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History, Identity, and Destiny
by Commissioner Wesley Harris

HENRY FORD, the famous car maker, is reported to have said that ‘history is all bunk’. Some of us might have sympathized with that point of view when in our youth history seemed to be no more than long lists of names and dates we were required to memorize. But properly understood history is not all bunk and it is unlikely that a man as smart as Ford really thought so either.

History is corporate memory and a movement such as The Salvation Army without an awareness of its history could well suffer an identity crisis and be somewhat like a person with Alzheimer's disease. Unaware of where we have been we may have little clue as to where we are going.

If some among us have lost their identity cards a stiff dose of history might be prescribed. Wisdom was not born with our generation and we may learn from those who have gone before us – from their mistakes as well as their successes.

Jewish people have always regarded history as immensely important. As they have sought to go forward they have tended to look back for encouragement. The Old Testament shows that the Jews thought of Yahweh as the God of history and especially as the one who brought their forefathers out of bondage in Egypt.

With a similar perspective Dr G. Campbell Morgan declared, ‘History is His story if only we can get high enough to see it that way’. We may see Army history in the same light and perhaps take comfort from the words of George Bernard Shaw, ‘God is not in the hands of the Church. The Church is in the hands of God’.

But if we see the hand of God in the making of our movement we may also see how it has been molded by the conditions and cultures in which it has developed. For example, the social and economic situation in 19th century did much to shape us in our formative years.

Not only our organization but also our theology may have been affected by developments in the wider world. In Victorian times there was widespread belief in the inevitability of progress. Tennyson could write finely of ‘the one far off divine event to which the whole creation moves’ and from a different perspective Karl Marx could envisage a classless society. Things could only get better.

In this setting most evangelicals were post milleniallists who believed that the Church would win the world for Jesus and that then the Lord would come and set up his kingdom. As Professor Roger Green has pointed out William Booth believed that in this his Army had a leading role to play. Hence the huge expectations with which he led his troops into the fray. They were going somewhere. Victory was near – perhaps within 12 years!

Roger Green cites an article in All the World dated summer 1890 in which William Booth pictured London as the new Jerusalem with Hyde Park roofed in as the venue for non-stop congress meetings! It was heady stuff, but optimism – secular and ecclesiastical – was jolted by the horrors of the first World War and the revelation of the depths of depravity to which so-called civilized nations could sink.

Since, many evangelical Christians have become pre-milleniallists believing that the human state is such that only the return of Christ can sort it out and that it is vain to hope that we can win the world for Jesus. A study of Army songs might reveal some modification of expectations in this connection. The apostolic optimism with which we began is less evident today and so may be the cutting edge of our evangelism.

If 20th century wars had an indirect effect theologically they certainly had a serious impact on Army operations, particularly in Europe where our forces were often greatly reduced. In other parts of the world such as Africa, despite tribal and other conflicts, great growth has occurred.

The development of technology has been both a boon and a bane for the Army. For example, in many places the motorcar has made it easier for people to get to meetings and also for more to miss meeting and search for recreation at the sea or countryside.
The TV has led some to stay in front of the box instead of gathering for worship but has also provided some opportunities to reach a much wider circle. When I interviewed the late Commissioner Bramwell-Booth she agreed that through the mass media she had reached far more people after she was ninety-five than in all her years before that time.

William Booth is reported to have said that there should be adaptation of method but continuity of principle and his dictum has never been more pertinent than in our post modern world where change is rapid and can be destabilizing.

History is be like a broad river flowing steadily and carrying communication and commerce with it. Then the river changes its level and flows down rapids. Its course is broken by jagged rocks. There is turbulence, white water and whirlpools.

The period through which we are passing is like that. Whereas in the past change may have been gradual and predictable now it is speedy. Some find this intimidating and try to avoid the rapids by clinging to the bushes on the banks. Others face the challenge of change determined to ride the rough water, keep their balance and avoid the rocks which could wreck their best intentions.

As Army leaders we need to cope with change and use it to further the unchanging values which are ours – without becoming what I would describe as ‘change junkies’. My concern would be about those who would change everything as well as those who want to change nothing!

When those with the benefit of hindsight assess the current period of Army history how will they judge us. Will they say that we have been too wary of change or that we have been too easily carried away by the currents of passing opinion?

What are the signs of the times? History is now as well as then. The identity and destiny of the Army under God is something to which we are all making a contribution which may be greater than we know.

 

 

 

   

 

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