AJSAHistory Vol 7 Iss 2

USA had already filled up a ship with equipment and troops and set sail from San Francisco to head
to Rabaul. The Americans were going to strengthen the fortifications at Rabaul. The Japanese
however attacked Pearl Harbour and the ship leaving San Francisco turned around. Australia was left
to itself.

After Japan had attacked the USA and British territories, Australia declared war on Japan in
December 1941. Women and children were soon evacuated from Rabaul, but civilian men were not
evacuated. Leaving civilian men became something of a national shame and it is one of the reasons
why the battle of Rabaul has been forgotten. It virtually condemned the men to death. The government
said they were ‘hostages to fortune’ leaving them to show the Japanese that Australian men would
not run away. Rev Jack W. Trevitt remained while his wife Melville evacuated. The men remained
and although women and children were encouraged to leave, some like Manson and Dickie remained.
Ted Harvey did not want Manson or Dickie to leave and by then Manson had her two brothers with
her on the plantation. Manson did not want to leave them behind either and when the ships came to
collect the women and children Manson refused to leave. Harvey stocked a jungle hideout to house
the people from the plantation in case of invasion.

Postal cover commemorating Methodist Missionaries
who died during the sinking of the Montevideo Maur20

The battle of Rabaul

The Japanese 4th Fleet and its South Seas Attack Force raced down to attack the Australian territory.
The planes, carriers and ships that had attacked Pearl Harbour carried a large invasion force of 5,000
troops, vehicles, 1,000 horses, bicycles, and everything they needed to occupy Rabaul. Just after New
Year’s Day the Japanese started bombing Rabaul. Bombing raids became more frequent as the ships
and carriers came nearer. Their long-range bombers could get to Rabaul first and then as the weeks
progressed the shorter-range planes from the carriers came in force. The raids destroyed the coastal
guns and the 24 squadron of the Royal Australian Air Force (RAAF). By mid-February 1942 the
Japanese had taken Rabaul and would turn the town into a major base.

Just before the invasion, Gullidge was in hospital with a painful tropical ulcer. As the air raids
increased, invasion was more likely. The bandsmen were distributed around companies as stretcher
bearers, medics, and message runners.

20 Cited on Keith Jackson, “Beazley & the other Methodist martyrs of Rabaul”, PNG Attitude, (3 October 2009),
https://asopa.typepad.com/asopa_people/2009/10/beazley-the-other-methodist-martyrs-of-rabaul.html, accessed 17
August 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 51

The day before the invasion, Dickie’s uncle, George Manson came into Rabaul with a last load
of copra. The ship loaded with copra was in port too long, and during a big air raid, the plantation
schooner was sunk, and the ship caught fire. With no way of escaping Rabaul, George Manson joined
the local militia, and with the New Guinea Rifles waited on the beach for the Japanese to come.

The invasion started on the morning of 23 January. George Manson had cut down coconut
palms and hid behind them to surprise the Japanese first wave as it came ashore. The militia opened
fire and to their surprise repelled the first wave. When the dawn came, they saw that the harbour was
full of ships. The Australians out of ammunition had to retreat.

Bandsmen Austin Creed and Fred Kollmorgen were message runners on motorbikes. There
were narrow paths and backroads on the plateau in the jungle and the Japanese Zeros would chase
them to stop the messages getting to the places they were needed. Jack Stebbings, another of the
bandsmen was killed while being strafed by a Japanese plane. Kollmorgen was the only bandsmen to
survive the battle. He, with Dickie’s uncle George Manson, headed south after the battle and survived
the war.

Dickie was still at the plantation with his mum and Ted Harvey hiding in the jungle. The
Japanese found them; they were betrayed by a local person. The Japanese saw the radio that was
owned by Harvey. The Japanese soldiers picked up Marjorie Manson’s purse and a revolver fell out.
The Japanese who saw this slapped her, Dickie ran up and punched the soldier in the head. They were
all arrested and taken back to Rabaul and put in the prison camp with Gullidge and other bandsmen.

Eventually there was a trial of the family, including Dickie who was then 11 years of age. The
court-martial was convened by Admiral Inoue Shigeyoshi of the 4th Fleet. The trial lasted for two
weeks. They were found guilty of espionage, spying. They were returned to the prison camp and one
day the soldiers came and took them to the base of the volcano, Tavurvur. The Japanese soldiers shot
the family. Dickie was standing between his mother and Ted Harvey holding hands. They were
executed.

Rabaul through the rest of the war

From 1943 to 1945 the Allies attempted to isolate the Japanese in Rabaul rather than capture the town.
Rabaul became the USA’s longest running battle in WWII. Rabaul became Japan’s major base in the
Pacific from which Guadalcanal campaigns were launched as well as the attacks on the main island
of New Guinea and the Kokoda track. The Japanese submarines that attacked Sydney Harbour passed
through a submarine base at Rabaul. Planes from Rabaul bombed Townsville in Queensland. Rabaul
also played a major role in the battle of the Coral Sea, May 1942.

At the start of 1942, there were about 1,600 Australians left in the town, military, and civilians.
Within six months most of these people were dead. The terrible trauma is one of the reasons why
Australians have forgotten. The death toll was horrendous. The people who survived and witnessed
it were so traumatised that they tried to forget. Families back in Australia were not told about the
sinking of the Montevideo Maru. This is why Australians have forgotten the battle of Rabaul.

Concluding discussion

All the stories involved in the battle of Rabaul are complex and not that easy to trace. The news of
the invasion of Australia’s territory appeared as front-page news with the claim that the battle for
Australia had begun, but after this announcement there was nothing. The death of The Salvation Army
bandsmen should be one of the biggest stories in this part of the war. Although some people

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 52

remember, Australia does not. The story of Dickie, the 11-year-old boy tried for espionage and shot
as a spy should be remembered, but it is not. It is amazing that Australians do not remember these
events.

As was outlined in the introduction of the Symposium, grand events were made up of individual
stories. Grand events like the battle of Rabaul should have thousands of individual stories, but in this
event many of the people who experienced it died and those who survived were often too traumatised
to talk about the events. That is why Australia has forgotten the battle of Rabaul.

There was a real shame involved in leaving people behind. Many of the individual stories that
have been recorded however are of bravery and should be part of popular culture. We don’t want to
celebrate or glorify war at all, but we should remember that these things occurred.

A way to remember is for these stories to be told as a part of popular culture. We could actually
revive some of these stories, I am sure. Jack Stebbings being hunted by a Japanese Zero while taking
messages to the different companies, the Salvation Army bandsmen drowning in a prisoner of war
ship, and an 11-year-old boy shot are poignant reminders of the horrors of war. There are many more
stories. It is a complicated event, but a compelling one.

Some people, including myself, try to point out that these are important events to remember in
Australian history and try to revive interest in the battle of Rabaul. But this is difficult, the Australian
narrative has moved on. Even historians find it difficult to explain because there is not much evidence.
When the Japanese invaded, they kept records that the war later destroyed. The Americans bombed
the town heavily and that destroyed other evidence. The climate also destroyed many of the records
and physical evidence. Most of the Australians who witnessed the events were killed while the ones
who escaped were traumatised and spoke little of the events. Very few small stories are left. The
development of many little stories that make up the grand narrative were therefore lost.

USA bombers over Rabaul with their bombs exploding over Malaguna Road21

The battle of Rabaul was a grand event, but it has not survived in the Australian war narrative,
in popular culture. There was little official interest. There was talk of an enquiry afterwards to find
out what really happened, because people were upset that the civilians were not allowed to be
evacuated. There were demands for a government enquiry but after the war everyone was sick of the
war and no enquiry took place. Although it is a sad story it is one that needs to be told, but I am not
quite sure how to revive it. All we can do is to keep talking about it.

21 Image supplied by the author.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 53

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 54

SPECIFIC GRAND MOMENTS VERSUS
EVERYDAY STORIES IN THE HISTORY OF

THE SALVATION ARMY

Garth R. Hentzschel and Glenda Hentzschel

Abstract

The Salvation Army has many and varied elements to investigate when analysing its history.
Snapshots of some of these elements will be used throughout the paper to argue whether specific
grand moments or everyday stories better depict the history of the movement. These short insights
will look at the impact these elements had on the history and development of the Army.

Introduction

Specific grand moments and grand people of history have driven the understanding of history for a
long time. There is however a move to the individual, often referred to as history from below. This
paper uses the structure of a debate to put two cases to the reader. One case will attempt to show that
specific grand moments have greatly impacted the history of The Salvation Army and are therefore
the more important model by which to view the history of the movement. The opposing case will
attempt to show that everyday stories have greatly impacted the history of the Army and they are the
essential element to understand the history of the movement more fully.

It is imperative to note that this debate is not isolated to The Salvation Army, as understanding
history in our movement reflects and is impacted by the understanding of history in the wider society.
Madan Sarup described the traditional history as seeking to discover “grand explanatory systems”
and as one which “celebrates great moments and individuals”. Sarup went on to outline that traditional
history seeks to “document a point of origin”.1 This history seeks to outline the origin of all different
types of systems and it will be through this debate that some of the systems will be understood.

However, Sarup also outlined the opposing idea of history. This more recent understanding of
history “attempts to analyse and preserve the singularity of events, turns away from the spectacular”
and aims to bring to light the history and importance of “the neglected and a whole range of
phenomena which have been denied a history.”2 Some of the neglected phenomena in the history of
The Salvation Army will be outlined in this debate.

Throughout the paper, Garth R. Hentzschel and Major Glenda Hentzschel will debate and
attempt to convince you of their arguments. Glenda will try to use current trends in thinking, that
history is made up of, and impacted by everyday stories; hardly earth moving! Garth’s argument is
based on the tried, and true method; that specific grand moments and grand people make, and change
history. These moments and people change the course of humanity and impact lives and The Salvation
Army for generations to come.

Reference citation of this paper: Garth R. Hentzschel and Glenda Hentzschel, “Specific grand moments versus
everyday stories in the history of The Salvation Army”, The Australasian journal of Salvation Army history, 7, 2,
2022, 54 – 70.
1 Madan Sarup, An introductory guide to structuralism and post-modernism, (USA: Pearson Education, 1993), 53.
2 Sarup, An introductory guide, 53.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 55

Specific grand moments – International Congresses

If Salvationists were asked what specific grand moments of Salvation Army history were, they may
state events linked to Catherine or William Booth, the commencement narratives of the Army, or the
maiden tribute affair. Or, maybe, like the official history, they may include the formation of
International Headquarters, and the Eagle and Grecian. Yes! William Booth owned a pub! What a
great, specific grand moment.3

I think some neglected grand moments are Salvation Army International Congresses. I will give
some examples why these are that and why they support the idea that specific grand moments are
important to history.

International Congresses were held in the years 1886, 1894, 1904, 1914, 1978, 1990, 2000, and
2015. There was a centenary celebration in 1965, an international event in Israel, and international
youth, corps cadet, and social gatherings, but these are not included in the list of International
Congresses.

Reasons in modernity for holding international conferences include connecting and
communicating with people and ideas, meeting leaders, building culture, rejuvenating members,
increasing motivation, and developing a better understanding of the organisation.4 All of these are
immediate and specific. When people return to their places of origin, they ‘infect others’, again this
is specific and immediate. This infection spreads and changes the movement, the group, and the
individual. They encapsulate specific grand moments.

When William Booth outlined his objectives for the first International Congress, although
written over 136 years ago, he displayed these modern ideas. I will look at Booth’s four objectives
and some ways they were achieved.

1. That the leaders and soldiers of the movement might become better acquainted with
each other. 5

In the early congresses, leaders would travel with ordinary Salvationists, leaders led meetings,
and moved amongst the crowds. In this way, Salvationists could interact with leaders.
Salvationists from around the world could also meet each other. This was a specific item noted
by General Shaw Clifton during the 2015 events.6 This reinforced the internationalism of the
Army and, at least for a time, maintained an equality between leaders and followers.

2. That there might be a great increase of that brotherly love and mutual sympathy which
largely prevailed, but which it was very desirable should be deepened.7

3 Robert Sandall, The history of The Salvation Army – vol II 1878-1886, (London, UK: Thomas Nelson & Sons, 1950).
4 See for example Samantha Schmehl Hines, Revolutionizing the development of library and information professionals:
Planning for the future, (Hershey, USA: Information Science Reference, 2014), 20 – 21.; Larry Winter Roeder,
Diplomacy, Funding and animal welfare, (South Riding, USA: Springer, 2011), 18, 118.; Anon, “Importance of
international conferences”, Allconferencealert Blog, (Posted 16 December 2021),
https://www.allconferencealert.com/blog/importance-of-international-
conferences/#:~:text=Attending%20an%20international%20conference%20allows,to%20new%20ideas%20and%20con
cepts, accessed 26 June 2022.
5 Cited in Sandall, The history of The Salvation Army, 2:298 – 299.
6 Shaw Clifton, The history of The Salvation Army – vol 9, 1995 – 2015, (London, UK: Salvation Books, 2018), 544.
7 Cited in Sandall, The history of The Salvation Army, 2:298 – 299.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 56

There are many examples of this throughout the history of International Congresses. In 1978, South
African Salvationist, James Khumalo stated that he saw “a ‘colourless’ Salvation Army”.8 In 2015, a
Salvationist from Sri Lanka, Maureen Fernando wrote that, “The Salvation Army is like a small
world”.9 For the 1978 Congress, Salvationists in the Australia Eastern Territory sponsored the Seoul
Boy’s band to travel to the International Congress.10 These gatherings impacted the lives of individual
Salvationists and showed the breadth of Christian love.

One of the musicians from the Seoul Boy’s band11

3. That new methods and plans of action might be laid down, explained, understood and
acted upon. 12

New methods and songs were introduced during many of the International Congresses. Multimedia
events were introduced during 1904,13 and a Film Festival in 2015.14 New songs were introduced to
the Army in: 1886 by Parson,15 in 1978 by Stedman-Allen,16 and in 1990 by Gowans and Larsson.17
New musicals were presented by John Gowans and John Larsson; The blood of the lamb in 1978,18
and The meeting in 1990; by Joy Webb, Lightforce in 1990;19 and by Karl Larsson, Covenant in
2015.20 The 1990 Congress was noted for educational and motivational seminars.21 These ideas did
not then need to slowly permeate around the world, but exploded onto the Army’s international scene
once delegates returned home.

4. That there might be a great Pentecostal baptism of the fire of the Holy Ghost upon the
multitudes who should assemble together, purifying from sin and inflaming all with the

8 Henry Gariepy, The history of The Salvation Army – vol 8, 1977-1994, (Atlanta, USA: The Salvation Army USA
Southern Territory, 2000), 32.
9 Pamela Shiridzinodya, “‘The Salvation Army is like a small world”, Boundless today, (Issue Five), 4.
10 “Seoul Boy’s Band tour”, The musician, (9 September 1978), 5.
11 “Seoul Boy’s Band tour”, 5.
12 Cited in Sandall, The history of The Salvation Army, 2:298 – 299.
13 “Comrades under colour’: International Congresses”, International Heritage Centre Blog (The Salvation Army, UK:
2022), https://www.salvationarmy.org.uk/about-us/international-heritage-centre/international-heritage-centre-
blog/comrades-under-colours, accessed 20 June 2022.
14 Erica Andrews, “‘First ever Army film festival”, Boundless today, (Issue Two), 1, 3.
15 Robert Sandall, The history of The Salvation Army, 2:302.
16 Gariepy, The history of The Salvation Army, 8:29.
17 Gariepy, The history of The Salvation Army, 8:221.
18 Gariepy, The history of The Salvation Army, 8:31.
19 Gariepy, The history of The Salvation Army, 8:221.
20 Joy Yi, “‘Covenant’ Debuts at O2”, Boundless today, (Issue One), 1, 3.
21 Gariepy, The history of The Salvation Army, 8:218.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 57

pure love of God and pitying compassion for perishing men, that should spread
salvation to the uttermost parts of the earth.22

The hope of revivals were displayed in several ways. Before and after congresses in 1886, 1894,
1914, and 1978 groups of Salvationists visited towns and cities to hold revival meetings.23 Of
Salvationists themselves, it was noted that covenants were signed in 1978 and 1990.24 Clifton also
commented that renewal was seen in 2015.25 With each International Congress there was something
of a reawakening.

I would like to make two additional points about International Congresses, that they were
designed to impact the world. and that historical events became linked with these proceedings. Point
one, William Booth specifically wanted International Congresses to show the Army to the world.26
Booth knew London was a global city,27 and all except one has been held there. This was specifically
observed in 1894 and 1904.28 Even when my wife and I travelled home from the 2015 International
Congress, one month after the event, we met two Australian girls still talking about how they viewed
the Army’s march of witness down the Mall. Point two, important events linked with International
Congresses would impact The Salvation Army. The very first International Congress led Mildred
Duff to become a Salvationist. She reached the rank of Commissioner and wrote books and
educational materials that would impact generations of Salvationists.29 In addition to this, on their
way to the 1914 International Congress, many of the Canadian delegates were killed in the sinking of
the Empress of Ireland. The Canadian Staff Band did not operate for about 50 years after the event.30

Therefore, International Congresses are specific grand moments that have impacted The
Salvation Army. They should be remembered in the movement’s history as moments that bought
about change, motivation, renewal, and innovation.

Timbrels an everyday story

New terms in Christian circles often make us forget all The Salvation Army once had. Church
programming encourages the use of ‘small groups’. Those who push such a structure point to positive
elements of small groups. They claim groups encourage closer relationships, ease steps for acceptance
for new members, provide needs to the individual, help people live out their faith, build each person
up in their faith, encourage learning, and much more.31 Army corps, I, Glenda, would argue were

22 Cited in Sandall, The history of The Salvation Army, 2:298 – 299.
23 Sandall, The history of The Salvation Army, 2:301.; Arch R. Wiggins, The history of The Salvation Army – vol 4
1886-1904, (London, UK: Thomas Nelson, 1964), 253.; Arch R. Wiggins, The history of The Salvation Army – vol 5
1904-1914, (London, UK: Nelson, 1968), 205.; “Seoul Boy’s Band tour”, The musician, (9 September 1978), 5.; The
musician, (8 April 1978), 4.
24 Cited in “My covenant”, The musician, (9 September 1978), 5.; Gariepy, The history of The Salvation Army, 8:217.
25 Clifton, The history of The Salvation Army, 9:544.
26 Cited in “Comrades under colour’.
27 See for example “What makes London a global city?” Global Alliance of SMEs, (n.d.),
http://www.globalsmes.org/news/index.php?func=detail&detailid=572&catalog=30&lan=en, accessed 15 June 2022.;
“15 Reasons why London is a world city”, Galliard Home, (14 December 2021),
https://www.galliardhomes.com/guides/buyer/property-investor/15-reasons-why-london-is-a-world-city, accessed 15
June 2022.
28 Wiggins, The history of The Salvation Army, 4:253, 255.
29 Noel Hope, Mildred Duff, A surrendered life, (London, UK: Salvationist Publishing and Supplies, 1933), 35.
30 The musician, (March 1959), 49.; Frederick Coutts, The history of The Salvation Army – vol 6, 1914 – 1946, (London,
UK: Hodder and Stoughton, 1973), 19.
31 See for example Daniel Threlfall, “10 Reasons why your church should have small groups”, ShareFaith magazine,
(n.d.) https://www.sharefaith.com/blog/2011/09/10-reasons-church-small-groups/, accessed 20 June 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 58

made up of small groups full of everyday stories; the band, home league, SAGALA, and the timbrel
brigade. Often the everyday stories helped make The Salvation Army what it was.

As Garth outlined, International Congresses may have been specific grand moments, but what
he did not state was that in the 2015 Boundless International Congress, not only did Waverly Corps
Timbrels from Australia and London Citadel Timbrels from Canada participate, but also a massed
group from around the world thrilled the congregation.32

May White wrote a long poem about the timbrel, I have included a few of the verses by way of
introduction. White first described the instrument,

A Timbrel is a funny thing?
It’s made of wood, shaped in a ring.
There’s lots of slots, cut in the side
And on the top there’s stiff cow hide.

Now in each slot, there is a pin
To hold round, brassy jingles in,
So as you’ll get the picture clear,
Just take a look, at this one here.33

Image of a Salvation Army timbrel34
White then went on to outline the instrument’s historical and biblical connection,

Timbrels stem from Bible days,
‘Twas Miriam who got the craze.
She danced, and sang and played with glee,
When all their enemies, drowned at sea.35

She also touched on the benefits of timbrels to Salvation Army meetings

Timbrel playing is an art,
In meetings, they are quite a part,
It brightens up the chorus singing
When those jingles start their ringing.36

32 “Programme”, Boundless: The Salvation Army International Congress, (2022),
http://www.boundless2015.org/boundless/schedule, accessed 20 June 2022.
33 May White, “The Timbrel”, Through May’s eyes: A collection of verse, (Australia: May White, n.d.), 51.
34 Courtesy of Garth R. Hentzschel.
35 White, “The Timbrel”, 51.
36 White, “The Timbrel”, 51.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 59

There are skills to playing a timbrel and belonging to a brigade. The skills people need to play
in a group include rhythm, memory of beats, operating as part of a group, and to praise God! A timbrel
brigade is also a group that works with others outside itself as it needs music. The timbrel brigade
worked with and added to the bands of The Salvation Army. In an open-air people could walk past
and still hear the band, however the timbrels would make them stop and look.

In 2018, the Waverley Corps Timbrel brigade travelled to Indonesia to help train Salvationists
in that country and to share fellowship and skills. At this time, the timbrel leader Jess Fanner spoke
of playing the timbrel

When I have a timbrel in my hand and the music starts, that’s when I see God. I have an
extremely clear vision of him when I play and this gives me an overwhelming sense of joy and
peace. It’s very empowering when I have this vision of the King of Kings smiling straight at me.
That’s why I play.

I also love the fellowship of being in a timbrel brigade and how a group of timbrellists can
bring choreography to life.37

It was observed that there was a transformation in the timbrellists as they realised timbrel
playing was more than just beating to music.38 Therefore, it is clear that playing the timbrel and being
part of a brigade has impacted individuals in The Salvation Army as well as attracted others to the
work of the Army. We pray with Marie Sampson the prayer of the timbrellist,

Oh God may my playing be
An inspiration to all who see
Guiding them always unto Thee
Help me to remember its true aim
May soul winning be the gain
My playing, only for Thy glory
Being the means of telling the story.

Amen39

Specific grand moments – 1878 & 1929 as specific grand moments

Timbrels may rattle your ears, but they do not rattle the governance, nor history of The Salvation
Army.

The 1878 War Congress and 1929 High Council, I argue, are the bookends of Salvation Army
autocracy, which led to a time of exceptional growth, innovation, and changes in the movement. They
were specific grand moments and extremely important to the Army!

Murdoch believed it was not Booth’s autocratic leadership that grew the movement but
“women’s ministry and the shift to the provinces”.40 In the same manner, a former officer, Rev
Heathcote detested Booth’s reign and claimed it was the Army’s comic methods, women preachers,
and use of everybody that grew the Army.41 Yet, Murdoch was biased toward Anglo-American

37 Jess Fanner cited in Faye Michelson, “Worshipping to the beat”, Others, (23 July 2018),
https://others.org.au/news/2018/07/23/worshipping-to-the-beat/, 15 July 2022.
38 Cited in Faye Michelson, “Worshipping to the beat”, Others, (23 July 2018),
https://others.org.au/news/2018/07/23/worshipping-to-the-beat/, 15 July 2022.
39 Marie Sampson, “Timbrel prayer”, The musician, (October 1958), 156.
40 Norman Murdoch, Origins of the Salvation Army, (Eugene, USA: Wipf and Stock Publishers, 1994), 100.
41 Wyndham S. Heathcote, My Salvation Army experience, cited in “Literary and historical”, The Church chronicle, (1
February 1892), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 60

politics, with left leanings, postmodern ideologies, and was “decidedly ‘anti-Booth’”.42 While
Heathcote was biased towards sacramentalism and was anti-Booth. While I can agree with these two
authors that this stage in Army history showed growth, change, innovation, and international
expansionism not seen at earlier or later times; I cannot agree with their summation that autocracy
was detrimental to the Army. These authors failed to note that William and Bramwell Booth, as
benevolent autocrats, had their finger on every decision and appointment during this phase. Therefore,
the commencement and conclusion of this period were specific and very important grand moments.

The 1878 War Congress saw the end of the committee system and the commencement of the
autocratic phase. The Christian Mission magazine stated this change was “with the unanimous and
hearty concurrence”.43 While historians have tried to describe the movement to autocracy as an
evolution, it was more calculated. In May 1878, William Booth stated,

There have been more than enough conferences, and congresses, and committees, and
deliberations. It is time to act. There is not a moment to lose. …There cannot be any question
about what we have to do.44
People should have seen what was coming! However, Henry Edmonds’ and Arthur W. Watts’
evidence show that everyday stories are often flawed. Both men were in the Christian Mission at the
time, yet claimed they had no prior knowledge of the major events that were to take place in the 1878
council. Edmonds also defined the change not as an evolution, but he wrote “What took place on
Wednesday morning, August 7th, 1878 in the Whitechapel Hall was nothing short of a revolution”.45
The discussions by Edmonds and Watts, although they need deeper scrutiny, do show that a
watershed moment took place. There were major differences to the history of the movement after the
1878 War Congress. With Booth’s May speech and the actions of the Congress, it showed that Booth
had a clear plan of autocratic leadership for the Army, and he put it into practice. This was an
important defining moment in Army history.

The report on the 1878 War Congress46

42 R. G. Moyles, Exploring Salvation Army History: Essays of Discovery (Edmonton, Canada: AGM Publications,
2009), 27.
43 “Holiness meeting”, The Christian Mission magazine, (September 1878), 250.
44 “Rushing into war”, Christian Mission magazine, (May 1878), 115.
45 Henry Edmonds, My adventures with General William Booth. Founder of The Salvation Army, (UK: Henry Edmonds,
c 1930).
46 The Christian Mission magazine, (September 1878).

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The 1929 High Council reintroduced the committee to the Army; Murdoch trumpeted, it was
the end of autocracy!47 Whatever our opinion of the 1929 High Council and the sacking of General
Bramwell Booth, we cannot deny that it was a specific grand moment that drastically changed The
Salvation Army. This can be seen in some of the movements against the High Council.

The impact was seen soon after the event. Booth lost the office of the general. Salvationists
wrote against the process and decision.48 Commissioner Whatmore admitted that the changes were
only “generally accepted favourably among the leading officers in Australia”.49

There were also two major attempts to return the Army to pre-1929 conditions. In 1930, two
days of “secret discussions” took place. This “Salvation Army commission decided by 23 votes to 19
not to alter the … status of the General… who therefore remains autocratic as when William and
Bramwell Booth were leaders.”50 Yet by 1937, committees and departments of International
Headquarters had taken charge of the Army. Another attempt to reverse the events of ’29 occurred in
1937. “The Officers’ Protective Guild” was formed “to recover the old William Booth constitution”.
The dissatisfaction was “spreading like wildfire” and “publicly voiced in Japan and the U.S.A.”51
Salvationists in Japan went on strike!52 There may have been other factors that caused a stand against
IHQ, such as the rise of nationalism, but 1929 was listed by the complainants as the grand moment.

These actions did not stop the trajectory of the takeover of the bureaucrats which commenced
at the point of 1929. The historic claims of 1937 were that the events of ’29 saw “a slackening of the
Army’s work”, half the number of new officers, a depletion in the number of personnel, and that the
work of the army was suffering.53 Fast forward to today and Australia is no longer led by a territorial
commander, but “Robert is the Chair of the Board”.54

The moments of 1878 and 1929 were the specific grand moments that bookended Salvation
Army autocracy and that impact The Salvation Army to this day.

Choruses as everyday stories

The 1878 and 1929 grand events may have changed how a general is chosen and how much power a
general wields, but does it really matter to us; there is always someone with more power than us! Will
Kymlicka and Baoganf He wrote that international changes in leadership and laws have very little
impact on the lives and experiences of the individual. They wrote

What matters here is not the change in international law per se, which has had little impact on
most people’s everyday lives. The real change has been in people’s consciousness.55

I believe ongoing small things can mean so much more than one grand display of show and pomp or
international power struggles. In The Salvation Army we have lost sight of the little things, which is

47 Murdoch, Origins of the Salvation Army, 99.
48 Citied in Ross Hailes, A Renmark revolution, (Australia: Ross Hailes, 2022), 73 – 74.
49 “General Higgins will visit Australia”, The evening news, (18 February 1929), 16.
50 “Salvation Army rule unchanged”, Observer, (20 November 1930), 45.
51 “Salvation Army”, Examiner, (30 August 1937), 8.; “Salvation Army ‘Revolt’”, The Armidale express and New
England general advertiser, (30 August 1937), 3.
52 “Salvation Army in Japan is on strike”, The times-news, (12 May 1937), 1.; “‘Holy revolution’”, Evening star, (15
May 1937), 9.
53 “Split threatened in Salvation Army”, The courier-mail, (10 August 1937), 13.; “Salvation Army”, Western star and
Roma advertiser, (14 August 1937), 8.; “Salvation Army”, Examiner, (30 August 1937), 8.
54 “Australian leadership”, Salvos, (The Salvation Army 2022), ¶ 6, https://www.salvationarmy.org.au/about-
us/leadership-and-structure/australian-leadership/ accessed 29 June 2022.
55 Will Kymlicka and Baoganf He (eds), Multiculturalism in Asia, (Oxford, UK: Oxford University Press, 2005), 32.

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a critical mistake; the little things had a huge impact on the movement and its people. Robert Brault
wrote, “[e]njoy the little thing, for one day you may look back and realise they were the big things.”56

It is certainly the case for me with chorus singing. These choruses bring to my mind past events
and people, past spiritual anguish, and victories. The Bible teaches about little things, and we learnt
about them from our Primary days, where we sang songs about biblical truths. These, even in our old
age, remind us of the important lessons learned. Some that have come to mind and as a nice link,
these choruses include topics on ‘little things’.

The first is Zacchaeus was a very little man (Luke 19:1 – 10) has appeared in many different
forms. The one I learnt,

Zacchaeus was a very little man
And a very little man was he

He climbed up in a Sycamore tree
For the Lord he wanted to see;

And as the Saviour passed that way
He looked into the tree

He said “Now Zacchaeus you come down
For I’m coming to your house for tea”57

The second chorus is about David (1 Samuel 17). He had a little sling and five little stones.
Look what he did with these little things. Wouldn’t you rather be a little thing climbing up than a big
thing coming down?

Only a boy named David
Only a little sling;

Only a boy named David
But he could pray and sing.
Only a boy named David,

Only a rippling brook;
Only a boy named David,
Five little stones he took.
And one little stone went in the sling
And the sling went round and round
One little stone went into the sling
And the sling went round and round
And round and round and round and round
and round and round and round
One little stone went up you know
And the giant lay on the ground.

I'd rather be a little thing climbing up
Than a big thing coming down.

I'd rather be a junior with a smile
Than a grown-up with a frown.

I'd rather be poor with a humble crust,
Than rich and lose my crown.

I'd rather be a little thing climbing up
Than a big thing tumbling down.58

56 Robert Brult, “Robert Brault”, goodreads.com, (2022), https://www.goodreads.com/quotes/5100546-enjoy-the-little-
things-for-one-day-you-may-look, accessed 10 June 2022.
57 Author unknown, arrangement used by Mrs. N.R. Schaper.
58 A. Arnott, “I’d rather be a little thing”, The Salvation Army chorus book, (London, UK: Salvationist Publishing and
Supplies, 1945), 514.

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The third chorus I would like to use is so simple, but so true. It is another Primary chorus.

Little things, Little things,
Life's made up of little thing

Little things, Little things
Watch the little things!59

The final chorus shows what a little light can do (linked with Matthew 5:14 – 15, Mark 4:21 –
25 and Luke 8:16 – 18)!

This little light of mine,
I’m going to let it shine;
This little light of mine,
I’m going to let it shine,
This little light of mine
I’m going to let it shine

Let it shine,
Let it shine,
Let it shine.60

Sometimes we get so caught up in trying to accomplish something big, that we fail to notice the little
things that give life its magic and meaning. Mother Teresa said, “Be faithful in Small things because
it is in them that your Strength lies.”61

The great people of history as specific grand moments

We can sing little choruses about little things everyday; however they usually are about grand people
and grand ideals. Who are your heroes in Salvation Army history? I will argue that it is through
learning about grand people, in songs, choruses, biographies or history books that teach us about
grand concepts.

I would have to say that while Catherine and William Booth rate a mention in my list of heroes
in Salvation Army history, the two ends of the spectrum of my heroes are Commissioner Samuel
Logan Brengle and Commissioner George Scott Railton. Two women who top my list of former
Salvationists would be Hester McKinney-Robinson-McNaught and Selma Freud; neither known by
many people. Yet these grand people had grand lives which we need to use to help guide us and The
Salvation Army into the future.

Looking to grand people of the past can assist us in several ways. I would argue that more study
of such people is needed. At the very least the study of grand people can give us comfort in troubled
times. Friedrich Nietzsche suggested that people are only interested in history when they cannot find
contemporaries to be heroes. He wrote

History belongs, above all, to [a people] who need the exemplary men, teachers, and comforters
and cannot find them among …[their] contemporary companions62

59 Author unknown.
60 Harry Dixon Loes, “This little light of mine,” Children’s gospel songs, (Making Music Fun, 2008),
https://makingmusicfun.net/pdf/sheet_music/this-little-light-of-mine-piano-solo.pdf, accessed 19 June 2022.
61 Mother Teresa, Pinterest (n.d.), https://www.pinterest.com.au/pin/446841594264951506, accessed 10 June 2022.
62 Friedrich Nietzsche, On the use and abuse of history for life, (1874), 7, translated by Ian C. Johnston
https://webspace.utexas.edu/hcleaver/www/330T/350kPEENietzscheAbuseTableAll.pdf accessed 2 April 2022.

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We contemporaries need heroes and need them now! Therefore, we can look back at the people in
the past.

James Johnson declared that the great man theories looked to uncover “certain behaviour
characteristics and documented successful outcomes, such as prosperity, political standing, or
affluence.”63 While this theory of history is now widely criticized, it sells biographies and histories.
People would rather purchase a biography on William Booth than on Arthur Harrison. Harrison was
a lovely Salvationist in Cessnock, Australia. It is interesting that although the feminist movement
attempted to equalise humanity, they too have been pulled towards the greatness of leadership as
biographies appear on Catherine Booth, and none on Selma Freud. Freud was the second woman in
Germany to receive a PhD, was a converted Jew, and an officer of The Salvation Army who helped
start the Army in Austria and when last heard of travelled to Israel to commence the Army there.
There are no books about Harrison or Freud!

Is there even a problem with this? What would we learn from a person who failed to succeed
to an outstanding level?

From the mid-1970s academics began to look at the situations in which the great person found
themselves. Moving from the idea that great people were born or were predestined for greatness and
were able to shape the time from which they came; historians now work from the assumption that
great people were shaped by their times, culture, earlier influential people, and institutions.64
Currently, humanity, especially in the west, is seeking to pull down the grand people of the past due
to perceived failures. Cut them down to our level or even trample them underfoot. Culture is
celebrating dysfunctionality, and, non-conformity, yet strangely, historians often conform to this
model.

Major Ken Sanz, was concerned that,

modern research tries to blow the myths and heroes out of the water. In the move to post-modern
research, the heroes are left looking like very human failures rather than examples we look up to.
The result is an organisation with a non-existent past afraid to promote to others the being of the
hero.65

However, dispelling myths does not mean that The Army cannot look to its ‘heroes’ and its past, even
though they may be new heroes and a different past. I like what Canadian historian MacMillan wrote,

We can still have heroes, still have views on the rights and wrongs of the past, and still be glad
that it turned out in one way rather than another; but we have to accept that in history, as in our
own lives, very little is absolutely black or absolutely white.66

We can still learn from the heroes!
August Turak believed there were eight lessons we could learn from grand men and women of

history. The eight lessons are paraphrased here:

1) Vocation. Grand people feel “called” by something deep inside them.
2) Self-Confidence. Every grand person believes in themself, and their ability to “make a
difference.”

63 James A Johnson (ed), Health organizations: Theory, behavior, and development, (Sudbury, USA: Jones and Bartlett
Publishers, 2009), 171.
64 Johnson (ed), Health organizations, 172 – 185.
65 Ken Sanz, “Heroes and Myths: Where Have They Gone?” (Paper presented at The Salvation Army Historical Society
and The Salvation Army Moral and Social Issues Council Night, Bexley North, Australia, July 1, 2003).
66 Margaret MacMillan, The uses and abuses of history, (London, UK: Profile Books, 2009), 43.

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3) Superstition. Grand people share a superstitious sense that it is their destiny to succeed.
4) Challenge. Every grand person seeks challenges rather than fairness.
5) Persistence. Every grand person has a reverence to hard work and determination.
6) Action Bias. Grand people aggressively act.
7) Optimism. Grand people are invariably optimists.
8) Faith. Grand people all believe, …almost anything in life can be accomplished and almost any
challenge overcome.67

Therefore, we can look at the lives of the grand people of Salvation Army history as grand moments.
We can have faith that grand things can still be achieved for God and the Army. Yes, we need another
hero! The next grand person in Salvation Army history could be you!

Buttons, an everyday story

We do not need to be a grand person to make an impact in the lives of others. We do not need a grand
sign to announce to the world who we are and what we do. We can do our part and have an impact
with little objects in everyday stories. I will argue that the smallest thing can make a difference, and
the little thing to show this is the Salvation Army button.

The button or badge days made a difference to the wider community and to The Salvation
Army. From research I am completing, I have found a number of points on how the little items like
buttons have impacted people.68

1. Advertising. A Salvation Army button day caught the attention of people in the street.
2. Gratitude. “The good old Sallies” was often the cry. Others declared I have great faith in

The Salvation Army so, “I’ll buy a button”.
3. Assistance. The little buttons pinned on the donor’s clothes gave the opportunity of

helping and comforting people while selling buttons. Some assistance was given on;
• How to get rid of the flu.
• How to heal corns.
• After seeing the uniform, a man thought The Salvation Army would sympathise

with him after the death of his son that day.
• People told of their illness.
4. Evangelism. The appeals served as a wonderful way to help spread awareness of faith and
a very good tool for non-threatening evangelism. The selling of the little button gave
Salvationists the opportunity to pray with people and explain about a loving Saviour.
5. Opening communication. Buttons were great conversation starters, “If I wear this button,
will I be a Salvationist?” was asked of a Salvationist selling buttons. The Salvationist was
able to outline what it meant to be a Salvationist.
6. Links to the Army and the Lord. Requests for dedication of children, weddings, and the
attendance at Sunday school were requested. People contacted at a Button Day were

67 August Turak, “Eight lessons from the great man (or woman) school of leadership”, Forbes, (10 April 2013)
https://www.forbes.com/sites/augustturak/2013/04/10/8-lessons-from-the-great-man-or-woman-school-of-
leadership/?sh=23c2fca22b4b, accessed 16 April 2022.
68 See Glenda Hentzschel, “A memento for giving: A history of Salvation Army fundraising buttons in Australia. Part
one: The beginning in a time of conflict”, The Australasian journal of Salvation Army history, 7, 1, 2022, 76 – 101.;
Glenda Hentzschel, “A memento for giving: A history of Salvation Army fundraising buttons in Australia. Part two:
Hospitals, homes & homage”, The Australasian journal of Salvation Army history, 7, 1, 2022, 102 – 129.

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invited to a meeting, where at the conclusion of the meeting, it was witnessed these
invitees knelt at the mercy seat, and accepted Jesus into their life. To God be the glory.

The little button has many stories to tell. Whether the sales of buttons were used to fundraise, to
promote Salvation Army events, the selling of buttons, as collectors stood in their uniforms, was a
witness.

An example of a Salvation Army button69

Two little stories of two little buttons

A little button opened communications in the time of international terror. An English Salvationist
military soldier, who on his way back to the trenches during World War One, saw a poor German
military soldier trying to get to his water bottle. The Salvationist knelt by the side of the other soldier.
Finding the bottle empty, the Salvationist gave the German water from his own. Somewhat revived,
the German soldier opened his eyes and he saw The Salvation Army button.

The German’s drawn face lit up with a smile, and whispered in broken English “Salvation
Army?” The German soldier proclaimed he also was a Salvation Army soldier. Then he felt for his
own Salvation Army button. It was still pinned to his coat, though splattered with blood.

Both soldiers shed a few tears, and then the poor broken body, with much tenderness, was
carried to the ambulance. The German soldier was beyond human aid. When on the wagon the
German soldier gave a gentle tug of the coat of the English soldier, and thinking the German soldier
wanted to say something bent low. The German Salvationist whispered, “Jesus, safe with Jesus.”70

The second story gave encouragement to a new convert. One night a young couple sought Christ
in a Sunday night meeting. The next day, a bandsman’s wife sent her own, little Army button to the
sister who had just given her heart to God. Included was a message of how the button had helped.
Two days later the new convert was striving to serve God, and she told of her victory in wearing the
little button. It had been helpful in strengthening her.71

There was a time, when Salvationists would boldly trudge into the streets with their tray of
buttons. We don’t see Salvationists anymore, on the streets, which was a big part of The Salvation
Army. William Booth, founder of The Salvation Army, began preaching on street corners. His goal
was to bring hope to the people, to be seen and attract people to the Lord Jesus Christ. That was what
this little button did.

69 Garth R. Hentzschel’s private collection.
70 “Literature”, The advertiser, (Adelaide, 31 July 1915), 5.
71 Austral Holmes, “The importance of little things”, The musician, (May 1949), 68.

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Festival weekends as specific grand moments

Hello, my name is Bramwell, or Fred, or Kevin! But it is not! These names could have honoured my
father or grandfathers. Instead, my parents attended a Salvation Army festival. A trombone solo was
played by a man called Garth. If not for the festival, I may have been known by another name. Buttons
may have raised funds, but no one was called ‘button’!

Festival weekends are specific grand moments; they impacted the future, recorded elements of
the past and were a snapshot of their present. The University of Minnesota gave five benefits of
holding a festival. In short, festivals give “the opportunity to bring communities together and instil a
sense of community pride and knowledge of their history”.72 The five benefits are boosting the
economy, fostering community pride, teaching new things, strengthening relationships, and value of
training.73 These will be used to frame the argument.

Boosting the economy

Festivals assisted the finances for the corps, the band, or social services.74 Modes of collecting funds
included selling tickets, brochures, and buttons, yes buttons were a part of grand moments.
Advertisements often appeared in newspapers, on posters and even sandwich boards carried by
Salvationists. These all represented the historical period.

The efforts not only promoted the festival but bought to mind the wider work of the Army. This
was intensified when the festival was linked with open-airs or outdoor concerts.75 Whether the festival
was held in an Army Hall or civic building, festivals were similar to Army meetings on Sunday.
Therefore, they became a link between the wider public and the Army.76

Fostering community pride77

Festivals are important events linked to religion, including the history of the church.78 The Salvation
Army’s use of music in festivals not only continued the heritage of Christian music, but imbedded
the use of Army music; to support doctrinal teaching, to motivate Salvationists, and to draw the wider
community into the Army’s subculture.79

72 University of Minnesota, “Community festivals – Big benefits, but risks, too”, (2018), ¶ 3
https://extension.umn.edu/vital-connections/community-festivals-big-benefits-risks-too accessed 30 June 2022.
73 University of Minnesota, “Community festivals”.
74 Stan McConnell, “Non-Salvationists attended these festivals”, The musician, (Australia, January 1958), 8.; Colin T.
Morley, “Festival with a purpose”, The musician, (Australia, February 1960), 28.
75 L.C. Martin, “Festivals with a purpose”, The musician, (Australia, October 1959), 148
76 Martin, “Festivals with a purpose”, , 148.; Colin T. Morley, “Festival with a purpose”, The musician, (Australia,
February 1960), 28.
77 University of Minnesota, “Community festivals”.
78 See for example J. Gordon Melton (ed), Religious celebrations: An encyclopedia of holidays, festivals, solemn
observances, and spiritual commemorations, (California, USA: ABC-CLIO, 2011).
79 See for example, Tim Dowley (ed), Christian music: A global history, (Oxford, UK: Lion Hudson, 2011).; “Letters to
the editor”, The musician, (Australia, July 1954), 99.; “My Jesus”, The musician, (Australia, March 1956), 35.; Martin,
“Festivals with a purpose”, 148.; “Musical festivals”, The musician, (Australia, 6 June 1964), 85.; McConnell, “Non-
Salvationists attended these festivals”, 8.; Morley, “Festival with a purpose”, 28.

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Pride and belonging were enhanced towards the corps, the larger Army, and Christianity.
Festivals also promoted gifts other than preaching and pastoral care.80 These gifts included the writing
of music and a special Brass Band Journal titled “Festival Series” was created to show the talents of
musicians.

Teaching new things

Self and spiritual improvement was often part of the festival weekends. ‘Spiritual meetings’ or
‘musician’s councils’ gathered musicians together to discuss things of the soul.81 They were a great
blessing to musicians and assisted the movement of the Holy Spirit, energised Salvationists, and led
to Christian maturity.82 Commissioner Dean Goffin commented that festivals were “the place for
forging Musical Character”.83

Festivals also gave insight into different cultures, both in showcasing music from around the
world and using cultural complexities in music genres.84 The music chosen can now be used as an
historical snapshot to see influential spiritual music at certain times in Army history.

Strengthening relationships

Festivals allowed Salvationists to meet people from different corps and get to know people from their
own corps at a deeper level. They were often chaired by local celebrities and thus brought non-
members into a friendship with The Salvation Army.85 One example was when playwright George
Bernard Shaw was asked to attend a festival. Although he was a sceptic, the songs made him “want”
to believe what he was singing.86 Through the spiritual meetings, preparation, music, songs, and the
spoken word connected with the festivals, people were often influenced towards a relationship with
God.87

Value of training

Festivals assisted in the training of musicianship, deportment, concert behaviour, ability to support
other musicians, and gave role models for musicians and those desiring a Christian life.88 They trained
musicians and others with gifts of performing arts.89 Festivals gave an external purpose to train in

80 McConnell, “Non-Salvationists attended these festivals”, 8.
81 See for example “Melbourne Staff Band visited Ipswich”, The musician, (Australia, 14 August 1976), 117.;
“Wellington New Zealand visited Camberwell”, The musician, (Australia, 25 September 1976), 138.; “Encouragement
for NSW musicians”, The musician, (Australia, 24 October 1992), 4.; “Time week spent, The musician, (Australia
November 1953), 163.; “Real progress”, The musician, (Australia October 1954), 146. Before the 1970s they were also
held as local monthly meetings located in the bandroom.
82 See for example The musician, (Australia April 1953), 53.; The musician, (Australia June 1953), 93.; “Gaol visit”,
The musician, (Australia September 1964), 138.; “Hurstville”, The musician, (Australia, 10 December 1977), 183.; The
musician, (Australia January 1953), 13.
83 The musician, (Australia, 10 December 1980), 6.
84 Martin, “Festivals with a purpose”, 148.; Morley, “Festival with a purpose”, 28.
85 Martin, “Festivals with a purpose”, 148.
86 Bernard Shaw, Everybody’s political what’s what? (UK: Constable and company, 1944), 157.
87 Morley, “Festival with a purpose”, 28.
88 Martin, “Festivals with a purpose”, 148.
89 The musician, (Australia, 7 March 1964), 137.; “Music enlivens congresses”, The musician, (Australia, April 1995),
1.; Morley, “Festival with a purpose”, 28.

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their arts, and to stretch their skills.90 In addition to this, festivals trained Salvationists in leadership,
events management, organisation, and planning.91

These five reasons are some examples of why festivals were specific grand moments and
reasons why we should remember them. We need to study their impact on the history of The Salvation
Army and understand what we need to do to replace these missing elements.

Visitation as everyday stories

The final point I would like to make is about the importance of everyday stories in our Christian life
and action. Austral Holmes in “The importance of little things” wrote “Christ put great stress on ‘little
things’, The widow’s mite was of great importance to Him”.92 We do not need festivals or celebrations
to play our part. Holmes continued, a

… Bandsman’s wife visited a sick Comrade, and took her a lovely little jar of quince jelly that
she had made herself. Next day the only thing the sick Comrade fancied to eat, was the jelly,
together with that, ever necessary cup of tea. It may have seemed just a “little thing” to the visitor,
but what a lot of cheer it brought! What a lot of happiness depends on these “little things.”

Simple acts of kindness, such as a clasp of trusty hands, understanding eyes that answer
ours across a crowd, even to the lowly cup of water. That explains the emphasis of Jesus. One
finds, too, in observing life, how trifling and “little” things are often the truest service.93

As Holmes concluded, “Let us seek always to follow the lowly Jesus, who was always and ever
loving, humble, charitable, kind and perfect in ‘minding the little things.’” 94

Conclusion

The people at the Symposium voted in favour of the importance of everyday stories to the history of
The Salvation Army. Many people however voted twice, with one person stating, we need both to
understand history. Why is there a war between the grand and everyday stories? Is accepting history
only under one observatory lens seeing the past as through a glass darkly? Can we be discerning
enough to know when specific grand moments or everyday stories are the key to our understanding
of the history of the Army? Can we learn when not to over-generalise by claiming that an everyday
story was a true representation of historical trends? Did Douglas M. Newton fully understand the
interchange between the grand and everyday? Newton wrote,

Most great moments in history are made up of minimoments. Like pieces of a jigsaw
puzzle, they fit together to form a whole picture.95

Will we ever be able to see the whole picture? The debate, we believe gave some insight into
important events into Salvation Army history.

90 Morley, “Festival with a purpose”, 28.
91 Morley, “Festival with a purpose”, 28.
92 Holmes, “The importance of little things”, 68.
93 Austral Holmes, “The importance of little things”, The musician, (May 1949), 68.
94 Austral Holmes, “The importance of little things”, The musician, (May 1949), 68.
95 Douglas M. Newton, Fresh eyes on Jesus’ miracles, (UK: David C Cook, 2018), Chapter 6.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 70

RIVERVIEW TRAINING FARM FOR OVERSEAS BOYS

Cecil (Cec) Woodward

Abstract

What a grand occasion it was when, on 26 April 1897, in the presence of Commandant Herbert
Booth, the Acting Premier for the Colony of Queensland, the Hon H. Tozer, officially opened the
Preventative Home for Neglected Girls at Riverview.

Since that beginning the farm has been the location for a significant array of different
programs although many of them have had a focus on male juveniles. One of these programs
between 1926 and 1933 was to be a “Training Farm for Overseas Boys”.

This paper will present the recollections of one of those boys 70 years later. He shares about
the wide variety of farm work the boys were ‘trained’ in with the aim of preparing them to meet
some of the rural labour shortages of that time. Following training, we are given a brief glimpse
into some of the working conditions after graduation. In his concluding comments he sums up the
long term impact of that program on his life and bears witness to benefits from just one of the
Riverview farm programs.

Introduction

Throughout its Salvation Army history, the property at Riverview, Queensland, Australia, has been
used for a wide range of different programs. This paper will provide; a brief historical overview of
the early days of the property, and one person’s observations of one of those programs, the ‘Training
for Boys from Britain’.

A brief overview of Riverview farm’s beginnings

Before European settlement, this region was home to the Jagara language group of First Nations
people. The first contact between the two cultures – although from a distance – occurred in September
1824 as John Oxley and Allan Cunningham explored the Brisbane River and noticed a family group
near the point where the Bremer River flows in.1 Initially called Limestone Hills, Ipswich’s origins
began in 1827 by contributing mortar for the building program of the Moreton Bay Penal Colony.2
After the District of Moreton Bay was opened to free settlers in February 1842,3 Ipswich continued
to develop, especially following the opening of the early coal mines in 1846 and 1849.4

By 1856, Ipswich was a well-established township of almost 2,500 people.5 In September of
that year, two lots at the junction of the Brisbane and Bremer Rivers were made available for purchase
as an original Deed of Grant from the Colony of New South Wales. The eastern portion, Portion 28,
of 163 acres (67 hectares) was purchased by John Panton.6 The western portion, Portion 29, of 138

Reference citation of this paper: Cecil (Cec) Woodward, “Riverview training farm for overseas boys”, The
Australasian journal of Salvation Army history, 7, 2, 2022, 71 – 78.
1 “Ipswich, QLD: The rich historical past of Queensland’s oldest provincial city”, Historical Australian Towns, (n.d.),
https://historicalaustraliantowns.blogspot.com/search?q=ipswich, accessed 14 July 2022.
2 Leslie E. Slaughter, Ipswich Municipal centenary, (Ipswich, Australia: Council of City of Ipswich, 1960), 3.
3 Slaughter, Ipswich Municipal centenary, 6.
4 “Ipswich”, Centre for the government of Queensland, (University of Queensland, 2018),
www.queenslandplaces.com.au/ipswich, accessed 14 July 2022.
5 “Ipswich, Queensland”, Wikipedia, (27 May 2022), https://en.wikipedia.org/wiki/Ipswich,_Queensland, accessed 14
July 2022.
6 New South Wales Land Purchase 56/2004. Volume 9559. Folio 194. In M. Cook, Untitled Report, (An Overview of
29 Endeavour Road, 2007), 1.

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Cover of The war cry showing Riverview Farm’s original use at its opening7

7 The war cry, (Melbourne, 12 June 1897), 1.

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acres (55.8 hectares) was purchased by Charles Henry Marshall. By 1884, after a series of
transactions, his benefactor, Charlotte Marshall, owned both portions of land. In December 1887, the
land was sold to John Ashburn who immediately began construction of the building now known as
Canaan.8

Aerial image of The Salvation Army Riverview Farm.
To the right is the Brisbane River, and at the top is the Bremer River9
When this land again became available for purchase in 1897, it was acquired for The Salvation
Army Australasia Territory, by Commandant Herbert Booth and Chief Secretary, William Peat.10
Within Portion 28, there had been a couple of smaller lots subdivided. These were subsequently
purchased by The Salvation Army and added to the total holding as they became available. This
occurred in 1915 and 1923.
Obviously there had been some prospective planning prior to the finalisation of this acquisition.
The purchase was settled on 6 April 1897 and on Easter Monday 19 April the official opening was

8 Certificate of Title 76507. Volume 519. Folio 247. In M. Cook, Untitled Report, 2. Refurbishment of this building in
1998 revealed the signatures of those involved in its construction with the date 1887. On display at Canaan.
9 Run 25 171-173, Environment & Resource Management, The State of Queensland 2012,
10 The formation of The Salvation Army (Queensland) Property Trust, as the holding authority for Army property, did
not occur until 26 Sept 1931.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 73

conducted for the ‘Riverview Preventative Home for Neglected Girls’.11 The Acting Premier of
Queensland, the Hon H. Tozer, opened the home and the Riverview stationmaster recorded 1100 rail
tickets received by him as Salvationists disembarked from trains to attend this event.12

To quickly note some facts about the years immediately following the opening. In July 1899
the girls were relocated to Yeronga and Riverview became an ‘Industrial Colony for Boys’.13 General
William Booth visited the farm in 1899. As an indication of the scope of the farm, a 1900 report in
The war cry identifies that on the farm there were 38 boys, five officers and two sergeants. There
were 69 acres under cultivation with oats, lucerne, barley and rye; there were 1200 fruit trees and
1200 vines; as well as a herd of 53 milking cows.14

General Bramwell Booth visited the farm in 1924. In 1926, the existing farming structure was
adapted to meet the needs of a totally new program, but one which was in harmony with the colonial
views of William Booth. Riverview was to become a ‘Training Farm for Overseas Boys’; meaning
British boys, with Field Major David Alexander as manager (14 May 1925 to 8 February 1934).15
The first contingent of boys arrived in Brisbane on the ship Vedic on 2 January 1926.16

This brings us to the focus of this paper. During 1995, Major Margaret Lucas, who had recently
retired had contact with one of those British boys, Harry Lupton, and taped several interviews with
him. The tapes of those interviews have been lost, but fortunately, around that time the author had
transcribed what was recorded. That is what will now be shared.

Personal information about Harry Lupton is limited, but it has been established that he was born
on 4 April 1911. He arrived at Riverview from London via Melbourne, a week or so after his fifteenth
birthday. After his term at Riverview, he spent several years as a farm labourer in South Queensland
before joining the staff of the Red Hill Men’s Home. He entered The Salvation Army Training
College from Fortitude Valley Corps and was commissioned as an officer on 12 January 1933. Lupton
married Jessie Brook on 29 November 1936, and they continued in officership until June 1950.17 He
was promoted to Glory from Toowoomba on 10 March 1998.

Recollections of Harry Lupton, 1995

In transit

It was the second week in April 1926 when a party of about 25 boys arrived at Riverview Railway
Station after 30 hours in the train. It was a very big undertaking for the boys; it was the longest
train journey of our lives – an experience we would always remember. This was preceded by
travel from England and I was impressed by the care the Army took on board ship. Knud Knudsen,
a member of the Army, was the boys’ officer and during one day on board they had a presentation
ceremony. The boys were each given a maroon covered Bible. I still have the Bible to this day,
well-marked, well worn. In the front was a message signed by Bramwell Booth: “With every good
wish of The Salvation Army from the old land. God bless thee and keep thee, the Lord make his
face shine upon thee and the Lord give thee peace.”

On arrival at Riverview, we were handed over to Major Alexander who gave us a very
encouraging welcome. At that time the staff of Riverview comprised of Manager, Major and Mrs.
Alexander, Farm overseers Adjutant Wright and Ensign Hunter. Duty Officers were Lieutenants

11 The war cry, (Melbourne, 8 May 1897), 5.
12 The war cry, (Melbourne, 8 May 1897), 5.
13 The war cry, (Melbourne, 23 July 1898), 7.
14 The war cry, (Melbourne, 1 September 1900).
15 “The Salvation Army personnel archives,” The Salvation Army Museum, Melbourne.
16 The Brisbane courier, (4 January 1926).
17 “The Salvation Army personnel archives.”

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Spence and Chambers. I don’t recall the name of the Matron but the kitchen was in the capable
hands of Lieutenants Gittens and Darby. A Mr. Arthur was the Dairy Manager, a real task master
but a good man.18

The farm programs

The farm was worked by the staff and boys. The boys were rostered for duties: the dairy farm, the
piggery, market garden, and kitchen. The duty officers were in charge of the lads generally – in
dormitories and so on. The boys were rostered for various duties: the dairy farm, the piggery,
market garden, kitchen etc.

The days were well organised. They usually started about 5 o’clock for the dairy boys.
About half past nine there would be a general muster. Boys were divided into groups and
appointed to various jobs about the farm. The length of appointment for each job would last about
a fortnight. We were rostered around so that at the end of three months each of us would have had
a complete tour of all the duties of the farm. The whole idea was to give us a grounding so we
would be able to meet the demands when we went to our subsequent allotted farms.19

Dairy duty

The dairy duty consisted of taking care of the cows. Three cows would be allotted to each boy.
The boy would have to feed them, groom them, milk them, and do whatever was required. After
each milking, the milk would be measured or weighed. At the end of the fortnight the boy spent
on that job, the fortnight would be assessed on whether he had improved or the cow had been
mismanaged or what. Each boy would then have a clear idea of whether he was capable of that
job. Among the other dairy duties was digging out feed from a 20 foot silage pit and hauling it
into the feed bins. Riverview had a good reputation for show cattle and it would be the job of the
boys to prepare the cattle for these events. Among other lessons, we were given details as to
marketing, preparing stock for market, particularly vealers, and so on.20

Piggery duties

The piggery duties were more than demanding. The sties had to be swept and hosed, feed mixed
in large boilers stoked up to cook the refuse collected from Ipswich and neighbouring towns. We
had several visits from husbandry trainers of Gatton College [now a campus of the University of
Queensland]. They would give us lectures on the piggery, various ailments, such as how to deal
with swine fever, and so on. At the end of the time, to assess our ability to absorb all the details,
we would be given exams and had to prepare papers.21

Market garden

The market garden jobs were endless. The demands from the kitchen were constant. Also, the
boys had to get used to new food: sweet potato, pumpkin, Australian pear. We had never seen
these before. The first fortnight for us was very difficult and we found the food quite horrid. It
was quite an eye-opener to see how the foodstuff that came from the field was used. Many of us
had never seen this before. Some of the boys had come from the countryside of the old country;
they thought they were know-alls, but Australian conditions were different. On the few wet days
we had, we would go to the barn where we would hand-shell tons of corn. We would separate
corn for seed, the brown corn for pig feed, and the white corn would make porridge meal for the
kitchen.22

18 “Recollections of Harry Lupton”, Transcribed by author in 1995.
19 “Recollections of Harry Lupton”, Transcribed by author in 1995.
20 “Recollections of Harry Lupton”, Transcribed by author in 1995.
21 “Recollections of Harry Lupton”, Transcribed by author in 1995.
22 “Recollections of Harry Lupton”, Transcribed by author in 1995.

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Kitchen duties

Kitchen duties meant a lot of work. We peeled the potatoes, prepared the vegetables and cut the
firewood.23

Working the horses

Managing the farm came under the watchful eyes of Adjutant Wright and Ensign Hunter. These
men were experienced farmers and were great examples. They introduced us to the demands of
farming. They were patient in teaching. They taught us how to handle horses and how to select
the correct harnessing implements. It was very hard for young city boys to even put their hand on
a horse. The only horses we had ever seen before were a cab horse or in the Queen’s parade. The
officers had the patience and time to explain the correct procedures for harnessing, feeding and
working horses. The errors along the way were pushed to the fore so that we would save ourselves
a lot of trouble in days to come. We were taught how to use the simple implements of farming,
namely the single mouldboard plough and single harrows. Knowing how to plough straight, you
could take pride in how it looked. Planting was done by hand, not mechanical.24

Lucerne farming

Another duty was lucerne cutting, lucerne stacking and making haystacks, the whole thing to us
was quite mind boggling. We could see so much of farming life, but whether we would be capable
of handling it, time would tell. Even planting of potatoes and corn was in the program. The
visiting Gatton College trainers showed us how to select corn and potato for planting. Nothing
was missed in showing us the complete picture of what they required of us.25

Cutting wood

One of the tasks we had to undertake was learning to cut wood. A party of eight or nine of us
would be given cross-cut saws, steel wedges and mauls and would be taken out to the paddock to
select a tree. The correct timber for burning for store wood would be cut into lengths, split and
taken to the firewood store. Then we were taken to another area where we would select trees for
posts or strainers for cattle yards. Making rails, how to do a mortise joint; the training was
unending and it was like our minds were just like sponges.26

Roadway preparation

As well as the farming duties, we put in the foundation for the present entrance drive to Canaan.
It meant that we had to grub out the forest trees that were in the way. One of my jobs was stoker
on the big gums. We would dig around them, stack timber around them, put peat over them and
stoke them out – like a slow combustion stove. They’d burn out and we’d grub the remaining
roots and stumps. That work was done in 1926. If my memory serves me right, the Bunyas were
planted in 1927.

All of this was something new for us boys, [aged] 14 and 15, and away from home. We
never had time to feel sorry for ourselves. The whole future was very demanding, but we had a
land, an opportunity of hope to prepare ourselves for. The officers were very careful to make sure
that we learnt this truth, “we had to prepare ourselves”.27

23 “Recollections of Harry Lupton”, Transcribed by author in 1995.
24 “Recollections of Harry Lupton”, Transcribed by author in 1995.
25 “Recollections of Harry Lupton”, Transcribed by author in 1995.
26 “Recollections of Harry Lupton”, Transcribed by author in 1995.
27 “Recollections of Harry Lupton”, Transcribed by author in 1995.

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A recent image of some of the Bunya Pines planted in c192728

The spiritual program

The material side of Riverview was very wide, but the other side of Riverview, the spiritual side,
was not far back in their minds. With their helping hand and their spiritual guidance, these
dedicated officers guided many of us into the way of salvation.

Major Alexander undertook every Sunday morning to prepare a special talk for the boys.
Singing choruses, singing of any description, was all new to us as was going to meetings every
Sunday. The Major gave us a series of talks on the early martyrs of the Scottish faith – very
descriptive stories of executions and so on. He emphasised that these people had faith and were
prepared to give all. Their faith cost something and we were challenged to have a purpose and a
plan for our own life. At one of the Sunday services on the farm, they sang a chorus: “My Lord
is so strong; In all my weakness I have a companion, One that will help me.” I made a decision at
Riverview to follow the Master and endeavour to help people as I had been helped.29

After-care support

I cannot say enough about the after-care of Riverview. Sometimes the boys didn’t get on at their
new farm job after Riverview and so would be out of work. They would make their way back to
Riverview knowing that there would always be a bed. The next day arrangements were made for
another job. They never let us down. For the three or four years that I was out in the country,
whenever I asked for help and guidance, there it was. My first farm jobs required sleeping on the
floors of a hut or unrolling my swag and sleeping anywhere as long as I was ready to start work
next morning. After three years wandering around the country, my first inclusion inside a home
was at Murgon with a Salvationist family.

The after-care included the work of Major Parsons and Grace Probert in Brisbane.30 They
arranged jobs and interviews and took care of banking our wages and gave helpful advice. If there
was any special mail for the old country or money to be sent home, they would arrange it. For
quite a while they had a paper they issued every month to keep the boys in contact with one
another.

28 Image courtesy of author.
29 “Recollections of Harry Lupton”, Transcribed by author in 1995.
30 Staff Captain Percy Parsons was appointed to the THQ Immigration Department, Melbourne in April 1924. He was
transferred within that Department to Brisbane in October 1927 as a Major, presumably solely to support the Overseas
Boys program. Grace Probert subsequently did serve as an officer for a few years but would have been an assisting
employee in the Brisbane program.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 77

A recent image of Canaan, on The Salvation Army’s Riverview Farm31
Conclusion
As previously stated, the above recollections were shared in several interviews during 1995 between
Harry Lupton and Major Margaret Lucas.

Riverview Farm fulfilled an important task for these youth and it subsequently continued in
various other ways to be a place of transformation. To our shame, I have to acknowledge that there
were periods in its history when it was a place of harm rather than hope,32 but Harry Lupton’s story
reminds us of so much good that was achieved. Today that purchase by Herbert Booth in 1897 remains
as an inheritance that awaits future initiatives.

31 Courtesy of the author.
32 See for example, Cowen And Qt Big Read with Chris Owen, “From torture to reunion: The story of the Riverview
old boys”, The courier mail, (27 July 2014), https://www.couriermail.com.au/news/queensland/ipswich/opinion/from-
torture-to-reunion-the-story-of-the-riverview-old-boys/news-story/cf46bd536f69f4662b0262667c5984ee, accessed 14
July 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 78

KINGSLEY EDWARD MORTIMER
THE MAN WHO MARRIED FIGHTING MAC’S DAUGHTER

Kingsley Sampson

Abstract

On 10 March 1944, the Daily advertiser in Wagga Wagga (New South Wales) reported that Dr
Mavis McKenzie, daughter of Commissioner William ‘Fighting Mac’ McKenzie of The Salvation
Army would marry a Dr Kingsley Mortimer in London the following day. ‘Fighting Mac’ was
understandably well-known from his exploits as an AIF chaplain in the First World War, and by
connection, anything to do with members of his family would be of interest to those who revered
him. But who exactly was the man who reputably said of himself, “In Australia, I am known as
the man who married Fighting Mac’s daughter but in New Zealand, I am known for myself”?
Kingsley Sampson initially undertook this research to learn more about the man he was named
after, the man who did indeed marry Fighting Mac’s daughter.

Early years

Kingsley Edward Mortimer was born in Christchurch, New Zealand in 1909, the middle child of John
and Christina Mortimer. He had an older sister, Connie and a younger sister Gladys, who died when
Kingsley was aged 14. His father was a carpenter by trade but he did not have much success as a
businessman. He was adjudged bankrupt three times (1903, 1916, 1929)1 and served time in prison
in 1917 for breaches of the Bankruptcy Act.2 There are suggestions that John and Christina did not
have a happy marriage, at least in later years. In 1938, John was charged with assaulting his wife3 and
later in 1943, Kingsley’s parents divorced. His father married Jessie Doris Ridder (1902 - 1978) the
following year. Kingsley may have been closer to his mother than his father. On one occasion, he
acknowledged the value of his mother’s “influence and prayers”4 while on another occasion, he said
that it was in [Eden Corps, Auckland] that he “met sincere, godly men who could help [him] in a way
[his] father had no idea about.”5

Kingsley Mortimer became a Salvationist as the result of boyhood misdemeanour. He and his
friends would fish for eels at Auckland’s Western Springs and would take turns stealing a pie from a
baker’s shop on the way home. One evening when it was Mortimer’s turn, he was caught by the baker
and taken home by a policeman. His parents were greatly concerned at this incident and sent Mortimer
to stay with their Nelson relatives.

Mortimer had never met his uncle and aunt, James (Jim) and Kitty Connell but discovered they
were members of the Nelson Corps of The Salvation Army. Jim had been “an incurable drunkard”
but was now saved and sober, what the Army called ‘a trophy of Grace’. Mortimer said he first heard

Reference citation of this paper: Kingsley Sampson, “Kingsley Edward Mortimer: The man who married
Fighting Mac’s daughter”, The Australasian journal of Salvation Army history, 7, 2, 2022, 79 – 87.
1 Star, (Auckland, 24 February 1917), 9.; Star, (Auckland, 6 December 1916), 4.; Star, (Auckland, 30 September 1929),
3.
2 Star, (Auckland, 24 February 1917), 9.; New Zealand Police Gazettes 1878 to 1945 at
https://www.ancestrylibrary.com.au/imageviewer/collections/61563/images/fl26591592?treeid=&personid=&hintid=&
queryId=4f89c4e423574fea1e2f08c59c834632&usePUB=true&_phsrc=bZX1&_phstart=successSource&usePUBJs=tru
e&pId=548797, accessed 17 November 2021.
3 Star, (Auckland, 23 August 1938), 10.
4 War cry, (NZ, 3 September 1938), 4.
5 Pauline Ray, “New Life for the Old”, New Zealand listener, (15 April 1978), 12. (Hereafter Ray, ’New life’)

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 79

Cadet Kingsley Mortimer, 19276

6 Source: NZ Salvation Army Archives & Heritage Centre.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 80

“the gospel of forgiveness” in their home and some days later, on a Sunday evening, attended his first
Salvation Army meeting.

After the sermon had been preached, Mortimer, under conviction, made his way to the simple
wooden penitent form where he knelt and sought the forgiveness of God for his sins.7 From that time
on (January 1925), he was a Salvationist for the rest of his life. Once back in Auckland, he joined the
Eden Corps where he was both a bandsman and a corps cadet.

Salvation Army officer

Mortimer went straight from high school (Mount Albert Grammar School) into officer training in
Wellington in 1927 at age 17½. He underwent the usual officer training of that era - highly disciplined
and gendered with men and women trained separately even though they shared the same building.
Apparently, he disliked War cry selling and one story says that on one occasion, he buried his War
crys in the sand rather than selling them.

He had three post-commissioning appointments in New Zealand. These included a short corps
appointment of eight months at Pukekohe, a town south of Auckland before becoming the editor of
The young soldier at age 19. The school’s 75th jubilee almanac noted that he showed literary talent
while at school,8 something which came to the fore in this role and in his subsequent writings. He
also had a pro-tem appointment at a divisional headquarters prior to leaving for Africa.

Southern Rhodesia

War cry announcement, 19319

At age 22, Mortimer sailed for Southern Rhodesia. His journey of almost 14,000 kilometres took him
by ship from Auckland to Sydney, Melbourne, Adelaide, Fremantle and across the Indian Ocean to
Durban. He then went by train to Johannesburg, Mafeking (now Mafikeng), Bulawayo and finally
Salisbury (now Harare). He left New Zealand on Friday 16 October 1931 and reached Salisbury on
or about Tuesday 24 November, a six-weeks journey. In his letters to the War cry, he mentioned
flying fish and albatrosses in the Indian Ocean10 and the smoke from kraals in the bush-clad veldt in
Africa.11

Mortimer had several appointments in the Rhodesia Territory which had become a separate
territory from South Africa in 1931 and covered the countries of Southern and Northern Rhodesia
(now Zimbabwe and Zambia). After some introductory appointments in Salisbury, he joined the staff
of Howard Training Institute where he was Chief Men’s Side Officer of the officer training

7 Kingsley Mortimer, Faith for Today Talk No. 3, 1975. Kingsley Mortimer Papers, Errol Pike Papers.
8 R.C.J. Stone and N.A.C. McMillan (eds), Mt Albert School 75th jubilee almanac, (Auckland, NZ: Mt Albert Grammar
School, 1997). 384. (Hereafter Stone & McMillan).
9 War cry, (NZ, 19 September 1931), 4.
10 War cry, (NZ, 16 January 1932), 5.
11 War cry, (NZ, 20 February 1932), 5.

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programme. His final Rhodesia appointment was as headmaster of the Bradley Institute, a boarding
school for 100 ‘native’ boys. As well, he undertook extramural studies from the University of South
Africa, completing a Bachelor of Arts with first-class honours plus a Diploma in Bantu Studies.

Mortimer’s exploits in Southern Rhodesia included a seven-week Zambezi Valley trek with
men cadets. The total trek covered over 1,400km of which over 900km was on foot. The team lived
off the land or what people gave them. They conducted campfire meetings in kraals and villages and
conducted an exploratory visit on the north bank of the river in Northern Rhodesia (now Zambia),
crossing the river in dugout canoes.12 Mortimer had been a scout in NZ and that training may have
helped him endure the rigours of the journey.13

They met marauding elephants and nearly stepped on crocodiles partly hidden on the river
bank.14 In one incident, they had little food and their attempts to shoot some wildlife proved fruitless.
While lining up the first shot, Mortimer sneezed and frightened the animal away. For the second shot,
there was only a click as he had forgotten to put a bullet in the rifle.15 About this trek, Mortimer told
me that some of the old people told him he was the first white person they had seen since David
Livingstone had passed through their territory.16

Medical studies and marriage

During his years in Southern Rhodesia, Mortimer became convinced that he should give up his
missionary teaching and train as a medical doctor. He undertook medical studies at St Bartholomew’s
Hospital in London from 1937 to 1944 and again at Charing Cross Hospital in 1952. Medicine would
have been a challenge to begin with given that Mortimer had little or no science subjects in his
previous studies. He did not always find the studies easy but was granted the medical qualifications
of MRCS (Member of the Royal College of Surgeons) and LRCP (Licentiate of the Royal College of
Physicians) in 1943.17 Later he completed his MB BS (Bachelor of Medicine and Bachelor of
Surgery) in 1952.18

Kingsley and Mavis Mortimer married in London on Saturday 11 March 1944.19 How or when
they met is not known but there are three possibilities – his 1931 stopover in Melbourne or his 1938
or 1939 stopovers in Sydney. One story suggests Kingsley and Mavis were introduced to each other
by mutual friends and a family story says that Kingsley proposed to Mavis over a meal of poached
eggs and spinach at Manly Beach.20

12 War cry, (NZ, 25 November 1933), 3.; War cry, (NZ, 10 February 1934), 3&7.
13 New Zealand herald, (6 November 1922), 9.
14 War cry, (NZ, 10 February 1934), 3&7.
15 War cry, (NZ, 19 October 1935), 3.
16 Conversation. Kingsley Mortimer with author, 1978.
17 UK Medical Register 1944. Details supplied by Courtney Brucato, Information Governance Manager and Archivist,
General Medical Council, Manchester, United Kingdom.
18 Ancestry.com.au, https://www.ancestry.com.au/imageviewer/collections/33538/images/31183_A400029-
00246?treeid=&personid=&usePUB=true&_phsrc=hZL6&_phstart=successSource&pId=7743, accessed 18 June 2021.
19 War cry, (NZ, 20 May 1944), 3.; Daily advertiser, (Wagga Wagga, 7 March 1944), 2.
20 Una Crabbe Eulogy for Mavis Mortimer, 1992.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 82

Chikankata Hospital

Image of The Salvation Army’s Chikankata Hospital21
After their marriage, Kingsley and Mavis went first to South Africa for studies in tropical medicine22
and then to Northern Rhodesia where they were the founding doctors of Chikankata Hospital. Their
daughter Ann was born in Johannesburg in October 1945.23 Kingsley was the chief medical officer
for the hospital while Mavis concentrated on obstetrics. When Kingsley was operating, Mavis was
the anaesthetist.

Getting the hospital up and running was real pioneering. Kingsley Mortimer’s War cry reports
tell of the erection of buildings, equipping the hospital, establishing routines, staffing challenges, the
arrival of the first refrigerator and ambulance,24 the official opening in 1947 by the Governor for
Northern Rhodesia25 and the visit later that same year of General and Mrs Albert Orsborn.26

Mortimer’s reports also give some insight into the medical needs of the people of the area
around the hospital and some of the operations he conducted. Given his previous time in Southern
Rhodesia and his studies in social anthropology, he was well aware of the differences between
western medicine which wants to know ‘what's wrong’ and traditional African thinking which asks
‘why’ and ‘who’ caused this. He was also aware of the differences between indigenous African
religions and the Christian faith. He was frequently exercised about how to communicate Christ to
the people.

Sadly, Mortimer and the territorial commander clashed over hospital policy and before two
years was up, he was on his way home to NZ.27 His dream of staying a long time at Chikankata was
not to be fulfilled.

21 War cry, (NZ, 12 July 1947), 1.
22 J. G. Brown (ed.), Mt Albert Grammar golden jubilee, 1922 to 1971, (Auckland, NZ: Mt Albert Grammar School,
1971), 149.
23 War cry, (NZ, 27 October 1945), 10.
24 Kingsley’s reports about Chikankata were published progressively in the War cry between 27 April and 5 October
1946 under the heading of “Where Livingstone pioneered”.
25 War cry, (NZ, 31 May 1947), 8.; (NZ, 14 June 1947), 9.; (NZ, 12 July 1947), 1.
26 War cry, (NZ, 18 October 1947), 8.
27 War cry, (NZ, 17 January 1948), 1 - 8, 11.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 83

New Zealand – India – United Kingdom - Indonesia

(L-R): Flags of New Zealand, India, United Kingdom, Indonesia.

After spending 1948 and 1949 in New Zealand, the Mortimers spent two years in southern India at
the Catherine Booth Hospital in Nagercoil. Here Mortimer acted as chief medical officer while
renowned United States of America Salvationist doctor Colonel William Noble and his wife had
homeland furlough.28 India was not an easy appointment for the Mortimers and their daughter Ann
thinks Mortimer in particular was pleased to leave.29 They next went to London for several years
where Mortimer undertook further medical studies as well as continuing to practice medicine.30

In 1955, Kingsley and Mavis went to the William Booth Hospital in Surabaya, Indonesia.31 The
hospital was in a run-down state. As well as damage and neglect from the Japanese occupation during
the Second World War, there was a shortage of supplies and equipment. This was further complicated
by post-independence communal unrest and the challenge of being a Christian hospital in a largely
Muslim nation. Their personal security was under threat at times and eventually they went to live in
the compound of the United States consul in Surabaya.32

Medical Schools and Psychogeriatrics

In early December 1957, the Indonesian Government gave the Mortimers 48-hours to leave the
country and they flew to Perth where daughter Ann was in school. They arrived in Western Australia
with absolutely nothing and in their late 40s, had to start all over again. It was at this time that
Kingsley and Mavis resigned as Salvation Army officers. Kingsley obtained a position as senior
lecturer in anatomy at the recently established Perth Medical School.33 He had previously taught
anatomy at Charing Cross Hospital in London earlier in the decade. After 12 years in Perth, Kingsley
became the Associate Professor at the Auckland Medical School where he taught anatomy until age
65.34

During his years at Auckland Medical School, Kingsley Mortimer studied for a post-graduate
Diploma in Psychiatry and became the first graduate with this award from the University of
Auckland.35 With this new knowledge, he became the founding head of the psychogeriatric unit at
Auckland’s Carrington Psychiatric Hospital upon retirement from the medical school, a position he
held until he was around 70 years of age.

28 War cry, (NZ, 11 February 1950), 7.
29 Zoom conversation between Ann Zubrick and author, (30 July 2021). (Hereafter Zoom, Zubrick).
30 War cry, (NZ, 15 September 1951), 6.
31 War cry, (NZ, 3 September 1955), 5.
32 Zoom, Zubrick, (30 July 2021).
33 Zoom, Zubrick, (6 August 2021).
34 Zoom, Zubrick, (6 August 2021).
35 Cyril Bradwell, Touched with splendour, (Wellington, NZ: Flag, 2003), 224 wrote that the diploma was awarded by
Auckland University. Mount Albert Grammar School 1997 Almanac, page 384 said it was awarded in London. Based
on other evidence such as Dr Bruce Dewe’s recall, I have gone with Auckland.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 84

Mortimer and his team became well-known in Auckland for their innovative approaches to
keeping psychogeriatrics in the community for as long as possible. He was so forward-thinking on
the subject that some of his thoughts sound like one is reading comments on such things as male
mental health today.36 Mortimer was awarded the OBE (Officer of the British Empire) in the 1978
New Year’s Honours list for services to psychogeriatrics.37

Doctor Kingsley Mortimer, 1970s38
Some other points of interest

Mortimer was a very good public speaker. It was through listening to him when she was a young
officer in her early 20s that my mother decided that if she ever married and had a son, she would
name him ‘Kingsley’ in the hope that he would follow in Mortimer’s footsteps.

Mortimer gave talks on Central Africa, medical matters and the Christian faith on New Zealand
radio and also the ABC. His ‘Faith for Today’ broadcasts were very popular in New Zealand and my
mother, along with many others acquired tapes and scripts of his broadcasts.

He was frequently quoted in Auckland newspapers in the 1970s. Although no longer an officer,
he preached from time to time at Salvation Army corps and other churches, such as Auckland’s Holy
Trinity Cathedral. He could be controversial and sometimes his thoughts were not appreciated.

Mortimer had the ability to relate to and mix with people of a ‘higher’ or ‘different’ status than
himself. He knew and corresponded with General George Carpenter in the 1930s and 1940s.
Mortimer first met Carpenter in Sydney in 1931 on his way to Africa.39 Later Mortimer wanted the
name Chikankata Hospital given the title ‘Carpenter’ in honour of the general, but Carpenter
declined.40 Mortimer was friends with British Conservative politician Sir George Hume who was the
uncle of one of his fellow medical students. After Sir George died, Lady Hume wanted to give
Mortimer their coronation stools and Sir George’s ceremonial sword, but the offer was declined.41

36 An example would be “Showing the elderly how useful they are”, Star, (Auckland, 3 May 1975).
37 “Varied career”, New Zealand herald, (31 December 1977).
38 Source: NZ Salvation Army Archives & Heritage Centre.
39 War cry, (NZ, 28 November 1931), 5.
40 War cry, (NZ, 1 May 1948), 10.
41 Zoom, Zubrick, (30 July 2021).

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 85

Mortimer met Martin Luther King quite by accident during a visit to the USA.42 King made sure of
Mortimer’s safety during his 1968 visit to Washington DC at a time of civil unrest in the USA.

He loved the sea and sea travel and visited a number of countries in his lifetime. Over the years,
he made about 40 ocean voyages and said on one occasion, “I love ships and the solitude of the sea.
I’d be very happy as a fish.”43 Perhaps this love of the sea linked back to his mother’s family who
were lighthouse keepers.

Promotion to Glory

Mortimer had several health problems over the years and died in Auckland Hospital on Saturday 11
October 1980 after surgery at Auckland’s Mater Hospital. His funeral service was held at Auckland
Congress Hall on Tuesday 14 October. Commissioner Sir Dean Goffin, territorial commander of the
New Zealand and Fiji Territory led the service and Professor E.M. Blaiklock presented a tribute.44
Blaiklock had been one of Mortimer’s teachers at Mount Albert Grammar School.

Summary

A full understanding of Mortimer as a person remains somewhat elusive. His daughter said that he
was a complex person45 while Commissioner Dr Paul du Plessis described Mortimer as a “complex,
highly intelligent and spiritually sensitive” person.46 Ann further commented that when Mortimer
was single-minded about something he believed in, no one could stand in his way.47 She also remains
puzzled as to how Kingsley could leave Mavis and Ann in South Africa for a few months while he
went on alone to New Zealand after they left Chikankata.

Despite his resignation from officership, Kingsley (and Mavis) retained the respect of many
Salvationists in Australia and New Zealand throughout the rest of their lives. New Zealand Salvation
Army historian Cyril Bradwell said of Kingsley Mortimer: “Brilliantly innovative in everything he
attempted, and at times a controversial figure, Kingsley made a unique contribution to the Salvation
Army in New Zealand and overseas.”48

From what could be called relatively humble beginnings, Kingsley Mortimer rose through his
own intelligence and hard work to become a pioneering Salvation Army officer-teacher-doctor, a
highly respected medical school teacher in anatomy and a ground-breaking psycho-geriatrician. His
“lifelong interest in the interrelationship of medicine and religion”49 was evident in the way he
approached his studies, his missionary service, his medical school teaching and his psycho-geriatric
work. This was the man who married Fighting Mac’s daughter.

42 Kingsley Mortimer, “Faith for today radio talk No. 2”, Undated but sometime in the 1970s. Kingsley Mortimer
Papers, Errol Pike Collection.
43 Ray, “New life”, 13.
44 Brochure for “Service of remembrance and thanksgiving for the life of Kingsley E Mortimer.” NZ SA Archives &
Heritage Centre, Upper Hutt.
45 Email, Zubrick to author, (27 January 2022).
46 Paul du Plessis email to author, (March 2022).
47 Zoom, Zubrick, (6 August 2021).
48 Cyril Bradwell, Fight the good fight, (Wellington, NZ: Reed, 1982), 164.
49 E.M. Blaiklock, Why I am still a Christian?, (Grand Rapids, Michigan: Zondervan, 1971), 147.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 86

Dearest
Helper of
Many People

the life and times of
Kingsley Edward
Mortimer 1909-1980

By Kingsley Sampson

Dearest Helper of Many People tells the story of Dr Kingsley Edward Mortimer (1909-
1980) who during his lifetime was variously a Salvation Army missionary teacher and
doctor, an anatomy lecturer and a psychogeriatrician. As a missionary teacher and
doctor, he served in Southern and Northern Rhodesia (now Zimbabwe and Zambia),
India and Indonesia. In 1946, Kingsley and his wife Mavis became the founding
doctors at The Salvation Army’s Chikankata Hospital in Northern Rhodesia. After
nearly 30 years as a Salvation Army officer, Kingsley became an anatomy lecturer at
medical schools in Perth and Auckland. His final years were spent as a
psychogeriatrician in Auckland where he was noted for his innovative approaches to
ageing and the care of the elderly. Because Kingsley Mortimer was a Salvationist from
his mid-teens, this biography also weaves together elements of Salvation Army practice
and missionary history as they related to his life and work.

For those interested in reading a fuller account of Kingsley Mortimer’s life:
please send your details to [email protected]

Sampson will contact you when the book is published, hopefully before the end of 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 87

Cover of Major Glenda Hentzschel’s booklet1

1 Courtesy of the author.
The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 88

THE BRISBANE CHAPTER
SPECIFIC GRAND MOMENTS OF
COLLECTING EVERYDAY STORIES

Glenda Hentzschel

Abstract

The tenth anniversary of the Brisbane Chapter of The Salvation Army gives us an opportunity to
reflect on the impact of its public meetings. This paper analyses the activities and the Chapter
through several themes. The investigation of the meetings has found that the Brisbane Chapter
has been successful in its attempt to research and promote Salvation Army history and culture.

Introduction

What exactly is history? Is it grand moments or a collection of everyday stories? We could argue
forever about that, but let’s just agree that history means “a shared knowledge of the past.”2 Through
research on the history of The Salvation Army Historical Society, Brisbane Chapter, this shared
knowledge of the past has been displayed through its public and online meetings. Not only has the
Chapter uncovered the shared knowledge, but research for the meetings has also identified additional
themes.

The thought of history recalls a number of questions. Why is it important to know and remember
the past? Does it help us as an organisation? Does history provide us with an indicator for the future?
Why have a Chapter of the history of The Salvation Army? Khan Academy suggested that facts, truth
and authenticity are reasons to investigate history. It was stated

As societies became more interconnected and people began to compare different accounts of the
past, they became more concerned with a crucial question: Which version is truest? 3

As a Chapter we understand that our first task is to get the history accurate. That means checking all
the details against rigid evidence, preferably against written documents, and honestly stating and
evaluating the sources. The Chapter expects and seeks to present the “truest” history. While we enjoy
the good memories of Salvationists, we seek to promote evidence-based presentations and writing.

Some Salvation Army personnel and some writers of the Army’s history want us to take their
memories as factual, and they often do not like that the Chapter is researching things that will change
the organisation’s history. L.D. Burnett wrote there is a contestation between “getting the right history
vs. getting the history right”.4 Sadly, too often Salvationists ‘chase’ the right history, the popular. We
have seen large numbers of people attend presentations that are more about their own memories or
connecting with people with whom they once associated. Although more people attend, these events
do not increase the membership numbers. “Getting history right” is more important although not as
popular. The stories that presenters and historians tell may be forgettable from the outset, but as a

Reference citation of this paper: Glenda Hentzschel, “The Brisbane Chapter: Specific grand moments of
collection everyday stories”, The Australasian journal of Salvation Army history, 7, 2, 2022, 88 – 101.
2 Katherine Clarke, Making time for the past: Local history and the Polis, (Oxford, UK: Oxford University Press,
2008), 293.
3 “Recordkeeping and history”, Khan Academy, (2022), ¶ 18, https://www.khanacademy.org/humanities/big-history-
project/agriculture-civilization/first-cities-appear/a/recordkeeping-and-history, accessed 14 July 2022.
4 L.D. Burnett, “Getting the right history vs. getting the history right”, Society for U.S. Intellectual History, (10 March
2019), https://s-usih.org/2019/03/getting-the-right-history-vs-getting-the-history-right/, accessed 14 July 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 89

Chapter, it is our duty to continue to research and get the history correct, reminding people of where
we have come from, our roots and our heritage. Therefore, we need to tell only true stories about our
past.

The Chapter has investigated the battles of the “good old days”, both the failures, and the
victories. This is our witness to the world and The Salvation Army: and to give the glory to God.
Things may not always be as we have been taught or led to believe, but as a Chapter we must deal
with them boldly and honestly and as they really are. Margaret MacMillan emphasised that the role
of any historian is to challenge and explode myths. She wrote, “[s]uch disillusion is a necessary part
of growing up in and belonging to an adult society.”5 Burnett was more aggressive than MacMillan
as it was emphasised, “pity the fool who views such commitment with contempt.”6

Even within The Salvation Army there are those who desire to not only document the “truest”
history, but to make it relevant. Major David Woodbury in “Others magazine” wrote

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 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.7

The Salvation Army’s history offers insight into actions, beliefs, and behaviours for modern
Salvationists and could assist the organisation in working through problems and issues.

In the current climate of flux, Peter N. Stearns wrote that history can assist us in identifying
where and when change took place. He wrote,

The past causes the present, and so the future. …we have to look for factors that took shape
earlier…. to identify the causes of change.8

Stearns then went deeper to explain that history can be our moral compass

History also provides a terrain for moral contemplation. Studying the stories of individuals and
situations in the past allows a student of history to test his or her own moral sense, to hone it
against some of the real complexities individuals have faced in difficult settings.9

History teaches critical thinking; it therefore has an important and vital role for the future of The
Salvation Army. These are ideals which the Chapter understands and in some ways aims to promote.

The Brisbane Chapter

The Salvation Army Historical Society, Brisbane Chapter has been operating officially for 10 years
in Queensland, but it took more than 15 years prior of negotiation for it to become a reality. Changes
of Presidents in Sydney saw different agendas and priorities, but with one man’s persistency, the

5 Margaret MacMillan, The uses and abuses of history, (London, UK: Profile Books, 2009), 39.
6 Burnett. “Getting the right history”, ¶16.
7 David Woodbury – 2022 Others Magazine “History, What’s the point”
8 Peter N. Stearns, “Why study history?”, American Historical Association, (1998) ¶6,
https://www.historians.org/about-aha-and-membership/aha-history-and-archives/historical-archives/why-study-history-
(1998), accessed 14 July 2022.
9 Stearns, “Why study history?”, ¶8.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 90

Chapter was born and continues today, under his leadership. Today as a celebration, we look back at
the research and presentations from the beginning of the Chapter through to the present day.

The presentations have been excellent, either face-to-face or online, and the Chapter has even
kept up to date with technology with Zoom meetings, during the COVID pandemic. During the years
of our official recognition, the research and presentations have identified areas of our dearly loved
Salvation Army. It has been important to categorise the presentations as these topics can construct a
model of The Salvation Army world past and present.

I am fully aware that there is a bigger picture than what can be presented in this paper and a
number of the presentations could fit into many different categories. I have chosen only a few
examples to keep the paper short.

The paper has used 12 categories which assist with the understanding, of The Salvation Army
and ourselves.

Controversy

Controversy has become common place in contempory society, it is a state of prolonged conflicting
opinion or point of view.10 This even occurs within The Salvation Army and history can assist people
and the movement navigate controversial matters. The Chapter’s meetings have dealt with topics that
are controversial as they have challenged current thinking and investigated events that created
controversy and showed how people in the past navigated through such matters. The first three
presentations in the list were on topics which created controversy as they were and are changing the
way people think about areas of history and disproving older theories.

• “Did Brisbane fire the first Salvo?” by Garth R. Hentzschel
This controversial research investigated the beginning of The Salvation Army in
Brisbane. Did Brisbane commence before the ‘official’ commencement in Adelaide?

• Fighting Mac’s Sunshine Song by Major Cec Woodward
Did Commissioner William McKenzie write the Sunshine Song? The presentation
recognized McKenzie was not the composer, but he made the song his own, and used it
to bring hope to ‘his boys’ as they faced the horrors of battle on the Western Front during
WW1. Therefore, it was referred to as ‘the padre’s song’.

• The Golden Stairs by Garth R. Hentzschel
Are the Golden Stairs, Katoomba and The Salvation Army linked? As society attempts
to write Christianity out of Australian history, the presentation gave evidence that made
it clear that the narrative of the Golden Stairs contains many historical facts that link The
Salvation Army to the name of the stairs.

The next presentation outlined how The Salvation Army in the past dealt with controversy.

• William Booth owned a pub by Garth R. Hentzschel

10 Laura Newcomer, “How to navigate controversial topics in the workplace”, Quill.com,
(30 December 2016), https://www.quill.com/blog/workplace-culture/how-to-navigate-controversial-topics-in-the-
workplace.html, accessed 14 July 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 91

Could this be a true statement? The founder of The Salvation Army owning a Pub? It was
established he did. The purchase and running of the Eagle Tavern and Grecian Theatre
proved controversial at the time with protests and legal action.

Fighting Mac's
Sunshine Song:

Its origins

by
Major Cec Woodward

Monday 15th November 2021
7:00pm Brisbane Time

Online Presentation

To register email
[email protected]

The Salvation Army Historical Society – Brisbane Chapter

eflyers for public meetings of the Brisbane Chapter11

Education

History can be an educational tool to help us learn about the actions and reactions of people in the
past. It assists us in guiding our responses to present and future situations. Learning more about the
past, occurred in each of the presentations, but the specific examples I have chosen are

• Heritage walks by Garth R. Hentzschel
To learn more of Brisbane Salvation Army’s history, the two walks took the group around
Brisbane. Some places identified were the Temple in Ann Street, People’s Palace, the
first Army hall in Charlotte Street and Riverside open air meetings. etc

• Antiques Road Show by the members of the Chapter
Members brought collectable Salvation Army items and told the personal story of the
Antique they showed. These are held by their owners as keepsakes. Items from many
years which were linked to good information.

• Bus trip by Garth R. Hentzschel
The bus trip toured areas related to Salvation Army history in the West Brisbane area. At
each stop information covered the historical sites. Places such as Purga Aboriginal
mission, Ipswich Citadel, Ipswich Cemetery, Bundamba Citadel and Riverview Farm and
Riverview Gardens were visited.

• Passover meals by Lyndall Maag
The Chapter has not forgotten about our biblical heritage. The Passover meals were
shared, and the story of Exodus told in its relation to Jesus.

11 Courtesy of Garth R. Hentzschel.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 92

Images of heritage walks and bus trips, Brisbane Chapter12

Matriarchs and Patriarchs

We not only honour those saints who have gone before us leaving us a great heritage, but we seek to
learn from them. James Johnson declared we can learn “certain behavioural characteristics” from
such people and then apply them to our own lives.13

• Catherine and William Booth, many papers by Dr David Malcolm Bennett
In these presentations we not only heard about the history of the Booths but learned of
their behaviours and the attributes they showed. We heard about the contents of their
letters to each other and to other people. How they dealt with Christian organisations and
how they lived and the celebration of their life through their Promotion to Glory.

• The life and works of Mildred Duff and Noel Hope by Garth R. Hentzschel
These two matriarchs wrote books to teach young people how to become Christians and
Salvationists and how to live correctly. Together they wrote many books and resource
manuals for young people’s work, including instructions on sand trays, and craft
activities.

• A POW’s letters by Major Fran Flemming.
The presentation told of the history of a Salvationist patriarch, Arthur Copp, a POW in
WW2. He carried his Salvation Army Soldiers’ Guide with him during the war. Copp
showed how his Christian faith survived over adversity.

Images of some of the leading historical people of Salvation Army history14

12 Courtesy of The Salvation Army.
13 James A Johnson (ed), Health organizations: Theory, behavior, and development, (Sudbury, USA: Jones and Bartlett
Publishers, 2009), 171.
14 Courtesy of Garth R. Hentzschel.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 93

Motivation

All our meetings encouraged people to be motivated Salvationists and Christians in their daily walk
and ministry.

• SAGALA by Major Glenda Hentzschel
While SAGALA (now an acronym for Salvation Army Guards And Legion Activities)
was the subject of the presentation, motivation was the major theme in the history of
SAGALA. It was shown that healthy living including the guarding of the soul was the
motivation of the program that led many children to the Lord and to soldiership and
officership.

• Corps History book by Major Glenda Hentzschel and Robert Marshall
These presentations emphasized the importance of keeping a Corps History book. The
upkeep and use of these books can motivate personnel to be involved in the history of
their corps and also show what worked in the past.

(L) Image of a SAGALA display and (R) Image of Salvation Army corps history books15
Response
“Heart to God and Hand to Man” has become a catch cry for The Salvation Army. However, General
John Gowans used to say that there were too many Salvationists watching from the sidelines.
Salvation Army history teaches us that we must respond, we must go and do something. Presentations
that have given examples of this have been

• Salvation Army Emergency Services (SAES) by Major Kevin Hentzschel and Garth R.
Hentzschel
The history of events, the development of the service and the motivation for the actions
were outlined in two different presentations. The Salvation Army has spent years working
with people affected by crisis or disasters, helping them get back on their feet. It was also
shown how individual Christian response to people in need was the foundation of these
services.

15 Courtesy of Garth R. Hentzschel and The Salvation Army.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 94

• The birth & Development of Red Shield Appeal by Commissioner Ivan Lang and Major
Peter Sutcliffe.
In this presentation, the 1965 concept and the beginning of the Red Shield Appeal was
explained. Past and present directors led us through the night and a former “Miss Red
Shield” showed her sash and explained the work she did for the Appeal. It encouraged
people to respond to the needs of others.

• The Salvation Army at war by Major Brett Gallagher
Another response continuing today is the Red Shield Defence Services (RSDS). The
history of the RSDS was portrayed, showing the work with the defence personnel during
times of peace and war. It was shown that assistance was given through practical,
emotional, and spiritual means and a hope to develop future work in after care.

eflyers for public meetings of the Brisbane Chapter16

Culture

Culture is made up of our beliefs, values, behaviour, social forms, dress, and way of life. The
presentations have all touched on the area of culture, some representatives of these included

• Memories of International Congresses by Major Heather Drew
Historically, the term “congress” was applied comprehensively within The Salvation
Army to describe any series of meetings or events made unique by virtue of a special
occasion or purpose. These gatherings celebrated the diversity, culture, and faith of this
international movement. On the international scene, there have been seven such events.

• Memories of a High Council by Commissioners Jan and James Condon
Part of the culture of The Salvation Army is to elect a new General via the High Council.
This presentation outlined the process and spiritual events of the High Council and how
the new General is elected.

• Why should the Devil have all the good music? by Garth R. Hentzschel
Our values and beliefs are summed up in our songs. Music has played an important part
in winning souls to Christ. It also showed how the Army borrowed secular tunes to attract
people which showed how the Army blurred the lines between the temporal and spiritual.

16 Courtesy of Garth R. Hentzschel.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 95

William Booth believed that tunes with toe tapping beat should be used for the extension
of God’s kingdom.
• The history of the uniform by Laura Macleod
Our Culture is displayed in our dress. The Salvation Army uniform reflects the military
model upon which the Army is organised. Internally it provides a sense of identity and
belonging. Externally, it is a widely recognised symbol of availability and service, so
we're easily identified the world over.
• The history and trimming of The Salvation Army Bonnet by Val Woods
More culture was displayed in the wearing of the bonnet. The purpose was not only to
identify the wearer, but also to protect the head from cold and hurled objects.

(L) eflyer for public meeting of the Brisbane Chapter and (R) Images from the Bonnet meeting17
Belief and spirituality
The beliefs & spiritual aspects of Salvationists are drawn from the Bible and the Army’s Doctrines.
These show a sense of devotion and commitment to the Lord Jesus Christ. Elements of our belief and
spirituality were displayed in several presentations

• An afternoon with Major Howard Davies by Garth R. Hentzschel and Major Howard
Davies
This afternoon presentation came in the form of renewal of our belief through the singing
of devotional songs. Some of the songs included Lord you know that we love you and By
the grace of God. The attendees were spiritually uplifted.

• Books by Brengle – Helps to Holiness by John Gittins
The presentation on Samuel L. Brengle’s book “Helps to Holiness” explained the
international phenomenon of this simple yet straightforward book and linked it to the
Army’s doctrine of entire sanctification. Not only were the pages of this book investigated
but Brengle’s life was used to show a practical example of Christian Holiness.

17 Courtesy of Garth R. Hentzschel.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 96

Image of Garth R. Hentzschel and Major Howard Davies discussing Davies’ music18

Service

Jesus said, “I am among you as he that serveth” (Luke 22:27). The actions of The Salvation Army
helping or doing work for others in need is an imitation of Christ. We are called to servanthood and
history can show us how to enact this role. Some of the presentations that have display this action
have included,

• History of Immigration by Lyndall Maag
The service of The Salvation Army in the immigration department was important and
developed from “Darkest England Scheme”. Immigrants were shipped in 1928 on the SS
Vedic to Australia. Boys were cared for and trained at Riverview Farm, Queensland to
help them reach a more complete life.

• Salvation Army in South Western Region of Queensland by Robert Marshall
In this presentation the service was outlined in the work of The Salvation Army in towns
such as Toowoomba, and Warwick. Service that Salvationists gave was shown in the
discussion on Corps that are now closed, for example, Yangan, Stanthorpe, and
Harristown.

• More than Gold – Sydney Olympic games memory by Major Terry Smith
Service, both temporal and spiritual, was given to athletes and spectators through “More
than Gold” during the 2000 Olympic Games in Sydney. Opportunity to talk to people
about the love of God, and to help them with physical needs was made available.

• The Salvation Army Emergency Hospital 1919 by Garth R. Hentzschel
Another type of service was shown in 1918 – 1920 in Murwillumbah, New South Wales.
The corps formed an emergency hospital in response to the pneumonic influenza
epidemic. This presentation coincided with the COVID epidemic.

18 Courtesy of Rachel Hentzschel.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 97

eflyers for public meetings of the Brisbane Chapter19

Productions and music

Productions, music, and films showed how The Salvation Army used music to enhance its worship
and draw people to its meetings, as well as how the secular world has viewed the Movement. There
have been a number of entertaining meetings as well as researched papers on these topics.

• Gowan’s & Larsons musicals by Major Cec Woodward
Toe tapping music was enjoyed to tunes from Take over bid, Jesus folk, Glory, Spirit,
Hosea and The meeting.

• Music of Joy Webb by Garth R. Hentzschel
Joy Webb’s music has captivated audiences for many years. Together with the group ‘The
Joy Strings’, they witnessed to God’s love in clubs and hotels. Their songs were sung
heartily by the members of the Chapter. A message was read from Major Joy Webb. The
songs included, It’s an open secret, I’ve a million songs in my heart, A starry night, It is
Jesus, and I want to sing it.

• Harmony 4 plus 4 by former members of the group
Harmony 4 plus 4, a Queensland rhythm group of the 1960s joined together again to bless
us as they sang the songs which they took to the public and corps. The “Tea Chest Bass’
was played again as they sang their medley’s.

• It’s an open secret by Major Kingsley Sampson
The presentation discussed the impact of “Pop Groups” in The Salvation Army in New
Zealand between 1950 – 1990s. One of the groups, “The Lads” were a vital witness with
their productions outside the Army, including at youth events, camps, and in high schools.

• The Salvation Army at the movies by Garth R. Hentzschel and Rob Kinnon-Brettle
Mr Bean, Goodbye Paradise, As time goes by, The belle of New York, and Guys and
dolls were all movies or TV shows that displayed The Salvation Army. The Army has
been represented in many movies over 100 years. The appearance of the Army in these
has been mapped to investigate how the Army is seen by the public.

19 Courtesy of Garth R. Hentzschel.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 98

The Salvation Army Historical Society, Brisbane Chapter
Presents

A FREE HISTORICAL PRESENTATION
Sing the songs and hear the stories

behind these internationally
known musicals

Saturday 22 July @ 2:30pm

Pine Rivers Salvation Army Hall

27-29 Lawnton Pocket Rd, Lawnton

Late Afternoon Tea Provided
By Gold Coin Donation

eflyers for public meetings of the Brisbane Chapter20

Jollification

The song tells us, “Joy! joy! joy! there is joy in The Salvation Army”,21 Hallelujah! The Salvation
Army enjoys rejoicing, festivity, and fun. Some of these items were covered in the Chapter’s

presentations.

• Food feast by Major Glenda Hentzschel
This presentation investigated the relationship between The Salvation Army and food.
Some foods identified was lollies, tea and coffee, Sally Ann chips, doughnuts, and SAOs.
Army farms around the world were identified and sampling of the food were included.

• Toys by Belinda Hentzschel
Professional toy makers have released many different types of toys over the years that
relate to The Salvation Army. Examples of these have included a train engine in honour
of William Booth, bears, dolls, toy soldiers, cars, planes, and board games. Toys have
helped the socialisation and spiritual development of Salvationist children throughout
history.

Images of toys connected with The Salvation Army22

20 Courtesy of Garth R. Hentzschel.
21 “Joy, joy, joy, there is joy in the Salvation Army”, Hymnary.org, (n.d.),
https://hymnary.org/text/joy_joy_joy_there_is_joy_in_the_salvatio, accessed 15 July 2022.
22 Courtesy of Garth R. Hentzschel.

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 99

Advancement, promotion, opportunity

To advance awareness of the Chapter and Salvation Army history, as well as promote knowledge and
action to the public of The Salvation Army, the Chapter has been engaged in many and varied
activities. While each presentation and heritage walk has been open to the general public more
specific activities have also taken place. Displays of Salvation Army paraphernalia have been shared
with many groups.

• Primary and High Schools (Caloundra Christian College, Emmanuel Lutheran College,
McGregor SHS, and Nambour Christian College)

• Warwick and Stanthorpe Community exhibitions
• RSL Subbranch
• SAGALA – Guard and Ranger Church Parade and camp (Bundamba, Maroochydore and

Riverview)
• Corps and community anniversaries
• Local historical groups (Enoggera and Indooroopilly)
• TV programs
• Council research

God’s guidance

History has proven that people have followed God’s guidance to do His will, first and foremost as a
matter of trust. Presentations have captured some of this in the stories they have told and the people
whom they have investigated.

• William Booth owned a pub – God’s Guidance
• The calling of Catherine and Williams – God’s Guidance
• Howard Davies’ spiritual songs – God’s Guidance
• Fighting Mac with the War troops – God’s Guidance

Humanity is never the hero of the story in the history of Christian faith. The presentations have
confirmed this to the Chapter. We have seen this in the categories listed above. As the Chapter has
unpacked Salvation Army history, we have uncovered time and time again the incredible power,
grace and faithfulness of God to The Salvation Army. He has poured out his blessings, so we say, To
God be the glory.

We praise God that through the Chapter we have been able to talk to people regarding their
spiritual life, pray with people, and lead people to a corps. It is clear that God is not only in past
history, He still is present today. This desire for telling what God has done in the past and evidence
that He is still working can be summed up in a song by Sydney Cox, some of the lines state,

What God has done, he still can do;
His power can fashion lives anew,

The Australasian Journal of Salvation Army History, Volume 7, Issue 2, 2022. Page 100