Pulling the Devil's Kingdom Down

Walker, Pamela J.

doi:10.1525/california/9780520225916.001.0001

Cited by 67 publications

(5 citation statements)

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“…This encounter was believed to change a convert-"holiness" was both an expectation and a requirement-and the term "salvation" reflected the goal of the organization in seeking out those in material and spiritual need. 18 The membership of the Salvation Army was predominantly working class 19 and it conducted charitable work from an early period in its history; 20 this work entered a new phase, however, in 1890 when William Booth published In Darkest England and the Way Out (IDE). 21 The book may be divided into two broad sections: the first described social problems that Booth believed plagued society, and the second outlined his recommendations for a solution.…”

Section: The Salvation Army -In Darkest Englandmentioning

confidence: 99%

Eugenics and Migration: A Case Study of Salvation Army Literature about Canada and Britain, c.1890–1921

Baker

2014

Canadian Bulletin of Medical History

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The eugenics movement attracted a wide range of supporters. This article explores this theme with relation to literature about the charitable work of the Salvation Army in Britain and Canada c.1890-1921, with a focus upon the emigration scheme outlined in William Booth's book In Darkest England and the Way Out. These writings indicate the widespread dispersal of eugenic ideology, and demonstrate the flexibility with which these theories were interpreted in this period. It will be shown that the Salvation Army adopted elements of both hereditarian and environmentalist views regarding racial health. These arguments were unified by the claim that the work of the organization made a worthy contribution to public health, both in the present and in the future. This case study sheds new light upon the history of a prominent evangelical Christian organization and upon the development of the international eugenics movement.

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Section: The Salvation Army -In Darkest Englandmentioning

confidence: 99%

Eugenics and Migration: A Case Study of Salvation Army Literature about Canada and Britain, c.1890–1921

Baker

2014

Canadian Bulletin of Medical History

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“…In several of the men's narratives the experience is described as instant. 62 August Storm writes: "The salvation I received was instantaneous and radical." 63 Characteristic of the men's narratives is that they, in contrast to the women, are rather brief in their description of the conversion.…”

Section: The Conversionmentioning

confidence: 99%

“…88 In the same way Pamela Walker finds in the British material how the men describe warnings from God and near-death experiences in order to dramatise their desperate situation and clarify God's graciousness. 89 In the Swedish conversion narratives there are also a few examples of how God interacts in the women's lives. Emma Persson did not dare to be saved because she feared her father's wrath.…”

Section: The Image Of Godmentioning

confidence: 99%

“…The Swedish conversion narratives are, unlike those of the British Salvationists, more fastidious with direct references to the Bible. 91 Biblical words are only used a few times in order to express gratitude as when August Storm writes: "I have had my eyes opened to the truth of David's words: The Lord is my shepherd, I shall not want." 92 There are examples, too, of how without directly quoting, there are references to biblical stories.…”

Section: Biblical Referencesmentioning

confidence: 99%

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The Salvation Army in Sweden and the Making of Gender — Conversion Narratives 1887–1918

Lundin¹

2013

Journal of Religious History

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This article discusses how Swedish Salvationists wrote about femininity and masculinity in conversion narratives during the period 1887–1918; the “breakthrough” of modern Sweden. Through their religious conversion female Salvationists adopted a femininity that demanded the same right to participate in religious life as men. In a similar manner, men in the Salvation Army achieved a changed masculinity through conversion, which allowed them to express feelings and cry in public. Doing so, these Salvationists expressed an unconscious or conscious criticism towards the prevailing values about gender in society.

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“…Maynard believed the Army would succeed with Effie because of its simple theology and clear, unequivocal demands. (Walker, 2001) On October 23, 1896 Effie entered the Clock House, a home for a fallen women not unlike the one her mother had entered some years earlier. Effie would live in this all female world where they helped to secure her conversion and fit her for a respectable future.…”

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confidence: 99%

Adoption and Victorian culture

Walker

2006

The History of the Family

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In 1888, evangelical, educator and feminist Constance Maynard adopted Effie Anthon, a six year old girl from a Salvation Army orphanage. Her mother, Rosabianca Fasulo was an unmarried, Italian woman recently "rescued" by the Salvation Army. Maynard anticipated that Effie would one day join her at her college but she met none of the expectations for her. She entered domestic service but fell ill with tuberculosis and died in a workhouse in 1915. This is one particular case history of an adoption when the practice was not yet formalized but small numbers began to adopt children unknown to them. It tentatively opens up the history of adoption in Victorian Britain. It also illuminates some broader questions about family ties, the meanings associated with motherhood, and how the body and character formation were understood.

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Pulling the Devil's Kingdom Down

Cited by 67 publications

References 0 publications

Eugenics and Migration: A Case Study of Salvation Army Literature about Canada and Britain, c.1890–1921

Eugenics and Migration: A Case Study of Salvation Army Literature about Canada and Britain, c.1890–1921

The Salvation Army in Sweden and the Making of Gender — Conversion Narratives 1887–1918

Adoption and Victorian culture

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