army. For example, there have been cases where
officers have commenced a work, yet another officer received the title of pioneer of the work.6 Using
the idea of streams and following the individuals in history, it becomes clear that the current ‘official’
histories often deny the work of others.

4 Image courtesy of Garth R. Hentzschel.
5 See for example Jennifer Hein, “‘Abominable Yahoos:’ Exploring the History Memory of the Beginning of The
Salvation Army in South Australia” (PhD diss., Flinders University, 2014).; “Notable Salvos”, #SALVOS, (The
Salvation Army Australia, 2022), https://www.salvationarmy.org.au/about-us/our-story/our-history/notable-salvos/
6 The United States of America, China, and the Philippines are three examples of this.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 160

As no definition of ‘official’ or commencement is given in Salvation Army literature, this paper

will be clear that commencements are those that eventually and clearly link to the organisational

structure of The Salvation Army. There are also those neglected in Army history that influenced the
commencement of the work, however, were written out or under-explored in the Army’s history. This
paper will attempt to be clear on these areas.

The ’official’ commencement narrative of The Salvation Army in Adelaide ignores the
influence of evangelist, social reformer, and temperance preacher Matthew Burnett. Dr. Jennifer Hein
also pointed to this oversight in Army history.7 Robert Evans goes a little way to bridge this gap,
showing how Burnett instigated the spiritual environment for the Army in Adelaide to start, and that
the fledgling corps was in part made up of many of Burnett’s converts.8 Using the streams approach
we can ‘fit’ Burnett into the commencement narrative although he did not commence the movement.
In addition to this, the streams approach also uncovered the Bowden Salvation Army, under Rev
Charles Tresise, which had been previously forgotten.9 Historians appeared to have also ignored that
Edward Saunders listed both Matthew Burnett and “several attempts by others to start open-air
work”.10 Was Saunders referring to Tresise’s ministry?

There were delegates from Sydney at the symposium, therefore we can use New South Wales
as another example. Historians have previously informed us that the ‘official’ opening of the Army

in New South Wales was by Captains Thomas and Adelaide Sutherland, on Sunday 3 December 1882,
in the Protestant Hall. However, this narrative is not as certain or as clear cut as we were made to
believe occurred in the City of Adelaide, South Australia. Was the commencement on the Sunday in
the Protestant Hall, or was it in the open-air meeting the evening before at Paddy’s Market? Why did

the indoor meeting trump the open-air? After all, we are told William Booth commenced The
Salvation Army alone in the open-air in East London. There was also, in the ‘official’ commencement
narrative some discussion of Thomas Mudiman’s lone stand in Sydney Domain.11 However, an
investigation of this narrative using the streams approach shows that this story ignores the work of
Edwin Cocks, and the Cootamundra and Nowra Corps. It also is quiet on the influence of Benjamin

and Jane Short. Time does not permit to unpack each of these streams, however there was more
evidence of Cocks’ work than Mudiman’s12 and people connected to the corps at Nowra remained
lifelong Salvationists from its commencement in May 1882.13

By comparison, we Queenslanders were ‘officially’ late comers. “Officially’ there was a group

of four officers who arrived in Brisbane in June 1885. After some difficulties with ill feelings from
locals who had been disillusioned by previous failed attempts to commence the Army, we are told
that Adjutant Edward Wright succeeded in commencing and growing The Salvation Army. However,
there is even more historic chatter about earlier attempts to commence the Army in Queensland than

other locations. Some historians ignored any earlier attempts. Some authors point to one attempt in
1880, some stated there were two earlier attempts: by McNaught and Cairns. Some have written three:

7 Hein, ‘Abominable Yahoos’.
8 Robert Evans, Matthew Burnett: The Yorkshire evangelist, (Hazelbrook, Australia: Rev Robert Evans, 2010).
9 See for example “News of the Churches,” The Christian colonist, (27 August 1880), 5.
10 Edward Saunders, “Australia”, The war cry, (London, 24 July 1880), 1.
11 See for example, David Woodbury, “Foundation of the Salvation Army in Sydney 1882-83”, Dictionary of Sydney,
(2011),
https://dictionaryofsydney.org/entry/foundation_of_the_salvation_army_in_sydney_1882_83#:~:text=Expansion%20in
%20Sydney&text=On%209%20October%201884%20the,first%20year%20free%20of%20rent, accessed 14 July 2022.
12 See for example “A Street Preacher in Trouble,” The Sydney daily telegraph, (25 October 1881), 3.
13 “Advertising,” The Shoalhaven telegraph, (18 May 1882), 3.; “New Salvation Army Barracks at Nowra,” The
Shoalhaven telegraph, (12 November 1885), 2,; “Promotion,” The war cry, (Sydney, 25 June 1887), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 161

by McNaught, Cairns and Harry.14 Using the streams of history however, this paper has uncovered
that Walter Douglas, an evangelist from the East End Special Services, the same group that William
Booth attached himself to, influenced the establishment of a Mission in Brisbane. Daniel McNaught
Snr. and his wife Barbara McNaught commenced the Mission. Charles Robinson and his wife Hester
Robinson and later Hester’s second husband, Daniel McNaught Jr. led the Mission when it became
The Salvation Army. Hester handed the leadership of the corps in Brisbane over to Ballington Booth
in 1885. There was also important work done by Captain Peter Waters Cairns in Ipswich. All these
people had important parts to play in the formation and development of the Army in Queensland.15

It was this new narrative discovered in Queensland that was the motivation to investigate
commencement narratives in other locations. ‘Official’ commencement narratives are difficult to
sustain with the use of streams approach to history, especially when ‘official’ artifacts say different
things. Compare the “Australian Foundation” stone to The war cry16 in connection with the ‘official’
commencement of the Army in Queensland. The stone in Melbourne stated the Army in Queensland
commenced in June 1885, however, The war cry stated this date was November 1882! With these
discrepancies, I am surprised that such investigations have not previously taken place.

Compare (L) the stone in Melbourne with (Centre and enlarged on R) the date on The war cry17

Understanding of historical streams

Historians have followed only one major stream in the river catchment of history. This may have
been due to the sources available at the time, time allotted to the research, or that they wished to write
a biography rather than a history. Due to the recorded outcomes of such approaches, we know of
Booth’s movements and ministry prior to 1865. We know of Gore’s and Saunder’s road to Adelaide.
We know of the Sutherland’s path to Sydney. We know of Wright’s triumphant march through New
Zealand. The writings that have focused on one stream of history have reenforced the importance of
the ‘founders’ in each case. However, what about the other people?

Because of what I found in the Brisbane traditional commencement narrative, I have started to
investigate the other streams, creeks, and catchment areas of Army commencement narratives. This

14 See for example, Percival Dale, Salvation chariot, (East Melbourne: The Salvation Army Press, 1952).; Barbara
Bolton, Booth’s drum – The Salvation Army in Australia 1880 – 1980, (Australia: Hodder and Stoughton, 1980).
15 This information will be further unpacked in the author’s PhD.
16 “After nineteen years,” The war cry, (Melbourne, 7 April 1900), 1.
17 “After nineteen years,” The war cry, (Melbourne, 7 April 1900), 1.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 162

has given some interesting results. I observe that the main river of history is fed by numerous streams,
and creeks.

I have also begun to investigate such an ideology. I recently found the writings of Mary Sheldon
Barnes. Barnes was an American educator and historian. She encouraged her students to study
primary sources in an independent and solitary way. Barnes encouraged them to problem solve to
develop the abilities to observe and weigh evidence. She also encouraged them to exercise creative
historical imagination. Barnes wrote about seeing history as a stream in 1896. She wrote

Is not, then, the stream of events the peculiar content of history? The events … all surge together
in the flow of the great stream, always running on, bearing with it the freight of ages yet to come.

But is the historian to be the impassive spectator and impersonal chronicler of the stream
of events?18

Of the historian, Barnes believed they should

…be of the sort that feels sympathetically … the soul of an action, the harmony and proportion
of all parts, and which is dominated above all by the clear vision of the whole stream of life, with
an eye not to be caught too long by flotsam and jetsam floating on its surface.19

She also wrote that the historian should understand humanity. Barnes continued

But some lives are caught in the main current, while others are swirled off into eddies more or
less accidental in their nature; and we must never lose sight of the main current if we are to
understand the stream of history, even in its eddies.20

In practical terms, I think that Barnes encourages us to investigate the other streams, creeks,
and waterways, knowing that people move in the flow, against the flow and from other channels. This
is what I have attempted to do.

Tracing the pattern and the structure of ‘official’ Salvation Army commencement narratives

In the first case, I investigated The Salvation Army Queensland commencement narrative and the
streams led to an extremely different story than what historians had led us to believe. First, I moved
backwards in time to follow the streams. I then looked at other colonies using the same method and
to my surprise I found that nearly every colony in Australia had earlier narratives than we had been
told. Was this just an Australian phenomenon? I applied the idea of streams to other ‘official’
Salvation Army commencement narratives, some I found had been previously written to show a
commencement apart from that ‘officially’ promoted by The Salvation Army.

Most readers of Salvation Army history would know the commencement narrative from the
USA with its “three commencements”. Commissioner Edward Carey pointed to the work of James
Jermy, however only of his work in the USA and not Canada. Yet, Carey did use the term “opened
fire” for Jermy’s work. Carey stated it “lapsed” upon Jermy’s return to England and that the Shirley
family was “the second opening”, and that the work “proved more enduring.” However, Carey then
stated that when “Commissioner George Scott Railton with his seven ‘hallelujah lassies’” landed on

18 Mary Sheldon Barnes, Studies in historical method, (Boston, USA: D.C. Heath & Co Publishers, 1896), 5 – 6.
19 Barnes, Studies in historical method, 6 – 7.
20 Barnes, Studies in historical method, 43.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 163

10 March 1880, this “marked the official opening of the work in the U.S.A.”21 Why is Railton’s work
seen as the ‘official’ opening and not those of Jermy or the Shirley family? There are many, including
a new book by Major Jason Swain, who tell the story of the three commencements, however, do not
deviate from The Salvation Army’s arbitrary line of which commencement became ‘official’.22 Nor
does any author successfully state why one over the other is ‘official’. Even Salvationists using newer
methodologies have not unravelled the riddle of ‘officialdom’. For example, Major JoAnn Shade,
from a feminist methodology, criticised Army historians for not naming the seven female
Salvationists who arrived with Railton in New York in 1880. Shade wrote, she named the female
Salvationists, “for the record, in recognition of their personhood”; however, in Shade’s haste to name
these people, she neglected to name those who had earlier commenced the Army in the USA!23 There
are similar tales in other North American countries, such as Canada and Mexico, where there is an
‘official’ commencement narrative that overshadows a factual commencement story.

The search went on for an authentic and factual commencement narrative. Sadly, in Asia, there
are similar inconsistencies, gaps, and omissions to that of Australia and North America. For The
Salvation Army’s commencement in China, Check-Hung Yee wrote of several visits of leading Army
officers to the country before the ‘official’ “pioneer party” arrived in Beijing on 1 December 1915.24
Yee pointed out the discrepancy between the historical fact and the ‘official’ commencement
narrative. Of Southern China he wrote

Officially, the Army celebrates 1930 as the commencement of services in South China.
Nevertheless, it is a well-known fact the Army began its work long before that, as far back as
1895. Like those in North China, many Army pioneers advanced out to these new mission fields
and some were even promoted to Glory and buried in China’s soil.25

The Philippines Salvation Army ‘official’ commencement narrative is a similar mess.
Commissioner Robert F. Saunders, in his excellently researched and written history of the Army in
the islands, outlined the earlier work of the Army. Saunders proved that many people had operated
under the Army’s banner prior to the ‘official’ commencement.26 Some, like Fred Giles were very
successful, however he was still not declared the person who started the work. In a recent article in
Australasian journal of Salvation Army history it was written, after reading Saunders’ work,

Effectively, while the Lindvalls [the officer’s attributed to have commenced the Army] 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.27

21 Edward Carey, “‘Is the Army in America…?’ A study in adaptation,” The officer 14, no. 2 (March-April 1968),78 –
83, 79.
22 For example, Jason R. Swain, Under two flags: The rise, rebellion and rebuilding of The Salvation Army in America
1870-1913, (Alexandria, USA: Crest Books, 2021).
23 JoAnn Shade, “I know a ‘Lassie’,” The officer (January-February 2006), 13.
24 Check-Hung Yee, Good morning China, The chronicles of The Salvation Army in China, 1916 – 2000 (Alexandria:
Crest Books, The Salvation Army National Publications, 2003), 2 – 3.
25 Yee, Good Morning China, 50.
26 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).
27 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; 30

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 164

A similar pattern has been seen in countries as diverse as Austria and Zimbabwe and include
many regions alphabetically in between these two listed. “Official’ commencement narratives are told
and upheld although different factual Salvation Army commencement stories are known.

Looking for a reason, finding a pattern

After finding the ‘official’ commencement narrative in Brisbane to be in error and identifying similar
problems with other regions and countries, a pattern was identified. What does this pattern tell us
about the Army? From where did the pattern come?

In the writing of ‘official’ Salvation Army commencement narratives, little is written about the
locations before the commencement of the Army. When things are written, it is usually about the
socio-economic poverty. In many respects this is to prove the Army arrived to work with the
financially poor and wage a war against sin. As Middleton argued, the Army manages its reputation,
including its historical image, to set itself up to be seen as the good, and the ‘other’ bad.28 To support
such an idea, Army history often ignores the people in a location who were already doing ‘good’.
Even those who had connections with The Christian Mission or Salvation Army, or who would later
join their ministries to the Army, have been poorly treated in the historical sense.

In ‘official’ commencement narratives, these people are often seen as ‘lone strangers’ if they
had not gathered a significant group around them, or the group was not functioning at the time of the
‘official’ commencement. Thomas Mudiman in Sydney and James Jermy in Canada and the USA
could be used as examples here. Mudiman is interesting as there is no collaborating sources to prove
he worked to open The Salvation Army in Sydney. Such stories only appeared years later in The war
cry or newspapers reporting on what they were told. On the other hand. Edwin Cocks is listed in
newspapers and court documents as commencing The Salvation Army in October 1881. Sadly, Cocks
is not listed anywhere in Army literature.

If the earlier work had built a group around them, they were styled as ‘lone rangers’ like Edward
Saunders and John Gore in Adelaide. But often the trigger, like Matthew Burnett is neglected. In
addition to this, as the Army moves to a more organisational mindset, and removing the history of its
Christian revival days, people like Gore and Saunders, and the Shirley family are denied the title of
‘official’.

If the earlier work was successful, but it does not support the Army’s ‘official’ commencement
narrative, they are expunged from history, like Major John Millsaps, Adjutant Fred Giles and others
from the Philippines; or like Hester McNaught in Brisbane, they are slandered.

In the case of many of these commencement narratives, facts and sources that show earlier
commencements appear not to have mattered. They have either been ignored or not investigated. It
has an appearance that authors have whitewash these earlier activities in favour of an ‘official’
commencement date. Even with the modern ideologies impacting history, opening the way for history
from below and to acknowledge everyday people, Army history appears to have become hierarchical.
Not only, it appears, in only bestowing officers with the title of ‘official’ but giving the prestige to
the higher-ranking officer; as seen in the USA and the Philippines.

Many of the earlier stories have therefore been given little or no research and very little respect.
Few of the Army’s commencement narratives are as we have been told. Yet, even when new evidence
is found, the authors still adhered to the ‘official’ line. Why is this a reoccurring pattern in Salvation
Army history? Where did this pattern commence?

28 Middleton, “Reputation management in the Salvation Army”.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 165

The beginning of the ‘official’ commencement narrative

The Salvation Army’s ‘official’ point of origin is William Booth standing alone conducting an open-
air. The date, 2 or 5 July 1865. The place, the East End of London. But is this really the
commencement of the Mission that became The Salvation Army?

I have traced the pattern of commencement narratives in The Salvation Army to the very
beginning of the movement. The English ‘official’ commencement narrative appeared to have
developed from the works of George Scott Railton. Railton, like many after him, commenced the
Army at the birth of William Booth. There was then a biographical account of Booth’s life, moving
from denomination to denomination until he left all ties to become an independent evangelist. The
commencement narrative then brings Booth to London in 1865 to conduct a series of revival services.
Railton stressed that Booth commenced the mission on his own and had the now famous drawing
created and titled, “William Booth Beginning Alone, Mile End Waste 5th July, 1865”.29 As the song
goes, “First in the streets and then in a tent, Glory, Hallelujah!”30 Railton claimed Booth established
The Mission that would become The Salvation Army. Even more recent and academically researched
studies, such as Lillian Taiz have concluded, “The Salvation Army evolved from the religious work
of William and Catherine Booth.”31

“William Booth Beginning Alone, Mile End Waste 5th July, 1865”32

In Heathen England, Railton boldly stated, “The Army originated, as nearly every useful
movement does, with one man, the Rev. W. Booth.”33 Both in Twenty-one years and Heathen
England Railton did indicate that Booth was invited to hold “a week’s services in a tent erected in

29 George Scott Railton, Twenty-One Years’ Salvation Army (London: The Salvation Army Book Depot, c1886),
opposite title page.
30 The booklet of the Kings Singers, https://www.chandos.net/chanimages/Booklets/SP220.pdf, accessed 14 July 2022.
31 See for example, Lillian Taiz, Hallelujah lads and lasses: Remaking the Salvation Army in America – 1880 – 1939,
(Chapel Hill, USA: The University of North Carolina Press, 2001), 16.; Railton, Twenty-One Years’.; F. De L. Booth-
Tucker, The life of Catherine Booth mother of The Salvation Army, 3 volumes (London: International Headquarters of
The Salvation Army, 1893).; Maud Ballington Booth, Beneath two flags (New York: Funk & Wagnallis, 1891).; Sallie
Chesham, Born to battle: The Salvation Army in America (USA: Rand McNally & Company, 1965).; Norman H.
Murdoch, Origins of The Salvation Army (Knoxville, TN: The University of Tennessee Press, 1994).
32 Railton, Twenty-One Years’, opposite title page.
33 George Scott Railton, Heathen England, 3rd Edition, (London, UK: S. W. Partridge, 1879), 20. Although there were
numerous changes between the editions, this quotation remained unchanged in the 5th edition. George Scott Railton,
Heathen England, 5th Edition, (London, UK: Salvation Army, n.d.), 18. The 3rd edition emphasised this point in a bold
and all caps heading, “ONE MAN COMMENCED THE WORK” Railton, Heathen England 3rd Ed, 35.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 166

Whitechapel”. However, Railton still described Booth as commencing alone in the open-air.34 This
gave a visual image and text backing to the idea that Booth was the undisputed Founder of The
Salvation Army, that is Booth started the Mission.35 Railton also painted a word picture of hardships
for Booth. “The autumn winds and rains soon demolished the tent”.36

This idea has been galvanised. In 1886, a report stated, “General [Booth], whom they
[Salvationists] truly looked upon as the founder and sustaining spirit of the movement.”37 Most
authors adhered to the idea expressed by Carey, “Everyone knows that The Salvation Army, then
under a different name, was founded by William Booth in London, England in 1865.”38 While some
have commenced The Salvation Army at Booth’s birth, and some at Booth’s arrival in London in
1865. Others have taken this ‘one man’ approach and stated Booth started the Army when he left the
Methodist New Connexion in 1861. Dr. Glen O’Brien wrote,

William Booth had been a Methodist New Connexion minister until 1861 when he resigned in
order to carry out a less restricted mission to the poorest of London’s poor.39

While it became folklore that Booth stood alone, or “almost single-handed”,40 few have not been as
convinced.

Robert Sandall attempted to grapple with the ‘lone Booth’. Yet he, like others did not look at
the streams of history and focused on Booth’s relationship to the other. They failed to investigate the
other stories. The William Booth stream has been written about extensively, but what of the other
streams? Time will only allow us to look at two streams, the tent, and the East London Special
Services.

Following the streams and creeks of the history of William Booth, the tent, and the East End Special
Services

34 Railton, Twenty-One Years, 18.; Railton, Heathen England 3rd Ed, 23.; Railton, Heathen England 5th Ed, 21.
35 Railton, Twenty-One Years, opposite title page.
36 Railton, Heathen England 3rd Ed, 24,; Railton, Heathen England 5th Ed, 22.
37 With the General at Hereford,” The war cry (London, 15 May 1886), 2.
38 Edward Carey, “Mission Flag Hoisted in Cleveland,” The war cry, (9 February 1980) cited in Colin Jermy, “Mission
Flag Hoisted in Cleveland,” The Jermy Family of Norfolk and Suffolk, (11 June 2020),
http://www.jermy.org/salarm00.html ¶ 1. The earlier edition of this article began the quotation with “[i]t is a fact of
history” Edward Carey, “The Army’s first overseas pioneers,” The officer 30, no.9 (September 1980): 387 – 391, 394,
387.
39 Glen O’Brien, Wesleyan-Holiness churches in Australia: Hallelujah under the southern cross, (Oxon, UK:
Routledge, 2018), 33.
40 “Wimbledon,” The war cry, (London, 10 April 1886), 13.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 167

The tent

William Beck in the history of the Society of Friends claimed the tent William Booth used had been
used first by Samuel Capper to preach for the Quakers in “Western Counties”, then later “discovered
stored away under a London Meeting-House”. Beck wrote, as “some Friends had felt it their duty to
hold Meetings in the crowded districts of the East End”, the tent was erected in Whitechapel. Beck
described that the Quaker Meetings were so successful that the East End Special Services rented the
tent to carry on the work, and “this old tent became as a cradle, out of which his [William Booth]
future East End work developed into the enormous proportions of the Salvation Army.”41

The British friend carried articles on the use of the tent in the Whitechapel burial ground in June
1864, by Edward Curtis May and William R. Dell. This was a year before Booth arrived in London!
But these meetings may have commenced earlier. Dell had been liberated “for religious service in the
metropolis and suburbs, principally amongst the lowest classes” and “E. C. May has been liberated
also.” Dell and May appeared to have been first engaged in this role from October 1863 and
reaffirmed in the Westminster Monthly Meeting of 14 April 1864.42 Therefore the Quaker mission in
the East End was being conducted almost two years prior to William Booth taking control, and the
tent was an established mission location at least a year prior to Booth’s arrival in London.

The tent continued to be used at least until July 1864. A report stated

Edward C. May and William R. Dell held another public meeting in the tent in Whitechapel
Burial-ground, on the 5th ult., which was largely attended; and on the 12th, 19th, and 26th, they
had meetings in a theatre in Whitechapel, on which occasions there was a large attendance,
embracing, we believe, many of the class to whom our friends have felt especially drawn in gospel
love.43

The tent was moved between Whitechapel and Bunhill44 and back to Whitechapel where Booth
was asked to hold services to REPLACE another minister.

Unlike a number of Army historians, Beck revealed that the tent was not destroyed by the
weather or larrikins. He wrote, “On William Booth obtaining permanent quarters, Friends shifted the
tent to another of their closed Burial Grounds, near Bunhill Fields…:45 Evidence shows that the tent
continued to be used for a few more years.46

If it can be established that this Quaker mission continued into 1865, it will show that the
Quakers commenced the Mission that became The Salvation Army possibly in 1863/1864.

East End Special Services

Another stream that needs further investigation is the East End Special Services. Some historians
attempt to describe the East End Special Services as only a committee that supported missions.
However, publications of the time show that it was a fully functional mission that supported welfare
agencies, including the Young Women’s Christian Association and Home. It held meetings in Union
Hall, and preaching halls. By October 1865, the East End Special Services had established over 30

41 William Beck, The Friends: Who They are – What they have done, (London, UK: Edward Hicks, 1893), 243.
42 The British Friend, (2 May 1864), 114.
43 The British Friend, (1 July 1864), 168.
44 The British Friend, (1 September 1864), 216.
45 Beck, The Friends, 243.
46 W. Beck, W. F. Wells and H. G. Chalkley, Biographical catalogue, Being an account of the lives of Friends and
others whose portraits are in the London Friends’ Institute, (London, UK: Friends’ Institute, 1888), 127 – 128.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 168

locations for mission work, including a tent in Whitechapel, recognised as the birthplace of The Army
in London. Sandall stressed, the East End Special Services “did become the agency through which
William Booth was called to East London” and became the structure in which Booth took leadership
of the mission to the poor.47 People such as R.C. Morgan and W.J. Lewis belonged to this Special
Services group and would continue to support The Salvation Army once Booth had pulled away from
the original structure. Walter Douglas was also connected to the Special Services group and links this
group to the Brisbane Mission that became The Salvation Army. It was Douglas who led the revival
that helped form the Mary Street Mission that became Brisbane City Temple.

Therefore, if we look at the tent stream, the Mission that became The Salvation Army was
commenced by Quakers in the tent on the burial ground in 1863/1864. If we look at the East End
Special Services, then the mission that became the Salvation Army commenced around October
1860.48

Conclusion

Why then is William Booth the Founder of The Salvation Army? Amy G. Remensnyder, in her study
on the commencement of Monastic communities in southern France found that the monasteries
created their historical commencement narratives to instil meaning and chose their founders to
emulate their beliefs.49 In many cases, I have seen the Army do similarly. In the same way that
McDonalds calls Ray Kroc their founder, William Booth is the Founder of The Salvation Army. Not
because, as some historians have incorrectly surmised that he started the Mission, but because Booth
took a mission that was operating, streamlined its governance, added military and civic terms, a
unique theology and made it into a peculiar people. Booth may not have started the Mission, but he
became its Founder. In a similar manner, historians and The Salvation Army should not confuse the
commencement of a work with their desire to officiate dates and leaders. History needs to tell us of
the people who formed it and moulded it into the Movement we know. History needs to be allowed
to use the streams approach to investigate the commencement narratives and from sources identify
when and who commenced the Movement, whether that be a Mission, Society, or the Army. The
formation of the Army will then be better understood. It also may be clear how and why a group of
people, inspired by Christian revival, started working together.

47 Robert Sandall, The history of The Salvation Army, 1865 – 1878 (London: Thomas Nelson and Sons, 1947), 22, 24.
48 Sandall used the name “The East London Special Services Committee” and stated January 1861 as its commencement
date. However, in October 1862, The revival stated the group had been in operation for two years, therefore
commencing around October 1860. The revival gave indication that the group was not just a ‘committee’; it used the
name “East End Special Services” without the term ‘committee’ and held its own services, it did not just support the
work of others. Sandall and The revival listed several the same members of the group including John Stabb, J. F. Elwin,
T. A. Fieldwick, and J. B. Wimshurst. See Appendix 1 for the full list of names. “East of London Special Services,” The
revival, (30 October1862), 196.; Sandall, The History of The Salvation Army, 1865-78, 21-4, 250.
49 Amy G. Remensnyder, Remembering Kings Past: Monastic Foundation, Legends in Medieval Southern France
(Ithaca, NY: Cornell University Press, 1995), 89.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 169

8 7 6
5

4
3

13 14

1
12

9 1a
11

15

1b
10

Map showing locations of Salvation Army historical sites1

1 Map developed from City of Ipswich, Ipswich City Council safe parking guide, (Ipswich: Ipswich City Council, n.d.),
16.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 170

A WALK-THROUGH IPSWICH SALVATION ARMY HISTORY
A COLLECTION OF EVERYDAY STORIES
AND SPECIFIC GRAND MOMENTS

Garth R. Hentzschel

Abstract

The understanding of place and history is important in the field of psychogeography. The telling
of everyday stories and explaining specific grand moments, while walking the historical sites,
gives people an understanding of the geographical locations of Salvation Army history in the city
of Ipswich.

Introduction

In many modern cities, the architectural landscape has changed; new buildings have replaced the old,
and monuments to past heroes are removed. Ipswich, Queensland is similarly a growing and changing
city. This means that many physical historical landmarks are now no longer able to be viewed in situ.
Historical streetscapes can only be observed through photographic images, while some can be viewed
in different locations. Walking the paths of forebearers can however bring to mind the proximity of
the locations and the historical and psychological identity of the place.

In psychogeography the ‘drift’ or walking is used to connect the person to the city. Siobhan
Lyons stated,

Psychogeography, as the term suggests, is the intersection of psychology and geography. It
focuses on our psychological experiences of the city, and reveals or illuminates forgotten,
discarded, or marginalised aspects of the urban environment.2

The ‘drift’ connected with the telling of stories can help the person understand what took place in a
city; to build a narrative of The Salvation Army in Ipswich in relation to its geography and history.
While many use this methodology to investigate the trauma of a location, it can also help people
understand positive elements of the past and changes that have taken place over time. Lyons
concluded that,

Psychogeography thrives as an interrogation of space and history; it compels us to abandon – at
least temporarily – our ordinary conceptions of the face value of a location, so that we may
question its mercurial history.3

The heritage walk revealed three major issues. Firstly, historical events related to The Salvation
Army in Ipswich are so numerous that time and space will only allow for an investigation of the first
50 years of Salvation Army influence in the city. Secondly, the history of The Salvation Army in
Ipswich is a mixture of both specific grand moments and everyday stories. Thirdly, in many cases,
while the spiritual and cultural physical history has gone, the commercial heritage has remained. This
could be the case that if buildings continue to be able to be used for their original purpose, and are

Reference citation of this paper: Garth R. Hentzschel, “A walk-through Ipswich Salvation Army history: A
collection of everyday stories and specific grand moments”, The Australasian journal of Salvation Army history, 7,
2, 2022, 170 – 210.
2 Siobhan Lynons, “Psychogeography: A way to delve into the soul of a city”, The conversation, (19 June 2017), ¶ 1,
https://theconversation.com/psychogeography-a-way-to-delve-into-the-soul-of-a-city-78032, accessed 1 June 2022.
3 Lynons, “Psychogeography,” ¶ 27.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 171

not destroyed entirely by natural causes, they gain a ‘right’ to continue to exist. As many of the
buildings in the story of The Salvation Army Ipswich Corps were no longer ‘fit for purpose’, they
have disappeared from the cityscape.

The paper will use the following terms to denote the phases in the history of The Salvation
Army in Ipswich. Phase one will tell the ‘pre-commencement narrative’, the years 1872 to 1882,
when Ipswich was visited by people connected with the Brisbane Mission and Salvation Army. The
leaders of this group were Charles and Hester Robinson (Hester was a McKinney became Robinson
at her marriage to Charles in 1872 and became McNaught in 1876 when she married Daniel after the
death of her first husband). Phase two will tell the ‘Captain Cairns narrative’, the years 1883 to June
1885, when Salvation Army work in Ipswich was made permanent. Phase three will tell the
‘“official” narrative’, the years July 1885 to 1922. The current citadel was erected and occupied at
the end of this phase.

Station one – The former location of ‘the Fountain’, corner of Brisbane Street and Darcy Doyle
Place

Station one saw the three phases of The Salvation Army in Ipswich. Although the ‘official’ history
of The Salvation Army in Ipswich commenced here at ‘the fountain’ (phase three) with an open-air
by Adjutant Edward Wright on 19 July 1885, this was not the first meeting of The Salvation Army in
Ipswich, nor was it the actual opening of permanent work.

The obelisk that stood here commemorated Samuel Blackall, who became Governor of
Queensland in 1868. The foundation stone of the Blackall Monument was laid on 30 November 1880.
The monument had lights and a water drinking fountain. It became affectionately known as ‘the
fountain’; and this term will be used throughout the paper. Originally in Nicholas Street on the corner
of Brisbane Street, the fountain was relocated to its present site on Denmark Hill in 1927 (1a). The
monument was restored in 1979 and there is a lobbying group attempting to have the fountain restored
to its original location.4

(L) The Blackall Monument showing School of Arts and Post Office5 and (R) A drawing of the
fountain in front of the Church of England, c18856

4 “Governor Samuel Blackall”, Monument Australia, (2010 - 2022),
https://monumentaustralia.org.au/themes/people/government---colonial/display/91680-governor-samuel-blackall,
accessed 8 May 2022.
5 “Corner Brisbane and Nicholas Streets, Ipswich, Qld - circa 1909”, PICRYL, GetArchive, (2015 – 2021),
https://picryl.com/media/corner-brisbane-and-nicholas-streets-ipswich-qld-circa-1909-545e29, accessed 28 May 2022.
6 “Ipswich, Queensland”, Wikiwand, (n.d.), https://www.wikiwand.com/en/Ipswich,_Queensland, accessed 29 May
2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 172

The Blackall Monument in its current location on Denmark Hill, Ipswich7

The first visit of The Salvation Army to the area occurred on either 29 April or 6 May 1882
(phase one). The Salvationists would have paraded past the fountain. A report in the Brisbane
newspaper, The telegraph stated that the Army from Brisbane arrived in Ipswich by “a big omnibus”
singing and shouting to the tones of a concertina played by the “commander-in-chief”, Hester
McNaught.

It was reported, the Army

marched through the town, band (concertina) playing, banners flying, much shouting, screaming,
and the like – but nobody took the slightest notice of them. They could not find even so much as
a “larrikin” to throw a stone at them, or scoff or jeer. It was dreadfully depressing to the poor
enthusiastic salvationists ….

The Salvationists were told that everyone in Ipswich was already saved, so it was stated, “the
salvationists came back to Brisbane rejoicing.”8

The 1882 (phase one) visit did not establish a permanent corps, but this occurred when Captain
Peter Waters Cairns and his wife Lieutenant Jemima Cairns arrived in Ipswich. Their visit occurred
in February 1883 (phase two). The Cairns family first arrived in Brisbane in January 1883,9 however
were soon ousted by Hester McNaught and the Salvationists in the capital. Cairns could not find a
hall in Brisbane, so on Monday 29 January he visited Ipswich.10

The Brisbane courier on Tuesday 6 February 1883, reported that Captain Cairns and his
followers “gathered at the fountain” for a revival meeting to extend The Salvation Army. It noted that
“larrikin elements were present, and interjected.”11 So it was here at ‘the fountain’ that the permanent
work of The Salvation Army in Ipswich commenced in February 1883. The fountain appeared to be
the location for all Salvation Army meetings from February to May.12

7 Courtesy of Garth R. Hentzschel.
8 “Odd notes,” The telegraph, (13 May 1882), 2.
9 “Local and general news,” Queensland times, Ipswich herald and general advertiser, (13 January 1883), 3.
10 “Local and general news,” Queensland times, Ipswich herald and general advertiser, (30 January 1883), 3.
11 “Ipswich,” The Brisbane courier, (8 February 1883), 5.; “Jottings and gleanings,” Queensland times, Ipswich herald
and general advertiser, (10 February 1883), 6.
12 “Advertising,” Queensland times, Ipswich herald and general advertiser, (7 April 1883), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 173

Advertising for the Army’s meetings at the ‘fountain’, 188313

Not every open-air meeting could be traced as they were not all recorded, nor their location
listed. The lack of detail was especially true when the reports appeared in The war cry. Not all open-
airs became headlines or moved from the everyday story to a specific grand moment.14 Nonetheless,
some specific grand Salvation Army moments took place here at the fountain.

In addition to the opening of Cairns’ ministry, another early event was recorded in a Brisbane
newspaper which showed some persecution faced by early Ipswich Salvationists. The report in the
Brisbane courier, appeared in October 1883 and outlined that a mob had gathered to attack a member
of parliament. As the parliamentarian did not arrive, it was reported

…by and by the Ipswich contingent of the Salvation Army began one of their meetings at the
corner of Brisbane and Nicholas streets [the fountain], and those who had come out “eager for the
fray,” having nothing better to do, stopped to listen to words of exhortation from Captain Cairns
and a personage who was irreverently designated “’Appy ’Arry.” [i.e. Happy Harry] The crowd,
many of whom had probably come out in the expectation of taking part in a turbulent political
demonstration, were implored to “flee from the wrath to come,” and had several other wise
admonitions pressed upon them, by which, it is hoped, they profited. When the Salvation Army
meeting was over, a noted character known as Frank Porter, who made a most original speech at
a public meeting called by himself a few weeks ago, held forth for some time upon the iniquities
not, strange to say, of the present Government, but of the Salvation Army. He strongly objected
to the members of the Army “praying in the public streets,” and thought the proper place to do
that was at home or in the churches – a remark which appeared to meet with a good deal of
approval.

The protest continued late into the night. Rocks were thrown, and guns drawn.15
This location bore witness to the fact that Cairns’ work (phase two) was known in Melbourne

and sanctioned by headquarters, ideas that were later denied by Adjutant Edward Wright and
historians (phase three). An officer from Melbourne, Staff-Captain Holman conducted an open-air
here on Friday 21 November 1884.16 Cairns had also sent reports to Melbourne with a number of
them appearing in The war cry.

This location also showed the presence of The Salvation Army in Ipswich when historians said
it had not existed (phase two). Historians and even observers of the time stated that the Army only
existed a short time from February 1883 (phase two), and it did not operate for a few years prior to
the ‘official’ commencement in July 1885 (phase three).17 However, on Christmas Eve 1884,
Salvationists caused an accident near the fountain. Mrs Snudden, being startled by a horse, turned
and tripped on her dress, falling toward the fountain. The driver, Hermann Ploetz, a cab-proprietor of
Ipswich stated in court, that The Salvation Army were in Nicholas Street both before and after 9

13 “Advertising,” Queensland times, Ipswich herald and general advertiser, (7 April 1883), 3.
14 See for example “Religious services”, Queensland times, Ipswich herald and general advertiser, (6 August 1889), 4.
15 “An Ipswich ‘demonstration’”, The Brisbane courier, (5 October 1883), 5.
16 Queensland times, Ipswich herald and general advertiser, (20 November 1884), 2, 5.
17 For example Percival Dale, Salvation Chariot (Melbourne: The Salvation Army Press, 1952).; Barbara Bolton,
Booth’s Drum – The Salvation Army in Australia 1880 – 1980 (Australia: Hodder and Stoughton, 1980).

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 174

o’clock. The crowd the Army attracted rendered it necessary for Ploetz to drive up on the wrong side
of the road which startled Snudden.18 This accident showed the Army’s presence at least until
December 1884; only seven months prior to Wright’s arrival, not a number of years as claimed by

historians.

The fountain not only saw Captain and Lieutenant Cairns commence The Salvation Army in
Ipswich (phase two); it found its way into the ‘official’ commencement narrative (phase three). On

Sunday 19 July 1885, in his own mind, Adjutant Edward Wright commenced The Salvation Army in
Ipswich. The newspapers however stated that the Army “was so prominent a social feature” in

Ipswich that Wright was only there to revive the services of Captain Cairns, his wife, and other
friends. Wright played his cornet, addressed the assemblage, and moved to the School of Arts.19

The calm behaviour did not last long. In September 1885, while Salvationists were kneeling in
prayer at the fountain, larrikins spat on them and shouted “objectionable language”. The police and
the Army did nothing in return.20 In April 1888, two German female Salvationist sang a duet at an

open-air at the fountain. When the Army lined up to march to the barracks, a well-known citizen,
given the alias “Mr Whitecoat”, attempted to ride his horse through the Army’s ranks.21 In May 1889,
there was “a little squabble” between The Salvation Army and the Primitive Methodists at the

fountain. Mr Addison of the Methodist Church stated he would finish his meeting at the fountain at

6:45pm, yet he continued until 7:00pm. This stopped the Army from holding its open-air on that
day.22

All levels of The Salvation Army led open-air meetings at the fountain. There is evidence that
both adult Salvationists and ‘little soldiers’, the forerunner of junior soldiers led open-air meetings
here.23 On his first visit to Ipswich in 1891, General William Booth also held an open-air at the
fountain. He arrived on the “Salvation’ train” with over 100 Salvationists, including leading officers
and the Guards Band No. 2.24

As the train approached Ipswich, 353 Salvationists marched up Brisbane Street, some on

horseback, to await the arrival of the train. The streets and balconies were crowded. A carriage took

the General and the Footes to the fountain. The Foote family played a major role in this narrative and

will appear later in this paper. A newspaper stated,

the crowd at this time was simply one dense mass and made a most imposing spectacle as all the
banners were arranged in a circle round the memorial pile. After cheers had been given, THE
GENERAL stood up in the carriage and addressed the eager crowd.25

Booth outlined what he had done in other parts of Australia and stated he hoped similar would occur

in Ipswich, for which he received loud applause. Commissioner Thomas Coombes led the crowd in
three hearty cheers for Booth and the General was driven to Foote’s house in Martin Street (1b).26
During Booth’s time at Foote’s house, Booth met former Captain Peter Cairns (phase two).27 At

18 “Friday, April 10”, Queensland times, Ipswich herald and general advertiser, (14 April 1885), 3.
19 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (21 July 1885), 3.
20 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (24 September 1885), 2.
21 “Town talk,” Queensland times, Ipswich herald and general advertiser, (2 April 1887), 3.
22 “The Salvation Army and their accusers”, Queensland times, Ipswich herald and general advertiser, (21 May 1889),
5.
23 “Ipswich,” The war cry, (Brisbane 16 May 1888), 7.
24 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (6 October 1891), 4.;
“Advertising”, Queensland times, Ipswich herald and general advertiser, (26 September 1891), 1.
25 “General Booth’s visit”, Queensland times, Ipswich herald and general advertiser, (8 October 1891), 5.
26 “General Booth’s visit”, Queensland times, Ipswich herald and general advertiser, (8 October 1891), 5.
27 “Local and general news,” Queensland times, Ipswich herald and general advertiser, (10 October 1891), 4.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 175

7:00pm, the General spoke at the North Ipswich cricket ground. Over 3,000 people listened to his
talk.28

There were other leading officers and groups who held open-airs here. In 1894, Colonel and
Mrs James Dowdle visited Ipswich and held an open-air at the fountain before holding meetings in
the barracks.29 In 1895, Brigadier Charles H. Jeffries held a “largely-attended open-air”.30 In 1897, a
“Monster Open-Air Meeting” took place which was led by Adjutant and Mrs Carmichael.31
Newspapers and The war cry reported open-airs here right up until the time parameter of this study
in 1922.32 It was stated in The war cry that the fountain was one of the two regular open-air stands of
the Ipswich Corps.33

The war cry listed the fountain as one of the two open-air stands in Ipswich, 189534

Station two – Ipswich Art Gallery (Former School of Arts and City Hall), 116 Brisbane Street

Despite the ‘official’ narrative, that Queensland did not have The Salvation Army commence until
1885 (phase three), the Mission that would become The Salvation Army commenced in Mary Street,
Brisbane on Sunday 30 June 1872.35 Ipswich was to be of some interest to this Mission (phase one).
By March 1873, Charles Wesley Robinson, the leader of the Mission had preached twice in the
Independent (Congregational) Church in Gordon Street (see 2a). Sadly, these dates cannot be
identified. The Cribb family, a leading family in the area, were supportive of the Congregational
Church. The church at Ipswich was the first of this denomination to be formed in what was to become
Queensland, 2 June 1854. In 1871, the first Congregational building, that had been constructed on
Brisbane Street on 11 March 1855, was converted into a Sunday School Hall, moved to Gordon Street
and a new chapel built on the Gordon Street property. The Congregational Church remained in
Gordon Street until after the 1893 flood.36

28 “Advertising”, Queensland times, Ipswich herald and general advertiser, (26 September 1891), 1.
29 “The Salvation Army”, Queensland times, Ipswich herald and general advertiser, (17 July 1894), 6.
30 “The Salvation Army”, Queensland times, Ipswich herald and general advertiser, (20 July 1895), 5.
31 “Advertising”, Queensland times, Ipswich herald and general advertiser, (3 July 1897), 1.
32 See for example “Local and general news”, Queensland times, Ipswich herald and general advertiser, (11 August
1892), 4.; “An Ipswich budget”, The war cry, (Melbourne, 3 November 1906), 14.; “Ipswich”, The war cry, (Sydney, 1
March 1924), 6.
33 “In Southern Queensland”, The war cry, (Brisbane, 2 March 1895), 6.
34 “In Southern Queensland”, The war cry, (Brisbane, 2 March 1895), 6.
35 This mission received East London Christian Mission/Salvation Army converts and publications.
36 JOL Admin, “Queensland Places – Congregational Church Sunday School, Ipswich”, John Oxley Library, State
Library of Queensland, (20 March 2014), https://www.slq.qld.gov.au/blog/queensland-places-congregational-church-
sunday-school-ipswich.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 176

On Sunday 13 April 1873 at 3:00pm, Charles Wesley Robinson and his wife Hester Robinson
held “Special Religious Services” in the School of Arts (phase one).37

Advertising for the Robinson’s revival meeting38
Using a government grant and loan, the façade of the School of Arts was constructed for the
cost of £3,500 and opened as the Ipswich Mechanics’ School of Arts in 1865.39 The facade is made
of brick and stone in the Italian style. From the outset, the institution included a collection of books,
a reading room, a classroom, library, office spaces and a large hall in the rear (27.5m x 12.2m). The
building housed literary or educational lectures, musical entertainment, poetry readings, and church
and other religious services including many events connected with The Salvation Army. The School
of Arts remained here for 70 years, then it became the city hall and is now an art gallery.40

(L) School of Arts under construction in 1859 and (R) Map of the building 191841
Charles and Hester Robinson (later Hester McNaught) hired the School of Arts hall and
commenced revival meetings on Sunday 13 April 1873 (phase one). These meetings were a great
success. There were several witnesses to these events. Hester Robinson wrote in her diary of the many
conversions at the “anxious benches”, and that they would never “desert our colours”, Hon. J. Foote
and the Rev. C. H. Eager of the Congregational Church assisted. On Thursday 17 April, the School

37 Robinson-McNaught, Hester, Holiness exemplified in the life of The Rev. Charles Wesley Robinson, Minister of the
United Methodist Free Church, Brisbane. (Brisbane: D. McNaught, 1880), 72
38 “Advertising,” Queensland times and general advertiser, (10 April 1873), 2.
39 “Town Improvements”, Queensland times and general advertiser, (17 January 1865), 6.
40 “Ipswich School of Arts”, Local Stories, (Ipswich Libraries, 28 August 2017),
https://www.ipswichlibraries.com.au/ipswich-school-of-arts-2/ accessed 8 May 2022.; “Town improvements”,
Queensland times and general advertiser, (16 September 1865), 3.
41 “Ipswich School of Arts”, Local stories.; “1918 block map – East, Limestone, Brisbane & Nicholas Streets”, Picture
Ipswich, (1918),
https://www.pictureipswich.com.au/nodes/view/2595?keywords=brisbane%20street&type=all&highlights=eyIwIjoiYnJ
pc2JhbmUiLCIxIjoic3RyZWV0cyIsIjMiOiJzdHJlZXQifQ==&lsk=33557b9a3935c3cc5e0271350213e8b5 accessed 27
May 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 177

of Arts was crowded and “over a hundred again presented themselves as seekers”.42 Eager also
commented on these events. He wrote that his church and the Wesleyan Church were full, with an
additional 70 people saved and that the revival continued for four weeks.43 Newspapers commented
that the Robinsons had created a “sensation” and that large crowds attended the School of Arts to
hear Mrs. Robinson.44 The Protestant standard reported that Mrs Robinson’s preaching in the School
of Arts, led to “about 160 souls [and]; the Lord descended in their midst and a glorious revival broke
out.” The results were immediate as, “[w]hen the people were returning to their homes in the evening
they would sing along the streets, and the outsiders would scoff and say these people are going
mad…”.45 The Christian advocate and Wesleyan record called Robinson’s work in the School of
Arts, a “Revival”; “a very gracious outpouring of the Holy Spirit.”46

From 13 to 15 July 1873, Charles and Hester Robinson were again at the School of Arts holding
a tea meeting.47 At the Tea Meeting, Hon. J.C. Foote and Rev C.H. Eager gave support to the
Robinsons. Acknowledgement was given to Hester Robinson for her assistance with the previous
revival that had taken place in Ipswich. After the tea-meeting, an ‘after meeting’ took place when “a
goodly number of the audience remained.”48

There were twelve years between Robinson’s use of the School of Arts hall (phase one) and
Adjutant Edward Wright’s (phase three) use of the hall in August 1885. Other locations throughout
Ipswich were used during this time by the Army (phase one and two).

Advertisement for School of Arts in The war cry, 188549

Wright styled himself as the sole person who commenced the work of The Salvation Army in
Queensland and similarly claimed the founding position in Ipswich. The meeting that he claimed was
the first Army indoor meeting in Ipswich took place in the School of Arts. At the hall, Mrs Wright
also spoke, as did Hon. J.C. Foote. Wright praised the behaviour of the audience; the newspapers
believed that the good behaviour was due to the work of Captain Cairns (phase two).50

It needs to be noted that Hon. J.C. Foote assisted the Robinsons (phase one), Captain Cairns
(phase two) and now was to assist Wright (phase three).51

For many years, the School of Arts hall was used for Salvation Army activities and Sunday
meetings. On Tuesday 13 October 1885, the corps held a “Salvation Army Tea-Fight” as both “the
foundation of an Ipswich Corps” and to raise funds for a brass band. Hon J.C. Foote also attended. A
total of 220 people sat for tea and the corps marched down Brisbane Street to Waghorn Street and

42 Robinson-McNaught, Holiness exemplified, 72 – 74.
43 Robinson-McNaught, Holiness exemplified, 72 – 74.
44 “Ipswich,” The Queenslander, (19 April 1873), 10.; “Ipswich,” The Brisbane courier, (19 April 1873), 5.
45 “Revival of religion in Queensland,” Protestant standard, (5 July 1873), 2.
46 W.G.R. S[tephenson], “Queensland,” The Christian advocate and Wesleyan record, (1 July 1873), 65.
47 “Local and general news,” Queensland times and general advertiser, (15 July 1873), 2.
48 “Tea-meeting,” Queensland times and general advertiser, (17 July 1873), 3.
49 The war cry, (Melbourne, 8 August 1885), 4.
50 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (21 July 1885), 3.
51 “Opening of Ipswich”, The war cry, (Melbourne, 8 August 1885), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 178

back.52 Through to at least March 1886, Sunday meetings were held in the School of Arts Hall.53 In
March, the corps were looking for a location to build a hall holding 1,000 persons.54 On Thursday 18
March, Commissioner T. Henry Howard attended the hall to present the “colours to the Ipswich
Corps”.55 This is strange as Cairns brought a flag with him in 1883.

The Salvation Army used the School of Arts building for both specific grand moments and
everyday events; a Hallelujah wedding,56 music concerts,57 revival meetings,58 lectures,59 regional
meetings,60 and corps anniversaries.61 There were also other special grand moments that are included
here in chronological order.

Advertising of Commissioner Howard’s presentation of the colours62

In August 1893, a group of Salvationists from India gave a presentation in the School of Arts.
The group sang and spoke in their “native tongue”. An Army officer also spoke on The Salvation
Army’s work on the Subcontinent.63 The following year, Major and Mrs Jeffries held the ‘Social
Annual’ in the School of Arts Hall. Among the speakers was an inmate of the Prison Gate Brigade.64
This became an annual event, at first held in the School of Arts, and later moved to the Citadel.65

During the Founder’s second visit in 1895, the General spoke at the School of Arts.66 The war
cry stated, the hall was full and “the streets were thronged with thousands who could not hope to enter
the hall”.67 In 1899, Commandant Herbert Booth gave a lecture in the School of Arts, which was
illustrated by the limelight and Kinematograph.68 The lecture was Cornelia and Herbert Booth’s great

52 “Salvation Army tea-fight”, Queensland times, Ipswich herald and general advertiser, (15 October 1885), 5.
53 “To The Salvation Army”, Queensland times, Ipswich herald and general advertiser, (23 February 1886), 3.; “Local
and general news”, Queensland times, Ipswich herald and general advertiser, (27 March 1886), 7.
54 “Town talk”, Queensland times, Ipswich herald and general advertiser, (4 March 1886), 6.
55 “Advertising”, Queensland times, Ipswich herald and general advertiser, (18 March 1886), 2.
56 “Local and general news”, Queensland times, Ipswich herald and General Advertiser, (30 March 1886), 2.
57 “The Salvation Army”, Queensland times, Ipswich herald and general advertiser, (14 April 1887), 3.
58 “Salvation Army demonstration”, Queensland times, Ipswich herald and general advertiser, (10 May 1887), 5.
59 “Advertising”, Queensland times, Ipswich herald and general advertiser, (29 April 1886), 2.
60 “The Queen’s birthday”, Queensland times, Ipswich herald and general advertiser, (25 May 1886), 5.
61 “Advertising”, Queensland times, Ipswich herald and general advertiser, (6 July 1886), 2.; “Advertising,”
Queensland times, Ipswich herald and general advertiser, (12 July 1888), 2.; “The Salvation Army”, Queensland times,
Ipswich herald and general advertiser, (1 August 1896), 4.
62 “Advertising”, Queensland times, Ipswich herald and general advertiser, (18 March 1886), 2.
63 “Advertising”, Queensland times, Ipswich herald and general advertiser, (5 August 1893), 1.
64 “Ipswich social annual”, The war cry, (Adelaide, 7 April 1894), 6.
65 See for example “The Ipswich social annual”, The war cry, (Melbourne, 30 June 1900), 2.; “Toowoomba Divisional
notes”, The war cry, (Melbourne, 29 June 1901), 14.; “Advertising”, Queensland times, (9 July 1910), 1.
66 “General Booth”, Queensland times, Ipswich herald and general advertiser, (12 November 1895), 2.
67 “Ipswich en fete,” The war cry, (Brisbane, 28 November 1895), 15.
68 “Advertising”, Queensland times, Ipswich herald and general advertiser, (26 October 1899), 1.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 179

lecture ‘Social Salvation’.69 Other presentations from the Army’s Limelight Department were held in
the hall, including the Electric Biorama in 1906, which packed out the hall.70

Advertising for Herbert Booth’s lecture71

By 1901, the School of Arts building had been renovated and completely taken over by the
council. The School of Arts became the Town Hall and was still used by The Salvation Army but
only for grand moments. Every day stories were mostly confined to the barracks or the streets. The
Army would refer to the building both as the School of Arts and Town Hall.

The hall not only saw members of the Booth family preach within its walls, but it housed other
noted Salvationists. In 1898, the Federal Band played in both the School of Arts and the barracks.72
In 1907, Commissioner Elijah Cadman had good crowds in the hall with forty-four souls won to
Christ.73 In 1910, Colonel Samuel Logan Brengle preached here.74 In 1921, “Fighting Mac” the then
Divisional Commander Colonel William McKenzie held a meeting where he saw nine people at the
mercy-seat.75

People with Salvation Army links who preached in the School of Arts

There were also people who had direct links with The Salvation Army, visited Ipswich, and preached
in the School of Arts. Benjamin Short visited Ipswich on two occasions. Short communicated with
William Booth, and Short’s sister, Jane Short, had lived with the Booths and had been a Christian
Mission Evangelist. Short was not only an evangelist but one of the leaders in the development of the
AMP Society and commenced the Sydney City Mission.76 Short preached in the Wesley and
Congregational Churches and School of Arts in October and November 1883.77 Hon J.C. Foote was

69 “‘Social Salvation’”, Queensland times, Ipswich herald and general advertiser, (31 October 1899), 5.
70 “The electric biorama”, The war cry, (Melbourne, 23 June 1906), 11.
71 “Advertising”, Queensland times, Ipswich herald and general advertiser, (26 October 1899), 1.
72 “Advertising”, Queensland times, Ipswich herald and general advertiser, (19 July 1898), 1.
73 “Commissioner Cadman in Brisbane”, The war cry, (Melbourne, 22 June 1907), 19.
74 “Ipswich”, The war cry, (Melbourne, 23 July 1910), 4.
75 “Ipswich”, The war cry, (Sydney, 3 February 1921), 3.
76 See for example “A.M.P. Society”, Queensland times, Ipswich herald and general advertiser, (13 April 1899), 4.;
“Meeting of A.M.P. Society Policy-Holders”, Queensland times, Ipswich herald and general advertiser, (14 April
1887), 5.
77 See for example “Advertising,” Queensland times, Ipswich herald and general advertiser, (13 October 1883), 2.;
“Local and general news”, Queensland times, Ipswich herald and general advertiser, (18 October 1883), 3.; “Local and
general news”, Queensland times, Ipswich herald and general advertiser, (27 November 1883), 2.; “Local and general
news”, Queensland times, Ipswich herald and general advertiser, (1 November 1883), 2.; “Local and general news”,
Queensland times, Ipswich herald and general advertiser, (16 October 1883), 3.; “Advertising”, Queensland times,
Ipswich herald and general advertiser, (24 November 1883), 2.; “Advertising”, Queensland times, Ipswich herald and
general advertiser, (18 October 1883), 2.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 180

present at a number of these services.78 Short returned to Ipswich in 1906 to preach at the
Congregational Church.79

(L) Benjamin Short and (R) Rev. J.F. Horsley80

Another person with Salvation Army links who preached at the School of Arts was Rev J.F.
Horsley. Horsley had been the first editor of the Melbourne War cry and Chief of Staff to Major
James Barker before Ballington Booth removed Horsley from his position. Horsley spoke at the North
Ipswich Wesleyan Sunday School in August 1888.81 On Sunday 4 November 1888, Horsley was
again back in Ipswich and spoke at the Congregational Sunday School Anniversary, then again at
North Ipswich in the evening. He spoke about the Salvationists who had been imprisoned in
Wollongong which caused somewhat of a stir in the local newspapers.82

Station three – Site of William Marsh’s former shops and former site of Rose’s Emporium –
Brisbane Street

William Marsh was born on 24 April 1858 near Blackbutt. He trained with Mr J. Matthews as a
nurseryman and worked for Hon J. Foote as a gardener. Marsh designed the gardens and became the
gardener for Brynhyfryd Castle, Blackstone.83 Now referred to as ‘Ipswich Castle’ and its former
location now named Castle Hill.

Marsh had been a member of the Central Congregational Church until he was converted to The
Salvation Army under the leadership of Cairns (phase two).84 Marsh’s son, Robert G. Marsh, and
daughter (later Mrs E.W. Neal) were “active members of The Salvation Army.85

78 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (27 November 1883), 2.
79 See for example “The Tabernacle in the wilderness”, Queensland times, Ipswich herald and general advertiser, (24
July 1906), 9.; “Advertising”, Queensland times, Ipswich herald and general advertiser, (14 July 1906), 11.
80 “Our history”, Mission Australia, (2021), https://www.missionaustralia.com.au/about-us/our-history accessed 27 May
2022.; Robert Sandall, The history of The Salvation Army, volume three, Social Reform and Welfare Work, (London,
UK: Thomas Nelson and Sons, 1955), between 18 – 19.
81 “North Ipswich Wesleyan Sunday School”, Queensland times, Ipswich herald and general advertiser, (21 August
1888), 4.
82 See for example “Advertising”, Queensland times, Ipswich herald and general advertiser, (3 November 1888), 2.;
“Another reply to ‘light and truth’”, Queensland times, Ipswich herald and general advertiser, (13 November 1888), 4.;
“Mr Horsley at Ipswich and The Salvation Army”, Queensland times, Ipswich herald and general advertiser, (8
November 1888), 3.
83 “Death of Mr William Marsh”, Queensland times, (2 February 1934), 8.
84 “Death of Mr William Marsh”, Queensland times, (2 February 1934), 8.; “Memories of the past,” Queensland times,
Ipswich herald and general advertiser, (22 August 1911), 5.
85 “Death of Mr William Marsh”, Queensland times, (2 February 1934), 8.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 181

Brynhyfryd Castle and gardens, Blackstone86
About 1891, William Marsh started the Ipswich Nursery which was later described as “one of
the foremost in the State”.87 Around 1912, Marsh extended the nursery business to a florist shop with
W.B. Darker in Brisbane Street (now 102 Brisbane Street).88

(L) Map showing Darker on Brisbane Streets89 and (R) Darker’s shop90
The florist later became known as “Messrs W. Marsh and Son” and in May 1918, they opened
a shop further down Brisbane Street (now 88-90 Brisbane Street).91

86 Jane, “Castle Hill and the Dragon’s Revenge – Hiking at Blackstone”, Mildly Extreme, (4 June 2015),
https://mildlyextreme.com/2015/06/04/castle-hill-and-the-dragons-revenge-hiking-at-blackstone/ accessed 9 June 2022.
87 “Death of Mr William Marsh”, Queensland times, (2 February 1934), 8.
88 “Darker and Marsh”, Queensland times, (21 December 1912), 9.
89 “1918 Block Map - East, Limestone, Brisbane & Nicholas Streets”, Picture Ipswich, (1918),
https://www.pictureipswich.com.au/nodes/view/2595?keywords=brisbane%20street&type=all&highlights=eyIwIjoiYnJ
pc2JhbmUiLCIxIjoic3RyZWV0cyIsIjMiOiJzdHJlZXQifQ==&lsk=33557b9a3935c3cc5e0271350213e8b5 accessed 9
June 2022.
90 “Brisbane Street”, Picture Ipswich, (n.d.), accessed 9 June 2022.
91 “Messrs. W. March and son.”, Queensland times, (I June 1918), 6.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 182

(L) Marsh’s shop is behind the pole92 and (R) closer image of W. Marsh and Son’s shop93

Brisbane and East Streets showing “W. Marsh & Son”, 4th shop from the right94
In October 1928, W. Marsh and son used the window of Gordon’s White Arcade. This was the
shop used earlier by Peter Cairns.95 By December Marsh moved the florist business into this
premises.96 Around August 1933, William Marsh became unwell and was promoted to Glory on
Sunday 25 February 1934.97 It was stated of Marsh that he was “very open-hearted and generous man

92 “Brisbane Street looking west, Ipswich, 1901”, Picture Ipswich, (1901),
https://www.pictureipswich.com.au/nodes/view/5686?keywords="Brisbane%20Street"&type=all
&highlights=WyJicmlzYmFuZSIsInN0cmVldCJd&lsk=e96aff04a763428d03b36f8396c6516d accessed 19 June 2022.
93 “Brisbane Street looking west, towards the Post Officer and School of Arts building, c. 1895”, Picture Ipswich,
https://www.pictureipswich.com.au/nodes/view/5672?keywords="Brisbane%20Street"&type=all
&highlights=WyJicmlzYmFuZSIsInN0cmVldCJd&lsk=e96aff04a763428d03b36f8396c6516d accessed 19 June 2022.
94 “1918 block map – East, Limestone, Brisbane & Nicholas Streets”, Picture Ipswich, Queensland State Archives,
(1918),
https://www.pictureipswich.com.au/nodes/view/2595?keywords=brisbane%20street&type=all&highlights=eyIwIjoiYnJ
pc2JhbmUiLCIxIjoic3RyZWV0cyIsIjMiOiJzdHJlZXQifQ==&lsk=33557b9a3935c3cc5e0271350213e8b5 accessed 19
June 2022.
95 “Glorious Gladioli”, Queensland times, (30 October 1928), 6.
96 “Remodelled premises”, Queensland times, (15 December 1928), 8.
97 “Death of Mr William Marsh”, Queensland times, (2 February 1934), 8.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 183

and was noted amongst his friends for never having refused to assist in relieving a genuine case of
distress”.98

Brisbane Street showing Gordon’s White Arcade99
Rose’s Universal Emporium

(L) Drawing of Joseph Rose’s Universal Emporium100 and (R) Photo of the same shop101

98 “Death of Mr William Marsh”, Queensland times, (2 February 1934), 8.
99 “Bell block map – Bell, Brisbane & East Streets”, Picture Ipswich, Queensland State Archives, (1918),
https://www.pictureipswich.com.au/nodes/view/2594?keywords=brisbane%20street&type=all&highlights=eyIwIjoiYnJ
pc2JhbmUiLCIxIjoic3RyZWV0cyIsIjMiOiJzdHJlZXQifQ==&lsk=33557b9a3935c3cc5e0271350213e8b5 accessed 19
June 2022.
100 “Joseph Rose’s Universal Emporium”, Ipswich Libraries, (4 August 2014),
https://www.ipswichlibraries.com.au/joseph-roses-universal-emporium/ accessed 19 June 2022.
101 “Brisbane Street looking west, towards the Post Officer and School of Arts building, c. 1895”, Picture Ipswich,
https://www.pictureipswich.com.au/nodes/view/5672?keywords="Brisbane%20Street"&type=all
&highlights=WyJicmlzYmFuZSIsInN0cmVldCJd&lsk=e96aff04a763428d03b36f8396c6516d accessed 19 June 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 184

Rose’s Universal Emporium stood in Brisbane Street (now 80 Brisbane Street) and sold items
that were manufactured by inmates from the Army’s Social Wing. What was interesting is that Rose
placed this information in his advertisements. This advertisement was held up by The war cry as an
example of how shops should announce the produce of The Salvation Army.102

Advertising showing Rose’s support for Salvation Army made goods, 1894103
Station four – Captain Cairns’ former shop – 101 Brisbane Street, Ipswich
At least by June 1885, Peter Waters Cairns was working in the boot department of Cribb & Foote
(phase two).104 Cairns was working in what is now called a tent making ministry, that is, working in
secular employment to support his ministry. He was living in Quarry Street near the Cribb’s house.105
In March 1886, Cairns signed his name as “Ex-Captain, S.A.”,106 yet he appeared to have had
connections with The Salvation Army, in part at least, until 1891 when he met with William Booth.

On Saturday 26 March 1887, Cairns left the employ of Cribb & Foote as Cairns opened his own
business. In honour of his place of birth, Cairns called his shop the Clydesdale Family Boot and Shoe

102 “Helping the Social Wing”, The war cry, (Adelaide, 14 April 1894), 7.
103 See for example “Advertising,” Queensland times, Ipswich herald and general advertiser, (31 March 1894), 1.
104 “Advertising”, Queensland times, Ipswich herald and general advertiser, (23 June 1885), 2.
105 “Advertising”, Queensland times, Ipswich herald and general advertiser, (6 August 1885), 6.
106 “Religious indifference”, Queensland times, Ipswich herald and general advertiser, (2 March 1886), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 185

Warehouse.107 The shop was adjoining Haigh & Co. Auctioneers and Beale & Co.’s Sewing Machine
and Organ Warehouse, Brisbane Street.

Examples of advertising for Cairns’ shoe warehouse, 1887108
Without explanation on 20 December 1887, Cairns had changed the name of his business to
Ipswich Family Boot and Shoe Warehouse.109 Possibly it would have been less confusing. Different
advertisements and information on his business appeared in the local newspaper.110

Cairns’ former shop, first shop on the left111

107 “Advertising”, Queensland times, Ipswich herald and general advertiser, (31 March 1887), 2.
108 “Advertising”, Queensland times, Ipswich herald and general advertiser, (17 December 1887), 6.; “Advertising”,
Queensland times, Ipswich herald and general advertiser, (20 December 1887), 5.
109 “Advertising”, Queensland times, Ipswich herald and general advertiser, (20 December 1887), 5.
110 See for example “Advertising”, Queensland times, Ipswich herald and general advertiser, (10 March 1888), 8.;
“Christmas decorations”, Queensland times, Ipswich herald and general advertiser, (24 December 1887), 7.
111 “Brisbane Street, in flood, looking east, Ipswich, 1893”, Picture Ipswich, Ipswich libraries (n.d.),
https://www.pictureipswich.com.au/nodes/view/13052, accessed 8 May 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 186

In January 1890, Cairns liquidated his stock and shop fittings.112 Thomas Bennett purchased a
great deal of Cairns’ stock and placed Cairns as manager of his shop.113 By June 1891, Cairns was
manager for William Siemon & Co, Manchester Drapery House. Siemon’s shop was opposite the
Baptist Church further to the west on Brisbane Street.114

In October 1891, when staying at the residence of Hon J.C. Foote, in Martin Street (1b), General
William Booth met with “Ex-Captain” Cairns.115 This meeting was of great importance to the history
of The Salvation Army in Queensland but has not been recorded in any Army publications. This
meeting raised several important facts. Firstly, a newspaper stated that as Booth recognized Cairns,
this questioned the idea in Army circles that Cairns was an imposter and unsanctioned. Secondly,
although Wright claimed he was the original officer in Queensland, this meeting showed that Booth
acknowledged Cairns as the original officer. Booth was surprised that Wright had claimed such a
place! Booth stated that Peter and Jemima Cairns were the “original officers … to unfurl the flag and
carry on the work in Queensland.” Thirdly, Booth promised to bring the “matter up for inquiry” and
settle the matter at a large meeting of officers in Melbourne, to “clear away effectually any
misunderstanding and doubt”. Sadly, this was never done. Even in the book published on Booth’s
visit, nothing was included about this meeting.116 Fourthly, despite the claims of the official Army
narrative and even eyewitnesses, the meeting revealed that “the work carried on by ex-Captain and
Mrs Cairns, in this town, was very successful; some of their soldiers then are captains now in other
parts of the colony.”117

Sadly, Cairns did not remain in The Salvation Army or in Ipswich. In 1895, he was a home
missionary in North Queensland for the Wesleyan Church.118 Then in 1896, he became ordained in
the Baptist Church and remained in that denomination until his death, even becoming the state leader
of that denomination in Western Australia.119

Station five – the former location of Cribb and Foote Store (CNR. of Brisbane and Bell Street)120

Many people in phases one and two of The Salvation Army Ipswich history worked at Cribb and
Foote. The company’s owners also supported the work of the movement in each phase. Rev. E. Fuller
worked for Cribb and Foote as an ironmonger but soon became a full-time evangelist. He later
commenced or worked in many Aboriginal missions, including Debbing Creek. Debbing Creek
became Purga Mission and was managed by The Salvation Army.121 Captain Peter Cairns worked
here for some time in 1883 through to March 1887. In 1883, Mr. E. Phair of “Cribb and Foote” was

112 “Advertising”, Queensland times, Ipswich herald and general advertiser, (1 February 1890), 1.
113 “Advertising”, Queensland times, Ipswich herald and general advertiser, (11 February 1890), 1.
114 “Advertising,” Queensland times, Ipswich herald and general advertiser, (24 June 1891), 1.
115 “Local and general news,” Queensland times, Ipswich herald and general advertiser, (10 October 1891), 4.
116 Alex M. Nicol, Halfround the world with general Booth, (London, UK: Printing and Publishing Department, 1892).
117 “Justice to whom justice is due”, Queensland times, Ipswich herald and general advertiser, (27 August 1889), 5.;
“Local and general news,” Queensland times, Ipswich herald and general advertiser, (10 October 1891), 4.; “General
Booth at Ipswich”, The week, (16 October 1891), 7.
118 “Wesleyan Home Mission”, Queensland times, Ipswich herald and general advertiser, (19 November 1895), 4.
119 “Baptist Association of Queensland”, Queensland times, Ipswich herald and general advertiser, (24 September
1896), 6.
120 There is a large letter ‘i’ on this spot that contains information about and images of store.
121 “Death of the Rev. E. Fuller”, Queensland times, Ipswich herald and general advertiser, (18 July 1896), 5.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 187

also supporting the corps.122 Salvationists William Marsh worked with the Foote family as their
gardener, and Tarragandi Tassa Reoni lived with the Foote family for many years.123

Keith Jarrott wrote of the company,

Benjamin Cribb started his London Store business in Ipswich in 1849. In 1854 Benjamin
partnered with J[ohn].C[larke]. Foote, and Cribb & Foote were formed. The business grew to
become an indelible part of Ipswich’s commercial history for 128 years.”124

(L) A section of Cribb and Foote Store in Bell Street125 and
(R) Cribb and Foote store, Brisbane Street entrance, c1910126

The Cribb family were strong Congregationalists and in part would have supported the ministry
of the Robinsons in the 1870s (phase one). Yet it was the Foote family, Methodists, who interacted
and supported The Salvation Army throughout its foundational period (phases two and three). Hon
John Clarke Foote M.L.C. arrived in Ipswich around 1852, and worked for Cribb, living at the top of
the store in Bell Street. In 1854, Cribb and Foote went into partnership and had stores, mechanic
shops and warehouses in Ipswich and other locations. In 1877, Foote was appointed a lifetime
member of the Queensland Legislative Council.

The original brick building was designed by architect F.D.G. Stanley. It featured light wells for
natural lighting and ventilation. The original building suffered damage from a fire in 1865 and they
established premises on the corner of Bell and Brisbane streets. Cribb and Foote opened a pharmacy
and smaller branches in and around the Ipswich region. They also offered a mail order service for the
whole of Queensland.

Cribb and Foote had employed Cairns while he was ministering in The Salvation Army (phase
two). It was claimed that Adjutant Wright came to Ipswich and took over the corps “owing mainly to
the efforts of the … Hon. J.C. Foote” (phase three).127 Throughout the years Foote preached, gave
his testimony, prayed, and read Scripture at Salvation Army meetings. He attended Holiness meetings

122 “Queensland for the King”, The war cry, (Melbourne, 14 July 1883), 3.; “Queensland for the King”, The war cry,
(Adelaide: 27 July 1883), 4.; “Queensland for the King”, The war cry, (Sydney, 27 July 1883), 4.
123 See Garth Hentzschel, “He changed the face of a city”, Hallelujah, 2, 2, (April 2009), 19 – 22.
124 Keith Jarrott, “Cribb & Foote-Celebrations”, (17 July 2013), https://www.ipswichlibraries.com.au/cribb-foote-
celebrations/ access 19 June 2022.
125 Beryl Johnston, “Times past: Business booming on Bell in early Ipswich”, The courier mail, (27 September 2015),
https://www.couriermail.com.au/news/queensland/ipswich/community/times-past-business-booming-on-bell-st-in-
early-ipswich/news-story/153febee3974589597bd6e28b5252697 accessed 19 June 2022.
126 Jarrott, “Cribb & Foote-Celebrations”.
127 “Memories of the past,” Queensland times, Ipswich herald and general advertiser, (22 August 1911), 5.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 188

every Sunday morning for years.128 Foote would also sell The war cry throughout Ipswich each
week.129

Foote was also very generous. In 1888, Colonel James Barker was given hospitality at the Foote
house, and as stated, in 1891, William Booth also stayed there when he visited Ipswich.130 From 1887,
Foote loaned the barracks in Nicholas Street to the corps for many years and “eventually the property
was handed over as a gift.”131 He also contributed finances towards the Army’s rescue work.132

When Foote died on Sunday 18 August 1895,133 he was given two obituaries in the Brisbane
issue of The war cry. The war cry described him as “a sincere and loyal friend of the Army” and that
“on frequent occasions his purse-strings were unloosed on our behalf”.134 It was also noted “Mr Foote
has assisted the Salvation Army ever since its inception in Queensland;”135 indeed he assisted Hester
McNaught, Captain Peter Cairns, and Adjutant Edward Wright (phases one, two, and three).

Image of Foote from his second obituary in The war cry136

Not only did the individuals support the Army and employ people connected with the corps,
but in 1897 Cribb and Foote became the sole agents in Ipswich for The Salvation Army’s tea. The
Army’s tea, ‘Hamodava Tea’ was sold exclusively by the company from 1897 to July 1907.137

128 See for example “Major and staff at Ipswich,” The war cry, (Brisbane 14 March 1888), 3.; “Ipswich anniversary,”
The war cry, (Brisbane 1 August 1888), 5.; “Ipswich,” The war cry, (Brisbane 27 November 1889), 7.; “Glorified,” The
war cry, (Brisbane 7 September 1895), 15.; “Some reminiscences,” The war cry, (Brisbane 14 September 1895), 6.;
“Salvation Army”, Queensland times, Ipswich herald and general advertiser, (12 November 1889), 2.
129 “War cry latter,” The war cry, (Brisbane 8 April 1891), 8.
130 “Colonel Barker”, The war cry, (Melbourne, 10 May 1888), 7.; “General William Booth”, Queensland times,
Ipswich herald and general advertiser, (24 September 1891), 5.; “Glorified,” The war cry, (Brisbane 7 September
1895), 15.; “Some reminiscences,” The war cry, (Brisbane 14 September 1895), 6.
131 “Some reminiscences,” The war cry, (Brisbane 14 September 1895), 6.
132 “Some reminiscences,” The war cry, (Brisbane 14 September 1895), 6.
133 “Some reminiscences,” The war cry, (Brisbane 14 September 1895), 6.
134 “Glorified,” The war cry, (Brisbane 7 September 1895), 15.
135 “Some reminiscences,” The war cry, (Brisbane 14 September 1895), 6.
136 “Some reminiscences,” The war cry, (Brisbane 14 September 1895), 6.
137 The war cry, (Melbourne, 21 April 1900), 15.; “Advertising”, Queensland times, Ipswich herald and general
advertiser, (16 July 1907), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 189

Advertisement for the Army’s tea through Cribb and Foote138

Examples of Salvation Army Hamodava tea advertising from The war cry139

The agency for Hamodava tea changed from Cribb and Foote to Lee and Reed, Tea Merchants,
Grocers and Provision Dealers in September of 1908.140 This shop was also located on Brisbane
Street. The agency however changed within a month, in October 1908, Dalton Bros. Grocers, located
in Nicholas Street took the role of selling the Army’s tea.141 This shop would have been close to The
Salvation Army Barracks at that time.

Another interesting point in our period of reference was in 1920. During this year new Salvation
Army brass band instruments were put on display in Cribb and Foote’s windows before being
presented to the corps by the mayor.142

Cribb and Foote was acquired by Walter Reid and Co. in 1972 and the store was renamed Reid’s
department store. The store was destroyed by fire on August 17, 1985. The intensity of the fire melted
the clock face of the Ipswich Clock Tower. Investigations into the fire established arson, but the four
people charged and convicted of lighting the fire were acquitted on appeal. No one was subsequently
tried.143 The demise of Reid’s led to a downturn in trade within the city and the loss of almost 200
jobs.144

138 “Advertising”, Queensland times, Ipswich herald and general advertiser, (5 August 1897), 4.
139 See for example “Advertising”, The war cry, (19 February 1898), 16.
140 “Advertising”, Queensland times, Ipswich herald and general advertiser, (5 September 1908), 1.; “Advertising”,
Queensland times, Ipswich herald and general advertiser, (17 September 1908), 1.
141 “Advertising”, Queensland times, Ipswich herald and general advertiser, (13 October 1908), 1.
142 “Salvation Army band”, Queensland times, (16 September 1920), 5.
143 Peter Foley, “Can you remember the fire at Reids?”, The courier mail, (18 January 2012),
https://www.couriermail.com.au/news/queensland/ipswich/can-you-remember-the-fire-at-reids/news-
story/1842f5288a1d2d8b9ab8be8727699387 accessed 19 June 2022.
144 Foley, “Can you remember the fire at Reids?”

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 190

The aftermath of the Reid’s fire in 1985 looking from Bell St towards Brisbane St145
The Kern corporation took over the development of the site in 1986 to establish Ipswich City
Square. Descendants of the Foote family went on to own Foote’s Pharmacies, a well-known
pharmacy chain in Ipswich.
This corner became one of The Salvation Army’s open-air stands. In February 1887 Captain
Hooper (phase three) went to court after he led the Army on a march along Brisbane Street and
unusually moved to one side of the road causing an accident.146 In 1888, the Army marching on
Brisbane Street attracted the heckler known as “Smutty Face”, but also had to face the elements. As
they turned from Bell Street into Brisbane Street the corps was singing “We’ll fight; we’ll die; we’ll
never run away,” and they were hit by strong winds with a mixture of dust and water. It was described
as “a terrific onslaught” and the Army retreated to take shelter.147 In March 1889, about 100 children
were dressed in red sashes and marched from Bell Street through Brisbane Street to the barracks in
Nicholas Street.148

The war cry stated that this was one of two open-air stands, in Ipswich, 1895149
Station six - Bell Street and tent mission

On Armistice Day, 11 November 1918 it was reported that Ipswich came alive with parades and
noises to celebrate the end of World War One. It was reported,

145 Foley, “Can you remember the fire at Reids?”
146 See for example “To the editor of the Queensland times”, Queensland times, Ipswich herald and general advertiser,
(19 February 1887), 3.
147 “Town talk”, Queensland times, Ipswich herald and general advertiser, (3 November 1888), 4.
148 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (12 March 1889), 2.
149 “In Southern Queensland”, The war cry, (Brisbane, 2 March 1895), 6.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 191

Then, of course, out came the good old Salvation Army band and they marched round the town,
all round Bell Street, up Nicholas Street. Round and round and all the populace came out. The
women with the tin pans and spoons. They were banging these pans and people were ringing hand
bells. Everybody was rejoicing.150
From the 1840s, Bell Street was a busy street as it led to the wharves. Shipping brought goods
and people from Brisbane and goods from Ipswich were loaded for the return trip.151 Many businesses
were located in Bell St with a variety of shops, including Cribb and Foote and the Tivoli outdoor
theatre.152
The Tivoli open-air theatre was opened in March 1914 and conveniently located near the
railway station.153 After Herbert Booth had left The Salvation Army, he became an independent
evangelist and commenced the Christian Confederacy. Booth visited Ipswich in 1920, 1921 and
1922.154 During the first visit, he arrived in the area by aeroplane and became the first passenger to
land by plane in Ipswich.155 Herbert Booth’s mission in October 1921 was held in a tent especially
erected in Tivoli Theatre, Bell Street.156 The tent accommodated 1,200 people and the mission ran
for over two weeks.157

Advertising for Herbert Booth in Tivoli Theatre158

150 Jodie Richter, “Centenary of Armistice: How Ipswich reacted and the story of a hero soldier”, Ipswich First, Ipswich
City Council, (9 November 2018), https://www.ipswichfirst.com.au/centenary-armistice-how-ipswich-reacted-and-the-
story-of-a-hero-soldier/ accessed 19 June 2022.
151 Johnston, “Times past”.
152 Johnston, “Times past”.
153 “The Tivoli Theatre”, Queensland times, (18 March 1914), 4.; “The Tivoli Theatre”, Queensland times, (21 March
1914), 15.; “The Tivoli Theatre”, Queensland times, (23 March 1914), 6.
154 “Mission by ‘plane”, Queensland times, (19 July 1920), 4.; “Ambassador Booth’s evangelistic mission”, Queensland
times, (21 September 1921), 1.; “Fixtures”, Queensland times, (28 December 1922), 4.
155 “Mission by ‘plane”, Queensland times, (19 July 1920), 4.; “‘Ambassador’ Booth”, Queensland times, (20 July
1920), 5.; “Coming of the aeroplane”, Queensland times, (4 July 1934), 21.
156 “Revival campaign”, Queensland times, (1 October 1921), 7, 8.
157 “Ambassador Booth”, Queensland times, (3 October 1921), 4.
158 “Revival campaign”, Queensland times, (1 October 1921), 8.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 192

A map showing the location and layout of the Tivoli Open Air Theatre159
Station seven - Former Ipswich Railway Station

The second Ipswich Railway Station built 1887160
While at first the main transport to and from Ipswich was via the river, once the railway opened, this
mode of transport became important. The three times William Booth visited Ipswich it was via train.

On Booth’s 1891 visit, the train arrived with shouts of “There’s the General!” and “God Bless
him”. He was met at the railway station by Hon J.C. Foote, his wife, and J.J. Petford. As the General
came out of the station a shout went out to “fire a volley” and “a shout of hearty welcome went up?”.
A carriage took the General and the Footes from the station to the fountain.161

During the Founder’s second visit in 1895, the General, leading officers, and the Guards Band
left the train station with difficulty. The population of Ipswich gathered in Union Street and the streets
around Ipswich were almost fully blocked.162 The war cry reported, the

159 “1918 block map – Bell, Brisbane & East Streets”, Picture Ipswich, Queensland State Archives, (2011-2022),
https://www.pictureipswich.com.au/nodes/view/2594?keywords=bell%20street&type=all&highlights=WyJiZWxsLCIsI
nN0cmVldHMiLCJiZWxsIiwic3RyZWV0Il0=&lsk=385f710fc36d16063493321e071ad73a accessed 19 June 2022
160 “Railway station, Ipswich”, Queensland Government, (1910),
https://queenslandplaces.com.au/exhibit/postcard/uqflpc03 accessed 19 June 2022.
161 “General Booth’s visit”, Queensland times, Ipswich herald and general advertiser, (8 October 1891), 5.
162 “General Booth”, Queensland times, Ipswich herald and general advertiser, (12 November 1895), 2.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 193

…only chance of seeing the Army’s founder was to jam up the station door … so great was the
crush, that it was [with] difficulty that the General himself was brought through…163

William Booth’s third and final visit to Ipswich that occurred in 1905, centered around this
railway station. The courier gave a report on the occasion and in part stated,

When the mail train pulled up at the Ipswich Railway Station, the Mayor (Alderman I. Ham),
accompanied by Aldermen Cooper and Summerville stepped from the crowd to the door of the
General’s carriage, and extended a welcoming hand.

The visitor and his staff were then conducted to an improvised platform at the main
entrance, where some thousands of people were congregated, and a welcome cheer was raised.
The Mayor, having introduced General Booth, said they were pleased to welcome him to Ipswich,
and to see him looking so well after his journey…

General Booth was loudly cheered as he stepped on to the front of the platform …164

Booth gave an address on the importance of Christian salvation and upon conclusion boarded the
train for Brisbane.

Station seven – CNR. Bell Street and Union Street (now entrance to a carpark)165

It was announced in May 1886 that the corps had a “new barracks in Union-street” (phase three).
Although it was later claimed this was “an unpretentious slab humpy… formerly a stable”, it had in
fact been “Mr. P[eter]. Brown’s old workshop, off Bell Street”.166 Well attended meetings took place
here in Union Street.167 With so much development to this area of Ipswich in the 1970s and 1980s it
was difficult to identify the location of the former barracks. A report written in 1924 stated the
building was located “on the site now occupied by Alexander Stewart’s shirt factory”. The use of this
information, and using a map of 1918 showing the factory, was the only way the original location
could be identified.168

Map showing location of earlier corps building on the site of “Alexander Stewart & sons169

163 “Ipswich en fete,” The war cry, (Brisbane, 28 November 1895), 15.
164 “Reception at Ipswich”, The war cry, (Melbourne, 9 June 1905), 9 – 10.
165 Near the location is a stone which commemorates the founding of Limestone, now called Ipswich.
166 “The holiday at Ipswich”, The Brisbane Courier, 25 May 1886, 6.; “Town talk”, Queensland times, Ipswich herald
and general advertiser, (4 May 1886), 5.; “Mr. Peter Brown’s workmen reunion”, Queensland times, Ipswich herald
and general advertiser, (30 December 1886), 3.; “Memories of the past,” Queensland times, Ipswich herald and general
advertiser, (22 August 1911), 5.; “Ipswich Army Corps’ golden jubilee”, Queensland times, (29 June 1935), 6.
167 “Salvation Army”, Queensland times, Ipswich herald and general advertiser, (11 December 1886), 7.
168 “Stormy days”, Queensland times, (5 January 1924), 6.
169 “1918 block map – Nicholas, Bremer, Bell, East & Union Street”, Picture Ipswich, Queensland State Archives,
(1918),

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 194

Salvationists called this building “The Glory Shop” and later, “Old Glory Shop”.170 On a few
occasions, people who interrupted the Army meetings here were summoned to court.171 Revival
meetings took place in the building after the corps marched around the town and back to the
barracks.172 For the people the Army wanted to attract to its meetings, this was the ideal location. The
train station was just up Union Street, and the wharfs were at the end of Bell Street.

Station eight – Site of the former wharfs

With the Bremer River being the only way of transportation to and from Brisbane for many years,
wharfs were developed along this stretch of the river. From these wharfs at the end of Bell Street, in
1893, 400 people went on the SS Glide as part of The Salvation Army River Excursion. These types
of holiday outings were popular with the early Salvationists. Captain Twyford the corps officer
conducted a meeting on the way to the Junction, where the Bremer River meets the Brisbane River.
The park is located opposite what is now The Salvation Army Riverview farm. Major Jefferies the
divisional commander and Staff Captain Pearce arrived from Brisbane by train. At 2:30pm another
meeting was held, then games until 5:00pm. The boat returned to the wharf at 7:30pm.173 In some
parts of the riverbank there are archeological remains of these wharfs.

Advertising for The Salvation Army’s River Excursion174

Station nine - West Street, former site of Temperance Hall

Soon after Captain Peter Waters Cairns’ arrival in Ipswich, February and April 1883, he lectured in
the Temperance Hall for the Blue Ribbon Army (phase two).175 The Blue Ribbon Army were an
evangelical non-denominational temperance group. The Salvation Army, under Cairns at this stage
were only holding open-air meetings at the fountain.

https://www.pictureipswich.com.au/nodes/view/2601?keywords=union%20street&type=all&highlights=eyIwIjoidW5p
b24iLCIxIjoic3RyZWV0cyIsIjMiOiJzdHJlZXQifQ==&lsk=c4880f09ed530018d836ecb79a911fb5 accessed 2022.
170 “Ipswich Army Corps’ golden jubilee”, Queensland times, (29 June 1935), 6.
171 See for example Queensland times, Ipswich herald and general advertiser, (28 April 1887), 5.
172 “Salvation Army demonstration”, Queensland times, Ipswich herald and general advertiser, (10 May 1887), 5.
173 “Salvation Army picnic”, Queensland times, Ipswich herald and general advertiser, (6 February 1886), 5.
174 “Advertising”, Queensland times, Ipswich herald and general advertiser, (23 December 1893), 1.
175 “Ipswich”, The Brisbane courier, (27 February 1883), 3.; “Advertising,” Queensland times, Ipswich herald and
general advertiser, (7 April 1883), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 195

Advertisement for Cairns at the Blue Ribbon meeting176
The Temperance Hall, West Street was opened on Tuesday 12 November 1867. It was claimed
“this is the first building of the kind which has been erected in Queensland”. It was erected on the
corner of West and Darling Streets. It was made of hardwood and pine. A report on its opening stated,
it was
…50 feet by 25, with a height of 17 feet in the centre beam and 12 feet at the sides. It is raised
several feet above the present level of the street, and the front entrance in West-street is reached
by a short flight of steps. Facing the entrance is a small platform, and there is an ample supply of
seats for visitors.177
Although Cairns had lectured at the Temperance Hall and at the Baptist Church (Station 10), it
was not until Sunday 20 May 1883 that the Army held the “First Great Hallelujah in-door Salvation
meeting” in the Temperance Hall at 7.30pm. Happy Harry, Brothers and Sisters from England, Lt
Cairns, and “The Singing Pilgrim” all took part in the meeting. In addition to Sunday evenings, the
Army held meetings here on Wednesday evenings.178 The Wednesday meetings were moved to
Thursdays in June and relocated to the fountain.179

Advertising for the first indoor meeting180

176 “Ipswich”, The Brisbane courier, (27 February 1883), 3.; “Advertising,” Queensland times, Ipswich herald and
general advertiser, (7 April 1883), 3.
177 “Temperance Hall,” Queensland times, Ipswich herald and general advertiser, (14 November 1867), 3.
178 “Advertising,” Queensland times, Ipswich herald and general advertiser, (19 May 1883), 2.
179 “Advertising,” Queensland times, Ipswich herald and general advertiser, (5 June 1883), 2.
180 “Advertising,” Queensland times, Ipswich herald and general advertiser, (19 May 1883), 2.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 196

Some meetings were only moderately attended,181 yet by July the corps were selling The war
cry on the streets, had “attacked the Benhamo Circus”, and had a nucleus of supporters. In addition
to the Cairns family, there was Brother Hill, Brother Gully, Mr. E. Phair, and Hon Foote.182

On 14 October 1883, an interesting event took place in the Temperance Hall. Three “special
services” were held and the 3 o’clock afternoon service was led by a lady-officer from Melbourne.
The officer was Mrs Captain Piper.183 Why was this of interest? Later historians claimed no one from
Melbourne knew about Salvation Army operations in Queensland; or, claimed Cairns’ ministry was
not a success. Yet, here was an officer from Melbourne preaching at the Army corps in Ipswich to a
well filled hall and that “[a] considerable number had already signed the roll…”184

Advertising for Captain Piper’s visit185

Another visiting officer, “Pioneer Cowell” assisted Ipswich Corps in the Temperance Hall on
Sunday 28 October and there were some attempts to commence another corps in North Ipswich.186
By December 1883, the activities in the Temperance Hall looked like those of many Army corps
which older current Salvationists would have been familiar. Knee Drill at 7:00am, Little Soldiers’
Meeting at 11:00am and meetings at 3:00pm and 7:30pm.187 There were also services held for other
special occasions.188

In December 1883, the meetings in the Temperance Hall were titled “No.1”189 as the second
Ipswich Corps had been formed. Cairns had petitioned Major Barker in Melbourne for “a real
hallelujah lassie as lieutenant or captain for a second station at Ipswich”.190 The local newspaper did

181 “Local and general news,” Queensland times, Ipswich herald and general advertiser, (29 May 1883), 2.
182 “Queensland for the King”, The war cry, (Melbourne, 14 July 1883), 3.; “Queensland for the King”, The war cry,
(Adelaide 27 July 1883), 4.; “Queensland for the King”, The war cry, (Sydney, 27 July 1883), 4.
183 “Local and general news,” Queensland times, Ipswich herald and general advertiser, (13 October 1883), 3.;
“Advertising,” Queensland times, Ipswich herald and general advertiser, (13 October 1883), 2.
184 “Local and general news,” Queensland times, Ipswich herald and general advertiser, (16 October 1883), 3.
185 “Advertising,” Queensland times, Ipswich herald and general advertiser, (13 October 1883), 2.
186 “Advertising,” Queensland times, Ipswich herald and general advertiser, (27 October 1883), 2.
187 “Advertising,” Queensland times, Ipswich herald and general advertiser, (1 December 1883), 4.
188 “Advertising,” Queensland times, Ipswich herald and general advertiser, (29 December 1883), 2.
189 Number 2 Corps was located in North Ipswich and had varying levels of success. In 2004 this outpost was “The
Salvation Army’s North Ipswich Indigenous Ministry and continued until 2014 when the building was sold. Cowen,
“Salvos say a big thanks to volunteers and members”, The courier mail, (16 July 2014),
https://www.couriermail.com.au/news/queensland/ipswich/community/salvos-say-a-big-thanks-to-volunteers-and-
members/news-story/12ba0a397f2df7e4e0767afb889fbb09 accessed 19 June 2022.; “80 Downs Street, North Ipswich,
Qld 4305”, realestate.com.au, (11 December 2014), https://www.realestate.com.au/sold/property-other-qld-
north+ipswich-118055155, accessed 19 June 2022.
190 This is a direct quotation from The war cry. “Ipswich”, The war cry, (Melbourne, 17 November 1883), 2.; “Ipswich”,
The war cry, (Adelaide, 23 November 1883), 2. Although this corps did not continue, there appeared to be a No.2
Ipswich Corps at the time of the General’s visit in 1891. The war cry stated however that North Ipswich Corps was
opened around June 1892 and then became an outpost of Ipswich Corps in 1893. “Local general news”, Queensland
times, Ipswich herald and general advertiser, (16 July 1892), 4.; “Queensland,” The war cry, (Brisbane 4 June 1892),

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 197

not want a woman sent, which was somewhat alarmist as Barker did not send anyone.191 Cairns did
not receive money from The Salvation Army yet employed the services of Mr. J. Mair, a local
evangelist, when no additional officers were sent from Melbourne. Although a cartridge system was
employed, finances could not be raised to support additional workers.192 The final advertisement of
the work connected with Cairns appeared on 21 November 1884 when another officer from
Melbourne spoke in the Temperance Hall.193

In 1899 (phase three), The Salvation Army returned to the Temperance Hall for entertainment
in the aid of its Rescue Work.194 The Temperance Hall West Street property was resumed by the
Railways for £200 and the hall was moved to the corner of Roderick and Nicholas Street. It was
reopened in October 1901195 but was demolished in 1941.196

Station ten - Brisbane Street to the west

Many events, grand and every day, occurred at the fountain and other locations along Brisbane Street.
Captain Cairns (phase two) preached at the Baptist Sunday School Anniversary in the morning,
afternoon, and evening services. This occurred on 25 May 1883.197 Later the shop Cairns managed
was opposite this church.

The Baptist Church on Brisbane Street is one of the oldest Baptist Churches in Queensland.
The church began its work in Ipswich in 1859. The current church was constructed in 1876 as a simple
Gothic-style building; the front was altered in 1938 when, according to a newspaper report, it was
“modernized”.198

Station eleven - Ellenborough Street

Ipswich City Uniting Church on Ellenborough Street was built in 1858 as the Wesleyan Chapel. It is
the oldest church in Queensland in continuous use. The interior features a roof with scissor beams, a
large pipe organ and stained-glass windows. In 1909, the anniversary open-air took place on this
corner; CNR. of Ellenborough and Brisbane Streets.199 In 1920, Ambassador Herbert Booth, preached
at the Ipswich Ellenborough Street Methodist Church.200

Station twelve – d’Arcy Doyle Place and Interior of old School of Arts Hall

St Paul’s Anglican Church and Rectory on d’Arcy Doyle Place was built in 1859 and is the oldest
Anglican Church in Queensland. The church installed the first pipe organ in Queensland, and it is

5.; “Notes from Queensland Colony War Office,” The war cry, (Adelaide 18 June 1892), 5.; “Opening of North
Ipswich,” The war cry, (Adelaide 9 July 1892), 5.; The war cry, (Melbourne, 29 July 1893), 6.
191 Queensland times, Ipswich herald and general advertiser, (3 January 1884), 2.
192 “Salvation Army,” Queensland times, Ipswich herald and general advertiser, (6 March 1884), 3.
193 “Advertising,” Queensland times, Ipswich herald and general advertiser, (18 November 1884), 2.
194 “Public announcements”, Queensland times, Ipswich herald and general advertiser, (6 June 1899), 5.
195 “The Temperance Hall”, Queensland times, Ipswich herald and general advertiser, (16 May 1903), 4.; “Temperance
Hall”, Queensland times, Ipswich herald and general advertiser, (10 October 1901), 3.
196 “End of Temperance Hall”, Queensland times, (21 March 1941), 3.
197 “Advertising,” Queensland times, Ipswich herald and general advertiser, (24 March 1883), 4.
198 “Churches & cemeteries then & now”, Ipswich Council, (n.d.),
https://www.ipswich.qld.gov.au/__data/assets/pdf_file/0004/8464/city_churches.pdf accessed 19 June 2022.
199 “Salvation Army’s anniversary”, Queensland times, (17 July 1909), 9.
200 “Mission by ‘plane”, Queensland times, (19 July 1920), 4.; “‘Ambassador’ Booth”, Queensland times, (20 July
1920), 5.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 198

still in use. The adjacent rectory was completed in 1895.201 We have evidence that Cairns (phase two)
and The Salvation Army were still marching in the streets and past the Church of England in October
1884.202 A member of the Church of England offered to take a collection up in their church to pay for
the rent on the Temperance Hall to keep The Salvation Army off the streets.203

d’Arcy Doyle Place was opened on 9 December 2005 to commemorate the life of Ipswich born
artist of the same name. He is best known for painting the Australian bush and nostalgic impressions
of post-war Brisbane and Ipswich. Many of his paintings appeared on calendars and biscuit tins.

There are few places in Australia where people can stand in the spot where the Founder of The
Salvation Army, General William Booth, as well as early leaders of the Army stood. The Art Gallery
carries historical significance to the Army and the City of Ipswich.
Station thirteen - Nicholas Street site of former Salvation Army Barracks (opposite war
memorial)
The Salvation Army Barracks in Nicholas Street was originally called the Albert Hall. The hall was
right opposite the memorial hall and was built in 1885 by Mr T.H. Thomas. It was 15.2m long, 9.7m
wide, with 3.7m high walls, and the top of the ceiling reached 6m.204

Advertising for the Albert Hall, 1887205

201 City Churches (ipswich.qld.gov.au)
202 “Disturbing a congregation,” Queensland times, Ipswich herald and general advertiser, (21 October 1884), 5.
203 “Disturbing a congregation,” Queensland times, Ipswich herald and general advertiser, (21 October 1884), 5.
204 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (16 June 1885), 5.
205 “Advertising,” Queensland times, Ipswich herald and general advertiser, (2 April 1887), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 199

Advertising for the sale of the Albert Hall, 1887206

In June 1887, the newspapers stated that Hon J.C. Foote had purchased the Albert Hall in
Nicholas Street. It was thought he did so for The Salvation Army, or at least for the Army “to use it
at a trifling rent”. It was believed that other special religious and temperance meetings may use the
hall but no dancing or ‘socials’ were allowed.207 By July 1887, the Ipswich Corps had moved to the
new barracks for their “second anniversary”.208

Here many grand moments and everyday events took place. The corps held; tea-meetings,

hallelujah weddings, concerts, festivals, tea and coffee suppers, anniversaries, meetings for juniors,
“love letter” meetings, mid-day prayer meetings, revival meetings, lectures, hallelujah concerts,
“Musico Festivo”, harvest festivals, and self-denial activities.209 At the barracks the youngest son of

206 “Advertising”, Queensland times, Ipswich herald and general advertiser, (24 May 1887), 2.
207 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (4 June 1887), 7.; Also see
“Ipswich”, The Brisbane courier, (6 June 1887), 3.
208 “Advertising”, Queensland times, Ipswich herald and general advertiser, (16 July 1887), 2.; “Advertising,”
Queensland times, Ipswich herald and general advertiser, (19 July 1887), 2.
209 See for example, “Salvation Army,” Queensland times, Ipswich herald and general advertiser, (21 July 1887), 5.;
“Salvation Army tea-meeting,” Queensland times, Ipswich herald and general advertiser, (19 July 1888), 5.;
“Hallelujah wedding,” Queensland times, Ipswich herald and general advertiser, (12 January 1888), 5.; “Salvation
Army concert,” Queensland times, Ipswich herald and general advertiser, (26 May 1888), 3.; “Advertising”,
Queensland times, Ipswich herald and general advertiser, (25 August 1888), 2.; “Public Advertising”, Queensland
times, Ipswich herald and general advertiser, (27 November 1888), 5.; “Advertising”, Queensland times, Ipswich
herald and general advertiser, (18 May 1888), 1.; “Public announcements”, Queensland times, Ipswich herald and
general advertiser, (30 April 1891), 3.; “Local and general news”, Queensland times, Ipswich herald and general
advertiser, (30 April 1892), 4.; “Local and general news”, Queensland times, Ipswich herald and general advertiser,
(20 November 1894), 2.; “Advertising,” Queensland times, Ipswich herald and general advertiser, (12 July 1888), 2.;
“Local and general news”, Queensland times, Ipswich herald and General Advertiser, (26 November 1888), 2.;
“Anniversary of The Salvation Army”, Queensland times, Ipswich herald and general advertiser, (3 August 1891), 3.;
“Advertising”, Queensland times, Ipswich herald and general advertiser, (12 February 1889), 1.; “Advertising”,
Queensland times, Ipswich herald and general advertiser, (9 January 1892), 1.; “Religious notices”, Queensland times,
Ipswich herald and general advertiser, (9 January 1892), 5.; “Advertising”, Queensland times, (17 April 1909), 1.;
“Revival meeting”, Queensland times, (9 February 1911), 4.; “Lecture on Mrs Booth”, Queensland times, Ipswich
herald and general advertiser, (29 October 1896), 4.; “Local and general news”, Queensland times, Ipswich herald and
general advertiser, (2 August 1892), 4.; “Salvation Army”, Queensland times, Ipswich herald and general advertiser,
(5 April 1892), 4.; “Sunday services”, Queensland times, Ipswich herald and general advertiser, (19 March 1895), 5.;
“The Salvation Army”, Queensland times, Ipswich herald and general advertiser, (12 September 1895), 5.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 200