AJSAHistory Vol 7 Iss 2

Hon J.C. Foote, Cadet Joe Foote farewelled for The Salvation Army training college in 1888.210 In
the same year, Colonel Barker led a “Great Rescue Meeting”.211

A drawing of The Salvation Army Quarters and Barracks, Ipswich, 1892212

Images from inside the Barracks, 1892213

Multiculturalism

The barracks in Nicholas Street saw many events linked with people of different cultures. Rev Edward

Fuller, the founder of Indigenous Missions attended concerts and special services.214 Upon his death,

210 “Town talk,” Queensland times, Ipswich herald and general advertiser, (8 March 1888), 5. Hon Foote’s other son,
A. Foote also spoke at Salvation Army events. “The Ipswich social annual”, The war cry, (Melbourne, 30 June 1900),
2.; “Toowoomba Divisional notes”, The war cry, (Melbourne, 29 June 1901), 14.
211 “Advertising,” Queensland times, Ipswich herald and general advertiser, (28 April 1888), 2.; Barker again visited
Ipswich in 1890 “Colonel Barker at Ipswich,” The war cry, (Brisbane 16 July 1890), 6. Other rescue meetings followed.
“Advertising”, Queensland times, Ipswich herald and general advertiser, (22 January 1889), 1.; “Advertising”,
Queensland times, Ipswich herald and general advertiser, (9 November 1889), 1.
212 “Ipswich meetings”, The war cry, (Brisbane, 10 December 1892), 9.; “Ipswich meetings”, The war cry, (Adelaide,
10 December 1892), 9.
213 “Ipswich meetings”, The war cry, (Brisbane, 10 December 1892), 9.; “Ipswich meetings”, The war cry, (Adelaide,
10 December 1892), 9.
214 The Fullers had links with Hester Robinson-McNaught and assisted with Captain Peter Cairns. Mrs Fuller and her
daughters became Salvationists and sold The war cry. One daughter, Marion Fuller became an officer. “Salvation Army
concert,” Queensland times, Ipswich herald and general advertiser, (26 May 1888), 3.; “Sandy Gallop Asylum”,
Queensland times, Ipswich herald and general advertiser, (27 August 1891), 5.; “Good Friday”, Queensland times,
Ipswich herald and general advertiser, (16 April 1889), 5.; “Gigantic re-opening,” The war cry, (Brisbane 12 February

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 201

The war cry said he had “done some good fighting in our ranks in the early days of the Ipswich
corps.”215 He in fact assisted with the three phases of The Salvation Army in Ipswich. Mr and Mrs
Daniel Matthews of the Maloga Aboriginal Mission Station on Murray River, NSW held a concert in
the hall to promote the commencement of a similar mission in Ipswich.216 After this visit, a number
of aboriginal people were converted and began to march with the Army in its torchlight parades. This
meant that they remained in the town after curfew.

Sadly, some indigenous people made it difficult for Salvationists of Aboriginal heritage as they
would become intoxicated and cause disruption throughout Ipswich. Many indigenous people soon
learnt that when challenged about being on the streets of Ipswich after curfew, they would respond,
“‘Me saved’, and if ordered to leave the streets, they took refuge in the Army barracks. Once secure
here, they would not leave until late in the evening.217 The corps held meetings, assisted by Hon.
Foote specifically for Aboriginal people.218 The barracks was also used for music concerts to raise
funds for the Deebing Creek Aboriginal Mission.219

The Ipswich Corps encouraged local Chinese people to attend the corps and held special
meetings for them. Some became converted.220 There were also South Sea Islander Salvationists,
including Charley Gorman and one who would give his name to a suburb of Brisbane, Tarragandi
Tassa Reoni.221

Johnny Foote, known as “Salvation Jacko” and Tarragandi Tassa Reoni222

1890), 6.; “War cry latter,” The war cry, (Brisbane 8 April 1891), 8.; “Sister Mrs. Fuller, Ipswich”, The war cry,
(Melbourne, 25 May 1918), 8.; “Death of the Rev. E. Fuller”, Queensland times, Ipswich herald and general advertiser,
(18 July 1896), 5.
215 J. Rattray, “Death of the Rev. Mr. Fuller,” The war cry, (Brisbane 10 August 1895), 15.
216 “Aboriginal Mission Meeting”, Queensland times, Ipswich herald and general advertiser, (7 August 1888), 5.
217 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (1 November 1888), 2.
218 “Our Aborigines at Ipswich,” The war cry, (Brisbane 12 June 1889), 7.
219 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (21 July 1889), 4.
220 “Salvation Army”, Queensland times, Ipswich herald and general advertiser, (7 September 1889), 5.; “The
Chinaman may come”, The war cry, (Hobart, 29 April 1893), 6.
221 “Some samples of our own heathen,” The war cry, (Brisbane 21 December 1895), 6.
222 “Jonny Foote”, Picture Ipswich, (1893), Johnny Foote, also known as “Salvation Jacko”, Hillside, Quarry Street,
Ipswich, c1893 | Picture Ipswich accessed 19 June 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 202

The final years in Nicholas Street
In February 1890, the barracks were enlarged and re-opened with a special meal and meetings.223
Later that year a notice in The war cry stated,

We have received a magnificent donation from the Hon J.C. Foote, of Ipswich; the barracks,
quarters, and land, occupied by us at present in that town have been presented to the Army gratis.
This is a valuable property, and we appreciate the gift highly. God bless him, and all his family.
Amen.224

Salvation Army Ipswich Quarters and Barracks, 1896225

Interior of the Ipswich Barracks at the “Swiss Fair” held in aid of Self-Denial, 1904226

Small drawing of the Ipswich Barracks, 1893227

223 “Gigantic re-opening,” The war cry, (Brisbane 12 February 1890), 6.
224 “War notes,” The war cry, (Brisbane 12 November 1890), 4.
225 “Our corps and their work”, The war cry, (Melbourne, 18 January 1896), 6.; “Our corps and their work”, The war
cry, (Adelaide, 18 January 1896), 6.
226 The war cry, (Melbourne, 3 December 1904), 3.
227 “A grand affair”, The war cry, (Brisbane, 22 April 1893), 7.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 203

After William Booth’s visits, events connected with the Darkest England Scheme took place,
and new technologies emerged. On Monday 18 January 1892, Captain Joseph Perry, of Limelight
Department fame, visited with the Darkest England Limelight show.228 In 1897 and again in 1898,
Adjutant Knapp then Adjutant Dutton presented a Limelight and Cinematographe exhibitions in the
barracks.229 Booth and Perry were not the only well-known Salvationists to preach in the barracks,
others like Commissioner and Mrs Hay also visited the corps building.230

On Saturday 13 May and Sunday 14 May 1911, a new YP hall was opened at the back of the
barracks in Nicholas Street.231 Then the roaring 1920s led to major changes in the property of the
Ipswich Corps. In September 1920, the barracks was moved to the Army’s Aboriginal Purga
Mission.232

A report on the Ipswich Barracks relocation to Purga Mission233
In August 1921, the property on Nicholas Street was placed up for auction. At the same time, a
house that was on the South Street property was sold.234 The property was still being advertised at the
end of September for £950.235 It is noted that the YP Hall was removed from Nicholas Street in
February 1922.236

228 “Advertising”, Queensland times, Ipswich herald and general advertiser, (14 January 18892), 1.; “Salvation Army
special service”, Queensland times, Ipswich herald and general advertiser, (19 January 1892), 5.
229 “The Salvation Army”, Queensland times, Ipswich herald and general advertiser, (27 July 1897), 6.; “Advertising”,
Queensland times, Ipswich herald and general advertiser, (22 January 1898), 1.
230 “Advertising”, Queensland times, (20 August 1910), 1.; “Mrs Commissioner Hay at Ipswich”, The war cry,
(Melbourne, 10 October 1914), 3.; “State congress in Australia”, The war cry, (Melbourne, 16 June 1917), 9.
231 “Salvation Army young people’s hall”, Queensland times, (6 May 1911), 4.; “Opening of new young people’s hall”,
Queensland times, (13 May 1911), 4.
232 Queensland Times, (15 September 1920), 5.
233 Queensland Times, (15 September 1920), 5.
234 Queensland times, (6 August 1921), 12.
235 “Advertising”, Queensland times, (23 September 1921), 2.
236 “Salvation Army”, Queensland times, (13 February 1922), 6.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 204

Advertising for the sale of the Nicholas Street property237

Next to the barracks in Nicholas Street were the Haigh’s Rooms.238 In these rooms during
September 1889, a meeting was held to organise the temperance mission of Mr. Matthew Burnett.
Burnett was the person who held revival meetings that led to the commencement of The Salvation
Army in Adelaide. The committee approached The Salvation Army to use the Ipswich Corps brass
band.239 The band could not assist with every evening,240 but helped when they could.241 On Thursday
17 October 1889, Burnett’s temperance mission was held in the School of Arts and the Army’s band
played. Burnett paid a “respectful compliment to the Salvation Army band”. It was not known if any
at the meeting were aware of Burnett’s link with the Army in Adelaide.242

Station fourteen - South Street former site of Cambrian Hall

In September 1920, Adjutant C. Hepper243 was looking to rebuild a hall, but until that occurred, the
corps would meet in Cambrian Hall.244 Cambrian (Choir Practice) Hall was located in South Street
near the central gardens and opened in 1915.245 In 1970, this hall was moved to Thorn Street. Later
the hall was demolished, and the choir moved to a brick building on South Station Road, Booval.

237 Queensland times, (6 August 1921), 12.
238 “Soldiers’ Comfort Fund”, Queensland times, Ipswich herald and general advertiser, (26 April 1919), 7.
239 “Local and general news”, Queensland times, Ipswich herald and general advertiser, (7 August 1888), 5.
240 “Mr Matthew Burnett Mission”, Queensland times, Ipswich herald and general advertiser, (12 October 1889), 5.
241 “Monday evening”, Queensland times, Ipswich herald and general advertiser, (22 October 1889), 2.
242 “Mr. Burnett’s temperance mission”, Queensland times, Ipswich herald and general advertiser, (19 October 1889),
5.
243 Charles Hoepper changed his name to Chas Hepper. He was a brother-in-law to William McKenzie (Fighting Mac)
and went on the marry an original ‘doughnut girl’ in the USA.
244 “Church services”, Queensland times, (25 September 1920), 8.; “Ipswich Army Corps’ golden jubilee”, Queensland
times, (29 June 1935), 6.
245 “Cambrian Choir Practice Hall”, Queensland times, (24 August 1915), 5.; “Advertising”, Queensland times, (22
October 1921), 10.; “Advertising”, Queensland times, (5 November 1921), 8.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 205

Blackstone Ipswich Cambrian Junior Choir in front of the Cambrian Hall on South Street, 1960s246
Although the young people met at Nicholas Street and some corps celebrations were held in the

YP Hall, most senior meetings were held in the Cambrian Hall.247 It was rumoured in town gossip
that the Army purchased a property on Bell Street. Hepper however put an end to these rumours.248

An example of advertising for the corps’ meetings in Cambrian Hall249
Station fifteen - site of current Salvation Army Citadel

During the early part of 1921, the citizens of Ipswich were asked to contribute financially to the
purchase of the land and erection of the citadel. Among the people who contributed were families we
have investigated through the paper, William Marsh as well as his daughter and son, Cribb and Foote
along with individual members of the Foote family.250 The corps also held a button and badge day to
raise funds.251

246 “Blackstone Ipswich Cambrian Junior Choir in front of the Cambrian Hall on South Street, Ipswich, 1960s”, Picture
Ipswich”, (n.d.),
https://www.pictureipswich.com.au/nodes/view/6073?keywords="south%20Street"&type=all&hi
ghlights=WyJzb3V0aCIsInN0cmVldCJd&lsk=e449b6bb643a12056c74a88f6819b618 accessed 19 June 2022.
247 “Church services”, Queensland times, (2 October 1920), 8.
248 “Salvation Army”, Queensland times, (11 October 1920), 6.
249 “Advertising”, Queensland times, (8 January 1921), 8.
250 “Local & general”, Queensland times, (15 February 1921), 4.; “Salvation Army hall”, Queensland times, (22
February 1921), 1, 4.
251 Queensland times, (4 May 1921), 1.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 206

Advertising for a button day to raise funds for the current citadel, 1921252
On 7 July 1921, Commandant Shipway announced the corps had secured the property on South
Street which cost £890.253 In August 1921, the house that was on the property was sold and
removed.254 The citadel was erected at a cost of £2600.255 In February 1922, The Salvation Army
held a ‘sod turning’ event.256

Advertising for the opening of the current Salvation Army Citadel, Ipswich 1922257
On 20 May 1922, the current citadel in South Street was opened.258 The mayor, Alfred
Stevenson turned the key and Commissioner Whatmore declared the building open.259 At the opening,
30 people went to the mercy seat. Along with the mayor and Commissioner and Mrs Whatmore, Lt-
Col. MacKenzie, Adj. and Mrs Brooks, Rev Kirke (Presbyterian), Rev Wheeler (Methodist), and Rev

252 Queensland times, (4 May 1921), 1.
253 “Salvation Army”, Queensland times, (7 July 1921), 5.; “Ipswich Army Corps’ golden jubilee”, Queensland times,
(29 June 1935), 6.
254 Queensland times, (6 August 1921), 12.
255 “Ipswich Army Corps’ golden jubilee”, Queensland times, (29 June 1935), 6.
256 “Advertising”, Queensland times, (8 February 1922), 7.
257 Queensland times, (18 May 1922), 7.
258 “Ipswich Army Corps’ golden jubilee”, Queensland times, (29 June 1935), 6.; “Salvation Army”, Queensland times,
(22 May 1922), 6.
259 “New citadel for Ipswich”, The war cry, (Melbourne, 27 May 1922), 4.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 207

Reike (Baptist) were all in attendance. This specific grand moment went on to spawn many great
spiritual and temporal moments, and numerous everyday stories.260

Opening of The Salvation Army Citadel Ipswich on South Street, 1922261
This paper shows just some of the events connected to the birth and development of The
Salvation Army in Ipswich. Although many of the buildings no longer exist, the stories linked with
the locations resonate with Salvationists even today. It is clear this history was a collection of specific
grand moments and everyday stories, many of which will be known only to God.

260 One example is that Ambassador Herbert Booth held an evening meeting in the citadel after he had left the Army.
“Christian Covenanters”, Queensland times, (29 December 1922), 6.
261 Photographs courtesy of Garth Hentzschel’s private collection.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 208

HISTORY – WHAT’S THE POINT?1

David Woodbury

Abstract

Just over ten years ago, David was asked to produce a video, to celebrate the 125th anniversary
of The Salvation Army on Sydney’s Northern Beaches. The events that surround the Army’s
activity in the area are crucial to the development of the early Salvation Army in Australia. The
video, A cup of compassion, re-affirms a great biblical truth reflected in the words of Jesus in
Matthew 10:42, about giving a cup of cold water in his name. The video reminds us that we need
to regularly recall God’s goodness to us. The history of The Salvation Army on Sydney’s
Northern Beaches forcibly reminds us that at a crucial point in the early development of the Army,
through the generosity of Elizabeth Jenkins, God provided a timely provision which underwrote
much of the resources the fledgling organisation needed.

Introduction

Right at the beginning of my presentation I would want to say that I am not a historian, but rather, a
writer with a more than passing interest in history. As such, my presentation is more along the lines
of what I have come to understand about history, and its significance to us as Salvationists. There are
no doubt many reasons why we record history, but it may well be that the recording of Christian
history takes on other dimensions.

Crucial in Jewish culture is the call to remember, particularly Israel’s deliverance from Egypt,
celebrated every year, up until even today, in the Passover. The Old Testament rings time and again,
with the call to “remember” or “forget not”. To God’s people, history, and its meaning, were of
paramount importance. The writer of Exodus sets out, quite distinctly, the necessity of recalling the
history of God’s goodness to the nation of Israel, and the process that would be implemented to
remember the Passover.

In Exodus, the Jews are instructed to “[r]emember, these instructions are a permanent law that
you and your descendants must observe forever.”2 I suspect that such a command, given by God, has
great significance, the like of which we dare not ignore. It seems to me that the history of the Exodus,
was so crucial in the mind of God, that he wanted all succeeding generations to know and celebrate
it.

History: What’s the point?

It may well be that in observing the history surrounding the Passover, we can better understand the
relevance and cruciality of religious history, particularly the history of The Salvation Army. I believe
the observance of the Passover, sets the background for the understanding of religious history; the
imperative to remember the goodness of God.

I believe the words of a song made known by Michael W. Smith in Ancient words encapsulate
some of these ideas,

Reference citation of this paper: David Woodbury, “History – What’s the point?” The Australasian journal of
Salvation Army history, 7, 2, 2022, 209 – 214.
1 Editorial note: This paper was presented as a multi-media presentation at the Symposium. The full version to the
presentation can be viewed online at https://youtu.be/nt3RbvNTvWY
2 Exodus 12:24 (NLT).

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 209

Cover of DVD, A cup of compassion
The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 210

Holy words long preserved
for our walk in this world,
They resound with God’s own heart
Oh, let the Ancient words impart.3

There is a qualifier here: history and tradition do not have the authority of the Word of God,
rather they simply remind us of God’s goodness to us over the years.

Just over ten years ago, I was asked if I would be willing to produce a video, to celebrate the
125th anniversary of The Salvation Army on Sydney’s Northern Beaches. The events that surround
the Army’s activity in the area are crucial to the development of the early Salvation Army in
Australia.4

Most events in life have something to teach us if we are willing to learn. The research and
production of the video A cup of compassion has reenforced some of the lessons I had learnt about
history. Knowledge that was not perhaps new to me, but reaffirmed in my thinking. A cup of
compassion, re-affirms a great biblical truth reflected the words of Jesus in Matthew 10:42 about a
cup of cold water given in His name. “And if you give even a cup of cold water to one of the least of
my followers, you will surely be rewarded.”5 Only eternity will reveal the impact of often the simplest
and most basic acts of Christian compassion. The video, I hope, clearly demonstrates this kingdom
truth.

The re-telling of this historical event and the panorama of ministry that has flowed from it,
validates the utilisation of history as a powerful tool in Christian ministry.6

A scene from A cup of compassion – the grave site of Elizabeth Jenkins
who donated land to The Salvation Army after receiving a cup of tea7

Many people question the relevance and significance of documenting, and disseminating
history, and see little point in the time and effort spent researching, and publishing it. If historical

3 Only the first stanza is included, Lynn Deshazo, Ancient words, (Capital CMG Publishing, Integrity Music, n.d.). See
the song online at https://youtu.be/nt3RbvNTvWY
4 The video, A cup of compassion runs for about 40min. Sections were shown in the presentation and can be viewed
online at https://youtu.be/nt3RbvNTvWY
55 Matthew 10:42 (NLT).
6 A segment of A cup of compassion was shown in the presentation and can be viewed online at
https://youtu.be/nt3RbvNTvWY
7 Image courtesy of the author.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 211

research is nothing more than listing dates, facts and anecdotes from the past, then it may well have
little relevance to a practical and active movement, like The Salvation Army.

However, history is far more than curiosity, for hidden away in the dusty archives are stories,
facts and data that will enable contemporary Salvationists to not only understand the ethos of the
organisation, but also to find empowerment for ministry today.

Like many of my age group I grew up on a diet of Salvation Army history and doctrine through
directory and corps cadets. Booklets such as the Victory and Liberty series were staple fodder for
young Salvationists in my formative years. Today, such information is not so easily available or
perhaps, utilised, or even desired, by young Salvationists, and we may well have generations that
have little knowledge and understanding of Salvation Army history and development.

Very early on, our pioneer Salvationists came to understand, the indelible nexus between faith
and simple trust, and that belief unleashed a potent energy that drove the early ministry of The
Salvation Army to great heights. The “incredible greatness of God’s power”8 has in no way been
diminished nor has the availability and dynamism of the Holy Spirit. The only thing lacking is our
humility to take God at his word and our determination to follow the simple example of our pioneers.
We need to recapture that simple and innate sense of belief which energised our fledgling movement.

My research has led me to understand that the early Salvation Army had an active energy and
spirit that was unique and empowering, and there is real need for us to keep alive that same energy
and empowering today.

Alexis de Tocqueville was a French aristocrat, philosopher, diplomat, political scientist, best
known for his work: Democracy in America, in which he says: “When the past no longer illuminates
the future, the spirit walks in darkness.”9 I have this sense, that somewhere in the dusty tomes and
archives of history, we in the West may well rediscover, not only our heritage, but also our corporate
identity.

While some of the methods that made us so highly successful in our early years may have little
relevance today, the principles and innovative mind-set behind them can be re-employed to bring us
once again to the cutting edge of evangelism and ministry.

History reminds of where we have come from, our roots and our heritage. It reminds us of the
battles fought, the victories won, and yes, the failures that were inevitable in any organisation
developing as quickly as the 19th Century Salvation Army. It reminds us that many of the liberties,
privileges, and high public profile we enjoy today were accomplished by those faithful Salvationists
who have gone before us.

The Greek philosopher Aristotle said that “[i]f you would understand anything, observe its
beginning and its development.”10 In an era when many organisations seem to be struggling with their
identity, a comprehensive understanding of our history could be the catalyst needed for The Salvation
Army to become more relevant to our age. That is evangelical activities appropriate to society.

Our relevance to the present age rests heavily on knowing who we are and understanding the
events that made us what we are today. Without appreciating those qualities that moulded and shaped
our movement, it may be difficult to not only understand where we fit into today’s culture, but perhaps
more importantly, how we can serve and minister within it.

8 Ephesians 1:19-20, (NLT).
9 Alexis de Tocqueville. Democracy in America, Volume II - Book Four, Chapter VIII 1840. Cited in AZQUOTES
(n.d.), https://www.azquotes.com/quote/295253.
10 Cited in “Aristotle”, goodreads, (2022), https://www.goodreads.com/quotes/366890-if-you-would-understand-
anything-observe-its-beginning-and-its/.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 212

The Salvation Army in Australia did not develop in a vacuum; it was impacted by the influences
at work among the emerging nation. Despite its British trappings, The Salvation Army in our region
developed its own identity and style of Salvationism. There is a sense in which the Army’s
development became enmeshed in the emerging nation and became in no small way, part of the fabric
of the Australian way of life.

There is no greater way of being relevant than being part of the fabric of that community.
History can provide us with an indicator for the future. In coming to understand the past with all its
nuances, we are empowered to plot a path on which we can move forward with a significant degree
of confidence.

The American novelist, Robert Penn Warren of All the King’s men fame and whose novels had
a historical base, wrote:

History cannot give us a program for the future, but it can give us a fuller understanding of
ourselves, and of our common humanity, so that we can better face the future.11

I sense that younger generations are looking for direction for their lives, and their Army. There
is an intense desire within them to know and understand what motivated the early Salvation Army
and in some sense recapture something of that innovative and Holy Spirit inspired enthusiasm. It may
well be in coming to understand our history they will not only find and soak up something of that
early spirit of Salvationism but will also reinvigorate our movement. History may also teach
Salvationists ways in which to break through secularism to see the worth of religion.

We, who are the gatekeepers of that knowledge, have the responsibility to pass on that
knowledge, in a manner that relates to, and is comprehended by contemporary generations. The
challenge is: how do we communicate the simple lessons of history in this digital age with its
emphasis on visual and social media?

Winston Churchill said, “Those that fail to learn from history are doomed to repeat it.”12 As old
and perhaps overused as the quote is, the reality is that it is absurdly true. To learn these lessons, they
need repeating, perhaps in more new and relevant way but nevertheless, they need to be continually
repeated and re-affirmed.

Let me return to where I commenced, the recurring call of the Old Testament to “remember”
or “forget not” His story. The corollary of this is that our story, the story of The Salvation Army, is
part of His story, as the old song reminds us: Tell me the story often for I forget so soon

Tell me the old, old story
Of unseen things above,
Of Jesus and His glory,
Of Jesus and His love.
Tell me the story simply,

As to a little child;
For I am weak and weary,
And helpless and defiled.

Tell me the old, old story;
Tell me the old, old story,

11 Cited in “Inspirational quotes by Robert Penn Warren”, Inspirational quotations, RightAttitudes.com, (2022),
https://inspiration.rightattitudes.com/authors/robert-penn-warren/.
12 Citer in “History repeating”, College of Liberal Arts and Human Sciences, (2022),
https://liberalarts.vt.edu/magazine/2017/history-repeating.html, accessed 22 July 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 213

Tell me the old, old story
Of Jesus and His love.
Tell me the story slowly,
That I may take it in -

That wonderful redemption,
God’s remedy for sin.
Tell me the story often,
For I forget so soon;

The early dew of morning
Has passed away at noon.
Tell me the same old story
When you have cause to fear
That this world's empty glory

Is costing me too dear.
Tell me the story always,
If you would really be,

In any time of trouble,
A comforter to me.13
History – What’s the point? Well, here is the point. We need to be regularly reminded of God’s
goodness to us. The history of The Salvation Army on the Northern Beaches forcibly reminds us that
at a crucial point in the early development of the Army, through the generosity of Elizabeth Jenkins,
God provided a timely provision. This underwrote much of the necessary resources the fledgling
organisation needed. As the song has reminded us, “Tell me the story often, for I forget so soon.”14

13 Kate Hankey, Tell me the old, old story, Hymnary.org, (n.d.),
https://hymnary.org/text/tell_me_the_old_old_story_of_unseen_thi.
14 Hankey, Tell me the old, old story.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 214

THE CHURCH OF ENGLAND’S
PROPOSAL AND ITS CHILD

David Malcolm Bennett

Abstract

This paper examines the Church of England’s approach in 1882 to adopt The Salvation Army. It
first examines the structure of the Church of England (CofE) and its leaders in Victorian England,
then looks at the CofE’s early interest in the Army. Some leaders in the CofE were not satisfied
that they were doing enough for the poorer sections of the community, and noted that The
Salvation Army was more successful amongst the poor. This led to the CofE setting up a
committee to investigate the possibility of drawing the Army into its ranks.

This committee was made up of leading figures in the CofE, such as bishops and included
two future Archbishops of Canterbury. The members of this committee had ongoing
conversations with William and Bramwell Booth about the possibility of joining forces. However,
the problems were major. Not least was William Booth’s role as General and the issue of the
Army’s women preachers, who would not be allowed to preach in the CofE. Inevitably, the idea
collapsed.

However, late in 1882 Wilson Carlile, a Church of England minister, set up a Church Army,
so an army within the ranks of that Church, which was, in some respects, based on The Salvation
Army.

Introduction

The Christian Mission, led by William Booth, had changed into The Salvation Army in 1878. It is
fair to say that in its early days this Mission/Army did not have a lot of support from the churches.
While from early on a few clergy and local churches did support the Booths and their Army, there
were many more who were suspicious about this strange movement or were even antagonistic towards
it. Indeed, when William and Catherine Booth had earlier become itinerant evangelists touring
Cornwall, some leading Methodist denominations closed their doors to them, mainly because of bans
on women preaching and fears about the assumed negative influence of independent evangelists.1 In
the years after that the Booths and their Mission and Army were not widely approved by the churches.
However, in the early 1880s things were changing. In 1880 the Wesleyan Methodists invited General
Booth to speak at their conference.2 A year later 13 leading Wesleyans sent General Booth and his
Army a letter of support.3

The Church of England

However, Wesleyan Methodism was not the only church now smiling on The Salvation Army. The
church was too. That is, the Church of England, including some leading figures in that Church. This
resulted in the CofE seriously considering adopting The Salvation Army. This was a major, yet
surprising move. Indeed, it is one of the most extraordinary episodes in early Salvation Army history.

Reference citation of this paper: David Malcolm Bennett, “The Church and England; proposal and its child”,
The Australasian journal of Salvation Army history, 7, 2, 2022, 215 – 226.
1 For a summary of this see David Malcolm Bennett, Catherine Booth: From timidity to boldness, (Sydney, Australia:
Morning Star, 2020), 225 ‒ 227.
2 Gordon Taylor, William Booth: The General and his Army, (The life and legacy of William Booth, part 2), (London:
Salvation Books, 2019), 60 ‒ 61.
3 “Methodist aid to the Salvation Army in an emergency”, War cry, (London, 17 November 1881), 4.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 215

Newspaper report listing invitation to The Salvation Army from the Church of England4

4 “The Salvation Army in Glasgow”, The free churchman (August 1882), 64.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 216

It will be helpful at this point to take a quick look at the structure of the Church of England.
First, though it was and is the Church of England, it is an around-the-world church. Yet, usually, its
overseas churches are known simply as “Anglican churches”.

The leading clergymen, of this church in England are the Archbishop of Canterbury in the south,
and the Archbishop of York in the north. The Archbishop of Canterbury is also regarded as the
“spiritual leader” of the “worldwide Anglican Church.” However, he cannot be seen as the Church of
England’s “General”, as he does not have authority over the whole Anglican Church. Then throughout
England there are over 40 Anglican districts called dioceses, each with its own diocesan bishop, and
some dioceses have additional “suffragan bishops”, that is assisting or auxiliary bishops. Also, the
British sovereign (Queen Victoria in the period under consideration) is “the Supreme Governor of the
Church of England”, who appoints archbishops and bishops, upon the recommendation of the British
Prime Minister.5

To become a priest, that is a minister, in the Church of England a candidate must be ordained
by a bishop of that Church. Ordination by a Church of England bishop is essential for a person to
become the minister of an Anglican church.

A letter to the Archbishop of Canterbury

The first step in the CofE’s approach to The Salvation Army may have been a letter from a Church
of England clergyman, based in east London, addressed to the Archbishop of Canterbury, Archibald
Campbell Tait. This letter seems to have been sent late in 1881. The minister, whose name is
unknown, had interviewed William Booth about his Army and reported his findings to the archbishop.
In that interview Booth must have told that minister that The Salvation Army now had about 300
corps scattered around Britain, and that that Army had also recently invaded America and Australia,
with other countries being considered.6

Line drawing of Archbishop Archibald Campbell Tait7

In his letter to the archbishop, the clergyman said,

5 “The Church of England: Leadership and governance”, https://www.churchofengland.org/about/leadership-and-
governance, viewed 24 February 2022.
6 Robert Sandall, The history of the Salvation Army, vol. 2, (New York, USA: The Salvation Army, 1950), 2:228 ‒ 235;
243 ‒ 246, 338, (appendix M).
7 Randall Thomas Davidson and William Benham, Life of Archibald Campbell Tait, 2 vol, (London: Macmillan and Co,
1891).

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 217

I have long felt that if [General Booth] would consent to work with the Church, in the now vast
movement that he regulates, it would be for both his advantage and that of the Church of England.
I went therefore to question him on the subject. I asked him if he was founding a Church, or only
heading an evangelistic agency which could work alongside of the Church of England. He assured
me the latter was the case. I asked him if his people had any ill-feeling towards the clergy, as I
had heard reports of occasional attacks by Salvationists upon the ministers of the Church. He
again assured me, that though individuals amongst the Army might have met occasional Church
opposition with ill-advised retort, such attacks were wholly contrary to his wishes or to the general
principles of the Army, who were earnest after unity and concord, especially with the Church of
England.8

This letter may have helped set things moving.

“Kindly Terms”

In April 1882 William Booth returned to Hanley in the Staffordshire potteries, which had been the
scene of his remarkable ministry for the Methodist New Connexion many years before. According to
Reynold’s newspaper, while there he claimed that the Church of England bishops of “Gloucester,
Truro, Rochester and Winchester” (which are all southern dioceses) had each recently spoken in “a
friendly manner” about The Salvation Army. He also claimed that he had seen something that the
Archbishop of Canterbury, had written, which referred to the Army in the “most kindly terms.”9 In
1878 in the north of England, William Thomson, Archbishop of York, had argued that the CofE
needed to “come into closer contact with the working classes”.10 Presumably as a step towards that,
early in March 1882, Archbishop Thomson, controversially, allowed 400 Salvationists to take Holy
Communion in St. Paul’s Church in the city of York.11 Clearly, leading figures in the Church of
England were beginning to smile upon The Salvation Army. Not that all leaders in the Church looked
with favour upon the Army. The Bishop of Carlisle, for example, was against it.12

The CofE approaches the Army

The mood in the Church of England towards The Salvation Army was starting to change. It was
beginning to be recognised in the CofE that while these Salvationists were a weird mob, they were
doing a remarkable work, particularly amongst the poor. So, in the early 1880s some leading
Anglicans began to wonder whether it would be a good idea to draw The Salvation Army into the
Church of England, in the hope of improving its own ministry to the poor. In other words, to adopt
The Salvation Army.13

However, it needs to be understood that some Church of England parishes in Victorian England
also did some fine work amongst the poor. For example, in the period a little before this, the Reverend
William Weldon Champneys (1807 ‒ 1875) ministered successfully at St. Mary’s Parish Church in

8 Harold Begbie, Life of William Booth, 2 vols, (London: Macmillan, 1920), 2:26.
9 “The Salvation Army”, Reynold’s newspaper, (9 April 1882), 5. Archbishop Tait died in December 1882.
10 Norman H. Murdoch, “The Salvation Army and the Church of England, 1882 ‒ 1883”, Historical magazine of the
Protestant Episcopal Church, 55, 1, (March 1986), 32 ‒ 33, https://www.jstor.org/stable/42974832.
11 Church times, (10 March 1882), quoted in Taylor, William Booth, 2: 96 ‒ 97.
12 Roger J. Green, The life and ministry of William Booth, (Nashville: Abingdon, 2005), 141.
13 Norman Murdoch states that in the late 1880s The Salvation Army also considered forming an “alliance” with the
Wesleyan Methodists, and, on another occasion, with the Congregationalists, Murdoch, “The Salvation Army and the
Church …”, Historical magazine of the Protestant Episcopal Church, 55, 1, (March 1986), 32 ‒ 33. See also Graham
Simpson, A sociological study of the Church Army: The origins and development of a Church of England Society,
(Pembroke College, PhD, 1979), 110 ‒ 111.

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Whitechapel in London, a district that we know from our study of The Salvation Army was a tough
area, with most of its people being poor, and not generally noted for their religious enthusiasm.
However, it was recorded in the 1851 Ecclesiastical Census that there were 1,157 adults present at
the Sunday morning service at St. Mary’s and 1,463 in the evening.14 So working successfully
amongst the poor was not only the domain of The Salvation Army. But when we come to the approach
that the Church of England made to The Salvation Army, the issue, the attraction, seems to have been
that the Army did it more effectively and did it much more widely. Champney’s ministry at St. Mary’s
was the exception rather than the rule for the CofE.

The first major approach by the CofE to the Army appears to have been from the Archbishop
of York, so from the north of England. Early in 1882, he wrote to William Booth telling him,

Sir, some of my clergy have written to me to beg that I would ascertain how far it was possible
for the Church to recognize the work of The Salvation Army as helping forward the cause of
Christ consistently with our discipline. For this purpose they asked me to put myself into
communication with your Leaders. I now, in compliance with their request, address you with this
friendly object …

Some of us think that you are able to reach cases, and to do so effectually, which we have
great difficulty in touching. They believe that you are moved by zeal for God, and not by a spirit
of rivalry with the Church.15

This is an extraordinary communication. Here was a long-serving archbishop from the largest
denomination in Britain, in fact, the English “Church”, a man of influence and power in that church
and society, offering recognition to the Christian army of the poor. But here we need to note that it
was a move to “recognize” the Army and its work, not a proposal to join the two Christian movements
together. But it clearly shows that some clergy in the CofE, including at least one major figure, were
now wanting to officially recognise the success and importance of The Salvation Army’s work
amongst the poor. But note that if this was to be done, it had to be done “consistently with” Church
of England “discipline.” If the CofE was going to make a move, there were limits as to how far it was
prepared to go.

Yet the interest was much more widespread than this. Graham Simpson, in his doctoral
dissertation, says, “During 1882 and 1883 the topic of the Army was raised on almost every occasion
when the Church, whether lay, clerical, or both, met” in its governing bodies, though not always
favourably.16

In May 1882, William Booth and The Salvation Army began their campaign to buy the Eagle
Tavern and the Grecian Theatre in London, and they appealed to their supporters for the necessary
money. The Archbishop of Canterbury responded positively and headed the subscription list for the
Army to buy those properties.17 The ongoing Eagle campaign should be seen as a backdrop to the
CofE’s approach to the Army.

Also, in May that year at the Southern House of Convocation, Canterbury, Canon Wilkinson
(who was later a bishop) astonishingly suggested that some way be found of attaching The Salvation
Army to the Church of England, that the Army might be able to assist it in reaching the masses. The

14 Donald M. Lewis, Lighten their darkness, (New York: Greenwood, 1986), 129 ‒ 130.
15 Bramwell Booth, Echoes and memories, (London: Hodder, 1926 ed.), 59.
16 Simpson, Sociological study, 105.
17 David Malcolm Bennett, The General: William Booth, vol. 2, (Maitland: Xulon, 2003), 2:180 ‒ 184, and see
especially Garth Hentzschel’s, “William Booth owned a pub …” series, AJSAH, 2, 2, (September 2017), 108 ‒ 150; and
AJSAH, 3, 1, (March 2018), 87 ‒ 103.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 219

Houses of Convocation were, in those days, the CofE’s official assemblies, one in the south of
England and one in the north, each with its own upper house (bishops) and lower house (other clergy).

More astonishing still was the fact that this suggestion was taken so seriously that the Church
of England set up a committee to consider the matter. The committee’s members were charged to

…take such steps as they deem desirable to ascertain the tenets and practices of [The Salvation
Army], and, after such examination, to consider how far it is possible to attach it to the Church,
and generally to advise the Clergy as to their duty in reference to it”.18

In the months ahead serious discussions were held with William and Bramwell Booth by five
leading Church of England dignitaries about attaching The Salvation Army to the CofE. In other
words, to discuss the possibility of the Church of England adopting The Salvation Army.19 First, Dr.
Edward Benson, the Bishop of Truro and a member of that committee, approached the General to
discuss the relationship between the Army and the CofE, with a view of initially a better
understanding between the two bodies, with the hope of an eventual affiliation. Dr. Benson later
became Archbishop of Canterbury. Dr. Randall Davidson, Dean of Windsor and another future
Archbishop of Canterbury, also took a major part in these negotiations. However, Davidson viewed
the possible union negatively from the beginning, at least partly because of William Booth’s
autocratic Generalship. To Davidson it was not possible that General William Booth could become a
leading cleric in the Church of England. Even Bramwell Booth did not relate well to Dr. Davidson,
which did not aid the negotiations. Bramwell later called him a “rigid … ecclesiastic”.20 However,
Davidson was a great admirer of Catherine Booth.21

This approach, then, was an astonishing but serious attempt by the Church of England to bring
The Salvation Army into its fold. When that prospect is carefully considered today, it sounds
ridiculous and difficult to take seriously. But it was taken seriously. As we have seen, leading
churchmen took part in the discussions, not local parish clergy. The negotiators were high-ranking
men in the CofE. Then numerous letters and reports appeared in the press about it, and one letter
referred to the meetings held by the Church of England’s Houses of Convocation, which discussed
the possibility of attaching The Salvation Army “to the Church.”22

If it was not for the seriousness with which some Anglican clergy approached this matter it
would be tempting to believe that it was all a joke. Recognition was one thing, but genuine union was
quite another. But the Church of England does not set up committees of eminent clergymen to play a
trick. Some of them at least were in deadly earnest about this proposal. One nonconformist journal
looking in from outside ran the headline, “Proposed Alliance Hopeless”,23 as it must have been from
the beginning. From the Army’s perspective, William Booth seems to have been flattered by the
approach, but extremely cautious. George Scott Railton was opposed to any such union and, for the
most part, Bramwell, who was heavily involved in the discussions, also was against it.24 But, as we
shall see, these discussions came to nothing. Or, perhaps, they resulted in something that was not
originally intended.

18 Simpson, Sociological study, 105 ‒ 106 (quoting the “Chronicle of Canterbury Convocation”), 110, 119.
19 Bramwell Booth, Echoes, 59 ‒ 64.
20 Bramwell Booth, Echoes, 60 ‒ 61.
21 Begbie, Booth, 2:28 ‒ 29.
22 Thomas Warner, “The Houses of Convocation and the Church and The Salvation Army”, Wilts and Gloucestershire
standard, (20 May 1882), 5.
23 Sandall, History, 2:148 ‒ 149.
24 Bramwell Booth, Echoes, 59 ‒ 64.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 220

The problems

The problems confronting union of the two bodies, even cooperation, were numerous and significant,
and raised doubts in both the CofE and the Army. From an Anglican point of view, The Salvation
Army’s preachers were not ordained, and, for the most part, not even properly educated. It is probable
that none of the Army’s officers had been ordained by an Anglican Bishop laying his hands upon
them. William Booth had been ordained by the Methodist New Connexion in 1858,25 but not by the
Church of England. Therefore, William Booth and other Salvation Army officers were not clergy, not
ordained preachers in the Church of England sense, and they could not become such without going
through Anglican institutions and ceremonies. Indeed, it would be difficult to imagine that some of
the rougher and rowdier of The Salvation Army officers would ever have been accepted into
ministerial positions in the Church of England. But the Booths and Railton would never have accepted
that rejection.

Then, what would William Booth’s position be in any such union? (Randall Davidson was right
to be concerned about that.) In The Salvation Army Booth was its General; its authoritative leader,
with power to preach and to appoint others to office and even to depose them. To the Anglicans he
was unordained and largely untrained. Even if the CofE ordained him, he could never have expected
to have risen to a position higher than the leader of an evangelistic task force under the guidance and
authority of presumably a bishop. And by this time, he rather liked being the General. He was never
going to throw that away just to be brought into the fold of the Anglican Church. Then there were his
other senior leaders to consider. As Roy Hattersley astutely puts it, Booth would never have accepted
“a status that did not put him on an equal footing with the Archbishop of Canterbury – with Bramwell
at York and Railton at Winchester”.26 That, or anything close to it, was never going to happen.

One of the biggest, most serious problems was that The Salvation Army allowed women to
preach, not least, Catherine Booth. None of these women would be allowed to preach in Anglican
churches in Victorian England. You may have seen the TV comedy “The Vicar of Dibley”, which
features an Anglican Church with a woman minister, set in the late twentieth century. But while the
Church of England ordained women at the end of the twentieth century (though not, I suspect, Dawn
French), they did not do so a hundred years earlier. The Church of England did not ordain women as
clergy in Victorian England. So, what would happen to Catherine Booth, Katie Booth, Emma Booth,
and the host of Hallelujah Lassies who preached and led ministries in Britain and overseas for the
Army. Would they all get the sack? It is hard to imagine any suitable compromise being worked out
at that time to resolve that issue. It does appear to have been suggested that women officers be
accepted into the CofE as “deaconesses”,27 but this would have been a step down for them. They
would not be Church of England ministers, as such. In Christian Mission days it had been agreed that
suitable women could hold “any office” in that organisation,28 which was carried over into The

25 “Extracts from the Minutes of Conference … 1858”, Methodist New Connexion magazine, 1858, 666.
26 Roy Hattersley, Blood and fire, (NY: Doubleday, 1999), 278.
27 Murdoch, “The Salvation Army and the Church …”, Historical magazine of the Protestant Episcopal Church, 55, 1,
(March 1986), 45.; Green, William Booth, 143.; Simpson, Sociological study, 117, 122.
28 “The Constitution of the Christian Mission” (1870).; Horridge, Salvation, appendix 4, 255 ‒ 257, has extracts from
the constitution, including this clause.

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Salvation Army. Deaconesses could go no further in the CofE as it was then, and they would be
without the privileges and full duties of CofE clergy.29

Also in 1882 the sacraments of baptism and holy communion were falling out of favour in The
Salvation Army, which was known by some leaders in the Church of England.30 Then in January
1883 the General inserted his address to his officers in The war cry, which effectively ended the use
of the sacraments in Army meetings.31 But the sacraments were central to the Church of England.
That was another major barrier standing in the way. In addition, many Anglican clergy strongly
opposed the rowdy methods of The Salvation Army. Army meetings were rather too undignified and
irreverent for their tastes.32

The contemporary review’s trilogy

The contemporary review was a significant, quarterly publication with Church of England links. In
August 1882, so during these discussions, it published three articles on The Salvation Army. The first
was by William Booth and the third by Randall Davidson. The middle one was by Frances Power
Cobbe, a feminist admirer of Catherine Booth. This shows the impact the Army and these discussions
were beginning to have.

Booth’s article, “What is The Salvation Army”, was a reasonable introduction to The Salvation
Army for those who knew little or had only heard negative comments about it.33 Cobbe’s contribution
does not have much to say on our subject.34

Dr. Davidson’s article, “The Methods of the Salvation Army”, is readable and more sympathetic
to the Army than one would expect, bearing in mind the tension between him and Bramwell Booth.
Davidson stated that The Salvation Army had some errors “in doctrine” and “in practice”. He also
criticised the autocracy of General Booth and the lack of education of the Army’s officers. But he
also said, “I thank God from my heart that [God] has raised up” the Army’s leaders to do this work,
thus commending both the Army’s leadership and the work it was doing.35 However, he seems to
have preferred that they did not do it from inside the Church of England.

The adoption abandoned

This move, this proposal, always seems to have been destined to fail. But discussions were finally
ended when early in 1883 the bishops of Oxford and Hereford accused The Salvation Army of sexual
immorality in its ranks. These two bishops suggested that such functions as all night prayer meetings
had immoral consequences and frequently led to the birth of illegitimate children.36 This accusation
may have been triggered by a comment Randall Davidson made in his article in The contemporary
review in August the previous year, in which he quoted an unnamed clergyman, who said, “Parents
complain … immorality has resulted from the” Salvation Army “meetings in which the young mingle

29 Simpson, Sociological study, 82.
30 Rev. Randall T. Davidson, “The Methods of The Salvation Army”, Contemporary review, (August 1882), 199.;
Green, William Booth, 145.
31 General Booth, “The General’s new year address to officers”, War cry, (17 January 1883), 4.
32 Simpson, Sociological study, 115 ‒ 116.
33 William Booth, “The Salvation Army”, Contemporary review, (August 1882), 175 ‒ 182.
34 Frances Power Cobbe, “The last revival”, Contemporary review, (August 1882), 182 ‒ 189.
35 Davidson, “The methods …”, Contemporary review, (August 1882), 192 ‒ 195.
36 Taylor, William Booth, 2:128 ‒ 129.; Pamela J. Walker, Pulling the devil’s kingdom down, (Berkeley: University of
California Press, 2001), 134 ‒ 136.

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and excitement runs high.”37 William and Catherine Booth protested about the bishops’ accusation,
and one of the bishops later withdrew his comments. However, the damage was done.38 The proposed
union of the Church of England and The Salvation Army had been dealt a death blow. The committee
appointed by the Church of England did not even present a report.39

However, the General did not want the charge of immorality hanging over the Army, so he
instructed Bramwell Booth to investigate the matter. The Chief-of-Staff sent a circular and a form to
every corps in Britain, questioning them about it, and received replies from 449 stations. The
responses reported a total of 28 young illegitimate children in the movement,40 news which one
suspects did not please the General, but he must have known it could have been a lot worse. The
mothers of some of those children, of course, may have been girls and young women who joined the
Army after becoming pregnant or after giving birth.

Another Army emerges

However, this is not the end of the story. As early as the summer of 1882, so soon after these
discussions had begun, Rev. Wilson Carlile (1847 ‒ 1942), an evangelical Anglican clergyman,
proposed that the Church of England form a Church Army, and it soon became a reality.41 The Church
Army, like The Salvation Army, was both evangelistic and ministered to the social needs of the poor,
but under the Church of England banner. This Church Army still exists today as part of the Anglican
Church.42

(L) Rev. Wilson Carlile with his trombone and (R) Church Army van43

Carlile even produced a newspaper in April 1883 called The battleaxe, or gazette of the Church
Army crusade, which had a similar format to The war cry.44 He also opened a Church Army home

37 Davidson, “The methods …”, Contemporary review, (August 1882), 198 ‒ 199.
38 St. John Ervine, God’s soldier: General William Booth, 2 vols, (London: Heinemann, 1934), 1:611 ‒ 612.; Taylor,
William Booth, 2:129.; Walker, Pulling the devil’s kingdom down, 135 ‒ 136.
39 Sandall, History, 2:148.; Taylor, William Booth, 2:127 ‒ 128.
40 Glenn K. Horridge, The Salvation Army: Origins and early days, (Godalming: Ammonite, 1993), 115.; Taylor,
William Booth, 2:129.
41 Edgar Rowan, Wilson Carlile and the Church Army, (London: Church Army Bookroom, new ed. 1912), 128 ‒ 139.
42 The Church Army, “Our history since 1882”, https://churcharmy.org/who-we-are/our-history, viewed 25 February
2022.
43 “The Church Army”, The North Queensland register, (23 September 1901), 23.
44 David H. Howarth, “‘Joyful news’ 1883 ‒ 1963, Some Reflections”, Proceedings of the Wesleyan Historical Society,
vol XLIV, (May 1983), 3.; Taylor, William Booth, 2:136 ‒ 137.; Simpson, Sociological study, 367.

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for training women to work in the slums as “mission-sisters”. These women, of course, were not
preachers, at least not in the normal Anglican sense, but they took the love of Jesus Christ to the poor
and suffering. Indeed, Marie Carlile, a sister of Wilson Carlile, was one of these women, and in 1889
she was appointed the superintendent of that training home.45 It is easy to imagine that all this was
following Salvation Army example.

Copy of original cover The battleaxe46

But who did influence whom? Did William Booth and The Salvation Army influence Wilson
Carlile and the Church Army? Or was it the other way round?

The Salvation Army clearly predates the Church Army. The Christian Mission had become The
Salvation Army at the War Congress 5th‒7th August 1878.47 The Church Army grew out of three small
Church of England movements that appeared in about 1880, and out of some regular open-air
meetings that Carlile organised in 1881, while serving at a church in Kensington in London. These
three Anglican movements were called the Church Gospel Army, the Church Mission Army and the
Church Salvation Army. The Church Army, as such, came into existence in the second half of 1882,
so four years after The Salvation Army.48

Carlile also admitted that he was influenced by The Salvation Army.49 In addition, he seems to
have been influenced by the discussions that were still going on between the Church of England and
The Salvation Army, though how great that influence was is unclear.50

These two armies shared some of the same features, such as the military concept and name,
with officers and uniforms, evangelistic and social work amongst the poor, and prison visitation.
Sometimes Carlile even marched backwards in Church Army parades,51 which was something the
Hallelujah Lasses had done in the north of England in 1879.52 However, they were probably not the
only ones who did that. Carlile also played the trombone in church services.53 The Church Army even

45 Rowan, Carlile, 275 ‒ 276.; Charles H. Dant, Distinguished churchmen and phases of church work, (London:
Treherne, 1902), 193.
46 The Church Army gazette, (22 April), 5 from Collections held by Cambridge University, Church Army Gazette
(formerly Battleaxe) (nla.gov.au), accessed 9 July 2022.
47 “Our War Congress,” Christian Mission magazine, (September 1878), 225 ‒ 227.; Robert Sandall, The history of The
Salvation Army: Volume One, 1865 ‒ 1878, (New York: Salvation Army, 1947), 230 ‒ 236.
48 Rowan, Carlile, 105 ‒ 107, 128 ‒ 135.; Dant, Distinguished, 181.
49 Dant, Distinguished, 177. See also Simpson, Sociological study, 105.
50 Simpson, Sociological study, 129 ‒ 132.
51 Rowan, Carlile, 135 ‒ 136.; Dant, Distinguished, 179 ‒ 181, 190.
52 “An evening with the ‘Hallelujah Lasses’”, Gateshead and Tyneside echo, (20 May 1879), page number uncertain.
53 Douglas Yeo, “Wilson Carlile, the man behind the trombone”, “The last trombone”,
https://thelasttrombone.com/2017/01/28/wilson-carlile-the-man-behind-the-trombone/, viewed 29 March 2022.

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had its own song book, called Church Army Songs, though this collection also seems to have appeared
under the title Church Militant Hymns.54 It included, with William Booth’s permission, some
Salvation Army songs.55

Also supporting Salvation Army priority, Booth’s Army was also larger, louder, more
widespread, and more visibly distinct than the Church Army. While the Church Army was “officially
established in two hundred parishes” in the British Isles by the end of 1890, with “relations with
several hundreds more”,56 The Salvation Army had 1,375 corps in the same region by October that
year.57 So, when all those factors are considered, the major influence appears to be The Salvation

Army on the Church Army.

The Church Army, then, began when the discussions between the Church of England and The
Salvation Army were continuing. Yet, strangely, Carlile’s biographer, Edgar Rowan, did not mention

these conversations, though he did refer to Canon Wilkinson, who had suggested that the Church
adopt The Salvation Army. Wilkinson had also showed an interest in what Carlile was doing.58

However, the influence may not have been all in one direction. Edgar Rowan argues that

William Booth in his In Darkest England scheme was following some Church Army ideas. William
Booth’s book In darkest England was published on 20 October 1890, eight years after the formation
of the Church Army. The major ideas in Booth’s book were to establish city colonies, farm colonies
and colonies overseas to help and employ those who were out of work.59 However, Rowan claims

that on 10 March 1890, so seven months before the publication of In darkest England, that the Church
Army published a pamphlet called Our tramps. Tramps were Britain’s “down and outs”, who roamed

from place to place looking for work, or just hoping for food and shelter. This booklet proposed
establishing “City, Farming, and Over-Sea Colonies” to help resolve their predicament.60

In other words, Carlile and the Church Army seem to have gone into print with these ideas

seven months before Booth and The Salvation Army. So, if that is correct, and it seems to be, what
happened? There appear to be four main possibilities. Firstly, William Booth read the Church Army’s

ideas and copied them. Secondly, someone helping Booth prepare In darkest England leaked his ideas

to Wilson Carlile. Thirdly, that the two men came up with the same ideas at about the same time
independently of each other. Fourthly, that these and similar ideas were “common currency” at that

time and both Booth and Carlile picked them up from the relevant sources.
Carlile’s biographer, graciously, seems to accept the third possibility, that is, because Booth

and Carlile were dealing with the same problems, they came up with the same or very similar
solutions.61 But it seems unlikely that they would both come up with such a similar structure

independently of each other. It is, perhaps, more likely that in this instance William Booth borrowed

from the Church Army and, probably, from other social reformers. The General did have W. T. Stead,

a leading journalist, helping him, and Stead seems to have been aware of the current ideas and

ventures in helping the poor.

54 Sandall, History, 2:156.
55 Simpson, Sociological study, 45.
56 A letter to the press dated 21 November 1890, in Rowan, Carlile, 225 ‒ 227.
57 General Booth, In darkest England and the way out (London: Salvation Army, 1890), appendix.
58 Rowan, Carlile, 125 ‒ 126.
59 Booth, Darkest England, contents.
60 Rowan, Carlile, 224 ‒ 227.; Victor Bailey, “‘In darkest England and the way out’ The Salvation Army, Social reform
and the labour movement, 1885 ‒ 1910”, (1984), 151, fn.61, https://www.cambridge.org/core/services/aop-cambridge-
core/content/view/6E3FBD658C89946DCBD15D02FBF2E383/S0020859000007860a.pdf/div-class-title-in-darkest-
england-and-the-way-out-div.pdf. I have been unable to locate a copy of Our tramps.
61 Rowan, Carlile, 225.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 225

William Booth does not mention Carlile or the Church Army in In darkest England, but this
does not mean that he was not influenced by him. Booth does mention some other writers and sources,
including Thomas Carlyle (a different man and a different spelling),62 so he was not against quoting,
crediting and learning from others, though he did not always acknowledge whose ideas he was using.

From a Salvation Army perspective, in 2011 David Millar acknowledged the claim that the
Church Army had gone into print with the threefold colony scheme before William Booth had done
so in In darkest England.63

A twist in the tail

But because of one of those wonderful quirks in history, this story is not quite complete. To uncover
that we first need to learn a little more about Wilson Carlile. As a child, Wilson Carlile, born in 1847,
had attended Stockwell Congregational Chapel with his parents and siblings, and his father had been
a deacon there. He also later became a member of that church.64

In the years 1852 ‒ 1854 Catherine Mumford, as she was then, had become fed up with the
Methodist Reformers and had often attended Stockwell Congregational Chapel to hear its minister
the Reverend David Thomas.65 She had, on one occasion, even written Mr. Thomas a rather bold
letter about women’s equality with men.66 Catherine’s time at the Stockwell Chapel seems to have
been when Wilson Carlile was attending there as a child. And that chapel was also where Catherine
Mumford married William Booth, with David Thomas officiating.67

Whether Catherine Booth or Wilson Carlile were aware of this link between them is unknown.
But it is possible that an affinity with Catherine Booth of The Salvation Army was one motivational
factor in Carlile’s desire to establish the Church Army. Admiration for the Booths and The Salvation
Army must have been factors.

Summary

When these events are considered in connection with the theme of this symposium, they must be
regarded as a “grand moment” or “moments” in terms of the recognition and acceptance of The
Salvation Army. But those events have a backdrop of many everyday stories.

62 Booth, Darkest England, xxv‒xxix.
63 David Millar, “Sources of Booth’s reforming ideas”, https://sahpa.blogspot.com/2011/08, viewed 16 Mar. 2022.
64 Rowan, Carlile, 14, 32 ‒ 33.; Dant, Distinguished, 174.
65 See her letters in David Malcolm Bennett (ed.), The letters of William and Catherine Booth, (Brisbane: Camp Hill
Publications, 2003), 28, 38, 43, 46, 74, 75, 83 ‒ 84, et al.
66 For the full text of that letter see David Malcolm Bennett, Catherine Booth on women’s place and ministry,
(Brisbane: Camp Hill Publications, 2004), 13 ‒ 18.
67 Bennett, Letters of William and Catherine Booth, 298, 302 ‒ 303.; Frederick de L. Booth-Tucker, The life of
Catherine Booth, 2 vols, (London: Salvation Army, 1892), 1, 134.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 226

HOLINESS MEETING
BY THE GRACE OF GOD

I AM WHAT I AM

Kevin Hentzschel

Theme
Founders’ Day – General William Booth - By the Grace of God I am what I am.1

Introduction

William was the son of Samuel Booth, a builder. At the age of 15 he was converted, and two years
later became a local preacher influenced by visiting revivalists. In 1849, he moved to London,
working as a pawnbroker until 1852 when he became a preacher at a Methodist Reform Chapel in
Clapham.

Booth conducted mission meetings as an independent evangelist, from 1862 – 1865. A series
of tent meetings in East London in July and August 1865 led to the development of what later became
called the East London Christian Mission, which became the Christian Mission in 1869. In 1878 this
Mission became The Salvation Army. By 1912, Salvation Army work was established in 58 countries.

Introduction to song 326

Song 326 Thou Christ of burning, cleansing flame2 Tune 295 Tucker3

Entitled “the fire”, appeared in The war cry on 14 April 1894, with the note, “another song by the
General to be sung at the jubilee campaigns in this and other countries.” Jubilee celebrations in 1894,
were to mark the 50th anniversary of William Booth’s conversion, they were combined with an
international congress in London, 2 - 6 July 1894, celebrating the 29th anniversary of The Salvation

Army.

Thou Christ of burning, cleansing flame,
Send the fire!

Thy blood-bought gift today we claim,
Send the fire!

Look down and see this waiting host,
Give us the promised Holy Ghost,
We want another pentecost,
Send the fire!

Prayer chorus 851

Reference citation of this paper: Kevin Hentzschel, “Holiness meeting: By the grace of God I am what I am”, The
Australasian journal of Salvation Army history, 7, 2, 2022, 227 – 236.
1 1 Corinthians 15:10.
2 All numbers are from The song book of The Salvation Army, (London, UK: International Headquarters of The
Salvation Army, 2015). For brevity only the first verse and chorus (when applicable) will be included.
3 All tunes are from The Salvation Army Band and Piano Tune Book, (London, UK: The Salvation Army, 2015).

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 227

Images from The Salvation Army History Symposium Holiness Meeting4

4 Courtesy of Garth R. Hentzschel and Linda Clarke.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 228

Song 851 I want to live right Tune 684 I want to live right

I want to live right, that God may use me
At any time and anywhere.

I want to live right, that God may use me
At any time and anywhere.

Prayer and the Lord’s Prayer

Announcements

Introduction to song 511

Song 511 O Jesus, Saviour, Christ divine (chorus he lives) Tune 415 He lives

William Booth was born in Nottingham on 10 April 1829. He was Promoted to Glory at Hadley
Wood, Hertfordshire, on 20 August 1912.

Did you know?
• William Booth was a vegetarian at the end of his life, eating neither fish, flesh, or fowl.
• He was involved in the fight against London’s prostitution of 13- to 16-year-old girls.
• He collected 393,000 signatures that resulted in legislation aimed at stopping white
slavery.
• He pioneered the mass production of safety matches.
• He was awarded an honorary degree from Oxford University.
• He met privately with many world leaders, including King Edward VII.
• He drew no salary from The Salvation Army funds but received an allowance from a fund
set up by friends and supporters.
• He travelled some 5,000,000 miles and preached 60,000 sermons. Included in this were
three visits to Ipswich 1891, 1895, and 1905. He also passed through here in 1899 on his
way to Brisbane.

God’s Grace…
• Saved his soul.
• Disciplined his mind.
• Enriched his life.
• Empowered his ministry.
• Sustained him to the end.

Therefore, Booth could say, along with Apostle Paul and every Christian –
• By the grace of God I am what I am
• What has God’s grace done for you?

Let us ask ourselves some questions this morning about his grace in our lives.

Another of William Booth’s songs, O Jesus, Saviour, Christ divine appeared in The war cry on 23
May 1896, and entitled “Pentecostal Salvation.” It was then included in The officer magazine, June
1896, this time headed “The General’s latest song”.

O Jesus, Saviour, Christ divine,

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 229

When shall I know and feel thee mine
Without a doubt or fear?

With anxious, longing thirst I come
To beg thee make my heart thy home,

And keep me holy here.

He lives, He lives,
I know that my redeemer lives,

He lives, He lives,
I know that my redeemer lives.

Scripture readings

1 Corinthians 9:16 – 22 and 1 Corinthians 15:1 – 11

Introduction to band message

The first Salvation Army band was composed of Charles Fry and his three sons. The band was
launched when, in 1878, Salvation Army evangelists received rough treatment in Salisbury, England.
Fry, a local builder, and his sons offered to help as bodyguards. As an afterthought they brought two
cornets, a valve trombone, and a euphonium to aid the singing. Their immediate success led them to
sell their business and become full time musicians with The Salvation Army.

Band message Move Holy Spirit (chorus only) Tune 762 Move Holy Spirit

Move Holy Spirit! Move in my life
Move Holy Spirit, to make me like Christ.

Move, move, move in my life
Move, move, to make me like Christ
Move Holy Spirit! Move in my life
Move Holy Spirit, to make me like Christ.

Choruses

Song 235 Able to save Tune 538 Able to save

Able to save, able to keep, yes, my lord is able,

Giving me grace, giving me power, yes, my lord is able
He has turned the darkest night to day, that’s the reason i can say;

He’s able to save able to keep, is Christ my Saviour.

Song 1020 Chosen to be a soldier Tune 586 Chosen to be a soldier

Chosen to be a soldier, chosen by God,
Chosen to be a soldier, washed in His blood,

Chosen to be a soldier, lost ones to save,
Chosen to be a soldier, in the Army brave.

Children’s story (Answers in red font)

Riddles
The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 230

1. I have hands but I cannot clap. What am I? Answer: A clock
2. I am full of keys, but I can’t open any doors. What am I? Answer: A piano
3. I can be nice when I want to, I can be mean when I want to. My eyes are thin but

sometimes wide. What am I? Answer: A cat
4. I jump when I walk and sit when I stand. What am I? Answer: A Kangaroo
5. I have a head and a tail, but no arms and legs. What am I? Answer: A coin
6. I am a nut with a hole. What am I? Answer: A donut
7. I am edible, pink, and a great summer treat. What am I? Answer: A peach
8. I look like a tiny trombone; I keep it all together. What am I? Answer: A paper clip.
9. I’m tall when I’m young and I’m short when I’m old. What am I? Answer: A candle

These things in the riddles are just what they are. You cannot change them.
• A clock is a clock
• A piano is a piano
• A peach is a peach. Etc.

1. Look what I have here a bottle of Pepsi Max
• What is it used for? (Pepsi Max)
• Then what happens to it? (Recycled)

2. If I put a bow tie on it, does it make it a boy? No
3. If I put a dress on it, does it make it a girl? No

It was made to be a bottle, and that is what it is!...........

Show a mirror with a cover to the children. If I open this compartment, what do you see. (a

reflection of yourself) Yes you. There is nobody else like you. Looks, hair, personality. You can say
“I am what I am” You are what you are because of the Grace of God.

Grace is the love of God shown to us all. Because Jesus died for you, he will forgive your sins,

(the things you do wrong) and make you the person he made you to be. The only one like you, to be

who you are. He also wants you to tell others of the love you have for him.
The last riddle is this. I’m beautiful, I come in many colours, sometimes I smell nice, you can

teach me, and I will live a long time if you feed me. What am I? Answer: It’s me……It’s you…..
Why? Because, “By the Grace of God, I am what I am.”

I'm a child of the King
who made ev'rything;
I'm a son of the One
who makes my heart to sing
Songs of joy, songs of praise
I'll sing them all I can
To the One who came
and made me what I am.5

Song 1023 There’s only one flag for me Tune 884 There’s only one flag for me

5 Words by Dallas Holm, “Dallas Holm – I am what I am” (n.d.), https://www.youtube.com/watch?v=mLQPLw3fRqw
accessed 17 June 2022.

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There’s only one flag for me! There’s only one flag for me!
I’m going to march beneath the yellow, red and blue;
To it’s precious principles be true,

There’s only one flag for me! There’s only one flag for me!

It speaks of power, pardon, peace and purity,
There’s only one flag for me!

Song 973 Steadily forward march (chorus only) Tune 841 Steadily forward march

Steadily forward march! To Jesus we will bring,

Sinners of every kind, and he will take them in;

Rich and poor as well, it does not matter who,

Bring them in with all their sin;
He’ll wash them white as snow

Introduction to song 713, tithes and love offering and prayer

Another of William Booth’s songs, Jesus my lord, through thy triumph I claim was entitled: “Victory
for me”. This song appeared in The war cry on 22 September 1900, with the note: “Sung for the first
time at the national staff council at Clapton, August 30th, 1900”. The original second verse has been

omitted.

Song 713 Jesus my Lord, through thy triumph I claim Tune 460 Long, long ago

Jesus, my lord, through thy triumph I claim
Victory for me, victory for me:

Lover of souls, by thy conquering name,
Victory for me, victory for me.

Can’st thou not save a poor sinner like me?
Didst thou not suffer my soul to set free?
Thou didst provide by thy death on the tree

Victory for me, victory for me.

Vocal message

Turn your eyes upon Jesus

Message

Text:1 Cor 15:10. “By God’s grace I am what I am, and the grace that He gave me was not without
effect.”

Paul was really a trophy of grace...
William booth was a trophy of grace….
God’s grace.

There are a lot of parallels in our passages of scripture between William Booth and Paul. Paul
speaks about the method of his ministry, which was to become all things to all men. This is not a case
of being hypocritical. One thing to one man and another to another. It is a matter in the modern phrase,
of being able to ‘get alongside anyone’. It is unfortunate that the phrase, “All things to all men” has
been used and abused by the world, and made to mean what Paul or Booth did not intend for it to

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 232

mean. Paul was not a chameleon who changed his message and methods with each new situation. Nor
was Paul a compromiser who adjusted his message to please his audience.

Paul was an ambassador, not a politician!
Paul was a Jew who had a great burden for his own people (Romans 9:1 - 3, 10:1), but his
special calling was to minister to the Gentiles (Eph 3:8). Those who were considered outcasts.
Our founder, William Booth along the same lines saw his ministry not only to the rich but to
proclaim salvation to the down and out. Some in the established church at that time felt the down and
out were beyond the reach of our Saviour. The same approach that we see Christ took as he walked
on this earth’s the same approach that we see William Booth took as he walked on this earth.
The message is still the same today, Christ is all things to all people.
We are saved by the grace of God.
We are disciplined by the grace of God.
We are enriched by the grace of God.
We are empowered by the grace of God.
We are sustained by the grace of God.
Have you found what the living Christ is to you?

We are saved by his grace
Christianity, we find was initiated solely by the grace of God. In 1 John 4:19 we love because

God first loved us. “For it is by God’s grace we have been saved through faith.” (Ephesians 2:8). We
did not deserve to be saved. What we deserved would be quite different. We cannot secure salvation
for ourselves. Our testimony should be as Paul’s testimony was, by the grace of God I am what I am.

Think of what Paul was;
A blasphemer,
A persecutor,
A destroyer of churches,
Proud, and
Zealous for the law.

Think of what Paul became;
Apostle to the gentiles,
Missionary,
Statesman,
Founder of churches,
Soul winner, and
A Christian martyr.
We are bound to ask, what made the difference? There can only be one answer and that is the grace
of God.

We are disciplined by the grace of God
Yes, we can and must be disciplined by the grace of God because the word discipline and the

word disciple are from the same root word. There can be no discipleship without discipline our
salvation cannot be effective unless there is discipline. Paul puts the two together when he says in
Titus 2:11 – 12, for “God has revealed his grace for the salvation of all mankind”. That grace instructs
us to give up ungodly living and worldly passions, and to live self-controlled, upright, and goldy lives
in this world. Paul is saying, God’s grace saves us.

God’s grace teaches us on the one hand to renounce, and on the other to realize. A truly
disciplined Christian emerges by the grace of God.

We are enriched by the grace of God.
Paul tells the Corinthians, in 2 Cor: 8:9, you know the grace of our Lord Jesus Christ, rich as

He was, He made himself poor for your sake in order to make you rich by means of his poverty.

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God’s grace will make us full and rich and free, rich in the things of God, rich in the treasures of
mind, not rich in the possessions of this world.

We are empowered by the grace of God.
Paul said to the Corinthians, in 2 Cor 12:7 he had been given a thorn in the flesh. He called it

the messenger of Satan to beat me and keep me from being proud. Three times he prayed for its
removal and the answer was. No. To the negative answer was added this assuring promise. My grace
is all you need... for my power is greatest when you are weak... Our forefathers called this enabling
grace.

Finally, we are sustained by the grace of God
His grace does sustain us in every trial and from every pitfall. He keeps us from falling. Not

only does He give us strength for each day, but grace at the end of grace…….. Song 30 (written by
Annie Johnson Flint 1866 – 1932) states,

He giveth more grace, as our burdens grow greater,
He sendeth more strength as our labours increase,

To added afflictions, He addeth his mercy,
To multiplied trials he multiplies peace.

When we have exhausted our store of endurance,
When our strength has failed ere the day is half-done,

When we reach the end of our hoarded resources
Our father’s full giving is only begun.

His love has no limits; His grace has no measure,
His power no boundary known unto men;
For out of his infinite riches in Jesus.
He giveth and giveth, and giveth again.

By the grace of God I am what I am. We are no more able to keep ourselves saved than we were
able to save ourselves in the first place.

……..it takes God’s wonderful grace to save us from our sins.
……..it takes God’s wonderful grace to keep us out of Satan’s clutches.

By His grace He saves us.
By His grace He keeps us from falling.
Our Lord said, in John 10:27-29, “my sheep listen to my voice, I know them, and they follow
me. I give them eternal life, and they shall never die. No one can snatch them away from me. What
my father has given me, is greater than everything, and no one can snatch them away from the father’s
care.”
When a man called Martin Niemoeller was a prisoner of Hitler during World War II, he wrote
in a letter to a friend saying, “... in the old days I used to be a bearer of the gospel, now that gospel is
bearing me.” That is the grace of God. His grace sustains us at all times under all circumstances - He
keeps us.
Do you know you are saved, disciplined, enriched, empowered, and sustained by the grace of
God?
Do you know the grace of God in your life this morning?
Do you know for yourself, that God saves by grace, disciplines by grace, enriches by grace
empowers by grace and above all sustains by grace. I would invite you to come to know the grace of
God in your life this morning if you do not already know it.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 234

Prayer song

Song 769 Jesus see me at thy feet Tune 289 Nothing but thy blood

Jesus see me at thy feet,
Nothing but thy blood can save me,

Thou alone my need canst meet,
Nothing but thy blood can save me.

No! No! Nothing do I bring,
But by faith I’m clinging

To thy cross, o lamb of God!
Nothing but thy blood can save me.

Prayer

Introduction to song 509

With the turn of the century came a turn of the tide of persecution. Governments began to understand

what The Salvation Army set out to do. Police saw the changed lives of former criminals. Guardians

of the law found their work made easier by the success of The Salvation Army. Members of other
Christian organizations, who at first scorned William Booth’s unconventional way of presenting

Christianity to the public, joined with the ordinary person in the street in their reassessment and

acceptance of The Salvation Army.
William Booth’s O boundless salvation has become as a national anthem to The Salvation

Army. Commissioner Theodore H. Kitching said that one morning, arriving at the founder’s home at

6am, he found William Booth in his study, completing the verses of this song which he had written
during the night. It was apparently first sung at “Boundless Salvation” meetings in the Exeter Hall,
London, on 14 and 15 November 1893. The verses, with a chorus, “the heavenly gales are blowing”,
were published under the title: “Boundless Salvation” in The war cry on 23 December 1893. William

Booth announced this song when he appeared in public for the last time at his 83rd birthday

celebrations in the Royal Albert Hall, London, on 9 May 1912, only 3 months and 11 days before his

Promotion to glory.

Song 509 O Boundless salvation Tune 506 My Jesus, I love thee

O boundless salvation! Deep ocean of love,
O fullness of mercy, Christ brought from above,
The whole world redeeming, so rich and so free,

Now flowing for all men, come, roll over me.

My sins they are many, their stains are so deep,
And bitter the tears of remorse that I weep;

But useless is weeping; thou great crimson sea,
Thy waters can cleanse me, come roll over me!

My tempers are fitful, my passions are strong,
They bind my poor soul and they force me to wrong;

Beneath thy blest billows deliverance I see,
O come, mighty ocean, and roll over me!

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 235

Now tossed with temptation, then haunted with fears,
My life has been joyless and useless for years;
I feel something better most surely would be
If once thy pure waters would roll over me.

O ocean of mercy, oft longing I’ve stood
On the brink of thy wonderful, life-giving flood!
Once more I have reach’ed this soul-cleansing sea,

I will not go back till it rolls over me.

The tide is now flowing; I’m touching the wave,
I hear the loud call of the mighty to save;

My faith’s growing bolder, delivered I’ll be;
I plunge ‘neath the waters, they roll over me.

And now, hallelujah! The rest of my days
Shall gladly be spent in promoting his praise
Who opened his bosom to pour out this sea
Of boundless salvation for you and for me.

Let us conclude our meeting with my first statement and question at the commencement of our
meeting which was:- By the grace of God I am what I am.

For William Booth, God’s grace…
• Saved his soul.
• Disciplined his mind.
• Enriched his life.
• Empowered his ministry.
• Sustained him to the end.
Therefore, he could say, along with Paul and every Christian, by the grace of God I am what I am.
What has God’s grace done for you? Let us ask ourselves the same questions this morning about His
grace in our lives. Are we able to say along with the apostle Paul and General Booth; by the grace of
God I am what I am?
Can we say, God’s grace…
• Saved my soul?
• Disciplined my mind?
• Enriched my life?
• Empowered my ministry?
• Sustained me to the end?

Benediction

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 236

AJSAHistory
News

From the desk
of the Executive

Editor

Garth R. Hentzschel

Due to the preparation of The Salvation Army History Symposium, fewer news items have arrived
on my computer connected specifically with The Australasian journal of Salvation Army history or
to Army history in general. The items that are included, I am sure, will interest readers.

Peer reviewers receive Fellows award

The Australasian journal of Salvation Army history would like to acknowledge that four of our peer
reviewers have received the honour of ‘Fellow of The Salvation Army Historical Society’. The names
were presented to the Historical Society and nominated for the award.

Each were nominated for their work in researching, writing, promoting Salvation Army history,
and especially for assisting the Historical Society. The committee of the Society deliberated on the
nominees and assessed the individual’s work in relation to the aims of the Society. The title along
with a plaque and certificate were presented at The Salvation Army History Symposium Dinner.

The four people who have received the title are Dr. David Malcolm Bennett, Garth R.
Hentzschel, Major Kingsley Sampson and Major David Woodbury. Part of the citation included that
each had contributed to the establishment and development of the AJSAHistory.1

I am sure you would like to join in congratulating each of the worthy recipients.

The AJSAHistory in publications

Papers from the AJSAHistory have been republished, abbreviated, or reviewed in other publications.

Abbreviated works from original papers/reviews in the journal

Garth R. Hentzschel, “Book review: A Renmark revolution by Ross Hailes”, Reviews, Others online,
(14 May 2022), https://others.org.au/reviews/book-review-a-renmark-revolution-by-ross-
hailes/ accessed 16 June 2022.

1 For the details of the awards see Garth R. Hentzschel, “Introduction and report on The Salvation Army History
Symposium and Symposium Dinner”, AJSAHistory, 7, 2, (September 2022), 6 – 39.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 237

Garth R. Hentzschel, “Book review: The gentle giant by Lieut-Colonel Lloyd Brengle Hetherington”,
Reviews, Others online, (4 June 2022), https://others.org.au/reviews/book-review-the-gentle-
giant-by-lieut-colonel-lloyd-brengle-hetherington/ accessed 16 June 2022.

Cecil Woodward, “Fighting Mac and his ‘Sunshine Song”, Army Archives, Others online, (Australia,
n.d.), https://others.org.au/army-archives/fighting-mac-and-his-sunshine-song/ accessed 16
June 2022.

Cecil Woodward, “Fighting Mac and his ‘Sunshine Song”, Others, (Australia, March 2022), 7.

Image of article reprinted from AJSAHistory
Published reviews of The Australasian journal of Salvation Army history
Reviewed by Merv Collins

Let me introduce you to what I consider to be one of the Army’s best-kept secrets: The
Australasian Journal of Salvation Army History, a biannual 170-page online magazine featuring
scholarly, but never dull, papers on Army historical events and Salvationist books reviews, all
accompanied by excellent pictures and graphics.

The latest edition has papers on the facts and background surrounding Fighting Mac’s
Sunshine Song, the Army’s role in training nurses and health care workers in PNG, the first
Salvationist wedding in the Philippines and more about commemorative and fundraising buttons
than you’ll ever need to know. The breadth of research to each story is thorough and educational.

Add in reviews of several books by or about Salvationists and a charming reminiscence
from a woman whose placement in The Salvation Army children’s home in Canowindra changed
her life, and you have a journal full of interest to anyone who loves the history of our movement
and its people.

I’ve become a subscriber – I’d recommend you do the same. Subscribe for free or contribute
by emailing [email protected]

2 Merv Collins, “The Australasian journal of Salvation Army history vol 7 issue 1”, Others, (June 2022), 6.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 238

REQUEST FOR INFORMATION TO ASSIST WITH RESEARCH

The following researchers have asked for assistance from our readers. If you know of any
information or articles, have photographs, stories, or artefacts, please contact them via their email
address as outlined below.

Garth R. Hentzschel – Theses, chapter of books and journal articles. For the continuation of the
‘Bibliography of Salvation Army Literature in English 1988 – Present’, Hentzschel is requesting any
information on theses, chapters of books and journal articles written about The Salvation Army.
Information is sought on such works and possible copies of these documents, please contact
Hentzschel at [email protected]

Major Glenda Hentzschel – The Salvation Army Timbrel. Hentzschel will be presenting a paper
at The Salvation Army Historical Society, Brisbane Chapter public meeting in 2023. The theme of
the presentation will be The Salvation Army timbrel. She is looking for images, stories, presentations,
displays, and histories of this musical instrument and its use in The Salvation Army. If you have any
information, please contact Hentzschel at [email protected]

Gordon Lewis – Information on the Fry family. Lewis is writing a book, Listen to the Band, about
the Fry family of Alderbury, Wiltshire who are noted as the first Salvation Army band towards the
end of 1878. Stories, photographs, and memories are all needed, including of Bertram Waterman Fry
who emigrated to Australia and attended Adelaide Corps. Bertram would become the father of Alfred
Narroway Fry who became an “infamous” Australian hero. Please contact Lewis via email
[email protected].

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 239

LETTERS TO THE EDITOR AND FEEDBACK ON
THE AUSTRALASIAN JOURNAL OF SALVATION ARMY HISTORY ~

VOLUME 7, ISSUE 1

Cover of AJSAHistory 7, 1
Major Francina Flemming – Retired Salvation Army Officer – New South Wales, Australia

Your review is great and I appreciate it. Just two corrections, we live in Banora Point (Tweed
Heads) NSW, not Gold Coast QLD.

More importantly I have an ISBN [978 0 9924246 2 6] …
You’re doing a great job.
Lieutenant Grant Hall, Corps Officer, The Salvation Army Denver Red Shield, USA
A good read.
Robert Marshall, Treasurer, The Salvation Army Historical Society – Brisbane Chapter
Congratulations on the latest Journal.
Clive Robinson, Salvationist, Wellington, New Zealand
[the journal holds] the most informative articles on SA history I have seen.
Elaine Whittaker – Salvationist, Queensland, Australia
… Thank you for the ‘history update’. [We] like you, … are rooted in S.A. traditions and can’t
help wondering what THIS century’s ‘History’ will look like. Thank you for what you are doing
to preserve our history. Blessings.
Major Markus Zünd-Cachelin – Heils Armee, Switzerland
I read with much interest the article by R. Moyles about the cartoons with links to the Salvation
Army. As I have been collecting caricatures with links to the SA for years [a list was attached], I
would like to contact R. Moyles….
Thank you very much and have fun searching for “old” treasures.
Editorial note – R. Moyles was informed of this email
We encourage letters to the editor on papers or other items. Please send your email to the
Executive Editor – [email protected]
The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 240