Thinking Out Loud

June 8, 2012

More on The Sally Army Story

So I’m sitting listening to the Michael Coren’s  May 19th interview on the Drew Marshall Show, and it suddenly occurs to me there’s no post up today.  I’m supposed to reviewing The Way, the new edition of the NLT, but how does one review a Bible?  I’m up to the third chapter of Genesis and need to have it finished by next week. I have a feeling there are different rules for Bible reviewing.

Anyway, I’m still a chapter short of finishing the 1965 biography of the Salvation Army’s William Booth that I mentioned two weeks ago.  This is my ‘bedside reading’ title, so I’m in no particular hurry and my pace is slowed by (a) the richness of the language employed back then (and it’s sad to say that 50 years ago constitutes ‘back then’) and (b) continually setting the book aside to contemplate Booth’s pure genius.

In addition to what I wrote then, two things are standing out now that I’ve substantially made it through the book.

First, Booth was immersed in what we call today the Wesleyan tradition.  Revivalism. Holiness. Repentance. But he actually despaired of altar calls that brought church people forward at meetings. He wanted the call to reach beyond the church doors, the message of holiness and repentance to see response from people in the broader population. But of course, the church people, would get upset when he brought what we call riffraff through the church doors.

You can see why, parallel to building his social service army, he needed to start a church; and actually even that statement misses the point because for Booth, the souls of men (and women) were his primary concern. So while the visible expression of The Salvation Army was providing meals and clothing, the object of the movement was always to see many added to The Kingdom, or as they termed it, “soup, soap and salvation.”

Their motto was “Go for souls, and go for the worst.” And their concept of how to do this involved far more than witness, but really it involved their people embedding themselves among the poorest of people. This concept extended to their international outreach; they went to establish a presence in a variety of countries; I’m not sure Booth would relate to our short-term mission jaunts today. They didn’t go to take a methodology for confronting poverty, but they took a message; the gospel.

The consequences of this when Booth’s army ‘invaded’ Switzerland were large:

Booth, in his enthusiasm, and overlooked the fact that the cold proud city of Geneva was the birthplace of John Calvin, whose religion taught pre-election. The destiny of every soul, Calvinists argued, was determined before it ever entered the body: If some were irrevocably chose, others were irredeemably damned.

It was a disastrous decision–for in country outside Britain was The Army subject to such bitter persecution.  (p. 158)

But for the most part, souls responded; and while Booth’s organization is remembered today for its brass bands and annual Christmas kettle appeal, he was, without doubt, the greatest evangelist of his generation.

…[A]ll Booth’s meetings, in a sense were children’s meetings; he knew that people like to learn by picture, not by precept. Seldom did he use a word a child of primary school age couldn’t have understood, and because of this, the flying shuttle of the years wove his message in the hearts and minds of millions across thee world. “Use words that Mary Ann will understand,” he counseled his officers, “And you will be sure to make yourself plain to her mistress. If you speak only to her mistress you will very likely miss her and Mary Ann as well.” (p. 242)

Good advice for preachers today, I would say.

Second, the thing that stood out to me was the very active role The Army took in addressing poverty: They didn’t treat symptoms, they treated causes.

So while soup and soap were provided, they created business opportunities in cities and regions, building plants that manufactured bricks and matchsticks (the latter more necessary in the 1800s than we realize) as well as agricultural operations that would not only provide income but feed people (where soil and climate conditions permitted).

Today, we don’t hear so much about churches starting business operations. In North America, a church would be so cautious about doing so, so concerned about the perception of using its nonprofit status to unfair competitive advantage, so fearful of insurance liability implications, so criticized for not keeping its focus on preaching the gospel, so distracted by nay-sayers who would say, ‘What if the business loses money, we will have squandered peoples’ tithes and offerings.”

Two months ago, our church took up an offering at the end of the service for a guy in the community who was unable to pay his rent. He doesn’t really attend the church, but he’s known to some of the leadership from another outreach they are involved in. His “employability” is somewhat limited, so yes, there are cases where direct assistance is needed. (We took up a similar offering just this week; as the instigator of both collections, I may have set a precedent here, I trust that it’s a healthy precedent.)

But there are times when the church can take the skills of its people and create micro-business opportunities (as we now see happening in third world missions) or even medium sized light industrial or farming projects.

Booth recognized this was the higher solution to the problem; in fact, William Booth was all about dreaming and visioning dozens of ‘solutions’ every single day.

The potential of The Salvation Army in those days was only limited by Booth’s imagination, and the potential for your local church is only limited by theirs.

There are souls to rescue, there are souls to save… Let us not grow weary in the work of God.

See my earlier comments here.

If you’ve never heard it, click over to YouTube for the song Cliff Richard made famous, Good on The Sally Army (fast forward to 2:59)

The General Next To God: The Story of William Booth and the Salvation Army by Richard Collier.  Don’t go looking for this, I’m reading a used copy of the book published in 1965 by Collins Publishing

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May 28, 2011

What Modern Worship Has Done to Church History

On March 27th, 2009, I took the unusual step of posting an item on this blog which linked to a contemporary song having its basis in the biography of Mona Mahmudnizhad, a young woman martyr in the history of the Baha’i faith.    For the past week or so, the song and story have come back to me, and they continue to haunt me.  I feel that we’ve lost the channel by which to communicate to our next generation the stories of the past.  By creating one particular genre of music, we’re denying the power of music to accomplish other goals.

A movie commemorates John Newton, but what of Wycliffe?   John Calvin gets daily space in the blogosphere, but what of Athanasius?  Oswald Chambers’ devotional book is read by millions, but what of Thomas Chambers?  C. S. Lewis is beloved by children, but who has heard of G. K Chesterson? What of Don Richardson’s story as told in Peace Child or the prayer saga of Brother Lawrence?  Or what of doctrine?  The recent “rapture weekend” discussions frequently quoted the Larry Norman song, “I Wish We’d All Been Ready;” but are songs like that being written today? …And more to the point, have we lost the ability to use our music in non-worship settings?   That was what was on my mind two years ago when I wrote this…

With the entire cast of Christian musicians currently preoccupied with writing vertical worship music, it does the beg the question, who will tell our stories? What aspects of our faith is not being transmitted to the next generation due to our sidelining of music with narrative or didactic lyrics?

mona_mahmudnizhadWhat got me thinking about this was a YouTube viewing of a song by Canadian musician Doug Cameron, Mona With The Children, which tells the story of a young Baha’i girl, Mona Mahmudnizhad, who was one of ten women martyred in Iran for teaching her faith to children. Her heroic story is inspiring on so many levels. It is hard to just dismiss the strength of her conviction just because our beliefs are different. But more important is my longing for a Christian equivalent to this type of music. Sadly, there isn’t much out there.

Kids that form Christian bands believe that they are bound lyrically to what they sing in church and at youth group. It was not always this way. I love modern worship, but I believe we are severely limiting ourselves. As Christians, we need to the huge resources of our “Christian music industry” to praise God and to teach and tell stories to the next generation of personal salvation and heroes of our faith.

 

 

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