AJSAHistoryVol6Iss1 March 2021

ISSN 2206-2572 (Online)

March 2021

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

Volume 6Eastern Territory Historical Society.
2016 Issue 1

Issue 2 September 2016

Edition The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 1

storical Symposium

Call for Papers
The Australasian Journal of Salvation Army History

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

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

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

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

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

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

AJSAH is inviting papers for Vol. 6, Iss. 2. The online publication date is September 2021.
Submission deadline: 30 June 2021.
For any additional information, please contact the executive editor at [email protected]
Blessings,

Garth R. Hentzschel
Executive Editor - The Australasian Journal of Salvation Army History

© The Australasian Journal of Salvation Army History 2021 Cross & Crown Publications
Cross & Crown Publications
PO Box 998
Mt Gravatt Qld 4122
Australia
web address: https://www.salvationarmy.org.au/historicalsociety/
ISSN: 2206-2572 (Online)
The views expressed in this journal are not necessarily those of The Salvation Army, the AJSAH,
executive editor or members of the editorial team. Every effort has been made to obtain and publish reliable information.
The journal however, accepts no responsibility for incorrect information or advertising content.

Cover: The Salvation Army tricolour ribbon on a black background. An historical crest of The Salvation Army. The picture is
taken from the cartoon strip “Mad Munn” from The war cry (Melbourne, 24 May 1952), 2. It shows Adjutant Harry Munn

visiting the sick in Belfast, from these visits Munn received smallpox and was promoted to Glory. See paper by Richard Munn.

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

Major David Woodbury
Guest French reviewer Pauline Dunbar

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 2

VOLUME 6 ISSUE 1 2021

Editorial Note Like earlier issues of the AJSAH, the middle section of the
As we publish this issue the world is still impacted by COVID- journal houses information that will be of interest to researchers
19, with anumber of different strains nowpresenting themselves. or readers of Salvation Army history. Firstly, we are introduced
These outbreaks have negatively impacted the area of Salvation to two Salvation Army historians and their writings: Major
Army history research with some archives closed or visiting Kingsley Sampson, an author who has contributed to Salvation
restricted. We again pause to think of the people who have been Army history literature through his writing, researching, and
adversely affected by the virus and those who continue to work editing abilities, and Professor Emeritus R. David Rightmire,
to keep us all safe. Despite setbacks, exciting work has continued an academic who has contributed to Salvation Army history
in Army history with the publication of several books relating to and theological studies. Secondly, there are several
Army history, historical meetings moving online, and continued advertisements for resources, books, and events, all relating to
writing of papers. Salvation Army history. We hope these will assist you in your
understanding and research. Please note that the journal
As with other issues of the journal, the papers are presented in receives no finances from these advertisements. Thirdly, four
two sections: the first focusing on areas of Salvation Army book reviews are presented, one on The Salvation Army at the
history in New Zealand, and; the second section is a collection of movies by Kingsley Sampson; two by Garth R. Hentzschel,
papers from a variety of countries. Between the two sections is Under two flags and Preaching a disturbing gospel; and Major
housed information to assist researchers and others interested in David Woodbury’s review of Catherine Booth – From timidity
aspects of Salvation Army history. This issue will be the first in to boldness. Finally, for this section, Hayley Jean Reeves
the history of AJSAH to publish a bilingual paper. We hope this outlines how Salvation Army family history led her to write a
will continue. As The Salvation Army is an international screenplay, Legacy that has now won international awards.
movement and ministers in many languages we feel it is
important to include such representations. To commence the final section of papers, Garth R.
Hentzschel gives an historical biography on an Australian
To commence the collection of papers with a New Zealand Salvationist artist, George Holloway and has uncovered some
focus, Major Kingsley Sampson concludes his investigation of Holloway’s works.
into The Salvation Army Students’ Fellowship (SASF) in New
Zealand. With the use of primary sources, he outlines the treks In the second paper, Colonel Richard Munn writes about
and conferences organised by the group, as well as the the evangelical endeavours of his notable great-grandfather
reestablishment and ultimate demise of the fellowship. Adjutant Harry Munn. The impact of Harry Munn’s ministry
on his own time and on contempory lives is also discussed.
In the second paper, Margaret Thompson and Sampson
outlinethehistoryof theNewZealandyouthmagazineorganised The final paper in this section appears in both English and
by the SASF. With an analysis of its contents and investigation its original language, French. Marc Muller examines the
of other sources, the paper shows how the publication engaged attitudes of, and the work carried out by French Salvationists
with the social and religious context of the time. during World War One.

The third paper with a focus on New Zealand is by Lt.-Col. As in other issues, there are several requests for assistance
William (Bill) Allott. Allott, by uncovering biographical with research into specific areas of Army history. We give
information on the Brownlie sisters gives deeper insight into the thanks to the support of Professor R. G. Moyles for the
early social work of The Salvation Army in that country. assistance he has given the journal. Also please let us know if
there are any subjects you are researching or other comments
Raewyn Hendy presents the final paper in this first section. via a letter to the editor.
Using a feminist ideology, Hendy investigates primary and
secondary sources to outline the motivation for women to go to I would like to thank the authors of each paper, the
the mission field. Opportunities they received and difficulties translators, the people who wrote letters to the journal and the
experienced are compared with women officers who remained peer review and editorial group who work hard to ensure
in their home territory. Several specific women Army officers accuracy and clarity in all the papers published. We know you
who served overseas are highlighted throughout Hendy’s paper. will enjoy this issue. Stay safe in the strange COVID-19 times.
Blessings, Garth R. Hentzschel

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 3

The Australasian Page Title/Author CONTENTS
Journal of 3 Volume 6
Salvation Army Issue 1
History 2021

Title/Author Page

Editorial note Book review, Using history to inform future
Garth R. Hentzschel
practice

Contents 4 Reviewed by Garth R. Hentzschel 89

Contributors 5 Book review, Catherine Booth – From timidity

to boldness

‘To meet a need in the life of Salvationist Reviewed by David Woodbury 92
students’: The story of The Salvation Army
Students’ Fellowship in New Zealand. Part two: Salvation Army history news: Turning the

From holiday treks to attempted reactivation pages of history for the silver screen

Kingsley Sampson 6 Hayley Jean Reeves 94

“A semi-official organ of survey and enquiry, A Salvationist artist: George Holloway 97
question and answer”: The history of New Garth R Hentzschel
Zealand’s Battlepoint magazine, 1963 – 1988
Margaret Thompson & Kingsley Sampson 21 ‘Mad Munn’ – Arising again. A great-grandson

recalls the theatrical evangelist

Dedicated to rescue. The Brownlie sisters of Richard Munn 121

Dunedin, New Zealand

William (Bill) Allott 39 The First World War: The catalyst for the
activities of the French Salvation Army
New Zealand Salvation Army women officers Marc Muller, Translator Bramwell Williams
who served overseas, 1907 – 1960
136

Raewyn Hendy 50

Meet the author La première Guerre Mondiale : Catalyseur
Kingsley Sampson de l’action de l’ Armée du Salut en France

61 Marc Muller 148

Meet the author 68 Request for information to assist with research
R. David Rightmire 160

Advertisements of resources, books, and events A note of gratitude from the executive team of
74
The Australasian journal of Salvation Army

Book review, The Salvation Army at the movies History 161

Reviewed by Kingsley Sampson 84 Reviews, comments, feedback and letters to the
editor on the AJSAH Volume 5, Issue 2 162
Book review, Under two flags
Reviewed by Garth R. Hentzschel 86

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 4

Contributors - Vol. 6 Iss. 1 teachescoursesinthe history of theSalvationArmyandhelps
the students in their research. He is a Salvationist and
Lt. Colonel William (Bill) Allott is a retired sergeant-major of the central Paris corps.

Salvation Army officer living in Christchurch, New Zealand. Colonel Richard Munn was born in London, spent
He trained as a school teacher at Ardmore Teachers College, his childhood in the Congo and in 1987 was commissioned
as aSalvation Armyofficer inthe USA East. Hewith his wife
Auckland and graduated from Victoria University, Janet have served as corps officers, divisional leaders, USA
Wellington. With his wife, Heather, he has been involved in East territorial cabinet, and principals of the International
College for Officers, London, UK. Recently Munn served as
Salvation Army service in Nigeria, the United Kingdom, Chief Secretary, Australia East and Secretary for Theology
Australia and New Zealand in a variety of roles which have and Christian Ethics, USA East. He and Janet currently serve
included teacher training, youth leadership, officer training as directors of the International Social Justice Commission,
New York City. Munn has a Doctor of Ministry Degree from
and church leadership. For three years he edited The war cry Gordon Conwell Theological Seminary. His thesis assessed
in New Zealand and was for five years Editor-in-Chief of the egalitarian leadership model of The Salvation Army.

Salvation Army publications in Australia. In retirement he has Professor Emeritus R. David Rightmire earned a
edited the Dallington community news for the local B.A. in history from Bloomfield College in 1975, a M.Div.
Residents’ Association and has been a budgeter for the Army with emphasis on historical theology from Asbury
Theological Seminary in 1979, and a Ph.D. in Theological
in Christchurch. He has also researched Salvation Army Studies from Marquette University in 1987. He began
history and this can be accessed on teaching at Asbury University in 1985 and taught there until
his retirement in June 2020, after which Professor Emeritus
https://billallott.blogspot.co.nz. standing was conferred. In addition to having served as
Raewyn Hendy is a retired librarian from Napier, faculty advisor for The Salvation Army Student Fellowship
at Asburyovertheyears,heandhiswife,Dawn,serveas local
New Zealand. She grew up in a Salvation Army family. In officers at the Lexington Corps. Dr. Rightmire has lectured at
a number of international Army venues, including officers’
2018 she gained an M.A. degree through Massey University, councils, training colleges, Brengle Institutes, Bible
New Zealand. The thesis component of this degree was Conferences, and the International College for Officers. He
entitled, “‘Lasses, Live Up to Your Privileges, and Stand Up has also served as an adjunct professor of church history at
for Your Rights!’: Gender equality in The Salvation Army in AsburyTheological Seminaryandtaught at BoothUniversity
New Zealand, 1883-1960.” This is her first article for The College in Winnipeg, Canada.

Australasian Journal of Salvation Army History. Major Kingsley Sampson is a retired Salvation
Garth R. Hentzschel is currently conducting Army officer living in Christchurch, New Zealand. As well
as Salvation Army history, his retirement interests include
research for a PhD in history. He has been a lecturer and held travel,gardening,reading,cycling in summer andresearching
leadershiprolesin theareas of Social Sciences, Educationand the history of his forebears. He has qualifications in history,
Humanities in a private tertiary education provider. He has theology and education. Apart from two corps appointments
in New Zealand in the 1980s, most of his officer service was
degrees in education, leadership and counselling (BEd, in education and education administration roles in New
BAdminLead, MEd [SGC]). Hentzschel is the director of Zealand and Zambia. This included sixteen years on the staff
of Booth College of Mission, Upper Hutt. Sampson was a
Cross & Crown Publications, president of The Salvation writer and sub-editor of the Hallelujah Magazine and
Army Historical Society, Brisbane Chapter and series editor currently a contributor and Associate Editor for The
Australasian journal of Salvation Army history. Sampson
of They took up their cross. He has published works and recently was editor and writer for Under two flags: the New
presented papers on school chaplaincy, education, and Zealand Salvation Army’s response to the First World War
Salvation Army history. Publications include; With a smile (2019).

and a cuppa (2007), The bag hut tabernacle (2012), Margaret Thompson has been a soldier at
contributions to the magazine, Others, the Bulletin of The Wellington City Corps, New Zealand since 1978 along with
her late husband Dr. G. Brian Thompson. She holds a B.A.
Methodist Historical Society of Ireland and AJSAH. degree from Victoria University of Wellington, majoring in
Marc Muller (French version) est historien de sociology. Margaret was a subscriber and contributor to
Battlepoint magazine during the greater part of its existence
formation, diplômé de l’université de Paris 1 Panthéon- and with the support and help from Brian, was editor from
Sorbonne. Il est également administrateur de l’École de September 1984 until September 1987.
Formation des Officiers de l’Armée du salut (EFO),
établissement d’enseignement supérieur privé reconnu par
l’académie de Paris. Au sein de cette école francophone, il
dispense les cours d’histoire de l’Armée du salut et oriente les

recherches documentaires des étudiants. Salutiste, il est
sergent-major du poste de Paris.

Marc Muller (English version) is an historian by
training and a graduate of the University of Paris 1 Panthéon-
Sorbonne. He supervises specific work on the history of The

Salvation Army at The Salvation Army Officer Training
School (Ecole de FormationdesOfficiersde l’Armée dusalut

[EFO]), a private higher education establishment recognised
by the Paris Academy. At this French-speaking school, he

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 5

Salvation Army Students’ Fellowship trek members assemble at Hodderville,
New Zealand before beginning the January 1962 trek1

1 The war cry, (New Zealand, 27 January 1962), 5.

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 6

‘TO MEET A NEED IN THE LIFE OF SALVATIONIST STUDENTS’:
THE STORY OF THE SALVATION ARMY STUDENTS’
FELLOWSHIP IN NEW ZEALAND

PART TWO: FROM HOLIDAY TREKS TO ATTEMPTED REACTIVATION

Kingsley Sampson

Introduction

The first part of this story was published in the previous issue of the Australasian journal of Salvation
Army history.2 It covered the activities of Salvation Army Student Fellowship (SASF) branches in
New Zealand from the mid-1950s to the late 1960s. This second and final paper tells the remainder
of the story of the SASF in New Zealand.

Holiday treks 1962 – 1964

Several outreach holiday treks were undertaken by the SASF during the 1960s. These had an
evangelistic emphasis and focused on presenting programmes for children and adults in motor camps
over the Christmas-New Year holiday period.3 Support was also given in the Sunday meetings at
nearby Salvation Army corps.

New Year Holiday Trek – 1962

The first SASF trek took place from 2 – 7 January 1962 at Rotorua and Tauranga under the leadership
of Major John C. Waite. The war cry of 27 January 1962 published a full report on the trek and the
following information draws on that report.4

Apart from Waite, participants were Adrienne Brown (Otahuhu Corps), Laurence Hay
(Christchurch City Corps), Robert Imlach (Eden Corps), Pamela Jones (Hamilton Corps), June Kent
(Linwood Corps), Doug Laskey (Hamilton Corps), Margaret Major (Linwood Corps), Elizabeth Reid
(Oxford Corps) Margaret Richardson (Christchurch City Corps), Tom Smith (Hamilton Corps) and
Carolyn Suter (Christchurch City Corps).

The team assembled at Hodderville near Putaruru on Tuesday 2 January where they saw
something of the boys’ home and the farm and agricultural school.5 They also decided that a half-
hour each day would be set aside for prayer in addition to following The way, a daily bible study

Reference citation of this paper; Kingsley Sampson, “‘To meet a need in the life of Salvationists Students’: The
story of The Salvation Army Students’ Fellowship in New Zealand. Part two: From holiday treks to attempted
reactivation”, The Australasian journal of Salvation Army history, 6, 1, 2021, 6 – 20.
2 Kingsley Sampson, “‘To meet a need in the life of Salvationists Students’: The story of The Salvation Army Students’
Fellowship in New Zealand. Part one: From the mid-1950s to the late 1960s”, The Australasian journal of Salvation
Army history, 5, 2, (September 2020), 129 – 149.
3 Motor camps are similar to holiday locations called caravan parks in Australia or trailer parks in the USA. Motor
camps in the 1960s throughout New Zealand provided a holiday site for people with tents and caravans plus they often
had small cabins to rent, some with kitchen and bathroom, others just with beds and access to communal facilities.
4 The war cry, (New Zealand, 27 January 1962), 5, 10. The war cry report did not give dates for the trek’s activities so
these have been deduced from a letter from Major John C. Waite to participants dated 29 November 1961 in which he
outlined the proposed programme for the trek.
5 Hodderville was a Salvation Army boys’ home and training farm in the southern Waikato (in the North Island).

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 7

guide. The students then proceeded to Rotorua where Captain David Millar and Lieutenant Tex Riley
were the officers.

A combination of council restrictions on open-air activity and heavy rain meant the planned
outreach programme on Wednesday 3 January had to be changed. The team sang Christian songs on
the waterfront green space, accompanied by Tex Riley on his guitar. This attracted people who sat
listening in their cars. This was followed by a launch trip to Mokoia Island on Thursday 4th where a
hall was hired for a programme and social evening.

Meetings were held at Rainbow Springs and Holden’s Bay motor camps on Friday 5 January
where the team noted that a programme which interested the children also interested adults. Over 60
people from the Holden’s Bay camp accepted an invitation to a campfire sing-along and barbecue at
Te Amorangi Anglican Camp where the team was staying for the night. Many who came had never
attended a Salvation Army event before.

On Saturday 6 January, the team travelled to Tauranga where they held meetings at several
motor camps. Six of the SASF students also formed a brass ensemble. A full day of activities was
held on Sunday 7 January. Kneedrill at 7am was followed by a motor camp meeting at 10am. Six
students conducted the holiness meeting at Greerton with the remainder conducting the holiness
meeting at Tauranga Citadel on the theme ‘Space Age Religion’. There was one seeker.

On Sunday afternoon a study group was held on the sands at Mount Manganui and a meeting
at a motor camp. Extra seating was brought into the citadel for the final activity of the trek, a salvation
meeting which addressed the theme of religious complacency and indifference under the title of ‘I’m
all right, Jack’. The trek ended on a high note when ten people responded to the Mercy Seat invitation,
eight of whom were newcomers to the Army.

SASF students in a Sunday afternoon study group at Mt Maunganui6

Student responses to the trek included these statements:

‘The trek has certainly been a very challenging start to the New Year. There were many new
experiences that I wouldn't have missed for anything.’

‘I thoroughly enjoyed the trek and can honestly say it was most worthwhile not for
ourselves but to the Glory of God. I shall never forget our Sunday’s meetings at Tauranga.’

‘I am very grateful that I had the opportunity of going on the trek because I learnt a great
deal and really enjoyed myself.’

6 The war cry, (New Zealand, 27 January 1962), 5.

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 8

A review was conducted after the trek and recommendations recorded for the guidance of any
future treks that might be planned. Topics covered in this report included leadership, personnel,
financing of a trek, programme, literature, personal counselling training as well as lists of suggestions
from Waite and Laskey.

Waite also sent his own report to Commissioner A. J. Gilliard. In this, Waite highlighted a
number of weaknesses in the organisation of the trek. He noted that the Hodderville Farm was
unprepared for their arrival, that no arrangements had been made at Rotorua for motor camp meetings
and that the ban on open-air activity in Rotorua took them by surprise, all these despite letters being
sent ahead asking for such assistance. Waite also pointed out that despite these set-backs, the team
rallied and as the days progressed, they clicked together as a unit, were much more practised and
assured and consequently their ministry overall was very effective.7

Cover of January 1962 SASF Trek Report8
Christmas-New Year Holiday Trek – 1962 – 1963

Another trek was held from 28 December 1962 to 2 January 1963, this time to Waimate and Temuka
during the annual Christmas-New Year holiday period. A planning sheet prepared by Alan Cook
(leader) set out the arrangements for the trek and invited applications from SASF students.9 Students
were expected to pay for their own keep, travel by either bus or train and they could take bicycles for
local travel. They were to take sleeping bags and lilos and would sleep in Salvation Army halls, boys
in the band room and girls in the primary. Hall kitchens would be used for meals and Elizabeth Reid
would order supplies and arrange menus. A common fund would pay for film fire, printed material
and publicity in local papers and on billboards.

A basic programme for the trek would be: morning – domestic duties, item preparation, bible
study; afternoon – children’s hour, stories, games, recreation; evening – film shows, barbecues,
community singing, coffee shops, drama, hymn singing, gospel meetings. They would have books
for sale, children’s texts to give away, a sing-along song sheet with sacred, secular and popular songs

7 Letter, John C. Waite to A. J. Gilliard, (19 February 1962), New Zealand Salvation Army Heritage Centre & Archives,
Upper Hutt.
8 Cyril Bradwell Papers, SA Heritage Centre & Archives, File SA Archives, File A2008.036.115.
9 Alan Cook, SASF 1962-3 Trek “planning sheet”, n.d., SA Heritage Centre & Archives.

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 9

and choruses, flannelgraph stories and puppet plays. Equipment would include 16mm movie and
35mm slide projectors, a loudspeaker and a puppet booth.

The overall aim was to “work for Christ first and foremost” and to this end, uniform would not
be worn in the belief that “people [were] often suspicious of denominational projects”. The team
would meet weekly on Monday nights at Christchurch Citadel for preparation and any sightseeing
would wait until the end of the trek.

Alan was to be assisted by a committee comprised of Margaret Major, Laurence Hay and
Carolyn Suter. Major John Waite, Divisional Young People’s Secretary for Canterbury-Westland was
officer adviser in the lead-up to the trek. On the actual trek, the members of the committee were joined
by Elizabeth Reid, Digby Gudsell, Margaret Richardson, Anne Skilton, Graeme McMurdo and Peter
Home.

The war cry of 26 January 1963 published a full-page report on the trek which showed that
what finally happened differed somewhat from what had been proposed in Alan Cook’s initial
“planning sheet”.10 Originally the team had planned to visit Waimate from 27 December to 1 January
and Temuka from 2 – 4 January but these dates differed slightly in reality. The team arrived by car at
Waimate around midnight on Friday 28 December and Saturday 29 was spent preparing for trek
activities including rehearsing songs and writing a puppet play. On Sunday 30 January, the team
attended the corps prayer meeting, conducted a morning open-air service in the motor camp at
Victoria Park and the morning and evening meetings at the corps.

At 8.30pm on Sunday evening, the team presented a programme in Victoria Park using the
open-air stage and seating already erected for Waimate’s holiday carnival. The team showed films
interspersed with community singing, vocal items, a testimony, a bible reading and an appeal. An
audience of several hundred attended, having been advised of the event by announcements during the
Saturday evening carnival programme and through personal contact on Sunday afternoon.

The team’s next engagement was at 10:00pm on New Year’s Eve (Monday 31) in the Waimate
Corps hall, after the completion of an athletics meeting in the park. The team served coffee, ran a
book stall, showed two Billy Graham films and conducted a watchnight service. The team returned
to the motor camp on Tuesday morning (1 January) where they presented a programme for the
children and interested adults.

After this, the team travelled to Temuka where they stayed overnight at The Salvation Army’s
Temuka Boy’s Home. They presented a programme of songs and puppets in front of the Temuka
Motor Camp’s kitchen on the Tuesday evening but not having a movie projector, they were unable
to show films. The team returned to Christchurch on Wednesday 2 January, feeling that though there
were things that could be improved another time, the trek had been “a time of usefulness, blessing,
fun and fellowship.”11

In reflecting on the trek, one member said, “I wasn’t too keen on it … at first, but I was thrilled
with the experience. I’ll certainly go next time.” A review after the trek gave a detailed report on the
trip together with suggestions for another time.12

10 The war cry, (New Zealand, 26 January 1963), 5.
11 The war cry, (New Zealand, 26 January 1963), 5.
12 Anon, “Reflections on the 1962-3 Trek”, Typescript, n.d., SA Heritage Centre & Archives.

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 10

Easter 1963

The Christchurch SASF conducted an Easter trek to the top of the South Island under Captain Brian
McStay's leadership.13 Besides Brian, the trek participants were Bob Best, Glynda Howells, Howard
McDonald, Elizabeth Reid, Laurence Hay, Lorna Johnson, Margaret Major, Graeme McMurdo and
Harold Hill.

Visitors’ book of the Ross family signed by some participants in the 1963 Easter Trek14

The team left Christchurch at 7:00am on Good Friday, 12 April 1963 and drove to Motueka via
Blenheim where they conducted a Good Friday meeting at night. After a rehearsal at Motueka on
Saturday morning 13 April, they drove to Kaiteriteri Beach where they presented a programme with
songs, testimony and puppets in the afternoon and a film in the evening.

On Sunday 14 April, the team conducted an open-air and holiness meeting at Motueka. This
was followed by a beach meeting at Tahunanui and a youth tea at Nelson. In the evening, the team
divided into two groups and conducted open-air and salvation meetings at Richmond and Nelson.
They combined again at 8.45pm to show a film at Tahunanui before retiring to billets for the night.
The group returned to Christchurch on Easter Monday 15 April and concluded the weekend with a
social evening at the Phillipstown School.

Of this trek, Brian McStay wrote, “A SASF team went on a trek to Kaiteriteri Beach. [They]
presented a puppet show for the camp children, showed a ‘Fact and Faith’ film using a roll-up screen
atop a car and generally had Christian fun. They conducted meetings at the Nelson Corps on the
Sunday; Brian led and Harold Hill spoke.” McStay remembered that Hill was highly entertaining.15

Christmas-New Year Holiday Trek – 1963 – 1964

Another holiday trek was held from Saturday 28 December 1963 to Monday 5 January 1964.16 This
was a joint effort by five students from Wellington and nine from Christchurch and involved repeat
visits to Waimate and Temuka. The team consisted of David Daley, Anne Frew, Pam Jones, Henry
Raethel and Brian Thompson from Wellington with Beverley Graham, Digby Gudsell, Rosemary
Gudsell, Laurence Hay, Robin Hill, Margaret Major, Elaine McDonald, Howard McDonald and
Elizabeth Reid from Christchurch.17 The group of fourteen was “under the guidance and spiritual
counsel” of Laurence Hay.18

13 A Trek – Easter on Campaign 1963, Christchurch SASF Branch, n.d.; The war cry, (New Zealand, 11 May 1963), 8.
14 Courtesy of the Ross family.
15 Letter, Brian McStay to Kingsley Sampson, (1 January 2020).
16 Dates have been deduced from trek reports and calendars of the time.
17 Laurence Hay, “The Trek”, Battlepoint, Vol. 1, No. 3, (March 1964), 11, SA Heritage Centre & Archives.
18 The war cry, (New Zealand, 14 March 1964), 5.

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 11

On the first full day of the trek, Sunday 29 December, the team conducted the meetings at
Waimate Corps. This was followed by four days of outreach among the children and adults at the
Victoria Park Motor Camp. The team had some very accomplished musicians and timbrellists and a
portable puppet show.

SASF timbrellists play for motor camp audiences19
After Waimate, the team moved on to Temuka where they held a similar series of meetings at
the Temuka Motor Camp and led the meetings at Temuka Corps on Sunday 4 January 1964.
The war cry reported that the trek was “a great success”20 but in a Battlepoint reflection,
Laurence Hay was more thoughtful.21 While agreeing that the trek “was in many ways the most
successful so far”, he offered the view that “in other ways [it] was disquietingly pedestrian”. He
wondered if the team had been lacking in initiative given that their aim had been “to explore the
lunatic fringe of evangelism, to be avant-garde”. Laurence mused that being “almost respectable” and
reasonable may have prevented them from achieving any “great breakthroughs”.
In concluding his reflection, Laurence felt that despite the above, the greatest value of the trek
was that it allowed the team members to discover that the true essence of evangelism relied on
ongoing person-to-person friendship as against simply conducting public evangelistic activities.

Children watch puppet theatre at SASF motor camp outreach22

19 The war cry, (New Zealand, 14 March 1964), 5.
20 The war cry, (New Zealand, 14 March 1964), 5.
21 Laurence Hay, “The Trek” Battlepoint, Vol. 1, No. 3, (March 1964), 11.
22 The war cry, (New Zealand, 14 March 1964), 12.

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Three team members of SASF Trek taken at Temuka, 1963 – 1964
Brian Thompson, Anne Frew, Pam Jones23

Reactivating the SASF 1971 – 1972

By the late 1960s, regular SASF activities had largely ceased but a new territorial commander, Lt.
Commissioner Harry Williams attempted to reactivate the SASF in 1971 – 1972. In his letter to all
officers announcing his decision, Williams stated that he had appointed Captain Brian McStay BA,
men’s side officer and later chief training officer at the training college as vice-president and CSM
Cyril Bradwell MA, BCom, ACA as SASF Advisor. Along with his announcement, Williams
circulated a new constitution which quickly created controversy and as will be shown below, was
discussed fully at the 1972 national conference. Williams also thought that SASF might be a formal
religious group on tertiary campuses.

McStay saw his role as encompassing several tasks: (a) to support the establishment of branches
in main centres in New Zealand, (b) to organise a national SASF conference, (c) to initiate vacation
beach missions and a trek to Fiji. He thought that a SASF run in a New Zealand way would follow
previous lines with informal get-togethers from time to time, visiting speakers, treks and capping
celebrations. There was to be one difference though; this time graduates were to be excluded except
where they were appointed as branch advisors.

This change was not well received given that previously the SASF in New Zealand had
consisted of students, graduates and even other interested people. Later, Ken Dawson, Christchurch
SASF branch secretary wrote to McStay to ask, “Do those who framed the constitution realise how
restrictive and exclusive it is?”24 In his defence, Williams had earlier responded to this criticism by
saying that he thought that “a predominating influence of graduates, sort of permanent members” had
contributed to the SASF being seen as an elite and this he wanted to avoid.25

In an undated SASF ‘ideas’ sheet but thought to date from the latter part of 1971, McStay
recorded that “Wellington, Palmerston North, Dunedin and Christchurch have all had meetings” and
that “Hamilton and Auckland have been in contact.” However, from records available it could be
thought that McStay was putting a very positive spin on embryonic SASF activities throughout the
country.

23 Courtesy of Brian Thompson collection.
24 Letter, Ken Dawson to Brian McStay, (17 April 1972), SA Heritage Centre & Archives.
25 Letter, Harry Williams to Robyn Jackson, (10 August 1971), SA Heritage Centre & Archives.

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While one or two meetings may have been held in the named centres, it would seem that the
continuation of SASF activities was more problematic. Writing from Palmerston North in September
1971, Robyn Jackson expressed concern that an exploratory meeting with McStay in August had been
taken to mean that an active SASF branch had been established.26 Captain Rodney Knight, Southern
Division DYO reported that judging by a seminar held in 1969, “there was little support [in Dunedin]
for anything more extensive than the occasional get-together [and that] all our students are very
actively involved in corps programmes.”27 Further, Les Boswill of Hamilton queried the wisdom of
trying to set up another religious group on campus given that it could become something in opposition
to existing student-oriented Christian groups.28

Reactivating the branches

For Wellington students and graduates, the reactivation of the SASF was signalled by Lt. Colonel
Wesley Simpson, Wellington Divisional Commander who invited a named group of 27 students and
officers to a fellowship dinner at the Wellington People’s Palace to be held on Monday 5 July 1971.
The dinner would be followed by an informal meeting where the reactivation of the SASF would be
discussed, office bearers chosen and the territorial commander, Lt. Commissioner Harry Williams
would speak.29 The aims of the fellowship were the same as those stated in the 1966 The war cry
advertisement printed in part one of this study. It is not known how many attended the event.

The reactivated Wellington branch continued under Captain Brian McStay’s leadership with
Raewyn Padman (later Grigg) as local SASF secretary. One event of this reactivated group was when
Professor Lloyd Geering spoke at Max Cresswell’s invitation at a Post-Examination House Party on
Friday 10 December 1971.30 Brian McStay wrote that Geering spoke for about 40 minutes or so
debating with himself from history, theology and science as to Jesus rising from the dead, something
which he himself denied. In the ensuing discussion, McStay challenged Geering on his multi-
disciplinary approach, suggesting it would be more feasible to settle the debate in only one of the
disciplines, namely history. Brian also challenged Geering on selectively and subjectively choosing
those historic sections which bolstered his view and ignoring others due to a prior judgement about
the miraculous. Geering stated he was not guilty of what Brian had alleged.

Lloyd Shearman and other Salvationist students from Palmerston North also attended this
gathering which was held at Cresswell’s house. Lloyd particularly remembered Cresswell’s very
generous comments when thanking Geering for his talk but said Cresswell finished by saying “I have
to confess that I couldn’t make head nor tail of it.” After this, the evening concluded with Scottish
dancing.31 Thinking about this years later, McStay felt that some of the students present could see the
fallacy of Geering’s views.32 In a follow-up letter to Geering, McStay noted that there had been

26 Letter, Robyn Jackson to Brian McStay, (20 September 1971), SA Heritage Centre & Archives.
27 Letter, Rodney Knight to Brian McStay, (29 June 1971), SA Heritage Centre & Archives.
28 Letter, Les Boswill to Brian McStay, (8 September 1971), SA Heritage Centre & Archives.
29 Letter, Wesley Simpson to Wellington Students, (14 June 1971), SA Heritage Centre & Archives.
30 Professor Sir Lloyd Geering (1918- ) is a New Zealand theologian and religious studies scholar. His views about the
resurrection and other orthodox Christian beliefs while he was principal of Knox Theological Hall in Dunedin led to
him being charged with “doctrinal error” and “disturbing the peace of the [Presbyterian] church” in 1967. Acquitted by
the General Assembly of the Presbyterian Church of Aotearoa New Zealand, he later was Foundation Professor of
Religious Studies at Victoria University of Wellington (1971 – 1984). He was knighted in 2009. Lloyd Geering,
(Wikipedia, 26 July 2020), https://en.wikipedia.org/wiki/Lloyd_Geering accessed 30 July 2020.
31 Telephone interview, Lloyd Shearman with Kingsley Sampson, (22 May 2020).
32 Letter, McStay to Sampson, (1 January 2020).

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“several late-night sessions when we have debated with varying degrees of heat some of the ideas
you put forward.”33

Reactivation of SASF activity in the Southern Division was begun by Captain Rodney Knight,
Divisional Youth Secretary in September 1971. Fourteen potential members from Dunedin to
Invercargill were identified and an inaugural meeting was held on Saturday 11 September 1971 at
Balclutha, a mid-way point in the division.34 As well as a general discussion about the SASF, this
meeting considered that a Southern Division SASF branch might consider such activities as running
camps for Salvation Army and underprivileged children, open-air ministry in Queenstown and a
seminar for Salvationist secondary school pupils.35

The next year, Professor Vernon Wright, Professor of Rheumatology at the University of Leeds,
England spoke at a meeting at Dunedin Fortress on 24 February 1972 organised by the Dunedin
Branch of the SASF. Wright’s topic was entitled “The Relevance of Christ in a Scientific Age.”36
This was followed by a combined SASF/Salvation Army Nurses’ Fellowship evening on 9 March
1972 at which the territorial commander, Commissioner Harry Williams spoke.37 These meetings
were organised by Rodney Knight’s successor, Captain Rex Wong Too and at the time of writing, no
further records of SASF activity in Dunedin or the Southern Division have been found.

In Christchurch, 11 people attended an inaugural meeting hosted by incoming divisional youth
secretary, Captain Rodney Knight. This meeting was held on 2 March 1972 and was followed by a
committee meeting on 16 March.38 No further records have been sighted and it is thought that this
attempt faded out soon afterwards. Also apart from the exploratory meeting in August 1971, it seems
that no further meetings were held in Palmerston North.

National SASF Conference, February 197239

A key event of the reactivated SASF was a national conference held from 18 – 21 February 1972.
This was a new departure for the SASF in New Zealand. There had been an attempt to organise a
national SASF conference a decade earlier in 1961 or 1962 but it did not eventuate.40 Instead some
of the Wellington SASF seminars in the 1960s had the appearance of national seminars (or
conferences) when students from other centres came for the weekend.

Upwards of thirty officers, graduates and students attended the 1972 conference at which a
constitution was to be ratified and other matters discussed. Most resided at Wallis House, Military
Road, Lower Hutt for the weekend; a few were non-resident. Meals were prepared and served by the
Wallis House staff but delegates were required to help with the dishes.

Max Cresswell hosted the initial session on Friday night on the topic of “Why a Students’
Fellowship?” Points discussed covered the need to clarify the definition of a student, the value of a
SASF to the Army in New Zealand and whether keen non-student Salvationists should be included.
Saturday’s programme included talks by Williams on the spiritual implications of drug addiction,

33 Letter, McStay to Lloyd Geering, (20 December 1971), SA Heritage Centre & Archives.
34 Brian McStay, SASF Papers, SA Heritage Centre & Archives.
35 Terrence Aitken, “Inaugural Southern Division SASF Meeting Minutes, 11 September 1971”, SA Heritage Centre &
Archives.
36 Professor Wright also spoke to Auckland SASF members on 17 February 1972 at Newton SA Citadel.
37 McStay, SASF Papers.
38 McStay, SASF Papers.
39 For a more detailed account of this conference, see Kingsley Sampson, “Report on the Salvation Army Students’
Fellowship Conference, 1972”, Battlepoint, Vol.9, No.4, (June 1972), 13 – 15.
40 The war cry, (New Zealand, 13 May 1961), 6.

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Brigadier Lavinia Benson (The war cry editor) on “Education and Africa” and Captain Wesley
Rabbitts (TYS) on territorial youth ideas. There was also discussion on the proposed Fiji trek, the role
of Battlepoint and a business session at which the draft SASF constitution was debated at length.

Sunday morning began with a discussion on what activities a SASF might be involved in, after
which the conference concluded with a time of worship led by Captain Brian McStay and a final
meal. Not on the official programme but undertaken nevertheless was a very lengthy walk around the
adjacent golf course late on Friday night, this being a SASF tradition for Wallis House events.
According to the official conference minutes, the weekend event involved fun, fellowship and some
excellent discussion.

Arising from the discussions during the weekend, the following points were made regarding
the revitalisation of SASF and the proposed constitution:

• The SASF has proved of great value to many Salvationist youth as a place to freely discuss
faith and ethics;

• The proposed constitution could be seen as recognising an intellectual elite among
Salvationists, an outcome which most delegates rejected;

• There should be no academic barrier to membership of any fellowship within the Army; and
• A revived fellowship would be welcomed but not exclusively for students.
In light of these points, the conference endorsed the creation of a Salvation Army Renewal Fellowship
open to more than just students, realising that this proposal would require the endorsement of the
territorial commander.

After the conference

As it turned out, the territorial commander did not endorse the conference’s proposal and the
alternative idea of a Salvation Army Renewal Fellowship lapsed. Instead, Williams tried another tack.
He believed that the conference was not a true reflection of student opinion and directed Captain
Brian McStay to hold a referendum of all Salvation Army students in New Zealand. It is not known
how many referenda were distributed but responses were received from 28 students and 13 graduates,
giving a total of 41 people. The table below summarises the options and their responses.

Option Students Graduates
14 4
1. Continue with a SASF with
membership open to all undertaking 5 0
tertiary study
2 0
2. Have ad hoc meetings of SA 7 9
students from time to time as 28 13
required

3. Have no specific provision at
all for SA tertiary students

4. Have a free forum of
discussion with an open membership

Totals

These responses confirmed the territorial commander in his opinion that the February
conference had not been representative of the views of active Salvationist tertiary students. For him,

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the reactivated SASF as constituted would continue with any future constitutional amendments being
handled by procedures as set out in the constitution.

In light of this, in an undated SASF circular but thought to be around July 1972, Brian McStay
urged students to be active in the SASF and restated the aims of the SASF, namely it was to be a body
which would provide fellowship for Salvationists undertaking tertiary study, be a source of strength
during their study years and a means of self-expression within the framework of The Salvation Army.
He saw the task as “clearly one for students themselves to see to, if [the] SASF is to function at all in
the future.”41

In the long term, nothing came of this challenge despite McStay’s claim that there were active
groups in Dunedin, Christchurch and Hamilton and some interest in Auckland. The initiative was also
hindered by other developments. For much of 1972, McStay was heavily occupied with his regular
training college responsibilities plus the additional workload involved in preparation for the August
Fiji Trek. Then Commissioner Harry Williams was transferred to the Australia Eastern Territory in
late 1972 and McStay, together with his wife Beverly and their children went to start The Salvation
Army in Fiji in February 1973. After the departure of these two key leaders, no other Salvation Army
leader took up the SASF cause and this, coupled with the less than enthusiastic response to the
constitution and faltering local branch activity, meant the impetus was gone. Remnants of SASF
activity continued with the 1972 Fiji Trek and the ongoing publication of Battlepoint but apart from
these, the 1972 conference effectively marked the end of the SASF in New Zealand.

In reflecting on this outcome, Harold Hill recalled that when Commissioner Gilliard was asked
about a constitution, he advised against it because he believed it would kill the SASF which is
certainly what happened in 1972.42

Reflection

In his 1970 Salvation Army Year Book article, Caughey Gauntlett stated that “the original aim of the
[Students’] Fellowship was two-fold: to unite Salvationists students at universities and colleges in
Christian fellowship and service within The Salvation Army, and to undertake evangelistic work in
such centres of learning.”43 In practice, this varied somewhat in New Zealand. The SASF certainly
helped bring New Zealand Salvationists students together for fellowship and service as well as fun
but no attempt was made to establish a competitive Christian evangelistic group in universities and
colleges, one which would fragment Christian witness in such institutions. Rather one of its main
values, to quote Gauntlett again was as a forum “to freely express personal views and opinions frankly
and forthrightly in an Army setting.”44 As such it helped to create “a freer atmosphere for candid and
critical comment” in the Army and often served as an outlet for youthful frustration and impatience
with perceived outdated emphases and thinking in Salvation Army life.45

This was not always appreciated by other Salvationists who saw the SASF as being critical of
Salvation Army policies and theology. Ken Geard felt that while there was encouragement from
Salvation Army leaders, there was also “a wariness of articulate young students who engaged in non-

41 Brian McStay, SASF circular letter, Brian McStay’s SASF Papers, SA Heritage Centre & Archives. Letter presumed
to have been written around July 1972; this assessment being based on other content in the letter including information
about the forthcoming Fiji Trek.
42 Email, Harold Hill to Kingsley Sampson, (23 December 2019).
43 Caughey Gauntlett, “Whither now?”, Salvation Army Year Book 1970, reprinted in Battlepoint, Vol.8, No.1,
(September 1970), 6.
44 Gauntlet, “Whither now?”, 5.
45 Gauntlet, “Whither now?”, 5.

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traditional thinking.”46 The 1960s were a time of theological ferment and Salvationist students were
grappling with many ideas that challenged what they may have previously heard or believed.

One example of institutional wariness was exemplified in an incident recalled by Brian Pauling
who remembered the visit to Auckland Congress Hall of an officer from the UK.47 The officer
presented a “long but well-crafted sermon” clearly influenced by “the secular theology of Harvey
Cox and Bishop John Robinson.” For Brian and other SASF members, “it was riveting stuff” not
previously heard from an Army platform and a hastily organised after-church gathering continued the
conversation with the visiting lieutenant, the discussion going late into the night.

Enquiries to the UK after the event revealed that the visiting officer had actually been removed
from officership for his “unacceptable” ideas and the organisers of the SASF after-church meeting
were summoned to divisional headquarters and chastised for arranging a “non-approved” gathering
using Congress Hall facilities. Pauling felt that this reaction triggered a somewhat uncomfortable
relationship between the local SASF and divisional headquarters that had a negative impact on future
relations between SASF event organisers and DHQ.

This “uncomfortable relationship” can also be seen in other correspondence on file at the
Salvation Army Archives. In 1964, Captain Tom Cross, Central-North Division DYS stated that he
was opposed to a SASF group being formed in Palmerston North if it functioned “in just the same
way as it has in other centres.”48 Unfortunately, there is no clue as what exactly he was taking
exception to. Later in 1971, when the reactivation was being attempted, the Southern Division DYO
wrote that his divisional commander “has little tolerance for the unacceptable behaviour of some SA
students.”49 As I had been a student in Dunedin for several years prior to 1971, I have no idea what
was being referred to nor does this track with the DYO’s previously recorded comment that “all our
students are very actively involved in corps programmes.”50 About the same time, another DYO wrote
that there was a reaction in Palmerston North “against the setting up of the SASF from a few who
remember what trouble there was in Christchurch and Wellington a few years back.”51 But again,
there is no clue in the correspondence that explains what the “trouble” was being referred to.

Some Salvationists regarded the SASF as an exclusive group and an oft-heard complaint was
that if students had their own fellowship, why wasn’t there one for Salvation Army tradespeople.
Cyril Bradwell noted in his autobiography that while the SASF was criticised in some quarters as
elitist and divisive, it “served a positive purpose in providing a forum and a platform for a number of
thinking young Salvationists who rightly felt that they had something fresh and worthwhile to
contribute to the Army in a rapidly changing world.”52 The SASF Auckland Branch also discussed
this matter in 1963 and minuted the following resolution:

The SASF (Northern Division) does not divide SA young people into two opposing sides. The
SASF exists that it might provide a means whereby young Salvationist students and nurses can
come together to discuss problems peculiar to the student mind and enjoy the company of like-
minded young people.53

46 Email, Ken Geard to Kingsley Sampson, (20 May 2020).
47 Brian Pauling, SASF Memoir, (26 July 2020).
48 Letter, Tom Cross to Ernest Elliot, (16 June 1964), SA Heritage Centre & Archives.
49 Letter, Rodney Knight to Brian McStay, (29 June 1971), SA Heritage Centre & Archives.
50 Letter. Knight to McStay, (29 June 1971).
51 Letter, Harold Harford to Brian McStay, (10 August 1971), SA Heritage Centre & Archives.
52 Cyril Bradwell. Touched with splendour: A 20th century pilgrimage, (Wellington, NZ: Flag Publications, 2003), 145 –
146.
53 Northern Division SASF Minutes, (22 February 1963), SA Heritage Centre & Archives.

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The magazine Battlepoint as a SASF publication also attracted criticism. Brian McStay noted
that Battlepoint was seen “a splinter in the hindquarters of Headquarters” and Harold Hill remembers
that during Brigadier Ernest Elliot’s term as TYPS, Ken Iremonger of Wellington City was asked to
start up and edit a rival publication for more loyal young Salvationists. One issue may have been
printed. Hill also thinks that Commissioner Charles Davidson may have wanted to suppress
Battlepoint during his time as territorial commander (1965 – 1968).

The SASF was never numerically strong in New Zealand. With members scattered over four or
five centres, it seems to have had a national membership of around 100 – 110 people at any one time
during the late-1950s and the 1960s. Further, it wasn’t just confined to students undertaking tertiary
level study. It also attracted graduates and others interested in a forum for discussion and fellowship.
In a 1972 Battlepoint article reviewing SASF membership following the abortive attempt to reactivate
the SASF, Brian Thompson pointed out that from 1955 to 1972, “the largest proportion of
Salvationists attending Fellowship meetings have not (his emphasis) been ‘students doing tertiary
level study’”.54 To support this assertion, he presented a table analysing active membership at selected
events. This table showed that the 1956 SASF Annual Meeting in Wellington attracted seven tertiary
students, six tertiary graduates and three others, the 1965 Wallis House SASF Seminar attracted eight
students, 13 graduates and six others while a 1967 SASF Seminar in Auckland had 13 students, five
graduates and two others. All up, the total attendance at the six events from 1955 to 1968 mentioned
in his analysis ranged from 16 to 28, an average of 21.5 and with graduates and others outnumbering
students on a ratio of 3:2.

The reasons for the demise of the SASF in New Zealand are not easy to determine but the
following are suggested. Firstly, the SASF’s decline may have simply resulted from the natural
progression of life as the students of the sixties completed their tertiary studies and became involved
in work, careers, marriage, family and community. They were in their mid to late twenties and often
had different interests or perspectives from what they had had as students ten years earlier when they
were in their late teens or early twenties. By the 1970s they were graduates, some were doing post-
graduate studies while others were employed in professions such as education or medicine. Some had
gone overseas, some had become Salvation Army officers while others had severed their links with
the Army.

Secondly, the lack of suitable patrons or mentors may have been a factor in the demise of the
SASF in New Zealand. It is significant that in their heyday, both the Christchurch and Wellington
branches had significant patrons. In Wellington, Commissioner A. J. Gilliard (Territorial
Commander, 1960 – 1964) and Colonel Dr A. Bramwell Cook (Chief Secretary, 1954 – 1963) were
very supportive. The support of Gilliard was invaluable and he endeared himself to a generation of
SASF members, so much so that when he was promoted to Glory, several tributes to his understanding
leadership were published in Battlepoint.55 Yet even his support was not without controversy. Cyril
Bradwell recorded that when the commissioner and his wife spent a whole weekend with students at
Spencerville in 1962, it was not appreciated by some officers and soldiers who had tended to look
down on the SASF as a “snob outfit”.56

Major John C. Waite provided strong support for a reactivated Wellington SASF after his
transfer there from Christchurch in 1963 and he was followed successively by Captain Harold

54 Brian Thompson, “The New Zealand fellowship only for ‘Educational Drop-Ins’?” Battlepoint, Vol. 10, No. 1,
(September 1972), 5.
55 Battlepoint, Vol. 11, No. 2, (September 1973).
56 Bradwell, “Some notes”, n.p.

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Harford57 and Brigadier David Scott. Strong support was also given by such graduates as Max
Cresswell and Brian Thompson and by Corps Sergeant-Major Richard Sharp of Wellington South. In
Christchurch, as well as Cyril Bradwell, there was Major John C. Waite (1959 – 1962) and Captain
Brian McStay (1963 – 1967). About the demise of the Christchurch branch, Bradwell recorded that
he was extremely busy in 1967 and couldn't devote much time to the Christchurch group. This coupled
with a sympathetic but new DYS grappling with a new appointment meant that the Christchurch
group was virtually in recess for the year. Then Bradwell moved to Wellington in 1968 and the group
faded until the abortive attempt to reactivate in 1971 – 1972.

Harold Hill suggested a further reason as to why the SASF died out in New Zealand. As more
young people were doing tertiary study of some kind by the 1970s, Salvation Army students weren’t
considered such rarities, needing to be conserved and protected against the potentially corrosive
influences of higher education.58 In other words, Salvationist tertiary study and students became more
common and less threatening and perhaps this also contributed to the failure to reactivate the SASF
in the early 1970s. Salvationist students were no longer such a small cohort and the expanding
opportunities for tertiary education meant they could no longer be labelled as an “elite”.

It could also be suggested that the SASF met a need for Salvation Army students in the 1960s
when more liberal theological views and “God is dead” were becoming more widely known and that
this need may not have been the same in the 1970s and later. On this point Ken Geard has commented:

The value to me of the SASF was that it was a place to meet with people who had gone or were
going through the process of sorting out their beliefs in a time of considerable ferment in the
community overall and in religion. We were exposed all the time to views that did not fit with
Salvation Army beliefs and somehow had to make some sense of the substantial conflicts.59

For David Daley, the SASF in Christchurch served two principal functions. One was the
“supporting and nurturing [of] members during a period when questions of faith and theology were
increasingly under serious critical debate.” The other was that the SASF offered the companionship
of other Salvation Army students with social connection and shared experiences [as he was] a student
from the North Island with no family or social network in Christchurch.60

Whatever the reasons, by the late 1960s, the SASF was largely inoperative in New Zealand. Its
best days seem to have been 1959 to 1966 – 1967 and it appears to have served a distinct purpose for
Salvationist students of that era, particularly in Auckland, Wellington, and Christchurch. While this
had faded by the early 1970s, the memory of the SASF was retained by some through the pioneering
trek to Fiji in 1972 and Battlepoint magazine which continued to be published until 1988. It is also
significant that two informal SASF reunions in 2019 and 2020 showed that friendships made or
reinforced through the SASF remained strong more than fifty years later.

57 The war cry, (New Zealand, 15 January 1966), 9.
58 Email, Hill to Sampson, (23 December 2019).
59 Email, Geard to Sampson, (20 May 2020).
60 Email, Davis Daley to Kingsley Sampson, (19 May 2020).

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“A SEMI-OFFICIAL ORGAN OF SURVEY AND ENQUIRY,
QUESTION AND ANSWER”:1

THE HISTORY OF NEW ZEALAND’S
BATTLEPOINT MAGAZINE, 1963 – 1988

Margaret Thompson and Kingsley Sampson

Dedication

This article is dedicated to the memory of Major Dr Harold Hill, 12 June 1942 – 3 August 2020. Hill
was the first editor of Battlepoint magazine, a board member in later years and strong advocate for
the magazine. He was an encourager and mentor to many and the one who suggested its history be
written.

Battlepoint logo, designed by Gavin Hewitt,
and used on the cover for issues from 1983

Introduction

If one was to ask any member of The Salvation Army in New Zealand under the age of 50, it would
be interesting to discover how many would have any knowledge or opinion of Battlepoint magazine.
Yet for 25 years Battlepoint served as a vehicle for New Zealand Salvationists and others to express
their ideas and opinions on matters relating to Salvation Army thought and practice as well as
theological and political topics relevant to the Army – and all without censorship from territorial
headquarters.

Battlepoint was initially established as a forum for the Salvation Army Students’ Fellowship

(SASF) in New Zealand but later functioned under its own editorial board after the demise of the

SASF in New Zealand in the early 1970s. It was published three or four times a year from 1963 to

1988. Challenges common to all editors and business managers throughout its history were in

obtaining sufficient articles to publish in a quarterly journal and securing enough regular subscriptions

to cover costs. That it persisted for 25 years and outlasted other similar Salvationist magazines is

testimony to the vision of its ten editors and the tenacity of its supporters.

Reference citation of this paper; Margaret Thompson & Kingsley Sampson, “‘A semi-official organ of survey
and enquiry, question and answer’: The history of New Zealand’s Battlepoint magazine, 1963 – 1988”, The
Australasian journal of Salvation Army history, 6, 1, 2021, 21 – 38.
1 Alfred Gilliard, “From the Commissioner,” Battlepoint, 1, 1, (New Zealand, September 1963), 3.

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 21

Cover of first issue of Battlepoint, September 1963, designed by Clive Luscombe
The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 22

In the Beginning

The Christchurch SASF branch launched Battlepoint in September 1963 as a free forum for open
discussion by Salvationists, the suggestion for such a magazine having come from Tom Aitken.2
Initially Harold Hill and Howard McDonald were joint editors, but soon Hill became the sole editor
and McDonald became the business manager. The first few issues were typed by Beverley Graham,
secretary to Captain Brian McStay, Divisional Youth Secretary. The issues were printed on a
Gestetner at the Canterbury-Westland divisional headquarters in Christchurch.

In preparation for the first issue, a publicity circular was sent to all known members of the
SASF in New Zealand outlining the purpose and hopes of the magazine and soliciting support. It
read:

The Salvation Army Students’ Fellowship
Dear fellow-member,

It is proposed to publish a quarterly magazine for the SASF. This magazine will seek to
draw together members of the fellowship, stimulating their thought and enhancing their
understanding of the faith. It is hoped therefore to provide a forum for student opinion, a gazette
of student activity and a challenge to student witness. We pray that by these means the venture
may become a part of the process by which the Holy Spirit is renewing the life of the church and
of the Salvation Army in these days. The magazine will be published by the Christchurch branch
of the SASF, by leave, and with the assistance of Divisional and Territorial Headquarters.

The editors invite members to contribute copy of all kinds … articles, poems, reviews,
reports and correspondence, within the framework of the aims outlined above.3

The first edition was a simple cyclostyled magazine on quarto size paper.4 It had 26 pages
stapled together along the left-hand edge with a cover design by Clive Luscombe, a professional artist
and Salvationist. In an introduction, New Zealand’s Territorial Commander, Commissioner Alfred
Gilliard wrote words of encouragement and admonition:

I welcome this ‘semi-official’ organ of survey and enquiry, question and answer concerning our
religious faith and its manifold expressions. Knowing the Students’ Fellowships of New Zealand,
I am certain you will always be sincere, even though at times you must appear impatient and full
of judgement. You will not be merely clever, or disdainful, even although the status quo may
appear disreputable. You will seek with humility, comment with trained minds and thus add to the
Light which we all need … Make fun of us if you will, from time to time. We have our own
private fund of humour. But when the chuckles are over, quicken the step for us, as we turn to the
tasks and conquests which doubtless you see ahead more clearly than we do ourselves.5

2 Brian Thompson, “The Salvation Army Student’s Fellowship in New Zealand,” Battlepoint, 9, 2, (NZ, December
1971), 6.
3 Battlepoint Circular prepared by Harold Hill around July 1963 and located in Battlepoint editorial papers held by
Margaret Thompson.
4 Quarto was an imperial paper size measuring approximately 8 – 9 inches by 11 – 12 inches (230mm by 280mm). It
was superseded in the 1970s in New Zealand by metric paper sizes such as A4.
5 Alfred Gilliard, “From the Commissioner,” Battlepoint, 1, 1, (NZ, September 1963), 3.

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Commissioner Alfred Gilliard, NZ Territorial Commander, 1960-1964,
strong supporter of the SASF and Battlepoint6

In his editorial headed “Apologia”, Hill wrote that “[a]ny organisation, if it wishes to remain
vital and effective, must be able to look at itself objectively and constantly reassess its place in the
world.” He hoped that Battlepoint would “[expose] us to new ideas and force us to define and redefine
our position.”7

Three articles followed in the first issue: “The Salvation Army today” by Tom Aitken who
wondered if the Army of the 1960s knew what it was fighting, given that the problems of William
Booth’s day were not so obvious in New Zealand;8 “An Army of committees” by Margaret Major
who claimed that the “Salvation Army [was] a unique military spectacle - one of committees
eventually becoming decentralised, although an international body” and urged the Army not to “rest
content with uninformed dogma and a meagre theology.” Major added that to retain our integrity, the
Army needed to work out its own salvation and follow its mission to “rescue the perishing, to
advertise the gospel and make it intelligible to those we know.”9 In her article “Salvation Army music
today” Margaret Richardson looked into the purpose of Salvation Army music; “what it is, what it
should be, and if the ‘is’ coincides with the ‘should be’, and if it doesn’t, suggests some ways in which
it could.”10

The first issue also contained a review by Cyril Bradwell of Bishop John Robinson’s Honest to
God (a very controversial book at that time), two poems, a report of the Christchurch SASF Seminar
held at Spencerville in July 1963 as well as reports from other SASF branches and a letter from well-
known and respected bandmaster at Auckland Congress Hall and Professor of Music at Auckland
University, Thomas Rive, in which he questioned the need for separate groups such as the SASF. The
back page listed the regional SASF secretaries and included a subscription form advising the annual
subscription as four issues for six shillings. The optimism, energy and hopefulness of those
responsible for the first issue was reflected in paragraphs announcing the magazine in The war cry
and the Christchurch Press.

6 Image courtesy of The Salvation Army Archives, Upper Hutt.
7 Harold Hill, “Apologia”, Battlepoint, 1, 1, (NZ, September 1963), 4.
8 Tom Aitken, “The Salvation Army today”, Battlepoint, 1, 1, (NZ, September 1963), 5 – 7.
9 Margaret Major, “An Army of committees”, Battlepoint, 1, 1, (NZ, September 1963), 8 – 9.
10 Margaret Richardson, “Salvation Army music today”, Battlepoint, 1, 1, (NZ, September 1963), 10 – 15.

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The war cry announcement about Battlepoint11

The second issue of Battlepoint was published in December 1963. It contained an article by
Richard Hurren, “The Quiet Revolution” about the Army’s apparent irrelevance to many people.12
This article came from the British SASF quarterly magazine and was the first of many reprinted
articles over Battlepoint’s existence. Other articles included one by Brian Thompson looking at the
introduction of the two-year officer training programme in the UK and that planned for New Zealand
from 1965;13 an article by Max Cresswell giving his impressions of studying in the UK and of his
time with the British Territory SASF,14 and a reply from Malcolm Geard addressing concerns raised
by Margaret Richardson in her “Salvation Army music” article in the first issue.15 As well, Tom Aitken
reviewed Paul Tillich’s book The shaking of the foundations and someone listed as “R. R.” reviewed
The letter of James by Father James.

As time went by, Battlepoint improved and changed in appearance. The third issue, in March
1964, was now of folded foolscap size, stapled down the centre and with smaller size font.
Contributors began to reply to articles and letters printed in previous issues such as Commissioner
Gilliard’s letter praising comments made in the second issue editorial written by Captain Brian
McStay. There was also a response from Bandmaster Thomas Rive in the December 1965 issue on
the topic of Salvation Army music covered in earlier issues. But despite this, the editor regularly
pleaded for more articles - and subscriptions.

Original and reprinted items as well as advertisements appeared throughout the early issues of
Battlepoint. Original cartoons from both Harold Hill and Clive Luscombe appeared from time to time.
Reprinted images and articles came from Punch, the British satirical journal and Impact, the
Australian SASF magazine. Advertisements also began appearing with the Red Shield Bookroom and
The soldier’s armoury being advertised. The University Bookshop (mainly the Otago branch), the
Presbyterian Bookshop, and Whitcombe and Tombs (at that time a large bookshop with branches
throughout the country) also advertised from time to time, as did some businesses owned by
Salvationists.

11 “Battlepoint”, The war cry, (New Zealand, 2 November 1963), 10.
12 Richard Hurren, “The quiet revolution”, Battlepoint, 1, 2, (NZ, December 1963), 4 – 8.
13 Brian Thompson, Battlepoint, 1, 2, (NZ, December 1963), 9 – 12.
14 Max Cresswell, Battlepoint, 1, 2, (NZ, December 1963), 13 – 16.
15 Malcolm Geard, Battlepoint, 1, 2, (NZ, December 1963), 17 – 19.

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An example of Harold Hill's artistic humour in Battlepoint16

As well as topics of specific Salvation Army interest, the ecumenical movement and ‘The
Geering Controversy’ were two major topics that received good coverage in the 1960s.

The Ecumenical Movement

The strong ecumenical movement in New Zealand during the 1960s was reflected in a number of
articles. Max Cresswell wrote in the March 1964 issue about a Faith and Order Conference held at
Massey University in February 1964 at which Christians from a number of denominations including
the Catholic Church attended, while the September 1964 issue included a report on an
interdenominational conference for 17 – 30 year olds held at Pohangina Youth Centre in the
Manawatu area, New Zealand.

The June 1965 issue contained a number of articles on ecumenism; “The Salvation Army and
its relation to the churches” by General Frederick Coutts, a reprint from Vanguard the Army’s youth
magazine from the UK, “A time for unity” by Gabrielle McCarthy, “The council and unity” by the
Very Rev B. J. Grantley, “The Ecumenical Movement - A bibliography” by the Rev Dr Ian Breward,
and a report by B. J. O. on a week-end reading party at Wallis House in Lower Hutt, arranged and led
by Rev John Murray together with Rev Father Matthias O.F.M, Chaplain to Catholic students.

The March 1966 issue announced the “Fourth Ecumenical Youth Conference” in bold print on
the cover and inside were reports on this conference from Iris Ford and Harold Shepherd. An article
in the March 1967 issue by Tom Aitken, “Cyprian, Bishop of Carthage” gave an historical account of

16 Battlepoint, 4, 4, (NZ, June 1967), front cover.

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this bishop’s attitude towards authority, government and unity in the Church in Rome of his time.
Although Cyprian’s notion of unity failed, Tom believed it raised questions for today’s Christians to
consider. In March 1968, Max Cresswell wrote “Thoughts on church union” after five New Zealand
churches (not including The Salvation Army) had taken part in a service of commitment to a united
church.

In line with this theme, the front cover of the June 1965 issue had a cartoon from Clive
Luscombe. The cartoon showed two people pouring tea to a line of three others, two of whom appear
to be in SA uniform. In the caption, the tea pourer says to his assistant, “They [the Salvationists]
agreed [to church union and communion] on the condition we used tea!”

Clive Luscombe cartoon in the “Ecumenical issue” of Battlepoint17

This topic continued to be aired in the 1970s with an article in December 1976 questioning the
value of ecumenism18 and Colin Moore’s “Co-operating Sallies”. Moore wrote of his experience
living in a rural area where he and his family as Salvationists worshipped in the local union parish
which included the Presbyterian and Methodist churches. He argued for Salvationists to worship in
the area they lived rather than try to be associated with a corps some distance away.19

There was more on this topic in the 1980s with articles, letters, a readers’ survey and an editorial
discussing the merits or otherwise of the National Council of Churches (NCC)20 and the Salvation
Army’s decision to withdraw from the World Council of Churches (WCC).21 These included in the
March 1984 Battlepoint the Reverend Peter Glensor writing “The National Council of Churches: An
inside view” from the viewpoint of his full-time work within the NCC and with additional comment
on the WCC,22 and Doug Laskey’s article “Priests and prophets - Have we counted the cost?” about

17 Battlepoint, 2, 4, (NZ, June 1965), front cover.
18 John Kitto, “Reformation or deformation,” Battlepoint, 14, 2, (NZ, December 1976), 11 – 12.
19 Colin Moore, “Co-operating Sallies”, Battlepoint, 18, 2, (NZ, December 1979), 11 – 12.
20 The National Council of Churches in New Zealand (NCC) was an ecumenical organisation that brought together a
number of New Zealand’s Christian churches in dialogue and practical cooperation from 1941 – 1988. The Salvation
Army in New Zealand was a founder member. The NCC was succeeded by the Conference of Churches in Aotearoa
New Zealand (CCANZ) which dissolved in 2005. Source:
https://en.wikipedia.org/wiki/National_Council_of_Churches_in_New_Zealand accessed 11 September 2020.
21 The Salvation Army was a member of the World Council of Churches (WCC) from 1948 to 1983. Due to ongoing
disquiet over some WCC policies relating to Southern Africa, the Army withdrew from full membership in 1981 and
adopted advisor status instead, the same as that given to the Roman Catholic Church and other similar world bodies.
Source: John Merritt (ed), “World Council of Churches”, Historical dictionary of The Salvation Army, (Lanham, USA:
Scarecrow Press, 2006), 648 – 651.
22 Peter Glensor, “The National Council of Churches: An inside view”, Battlepoint, 23, 3, (NZ, March 1984), 6 – 7.

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The Salvation Army’s membership in and contribution to these two organisations.23

The Geering Controversy

In 1966, Lloyd Geering, Professor of Old Testament Studies and Principal of the Presbyterian
theological hall at Knox College in Dunedin, New Zealand, wrote an article for the Presbyterian
newspaper The outlook in which he questioned the physical resurrection of Jesus.24 This and
subsequent publications and lectures by Geering led to a heresy trial in November 1967 at the
Presbyterian General Assembly at which Geering was acquitted.25

The December 1966 issue of Battlepoint included several articles concerning the theological
matters raised by Geering. These included “Professor Geering and the empty tomb” by Robert
Howell, “Some background to Professor Geering’s article on the resurrection” by E. E. Robinson and
“Observations on New Testament interpretation” by B. L. Bugden. Also included was, “Was the grave
empty?” by Dr R. J. Thompson, Professor at the NZ Baptist Theological College.26

Later the March 1969 issue contained two book reviews by Max Cresswell, one on R. J.
Nicholson’s Empty tomb or empty faith: The Geering debate and the other on Professor E. M.
Blaiklock’s A layman’s answer: An examination of the new theology. Both books had been written in
response to matters raised by Geering. In his reviews, Cresswell regarded Nicholson’s book more
favourably than Blaiklock’s. Somehow Blaiklock became aware of the reviews in which he felt
maligned and wrote to the territorial commander, Commissioner Francis Evans threatening to sue the
printer of Battlepoint, Max Cresswell and The Salvation Army. Fortunately the situation was saved
by a disclaimer published in the second and subsequent issues of Battlepoint to the effect that the
magazine was “not an official Salvation Army publication” and that the “opinions expressed [were]
those of the writers only and [did] not reflect any official viewpoint or policy”.27

Battlepoint in the 1970s

As well as regular articles about Salvation Army youth work, officer training, worship in Army
meetings, Army music, the election of the General and decision making in the Army, major topics
featured in Battlepoint in the 1970s included articles about the ‘Fred Brown Affair’, women’s
liberation, the Army’s work in Africa and Pentecostalism, the Charismatic Renewal and the Jesus
Movement.

The Fred Brown Affair

The so-called “Fred Brown Affair” began with the Army’s regulations for Salvation Army officers
writing material for publication and went on to raise the matter of censorship within The Salvation
Army and the lack of suitable administrative procedures within the Army for people to express
dissatisfaction. The matter involved the treatment by IHQ of Major Fred Brown, corps officer at
Regent Hall Corps, London following the publication of his book Secular evangelism by SCM Press
in September 1969. Because Brown did not submit his material for IHQ approval prior to publication,

23 Doug Laskey, “Priests and prophets - Have we counted the cost?” Battlepoint, 23, 3, (NZ, March 1984), 8 – 10.
24 Lloyd Geering, “The resurrection of Jesus”, The outlook, (New Zealand, April 1966).
25 “Lloyd Geering”, https://en.wikipedia.org/wiki/Lloyd_Geering accessed 11 September 2020.
26 This article was re-print from a booklet published by Spurgeon Press. No other publication details are known.
27 Letter, Frances Evans to Editor, Battlepoint, 6, 4, (NZ, June 1969), 2.

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he was severely censured and eventually resigned his officership. Both The guardian and The
telegraph were highly critical of the Army but in spite of 361 Salvationists and a number of officers
protesting with some officers eventually resigning, IHQ remained intransigent.

Battlepoint printed a number of articles relating to this matter. In September 1970, the situation
was outlined in an article by Gordon Batten of Regent Hall Corps, London, entitled “Censorship in
the Salvation Army” plus a letter in the same issue signed by seven Regent Hall members. The letter
gave a detailed account of Brown’s work and achievements during his appointment at Regent Hall
and expressed the belief of the signatories that Salvationists were being prevented from hearing about
and openly discussing important issues of vital concern to them.28

The December 1970 Battlepoint began with a full report on the situation from Harold Hill, now
a cadet in London at the International Training College.29 It also included two book reviews of Secular
evangelism, an advertisement for the book and two letters to the editor, one critical of the letter from
the seven members of Regent Hall Corps believing it to be a one-sided account, and the other letter
expressing support for these same people.30

The March 1971 issue contained a letter from Graham Reeves, editor of the UK SASF
Magazine. Reeves praised Battlepoint’s coverage of the matter and informed readers that Major
Bernard Mobbs had taken a year’s leave of absence to consider his position. Retired Senior-Major
Allister Smith from South Africa, a frequent contributor to Battlepoint had an article in the same issue
also with the title “Censorship in the Salvation Army.” While he believed those critical of the Army’s
handling of this matter to be wrong, he did express some sympathy with the protestors over the
question of censorship. This matter raised important issues for several correspondents and letters on
the ‘affair’ continued to be published in later issues.

Women’s Liberation

Captain Barbara Bolton’s article “Women’s lib. and the Salvation Army” in March 197431 was the
forerunner for a number of articles appearing in the June 1975 issue with 1975 being International
Women’s Year. These included “Women in the Salvation Army” by Margaret Hay,32 an interview with
Mrs General Janet Wiseman where a number of questions relating to women’s position in the Army
were raised33 and Barbara Bolton’s article “Coming out - Ready or not” which considered women’s
role and position in the Army.34 Rae Major wrote of the emptiness of women with no status in her
poem, “A mess of pottage”35 and her husband John Major had an article entitled “Discrimination by
shape.”36 Margaret Thompson addressed the issue of headquarters officer-wives without appointment
in “Neglected resources,”37 Carol Bone wrote on “The rights of women”38 and Margaret Nicholson
reviewed Flora Larsson’s book, My best men are women.39

Allied to women’s liberation was the issue of gender roles and husband-wife relationships.

28 Battlepoint, 8, 1, (NZ, September 1970), 11 – 15.
29 Harold Hill, Battlepoint, 8, 2, (NZ, December 1970), 1 – 6.
30 Battlepoint, 8, 2, (NZ, December 1970), 11 – 14.
31 Barbara Bolton “Women’s lib. and the Salvation Army”, Battlepoint, 11, 3, (NZ, March 1974), 2 – 6.
32 Margaret Hay, “Women in the Salvation Army”, Battlepoint, 12, 4, (NZ, June 1975), 2 – 3.
33 Janet Wiseman, Battlepoint, 12, 4, (NZ, June 1975), 4 – 5.
34 Barbara Bolton, “Coming out - Ready or not”, Battlepoint, 12, 4, (NZ, June 1975), 6 – 8.
35 Rae Major, “A mess of pottage”, Battlepoint, 12, 4, (NZ, June 1975), 6.
36 John Major, “Discrimination by shape”, Battlepoint, 12, 4, (NZ, June 1975), 9 – 10.
37 Margaret Thompson, “Neglected resources”, Battlepoint, 12, 4, (NZ, June 1975), 11 – 12.
38 Carol Bone, “The rights of women”, Battlepoint, 12, 4, (NZ, June 1975), 13 – 14.
39 Battlepoint, 12, 4, (NZ, June 1975), inside back cover.

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These were featured in March 1977 in both the editorial and an article (anonymous) promoting the
notion that the husband had authority over his wife and family who must submit to him. The writer
particularly emphasised the wife’s role to be submissive to her husband.40 This article brought forth
a number of letters in reply on the place of women and an article by Cliff Duder who drew on his
experiences as a church pastor. He recounted the problems he witnessed in which couples
endeavoured to live in a relationship where the husband was the authority figure and the wife his
submissive inferior. He regarded this type of relationship as quite dangerous.41

The Army in Africa

Several articles in the 1970s focussed on aspects of Salvation Army ministry in Africa. In September
1974, former Battlepoint editor Harold Hill reported from Howard Institute in Rhodesia giving the
background to government actions following guerrilla attacks in the Chiweshe Tribal Trust Land
where he lived and worked.42 On another occasion, Hill responded to comments suggesting that the
Army’s educational work was a waste in terms of time and money because it didn’t produce scores
of young people becoming officers and leaders within the Army. He rejected such thinking as spiritual
blackmail and instead believed that the reason for such ministry was to try and meet a need [that of
the education of young Africans] and that God had provided people such as himself with the means
and the calling to meet such a need.43

Other articles written from Africa included those by David Wells of Chikankata Secondary
School, Zambia who in “W(h)ither pilgrims...?” questioned the relevance and effectiveness of the
religious work of The Salvation Army in Zambia44 and Australian Ron Inglis who in March 1978
issued a plea for teachers at the same school.45

One regular contributor from Africa was Senior-Major Allister Smith. He held to a conservative
understanding of Christianity and frequently responded to articles which he felt expressed a liberal
view. He condemned the World Council of Churches as a failure because, in his view, it denied the
fundamentals of the Christian faith and was infiltrated by communists. At one stage, he cancelled his
Battlepoint subscription following the publication of an article questioning the bodily resurrection of
Jesus.46 Nevertheless Smith kept writing to the magazine, so much so that an article critical of the
Army’s continuing association with the WCC appeared in March 1979 after his promotion to Glory.47

Such correspondence about South Africa preceded five articles in September 1981 about the
Springbok Rugby tour of New Zealand, a topic of concern for many Salvationists and something
which divided many families both within and without the Church. Each writer took a slightly different
approach to this topic but all were concerned that the team was from a country practising apartheid
and with some commenting about The Salvation Army’s reluctance to take a stance on such a divisive
political topic.48

40 Anonymous, “His and Hers,” Battlepoint, 14, 3, (NZ, March 1977), 8 – 10.
41 Cliff Duder, “His and hers in question”, Battlepoint, 15, 1, (NZ, September 1977), 9 – 13.
42 Harold Hill, “Report from Howard Institute”, Battlepoint, 12, 1, (NZ, September 1974), 12 – 15.
43 Harold Hill, “Application-form – Christians, and others”, Battlepoint, 16, 4, (NZ, June 1978), 3 – 4.
44 David Wells, “W(h)ither Pilgrims…?” Battlepoint, 13, 1, (NZ, September 1975), 7 – 13.
45 Ron Inglis, “Great opportunity for Salvationist teachers”, Battlepoint, 16, 3, (NZ, March 1978), 12 – 13.
46 Battlepoint, 14, 4, (NZ, June 1977), 12 – 13.
47 Allister Smith, “The shame and scandal of the World Council of Churches”, Battlepoint, 17, 3, (NZ, March 1979), 5 –
6.
48 Battlepoint, 20, 3, (NZ, September 1981), 1, 30 – 35.

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Battlepoint in the 1980s

In some of the earliest issues of Battlepoint topics such as Salvation Army music, children’s and youth
work and evangelism were discussed at length and this continued during the 1980s. Other ‘in-house’
topics included the New Zealand Salvation Army’s celebration of its first centenary, the charismatic
movement and spiritual gifts, the treatment of officers who resigned from ‘the work’ and the changing
role of missionaries. Cultural and societal issues included poverty and affluence, the future of
employment, the care of the young, single mothers and their babies, IVF treatment, racism,
Salvationist involvement in politics and the New Zealand Salvation Army’s opposition to the New
Zealand government’s intention to ratify the United Nation’s Convention on the Elimination of All
Forms of Discrimination Against Women. Major topics covered included Salvation Army social
work, homosexual law reform and the peace and anti-nuclear movements.

Social work and evangelism

The September 1980 issue of Battlepoint focussed on the Army’s commitment to social work and
evangelism. In “Soup, soap and salvation”, Cyril Bradwell looked at the history of the Army’s social
work over the previous century. In “Social work....and evangelism”, Patricia Hocking considered the
different approaches to social work by Christian and non-Christian social workers. In “The Kaitaia
work scheme”, Colleen Marshall gave an account of the Army’s job creation schemes for the 400
unemployed in that small town of 4-5000 people. In “Understanding the alcoholic”, Jamie Ford wrote
of his concern about the shortage of workers within his field of alcoholism.49

In a later issue, Commissioner Bram Cook wrote of his continuing work as a medical doctor on
retirement and mentioned the many retired officers who continued to offer their time and skills in
Army institutions or other charitable organisations.50 Battlepoint also reported on Captain Joan
Hutson’s comprehensive submission to the New Zealand Government asking that “an adult personal
guardian … be the birthright of every child”. Hutson’s concern came from her work in Salvation
Army children’s homes and led to this eventually becoming law in New Zealand.51

The Homosexual Law Reform52

If ever Battlepoint had wanted to find a topic that would arouse much controversy, this was it! When
Labour politician Fran Wilde presented her bill to parliament for debate in 1985, it became a very hot
topic within society generally. Many churches began formulating their own attitudes towards the
subject and raising this with their congregations. The territorial leaders in New Zealand began
disseminating views against the bill which inevitably divided Salvationists in New Zealand in a way
that was quite a new and uncomfortable situation for many.

Some Salvationists expressed their unhappiness at the territory not providing information to
help them understand all the issues surrounding the topic. They felt this left them unable to make a
decision on the topic and whether or not to sign the petition that the Army was circulating. Battlepoint
therefore tried to collate as much material as possible from both Salvationists and non-Salvationists,

49 Battlepoint, 19, 2, (NZ, September 1980), 19 – 20.
50 A. Bramwell Cook, “Retirement”, Battlepoint, 21, 1, (NZ, March 1982), 21 – 22.
51 Joan Hutson, “The Salvation Army asks for sweeping law reform”, Battlepoint, 21, 3, (NZ, November 1982), 15 – 17.
52 For more on this topic, see Ian Hutson, “The Salvation Army and the 1985 Homosexual Reform Bill in New
Zealand”, Australasian journal of Salvation Army history, 3, 1, (March 2018), 104 – 122.

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supporters and those against the bill. Some readers provided material for consideration and
Battlepoint endeavoured to remain objective by covering a range of views along with information in
its June 1985 issue.53

As time went by, it became quite evident that Battlepoint’s readership was divided and many
readers interpreted Battlepoint as sympathetic towards the homosexual community. This created some
difficulties with the typist refusing to type what was perceived to be sympathetic material. This
impasse was resolved when someone else took over that role and Battlepoint continued publication.
The next few issues published responses on this topic with one young officer writing for further
information on the subject which was replied to in the same issue. He also thanked Battlepoint for
inviting someone from the Gay Rights Centre to write on the topic and thereby give another
perspective.

The Peace Movement and Anti-Nuclear sentiments

During the mid-1970s and through the 1980s the peace movement was covered in a few articles.
There was a report in Battlepoint of Wellington Citadel Corps acknowledging International Peace
Sunday on 5 August 1984.54 A Battlepoint subscriber wrote a review of Jurgen Moltman’s book The
experiment hope after a request to reprint a review on the book in The officer was declined.55 Further
material on peace was included in a later issue of Battlepoint along with some excerpts from material
published by both the Methodist and Presbyterian churches. It was hoped that more readers would
share their thoughts on these topics as the anti-nuclear topic along with the peace movement were of
great concern among the New Zealand general populace. Unfortunately, this did not generate much
material from contributors. However, Battlepoint received a response from Bruce Barnitt, the editor
of The Christian Pacifist Society Bulletin who had been invited to write an article.56

The Salvation Army in New Zealand reaches its first centenary

Battlepoint reflected this milestone with a book review by Peter Lineham, a university lecturer and
writer on church history of Cyril Bradwell’s Fight the good fight written for the centenary of the Army
in New Zealand;57 an article from Brian Thompson discussing whether Salvationists had become
more middle-class over these 100 years,58 and a light-hearted quiz, “The alternative centenary
competition.”59 The editor also reported on his interview with General Jarl Wahlström in New Zealand
for the congress meetings,60 and Major Graeme Smith, congress organiser referred to the centenary
in his article “Let’s celebrate.”61

Editors and business managers

Battlepoint had ten editors and thirteen business managers in its 25 years of operation. Harold Hill

53 Battlepoint, 24, 4, (NZ, June 1985), 12 – 24.
54 Battlepoint, 24, 1, (NZ, September 1984), 13 – 14.
55 Battlepoint, 24, 1, (NZ, September 1984), 18 – 19.
56 Brian Barnitt, “A testimony”, Battlepoint, 24, 3, (NZ, March 1985), 10 – 13.
57 Battlepoint, 22, 3, (NZ, April 1983), 10 – 14.
58 Battlepoint, 22, 3, (NZ, April 1983), 15 – 19.
59 “The alternative centenary competition”, Battlepoint, 22, 3, (NZ, April 1983), 8.
60 Battlepoint, 23, 1, (NZ, September 1983), 5.
61 Graeme Smith, “Let’s celebrate”, Battlepoint, 23, 1, (NZ, September 1983), 3 – 4.

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and Howard McDonald completed their terms in September 1966 and were replaced by Roger
Cresswell as editor and Wendy Albiston (later Cresswell) as business manager. They were followed
by Colin Moore and Helen Thatcher (later Moore) from the March 1969 issue. This pattern whereby
a married couple acted as editor and business manager continued for some years.

Editors were generally free to decide on topics to be covered but in September 1983 the board
also discussed topics they felt worthy of attention for discussion in Battlepoint. Some concern was
expressed by at least one subscriber who, on reading the minutes of this board meeting wrote asking
whether the board was now making decisions concerning Battlepoint’s content, thereby limiting its
role as an open forum. The editor’s note assured readers that this did not mean the board was
interfering in anyway at all but came about from a comment raised by the editor at that meeting.62
Nevertheless, in order to attract greater attention and interest in Battlepoint, it was decided to highlight
the main topic within each issue on the front cover. This began with the June 1985 issue with
Stewardship and the Homosexual Law Reform being highlighted.

Battlepoint goes it alone

While Battlepoint began as a SASF magazine with the aim of providing “a forum for student opinion,
a gazette of student activity and a challenge to student witness”,63 by the late 1960s, a decline in SASF
activities followed by the eventual demise of the SASF in New Zealand led to the formation of an
editorial advisory board. The board’s main task was to advise the editor on editorial policy and appoint
a new editor when the current one resigned.

The first formal meeting of the editorial advisory board occurred on Saturday 30 November
1971. Present were Colin Moore (chairperson and out-going editor), Brian Thompson (Secretary),
Roger Cresswell, Helen Moore (outgoing business manager), Rob Jackson (incoming editor) and Kay
Jackson (incoming busines manager). Apologies were received from Captain Brian McStay (SASF
vice-president), Terence Aitken and Ross Gittens. With a changing membership over the years, the
editorial board continued until Battlepoint ceased. Among decisions made at this first meeting was
that the board should meet three times a year (April, August, November being suggested), that a
quorum should be four members and that there be co-operation with Impact, an Australian SASF
magazine.64

The business of producing a quarterly magazine

From its inception, Battlepoint frequently experienced financial difficulties due in part to some late
subscription payments, an inability to increase subscriber numbers much past 300 and ever-increasing
costs of production and postage. The lack of money and pleas for subscriptions to be paid was a
constant theme throughout Battlepoint’s existence. This concern was first revealed in the second issue
where the price was still one shilling and sixpence per copy with six shillings being the annual price
for four copies, requiring almost 100 subscribers to cover costs. It cost seven pounds to produce each
number making it close to thirty pounds per year. One hundred and fifty copies had been posted out
but only 36 people had paid a subscription.

Subscriptions were increased as the years went by to cover increases in printing and postage.

62 Battlepoint, 23, 2, (NZ, December 1983), 14 – 15.
63 Battlepoint circular prepared by Harold Hill around July 1963 and located in Battlepoint Editorial Papers held by
Margaret Thompson.
64 Battlepoint Editorial Advisory Board minutes, 30 November 1971.

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The annual subscription was NZ$1.50 by 1971, NZ$2.00 in 1972, NZ$3,00 in 1978, NZ$5.00 by
1983, NZ$7.00 soon after and NZ$8.00 in 1985. There was an extra charge for overseas subscriptions.
There were 200 subscribers in 1965, 280 in 1971, 247 in 1978, 297 in 1979, 314 in 1983, nearly 300
in 1985 the subscribers however dropped to 197 in 1986.

From June 1966, Battlepoint was typeset and printed by the Pahiatua Printing Company, it being
felt that a high standard of printing was “appropriate to the readership of Battlepoint”.65 But the
magazine’s straightened financial situation was apparent with only three issues published in 1980, the
first being in June rather than March. From then on, although the A4 folded paper size remained, it
was no longer typeset nor printed on glossy paper.

Deficits recorded included $288 by January 1979, $180 in 1982, $741 in 1983 and $176 in
1984. Measures undertaken to deal with these included donations from sympathetic long-term
supporters (1985), the suggestion of gift subscriptions and a proposal that an Associateship of
Battlepoint be offered for $NZ20 per annum. This would entitle the reader to receive all board minutes
and any other board news as well as all issues of Battlepoint.66 Neville and Margaret Johnson even
advanced some of their own money, subsequently reimbursed to cover deficits during their tenure.67

Supporters and detractors

In its early years, Battlepoint had the encouragement and blessing of several senior officers even if
they questioned some of the content in relatively mild or congenial terms. One name that particularly
stands out as a strong supporter and encourager of both the SASF and Battlepoint was Commissioner
Alfred Gilliard. On learning of his death Margaret Hay and Brian Thompson wrote tributes and a
portrait by artist Clive Luscombe accompanied these in the December 1973 issue.68 Colonel (later Lt-
Commissioner) Bram Cook was a very supportive chief secretary in New Zealand when Battlepoint
began and he remained a loyal supporter and contributor throughout his lifetime.

Clive Luscombe’s portrait of Commissioner Alfred Gilliard69

65 Battlepoint Editorial Advisory Board minutes, 30 November 1971.
66 Battlepoint Editorial Advisory Board minutes, 13 November 1982.
67 Battlepoint Editorial Advisory Board minutes, 24 September 1983.
68 Battlepoint, 11, 2, (NZ, December 1973), 2 – 4.
69 Battlepoint, 2, 2, (NZ, December 1964), inside front cover.; reprinted in Battlepoint, 11, 2, (NZ, December 1973),
inside front cover.

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Several Salvation Army missionary officers found Battlepoint useful for giving accounts of
their experiences working in other countries. An example of this was the account recorded in
September 1964 issue from Lieut. Colonel Philip Rive. He had spent 35 years teaching in Rhodesia
(now Zimbabwe) and during an interview by someone from Battlepoint, presumably Harold Hill the
editor at the time, he made a call for qualified people in a number of fields to offer their services in
areas of need such as medicine and secondary school teaching.70 Brigadier Jean Gould wrote
concerning the need for literature programmes in India and neighbouring countries and suggesting
how interested SASF members could help.71 Battlepoint was also appreciated by many for the full
account it was able to record of the “Fred Brown Affair” as some British readers had been unable to
learn of this in their home territory.

Other officers who showed their support for Battlepoint included Brigadier Christina
Henderson (secretary for education), Lt. Colonel Ernest Elliot (territorial youth secretary) and Major
Joyce Cathcart (Sydney training college). The magazine also published interviews with General
Frederick Coutts who was a keen reader and subscriber72 and General Eric Wickberg.73 When Coutts
was promoted to Glory, his widow sent a thank you letter and a generous donation in response to a
sympathy card sent by Battlepoint’s editor.

Battlepoint constantly reminded readers that its aim was “to provide a forum for the discussion
of matters of mutual interest to Salvationists and other Christians.” Different editors did to some
extent give the magazine something of their own personal touch, especially in the editorials and in
the people they approached for articles on specific topics or when there was insufficient unsolicited
material available for publication. However from 1970, they were always accountable to the board.

It is the opinion of Thompson that most of the expressed antipathy towards Battlepoint occurred
largely once the SASF folded and Battlepoint and its board, along with its editor and business
manager were essentially left ‘high and dry’. Many of those who criticised Battlepoint had difficulty
in accepting its independence and freedom to write articles not submitted to the hierarchy for
evaluation and censorship. The idea that soldiers could speak out without THQ approval was
anathema to some.

An example occurred in March 1971 when the editor, Colin Moore wrote a fictional account
about a proposed officer training institute.74 While written in a satirical manner, he actually presented
some very worthwhile suggestions for an actual training facility and programme. Major Joyce
Cathcart of Sydney commented positively on Moore’s article and outlined some weaknesses in the
current training programme as well as attempts being made to update it.75 On the other hand, Captain
Brian McStay of the New Zealand training college was not so conciliatory; in fact he was quite
scathing.76 Interestingly some of the ideas put forward by Moore in 1971 were quite prophetic as they
described in some measure what eventually developed at the Sydney Salvation Army college for
officer training in the 1980s and the New Zealand college in the late 1990s.

70 Battlepoint, 2, 1, (NZ, September 1964), 7 – 8.
71 Jean Gould, “Literature programme in India and neighbouring countries”, Battlepoint, 3, 3, (NZ, March 1966), 17 –
20.
72 Battlepoint, 6, 4, (NZ, June 1969), 11 – 15.
73 Battlepoint, 9, 4, (NZ, June 1972), 7 – 11.
74 Battlepoint, 8, 3, (NZ, March 1971), 2 – 4.
75 Battlepoint, 8, 4, (NZ, June 1971), 6 – 7.
76 Battlepoint, 8, 4, (NZ, June 1971), 5 – 6.

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Challenges in final years
By mid-1986, Battlepoint was facing some serious challenges and a special meeting of the editorial
advisory board was held on 17 July 1986 to consider the subscriber position. An approach by the
editor on behalf of the board to Commissioner Wesley Harris77 drew the response that if the magazine
met “a perceived need among Salvationists, it would revive and live on; otherwise it would die.”
Further he stated that he would offer no support and that “the paper which had desired freedom must
stand or fall on that freedom.”78 Later in 1988, the new chief secretary, Colonel Arthur Thompson,
who had known of Battlepoint in the 1960s when on missionary service in Rhodesia, commented that
“the repression of criticism of Army administration or methods has lifted” and wondered “whether
there is a need or a market for Battlepoint as there once was.”79

In an effort to boost circulation, a new flier was prepared and despite the territorial commander’s
misgivings, many officers and divisional commanders continued to be positive and helpful to
Battlepoint and were happy to forward the names of local officers who might be potential subscribers.

Battlepoint publicity pamphlet, 1986
When a new editor was needed in 1988, the board eventually appointed an officer, Major Mervn
Layt. This however was not acceptable to Commissioner Harris who forbade it. Harris wrote to the
chief secretary Colonel Ken Bridge about this, noting that “Battlepoint has over the years prided itself
on its independent stance and successive territorial commanders have accepted this even when at
times their administrations have been criticised.” He also believed that “under the editorship of an
officer, who in one sense is an official of the Salvation Army, [Battlepoint’s] independence could be

77 Letter, Margaret Thompson to Wesley Harris, (5 October 1986).
78 Letter, Wesley Harris to all NZ Officers, (27 October 1986).
79 Letter, Arthur Thompson to Margaret Thompson, (15 November 1988).

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affected and /or the officer editor be put in an invidious position.” 80
This belief that Battlepoint had prided itself on its independent stance seems somewhat

misguided given that many efforts had been made since the SASF folded to have a continuing
relationship with THQ plus the fact that from its foundation, Battlepoint was accepted by many senior
officers on the grounds of it being “semi-official.”

Battlepoint’s demise

The final edition of Battlepoint was published in December 1988 in the belief that a young
Salvationist had accepted the position of editor and the son of Major Layt would act as business
manager.81 However this did not eventuate, apparently due to unforeseen difficulties the potential
editor had in fitting this in with the completion of his university qualifications.

Both before and after this edition, board chairperson Corps Sergent-Major Cyril Bradwell sent
out several letters to subscribers informing them of Battlepoint’s difficulties. Finally in a May 1990
letter addressed to all subscribers, Bradwell advised them of the board’s decision to cease
publication.82 He stated that “[a]s there was no resolution of the editorial difficulties the Board
regretfully had no alternative but to confirm the resolutions outlined [previously] and make a final
decision to cease publication of Battlepoint. Accordingly the Board had agreed that the financial
records of Battlepoint will be audited and any monies left in hand will be donated to the Officer
Training College Memorial Book Plan. The books, correspondence and records of Battlepoint will be
entrusted to the care of The Salvation Army Historical Trust in New Zealand.”83 And so it was that
after 25 years Battlepoint ceased publication.

Conclusion

Battlepoint was a valued vehicle, seen by some as a safety valve for releasing frustration as well as a
vehicle for expressing concerns about various aspects of Army administration, worship style and
evangelism. It provided information on positions available on the mission field, doctrinal teaching
and kept readers informed of movements within the wider church body, and on cultural and societal
issues. To some degree Battlepoint echoed the events and thoughts that arose throughout the years it
was published and thus provides an historic insight into issues and concerns both of Salvationists and
the Christian church generally throughout its lifetime.

Battlepoint had many readers overseas. It welcomed Australian readers in June 196884 and those
from the USA in June 1970.85 A report in the September 1970 issue noted that the magazine was being
distributed throughout New Zealand, Australia, UK, USA, Canada, Western Samoa, Norfolk Island,
South America, Nigeria, Rhodesia, Zambia, India and Papua New Guinea.86

It always had difficulty in gathering enough contributor material to print every three months.
This meant that Battlepoint frequently needed to fall back on reprinting articles from other
publications in order to provide thoughtful reading and encourage reader response. Expanding the

80 Letter, Wesley Harris to Ken Bridge, (19 August 1988).
81 Battlepoint, 98, (December 1988).
82 Letter, Cyril Bradwell to Battlepoint subscribers, (May 1990).
83 Letter, Cyril Bradwell to Battlepoint subscribers, (May 1990).
84 Battlepoint, 5, 4, (NZ, June 1968), 2.
85 Battlepoint, 7, 4, (NZ, June 1970), inside back cover.
86 Battlepoint, 8, 1, (NZ, September 1970), 9.

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number of written contributions from New Zealand writers was an ongoing concern but those who
did contribute over the lifetime of the magazine largely revealed much maturity, depth of thought,
and a wide reading range. Battlepoint always had its detractors especially once it no longer
represented the SASF and from 1970, with an editorial advisory board that could make decisions
without oversight from THQ.

Since Battlepoint folded, nothing else had taken its place and the voice of Salvationists, students
or otherwise is not often heard. Even attempts from the 1960s to increase some democracy within the
Army such as with corps councils and advisory boards seem to have faltered over time. Over the last
40 or 50 years many changes have occurred within the administration and many earlier practices as
laid out in the various Orders and Regulations have been relaxed or have disappeared. Even though
there are different challenges, it appears that there is now little opportunity for the voice of the
membership to be heard or appreciated. Democracy is a fragile thing needing constant nurturing and
vigilance. It would be a great pity if the voice of the rank and file was lost completely.

SALVATION ARMY HISTORY SNAPSHOT

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 38

DEDICATED TO RESCUE
THE BROWNLIE SISTERS OF DUNEDIN, NEW ZEALAND

William (Bill) Allott

The Salvation Army is known for its social services but the origin of this aspect of its ministry is not
always clear. This is not surprising as those involved gave little priority to the recording of their
actions for posterity. Nor did they want to focus on the plight of those they were helping. In the 29
issues of the New Zealand War cry in 1883, the first year of the Army’s operations in New Zealand,
there is only one mention of social action. This was in a report by G. A. P. (George A. Pollard), the
National Commander of New Zealand, in the third War cry under the heading, “How we march along
– two rescued women”. Pollard commented:

One religious authority stated that our meetings had a most demoralising effect, and repeated the
statement of the Bishop of Oxford that gross immorality resulted therefrom (which statement, by
the way, the said Bishop was unable to prove when requested to do so, acknowledging that he
spoke from rumours that had been circulated to that effect), and on the very day that these
statements were published in Dunedin we were arranging for Christian homes for two out of three
God had used us to rescue from the streets of this fair city, and who, the police inform us were
among the worst of that class in the town.1

The traditional beginning of Salvation Army social work in New Zealand was recorded in a
thesis entitled An outline history of The Salvation Army in New Zealand, submitted by Cyril Bradwell
for the degree of Master of Arts with Honours in History at Canterbury University in 1950. He stated:

The beginnings of the Army’s Rescue Work for fallen women in New Zealand provide a noble
example of how urgent needs were met by quick and decisive action. Some early women converts
in the Wellington City Corps. Mrs. Rudman and Mrs. Hawker, were moved to do something by
the sight of prostitutes on the streets of Wellington. They opened their own homes to some of
these women as well as to unmarried mothers-to-be whom they met in the poorer districts. Similar
self-sacrificing work was begun in Dunedin by two sisters named Brownlie,2 who had been
attracted to the Salvation Army by the striking personality of a remarkably gifted woman, Captain
Nellie Barnard.3 The sisters Brownlie at their own expense rented and furnished a house in Howe
Street, Dunedin, as a home for converted prostitutes. As soon as funds were available and suitable
accommodation could be obtained, Army Headquarters relieved these voluntary workers of the
responsibility.4

The following article focuses on the role of the Brownlie sisters who were dedicated to the
rescue of women in Dunedin.

In newspapers and Army publications, the Brownlies are rarely referred to by their Christian
names. They are commonly Miss Brownlie or the Misses Brownlie. The older sister, Helen Scott

Reference citation of this paper; William (Bill) Allott, “‘Dedicated to rescue. The Brownlie sisters of Dunedin,
New Zealand”, The Australasian journal of Salvation Army history, 6, 1, 2021, 39 – 49.
1 “How we march along – two rescued women,” War cry, (New Zealand, 30 June 1883), 1.
2 This early Dunedin history may have come from an R. T. Hughson manuscript. His father was one of the first Army
soldiers in Dunedin.
3 See later discussion on Captain Barnard’s officership at Dunedin Corps.
4 The thesis was updated, expanded and later published as Cyril R. Bradwell, Fight the good fight. The story of The
Salvation Army in New Zealand, 1883 – 1983, (Wellington, NZ: A.H. & A.W. Reed, 1982), 50. Similar information
appeared in John C[harles] Waite, Dear Mr Booth, Some early chapters of the history of The Salvation Army in New
Zealand, (Wellington, NZ: The Salvation Army Territorial Headquarters, n.d.), 62.

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 39

“Miss Brownlie,” possibly Helen Scott Brownlie5

5 Bradwell, Fight the good fight, facing page 69.

The Australasian Journal of Salvation Army History, Volume 6, Issue 1, 2021. Page 40

Brownlie, was born on 26 April 1838 at Blantyre, Lanark, Scotland while Barbara Douglas Brownlie
was born there on 31 January 1841. In 1861, their father was listed as a warehouse worker.6

Helen’s arrival in New Zealand has still to be ascertained, but Miss B. D. Brownlie was a
passenger on the new 962 ton Christian M’Ausland, that arrived in Port Chalmers, Dunedin, on 18
January 1870 from Glasgow.7 She was about to turn 29 years of age.

In 1872, a Dunedin importing and warehousing company, Sargood, Son and Ewen advertised
for a hat trimmer. People interested were asked to apply to Miss [Barbara] Brownlie.8 The following
year a Miss [Helen] Brownlie, “[l]ate at Herbert Haynes & Co.”, indicated that she had commenced
a millinery business in the Galbraith Buildings at [9] Princes Street,9 on the left side from the
Octagon.10

An early example of an advertisement for Brownlie’s shop11
The Evening star of 18 August 1876 contained a notice which indicated Barbara Brownlie had
been admitted into partnership with her sister and that they would trade as H. and B. Brownlie,
Milliners and Baby Linen Importers. It also noted that for the previous two-and-a-half years Barbara
had been at “Home” where she had established agencies in London and Glasgow. One of these
agencies had staff members visiting Paris once a month during the millinery season, so ladies in
Dunedin could depend on the regular supply of the choicest styles.12 Subsequent H. and B. Brownlie
advertisements appeared in various newspapers and promoted the latest fashions, millinery, including
mourning millinery, baby linen, underclothing, corsets, boys suits and patterns for ladies’ and
children’s dresses.

6 1861 Scottish Census.
7 “Shipping”, Otago daily times, (NZ, 19 January 1870), 2.
8 See for example “Advertising”, Evening star, (NZ, 6 September 1872), 3.; “Advertising”, Evening star, (NZ, 5 August
1873), 1,3.
9 “Advertising”, Evening star, (NZ, 25 February 1873), 4.
10 1885 – 1886 Wise’s NZ Post Directory.
11 “Advertising”, Tuapeka times, (NZ, 10 April 1873), 4.
12 “Notice of partnership”, Evening star, (NZ, 18 August 1876), 2.

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An example of a series of advertisement for H. and B. Brownlie13

Considering their Scottish origins, the Brownlie sisters were probably Presbyterians. So what
caused them to throw in their lot with The Salvation Army? Bradwell suggested that they were
attracted “by the striking personality of a remarkably gifted woman, Captain Nellie Barnard”. It’s
difficult to date when this could have happened as Barnard was not a cadet at Lyttelton until July
1885.14 However, she was listed among those present at the Army’s first meeting in Dunedin,15 so it
was probably as a Dunedin soldier that she influenced the Brownlie sisters.

In July 1885, a Miss Brownlie was a speaker at a monthly Gospel Temperance meeting,16 which
showed some allegiances to The Salvation Army’s stand against alcohol. Then in September of the
same year, one of the sisters spoke at the monthly meeting of the North East Valley Blue Ribbon
Association in the Presbyterian Church.17 The Blue Ribbon Army/Movement was a gospel
temperance movement commenced by Mr Richard T. Booth (no relation to William Booth). One
report of the meeting stated Miss Brownlie focused on,

.. the apathy existing among all temperance people in reference to the licensing elections. The
speaker gave an interesting account of the work done by ladies in Dunedin in reclaiming men and
women from drunkenness. Votes of thanks were passed to speakers. Several persons signed the
pledge.18

13 “Wanted known”, Otago Witness, (NZ, 12 May 1883), 28.
14 War cry, (NZ, 11 July 1885). According to a gazetted announcement in the War cry, Captain Nellie Barnard was not
appointed to Dunedin until about October 1888. Corps reports bearing her name would suggest she was there until the
month before her marriage to Allan Fisher on 6 May 1889.
15 Bradwell, Fight the good fight, 9.
16 “Advertising”, Evening star, (NZ, 17 July 1885), 3.
17 Evening star, (NZ, 19 September 1885), 2.
18 Evening star, (NZ, 19 September 1885), 2.

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At another Gospel Temperance Meeting in October, one of the Miss Brownlies gave an address,
where it was stated, Miss Brownlie,

… pointed out the need that existed for women’s work amongst the lapsed masses of the
population, and referred to some dissipated characters who had been sought to be reclaimed. Some
of these cases proved hopeful, and others only showed the terrible character of the drink curse.
She also referred to the necessity for a proper representation of the principles of total abstinence
in the civic and political councils of the nation.19

That same month there was an indication that the Brownlie sisters were supporting the activities
of The Salvation Army. This came in a notice in the Otago daily times that tickets could be obtained
from the Misses Brownlie’s shop at 9 Princes Street, Dunedin, for the “Monster Tea” at the Garrison
Hall during the visit of Marshall [Ballington] Booth.20

Advertisement showing Miss Brownlie’s assistance for The Salvation Army21

Women’s refuge in Dunedin

A Female Refuge which could receive 18 women had been opened in Dunedin by a group of
philanthropic local women in 1873. It was for destitute women who were pregnant and single. It did
not however provide childbirth facilities.22 A report of the 1875 Annual General Meeting of the
subscribers to the Dunedin Female Refuge indicated that about 100 females and males were present
at the meeting in the Wesleyan Hall. The meeting was chaired by Judge Chapman and Bishop Nevil
and showed Christian intent as the meeting opened with prayer and eight clergymen were present.
During the meeting, officers were re-elected, and eight women joined the working committee and
twenty others to a general committee. The matron was a Mrs Snowden.23 Officers and committee
members were named but there was no mention of the Brownlie sisters.

In the middle of 1885, the newly formed Women’s Christian Temperance Union purchased the
Star and Garter Hotel in Dunedin and renamed it Leavitt House. There was some doubt as to how
they would use this facility and a George Broadbent, who at one stage was acting treasurer of the
Dunedin Salvation Army Corps, wrote a letter to the Evening star. He felt a great injustice had been
done when the Managing Board of Leavitt House passed a resolution that no unfortunate woman was
to be received in the Home who happened to come through The Salvation Army.24

This brought a response from the president of the Dunedin branch of the Women’s Christian
Temperance Union, Catherine Fulton. She wrote,

19 Otago daily times, (NZ, 12 October 1885), 2.
20 “Advertising”, Otago daily times, (NZ, 3 October 1885), 1.
21 “Advertising”, Otago daily times, (NZ, 3 October 1885), 1.
22 Alison Clarke, Born to a changing world. Childbirth in nineteenth-century New Zealand, (Wellington, NZ: Bridget
Williams Books Limited, 2015), 79. This refuge predated the Army’s Rescue Home by 13 years.
23 Otago Daily Times, (NZ, 20 October 1875), 2.
24 George Broadbent, “Home for fallen women”, Evening star, (NZ, 19 October 1885), 2.

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Leavitt House was never intended for a refuge, an admirably- conducted institute of that kind
having already been in existence for many years. ... We therefore decline to receive inmates
suitable for the Refuge,25

and by implication the kind of people that the Army was influencing. The house was used to provide
accommodation for women along with temperance-related programmes for children.26

In a subsequent letter George Broadbent responded that as “Leavitt House was never intended
to be made a home for the fallen. … we may step in, and, with the help of the public, do it in thorough
Salvation Army style”.27 A letter written by Adjutant Graham of the Dunedin Corps to the Editor of
the Evening star noted that Salvationists had provided accommodation in their own homes for female
converts and that it was the Army’s intention to open a Rescue Home. A female Rescue Home had
been opened by the Army in Christchurch in November 1885; Graham believed his corps could do
similar as he wrote,

… in Dunedin we have had to deal with women who were anxious to leave the life of sin and
shame into which they had fallen. In many instances, when such have come to our notice, our
soldiers have opened their homes, and cheerfully shared their food and house accommodation
with those they sought to save.... For some time... those seeking deliverance from their life of
shame have been increasing... [We] will therefore commence a “rescue home” as soon as
possible…28

Miss Brownlie and The Salvation Army Rescue Home, Dunedin

A significant report about the commencement of The Salvation Army Dunedin Rescue Home
appeared in the War cry early in 1886. The report, written by Helen Scott Brownlie, stated,

Rescue Home, Dunedin. We opened our Home for the poor fallen ones on Thursday, 14th January.
It was with thankful hearts to the giver of all good things that we entered the large and
commodious house in Howe Street. Mrs Graham, our Superintendent, with Captain Clark and her
assistants, welcomed us with smiling, happy faces. We were all glad in the Lord, so glad and
gratified for the shelter provided for the perishing. It was very pleasing to us Army people to have
so many people from other churches rejoicing with us. H. S. Brownlie For Superintendent
Graham.29

A few days before the War cry report, another appeared in the Otago witness. The local paper
provided details concerning the Army’s home. It was a building in Howe Street, known as Leith
House, which was formerly used as a servants’ home. It was secured for 12 months at a rental of £75
per annum. The house contained 14 bedrooms and needed furnishing.30 There’s no indication that
this Home had been rented and furnished by the Brownlies or that it already functioned as a rescue
home, as suggested in the Bradwell thesis. It is difficult to work out the Brownlies’ relationship with
this Rescue Home in Dunedin as neither of them were mentioned as being on the staff at its opening.
However the report in the Otago witness stated, “[a] rescue home is also to be started in Wellington,
and Miss Brownlie has given her services as superintendent of the home, and will shortly leave for

25 Catherine Fulton, “Leavitt House”, Evening star, (NZ, 21 October 1885), 2.
26 See for example, “Advertising”, Evening star, (NZ, 16 November 1885), 3.; “Advertising”, Evening star, (NZ, 20
November 1885), 3.; Otago daily times, (NZ, 19 November 1885), 1.
27 George Broadbent, “Leavitt House”, Evening star, (NZ, 23 October 1885), 4.
28 Graham, “A Rescue Home”, Evening star, (NZ, 19 December 1885), 1.
29 H. S. Brownlie, “Rescue Home”, War cry, (NZ, 30 January 1886), 2.
30 “Local and general,” Otago witness, (NZ, 9 January 1886), 9.

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the purpose of undertaking the duties in connection with it.”31 Wellington’s Evening post was clear
and gives additional support to the idea that Miss Brownlie was to relocate to Wellington, it stated;
“a Female Rescue Home is to be opened in Wellington shortly, Miss Brownlie taking the
superintendency.”32 If Brownlie had not had some experience at the Dunedin Rescue Home, would it
have been likely that she would become superintendent of the Rescue Home in Wellington, especially
that she was not an officer of The Salvation Army?

Brownlie’s move to Wellington seemed to be secure and permanent as it appeared stock was
being sold in anticipation for the move to Wellington. An advertisement in the Evening star
announced the reduction of stock prior to “Miss Brownlie leaving for Wallington”.33

Clearance of stock announcement for Miss Brownlie to move to Wellington34

In February 1886, a War cry report of a night meeting with “inmates” of the Dunedin Rescue
Home noted that “Sister Brownlie finished up with a few very solemn words on a sure and certain
reaping of that which we sow”.35 The reference to this Miss Brownlie as “Sister”, along with the “us
Army people” in the above H. S. Brownlie War cry report, would seem to confirm the soldiership of
one or both of the Brownlie sisters. There is also a photo of a “Miss Brownlie” possibly in Army
uniform facing page 69 in Cyril Bradwell’s Fight the good fight; reproduced in this article on page
40. There is every likelihood that this was Helen Scott Brownlie.

A month later, it was noted that Miss Brownlie was “of the Rescue Home, Dunedin.”36 In fact,
a report referred to “Miss Brownlie” as “the sole manager of the Home for Fallen Women” in
Dunedin.37 She was then described as a trustee of the Home.38 This is confusing as it’s unlikely that
Miss Brownlie was a trustee of The Salvation Army Rescue Home as that wasn’t the nature of its
governance. It is also doubtful that The Salvation Army would officially call its Rescue Home a Home
for Fallen Women, though journalists, and some Salvation Army officers, in their public utterances,
carelessly used the expression.39 In the same month, March 1886, when the Army celebrated its third
anniversary, Adjutant Graham was assisted in an anniversary meeting by Miss Brownlie of the Rescue
Home, Dunedin.40

31 “Local and general,” Otago witness, (NZ, 9 January 1886), 9.
32 Evening post, (NZ, 11 January 1886), 2.
33 “Advertising”, Evening star, (NZ, 15 January 1886), 3.
34 “Advertising”, Evening star, (NZ, 15 January 1886), 3.
35 War cry, (NZ, 27 February 1886), 2.
36 Western star, (NZ, 20 March 1886), 2.
37 Evening star, (NZ, 15 March 1886), 2.
38 New Zealand times, (NZ, 18 March 1886), 2.; New Zealand mail, (NZ, 19 March 1886), 14.; North Otago times, (NZ,
19 March 1886), 4.
39 Although William Booth later used the title, “The Rescue Homes for Fallen Women” it was also written as “Rescue
Homes (Fallen women)”, William Booth, In darkest England and the way out, (London, UK: The Salvation Army,
1890).
40 Western star, (NZ, 20 March 1886), 2.

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Back in January 1886, it had been announced that Miss Brownlie had offered her services as
superintendent of a rescue home planned in Wellington.41 In April notices started appearing to the
effect that the Brownlie millinery business was for sale. They stated in part,

Misses Brownlie beg to announce that they are altogether retiring from business … The business
has been established for thirteen years, and during even these last few years of commercial
depression [our business] has been conducted with profit.42

Helen and Barbara Brownlie failed to sell their shop and the following notice appeared in the
Evening star, in September 1886, “In consequence of Miss Brownlie retiring from the active
management of the business, it will in future be under the personal direction of Miss B. D.
Brownlie.”43

In April 1886, during Easter, Miss Brownlie spoke at a meeting about the Rescue Home44 and
also in this month, a Dunedin Corps War cry report recorded that,

Miss [Helen] Brownlie farewelled on Sunday night to a very crowded mass of saints and
sinners... She spoke of rescue in Dunedin and the success that had been won through
continual prayer and the help of the Saviour.45

Miss Brownlie and The Salvation Army Rescue Home, Wellington

A female Rescue Home was opened by The Salvation Army in Marjoribanks Street, Wellington on
24 April 1886.46 Helen Brownlie was then almost 48 years of age. In June, she indicated that she
proposed to be home every Monday from 2 till 5 o’clock for the purpose of seeing friends of rescue
work at the Rescue Home in Wellington.47 An April War cry had reported that there were 20 women
and two children resident in this Home.48 In August, Miss Brownlie was acknowledged as Matron of
The Salvation Army Rescue Home in Wellington,49 but in later 1886 newspapers she was described
as the Superintendent. Her name does not appear in the local papers after 1886.

The “at home” announcement for Miss Brownlie in support of the Rescue Home50

41 Western star, (NZ, 20 March 1886), 2.
42 “Public notices”, Evening star, (NZ, 6 April 1886), 3.
43 “Public notices”, Evening star, (NZ, 27 September 1886), 4.
44 Wairarapa daily times, (NZ, 26 April 1886), 2.
45 War cry, (NZ, 24 April 1886), 2.
46 NZ Heritage Centre and Archives records.
47 “Advertisement”, Evening post, (NZ, 1 June 1886), 2.
48 War cry, (NZ, 17 April 1886).
49 New Zealand times, (NZ, 12 August 1886), 4. Both Brownlie sisters were listed as Dunedin residents in NZ City and
Area Directories for 1886. In the publication for 1887 – 1888, neither of them is listed as residing in Wellington during
these years.
50 “Advertisement”, Evening post, (NZ, 1 June 1886), 2.

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During her time in Wellington, Miss Helen Brownlie travelled to secure funds51 and addressed
Army meetings in such places as Blenheim and Nelson. A report in a local newspaper on her address
in Nelson is quite revealing. The report stated,

At the meeting of The Salvation Army last night, Miss Brownlie, the Superintendent of the
Wellington Rescue Home, gave an address specially on rescue work. The speaker, who is
somewhat advanced in years, has a very kindly face, and speaks with a strong Scotch accent. She
handled her subject in a delicate manner, and those who went expecting revelations and the
holding up of shocking examples must have been disappointed, for the address was chiefly on
that charity that faileth not, the irresistible power of love, the importance of cultivating humility
such was exhibited by the Friend of Sinners; the importance of right home training (a mother’s
work she ranked next to the Saviour’s); and in denouncing the drinking habits of society, which
so largely contributed to increased vice in every community.52

After rescue work

From January 1887, advertisements for the millinery business again showed the name as “H. and B.
Brownlie”; it appeared the two sisters were again working with each other.53 At the end of 1887 a
meeting of the Dunedin Hospital Trustees received a letter from a member of the non-Salvation Army
Female Refuge Committee urging the need “for some speedy settlement of a home for receiving
lying-in patients of all classes”. She indicated that a letter had been received,

…from Miss Brownlie (the present tenant of the house in Hanover Street, known as Leith House,
and occupied by The Salvation Army as a Rescue House) to the effect that she could promise to
give up the house on or about the 1st of January 1888; and as all who know the house think it
would be suitable for a ‘maternity’.”54

Once again, it is not clear which Miss Brownlie sent the above letter. Barbara was still running their
Dunedin milliners’ shop, but it is possible that Helen had returned from Wellington. This letter seems
to imply that the Brownlies were paying the rent for a Rescue Home run by The Salvation Army.
Leith House had been rented by the Army for one year from January 1886. Did the Brownlies then
meet the rent for a further year? Whatever the situation of the Brownlies and the property, in July
1888, Leith House, Howe Street was advertised to be let by Mrs Muir of View Street which shows a
termination of relationship between the house and The Salvation Army.55

In 1890 the Brownlies were still connected with The Salvation Army, as in court it was heard
that a “Mrs Brownlie”, most probably Miss Brownlie “of the Salvation Army” was to take care of a
young woman rather than the girl be committed to “the Industrial School”.56 From this date no
information could be found to link the Brownlie sisters with The Salvation Army; however they were
still very active in Christian social causes.

A Miss Brownlie was elected a member of a committee of supporters of the Prohibition
movement at a meeting in the YWCA, Dunedin in 1891.57

51 “Local and general news”, Marlborough express, (NZ, 1 October 1886), 2.
52 “A noble work”, The Colonist, (NZ,7 October 1886), 3.
53 See for example, “Miss Brownlie”, Evening star, (NZ, 28 January 1887), 4.
54 “Hospital trustees”, Evening star, (NZ, 22 December 1887), 4. The Hanover Street location would appear to be
incorrect as the site of the original Rescue Home was Leith House in Howe Street.
55 “Late Advertisements”, Otago daily times, (NZ, 20 July 1888), 3.
56 “City Police Court”, Otago daily times, (NZ, 30 May 1890), 3.
57 Evening star, (NZ, 24 June 1891), 2.

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The signature of B. Douglas Brownlie headed page 101 of the 1893 petition to extend the
franchise to women in New Zealand. It was hoped that women electors would favour prohibition and
apply pressure on the liquor industry. The Misses Brownlie were living in Dunedin in the mid-90s at
York Place between Albert Street and the corner of Arthur and Rattray Streets.58 Albert Street is not
identified in the current Dunedin City map. Also, the sisters, with Mrs Captain Cook of The Salvation
Army, were appointed by the Women’s Franchise League to certify enrolments of women on the
rolls. The League’s aim was to extend the vote to women. It can be seen from the list below that their
business still operated from Princes Street.59

Note the names of Helen and Barbara Brownlie and Mrs Captain Cook60

58 1892 – 1893 NZ City and Area Directories.; 1896 Electoral Roll.
59 “Women’s Franchise League”, Evening star, (NZ, 23 September 1893), 3.
60 “Women’s Franchise League”, Evening star, (NZ, 23 September 1893), 3.

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In 1894, Peter Dick objected to the name of Barbara Brownlie appearing on the burgess list as
owner of a section in Bell Ward – the objection was disallowed, no notice having been given.61 In
August 1894, a Miss Hopkinson announced that she had taken on Miss Brownlie’s business.62

Helen Scott Brownlie and Barbara Douglas Brownlie were both listed on the 1896 Dunedin
Electoral Roll. They do not appear subsequently. There was a Helen Rose Brownlie who played tennis
and is also listed in Dunedin Electoral Rolls at the turn of the century. She should not be confused
with Helen Scott Brownlie.

At some point the Brownlie sisters returned to Scotland. They had been born at Blantyre,
southwest of Glasgow and Barbara Douglas Brownlie died on 14 June 1919 at Rothesay, on the Isle
of Bute, to the east of Glasgow. Her address was 16 Montague Street. Her sister, Helen Scott
Brownlie, was her executrix.63 Helen was then also living at Rothesay.

Helen Scott Brownlie was residing at 75 King Street, East Helensburgh, Scotland, when she
died on 3 March 1920. Confirmation was granted at Dumbarton on 14 June to her next-of-kin, John
Douglas Brownlie, a Glasgow dental surgeon.64 This would seem to be the Helen Brownlie that had
lived in Dunedin as Douglas was both the middle name of her next-of-kin and her sister.

A basic question remains. Did the Brownlie sisters take female converts and needy women into
their own home or did they just rent accommodation for them? Also, did the Brownlie sisters continue
their association with The Salvation Army during their latter years in New Zealand and Scotland?

In a lecture to cadets of London’s International Training College in the 1970s, Lt.-Colonel
Bernard Watson asserted that poverty-stricken people were rarely “joiners” as they seldom belonged
to any group, association or church. He suggested that the early Army was dependent on the
conversion of artisans and menial workers for it to become established. Additional to such converts
there were also some recruits like the Brownlies, who were committed Christians and people of
substance. They welcomed and were convinced by the Army’s temperance stance, its salvation
emphasis and its commitment to the effective, practical care of the needy.

Salvation Army History Snapshot

61 Evening star, (NZ, 26 February 1894), 3.
62 Evening star, (NZ, 18 August 1894), 3.
63 1919 Scottish Probate Register.
64 1920 Scottish Probate Register.

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An image of a Salvation Army missionary officer1

1 “The Army missionary officer”, The war cry, (Wellington, 3 September 1932), 1.

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