Thesis (M.A.)--Memorial University of Newfoundland, 1997. / Bibliography: leaves 106-111.

The compliance relationship between The Salvation Army Corps Officer and his superiors is analysed with reference to appointments, transfers and promotions. Structural aspects of power-positions, the reciprocal response of the Corps Officer and the elite to power, and the orientation of the Corps Officer to the power of the elite are studied. An attempt is made to understand the compliance of the Corps Officer by reviewing various aspects of the Officer's socialization process, such as recruitment selectivity, training program and the manipulation of prestige and ritualistic symbols. Additional material on The Salvation Army history, ethnography and organizational structure is included. / Arts, Faculty of / Sociology, Department of / Graduate

Thesis (M.A. (Hons.)) -- University of Western Sydney, 2004. / Includes bibliography.

Sammanfattning och slutsatser Syftet med undersökningen har varit att studera växelverkan hos Erik Wickbergs predikantskap, mellan den identitetsskapande funktionen och mellan hans försök att höja predikans status internationellt. På detta sätt har jag också velat lyfta fram predikans roll som pastoral företeelse inom FA och för att kunna göra detta har jag ställt följande frågor: 1.    Vad kännetecknar Wickbergs predikantskap? 2.    Vilken syn på FA:s identitet kommer till uttryck i Wickbergs predikningar? Det är svårt att särskilja de två frågorna för de hör intimt samman. Därför är också svaren sammanflätade med varandra. När det gäller Wickbergs predikantskap så står han i en succession där han är den nionde generalen. Predikantskapet vilar i FA:s tidiga uppdrag att vara en röst både för och till de människor inga andra når. Booths teologi formades i tre steg. Det första steget ledde fram till att FA kom att förkunna både frälsning och helgelse. Det andra steget handlar om att FA är skapad av Gud och helgad för det speciella uppdraget att vara en röst både för och till de människor inga andra når. Det tredje steget gjorde FA till pionjärer på det sociala området som gör att man också har ett sådant arv att förvalta. Wickberg omfattar tanken att FA är en del i Guds universella kyrka. Han betonar att FA är sammanlänkad med Guds folk från Bibelns tid och med kristna genom årtusenden. Allt detta bekräftas i hans predikningar. I hans böcker och predikningar sägs det ingenting om att han ser FA som en kyrkoinstitution.   FA:s identitet som armé kommer tydligast fram i orden då han säger att FA ska vara en protesterande armé mot andlig slöhet, mot rasbarriärer och annan ondska. Wickbergs predikantskap utgår från denna självbild. Wickbergs predikantskap har också med personen Wickberg att göra. Hans barn- och ungdomstid präglades av FA, de många flyttningarna, nya språk och nya kulturer. Barn- och ungdomstiden gjorde honom både självkritisk, trygg, flexibel och öppen för allt nytt. Utbildningen, en aldrig sinande läslust och de olika uppdragen under 1924–1961 gjorde honom kompetent för ett ledarskap på högsta nivå. Under hela hans liv studerade han Bibeln och brottades med olika teologiska uppfattningar. Detta gjorde honom trygg i förkunnargärningen. Denna uppgift är också den som han satte främst i sin gärning som frälsningsofficer. Wickbergs predikantskap vilar också i FA:s homiletik. Bernard Watson konstaterar om Wickberg att ”By Salvationist average he had a high degree of Biblical scholarship though he always sought to express it in terms that ordinary people could understand”. Wickberg har alltså förmågan att sammanlänka en god teologi med möjligheten för alla att förstå. Homiletikens innehåll handlar om människans frälsning och ett fördjupande av det andliga livet genom helgelsen. Detta har också präglat Wickbergs förkunnelse. Slous har visat på att homiletiken har förändrats sedan den viktorianska tiden. Förkunnelsen då var av angripande natur men Slous talar om att denna bör vara av inbjudande karaktär. Wickberg är mån om att hans predikantskap ska vara både resultatinriktat och samtidigt ska det vara varmt och inbjudande. När jag sammanfattar Wickbergs predikantskap så upplever jag hans stora tilltro till Guds ord. Hans fokus är så starkt på innehållet i evangeliet att han undviker att ta upp samtidens stora händelser. Han snuddar vid dem genom att tala om ”materialismens och världens stormar” liksom han i samma predikan tar upp ”underströmmar” som kan förkväva vår kristna tro. Jag upplever hans predikningar som en ”väckarklocka”. Jag tänker då på hans syn på FA som han vill se som en proteströrelse, hans oro för dåliga predikningar, bristande tro och försummelsen att inte tillräckligt predika om helgelse.     Wickberg förkunnar också en helhetssyn på människan i sina predikningar. Jag tänker på de tre begreppen ”ny vitalitet”, ”intellektuell validitet” och ”social relevans”. Jag konstaterar slutligen att Wickberg genom sitt sätt att predika bekräftat att predikantskapet är identitetsskapande och att han på ett medvetet och strategiskt sätt har arbetat för att höja status och standard på predikan från sin internationella plattform.

This research arose out of the author's concern that the Salvation Army and its social services in Australia were being influenced by government and society at the expense of its own Christian beliefs and internal rhetoric. The Army's rhetoric is explored through an analysis of Salvation Army's texts. The study findings verify the proposition of Kress (1985) and others, that institutions transform and are transformed through their use of discourse. It is confirmed that William and Catherine Booth (the Army's founders) were not independent from the state and from external influence as required by Booth. It was found that just as William and Catherine Booth reworked the discourses of their time, they were influenced in turn by these discourses and the organization they created , namely, The Salvation Army was transformed through the use of discourse. The research found that modern texts produced in the Army in Australia, are influenced by the dominant discourses of the modern Australian welfare state, and that as a consequence the Army, in transforming these discourses for their own purposes, is also being transformed and in the process becoming increasingly colonised by governments in Australia. / Master of Arts (Hons)

This thesis examines the romantic relationship of Henry Tutte and Edith Willey according to three main influences – religion, gender, and letter writing – seeking to understand Henry and Edith’s conceptions of courtship and marriage by analyzing their love letters to one another. It argues that all three shaped their relationship – religion and gender serving as frameworks of understanding and correspondence as a space for identity creation. Edith and Henry’s status as officers in the Salvation Army meant that they were officially regulated by Army sanction and unofficially regulated by the Salvationist community. The couple followed the majority of the regulations placed on them but at times negotiated and refashioned the limits of acceptably in order to foster emotional and spiritual intimacy. Henry and Edith saw connections between the spiritual love supported by Army ideology and the romantic love that they felt for one another, which lead them to couch their relationship in their faith. Conceptual connections between faith and gender continued as they wrote about their future roles as husband and wife, imagining their lives together and molding one another through subtle written interactions. / Graduate

Canadian historians tend to present the field of social work that emerged in the early twentieth century as a secular and scientific advancement from inefficient, religious charity work that predated it. This thesis not only challenges the binary thinking as it pertains to social work and charity, but argues that social work was established in Canada by religious groups, many of which were evangelical, such as the Canadian Salvation Army. Introduced to American social work theories and methods in the late nineteenth century, the Canadian Salvation Army incorporated the theory of "feeblemindedness," and the methods of casework and classification, into their traditional discourses on, and practices with, female sexual "deviants" in the early-twentieth century. From 1910 to 1940, there was a transition period between the dominance of evangelical charity and that of secular social work, in working with female sexual "deviants," throughout which evangelicals braided religious discourses with those of scientific social work. By 1940 secular social workers had won the battle for supremacy, and as a result, the dehumanization of sex workers and unmarried mothers increased as they went from being understood as victims/sinners who could be fully reclaimed, to biologically inferior and subjected to forced institutionalization and sterilization. / Graduate / 0334 / 0330

Thesis (M.S.W.)--University of Hong Kong, 1978. / Typewritten.

published_or_final_version / Social Work / Master / Master of Social Work

This research is rooted in my professional practice at the newly established international Centre for Spiritual Life Development (CSLD) of The Salvation Army. It is designed to develop a foundation which can shape and enhance the policy and provision of the CSLD. It seeks to answer two questions: How do Salvation Army officers sustain and develop their personal spiritual life in the context of an activist, missional organisation? In what ways can the Centre for Spiritual life Development facilitate and support this process? The research methodology is qualitative, bringing responses to a written questionnaire and semi-structured interviews into mutual critical dialogue with the conceptual framework, which is drawn from the theology and history of evangelicalism and evangelical spirituality, and the theory of theological and vocational education. This has generated a rich description of spiritual life development in Salvation Army officers in the 21st century, leading to new understanding. The empirical research focused upon a particular constituency, delegates to the International College for Officers, thus facilitating understanding of the difference encountered in an organisation that has both global and local influences. It confirmed an expected diversity of understanding and practice in three major areas; definitions of, and practices leading to, spiritual life development; the means used by officers develop their spiritual lives; and the relationship between practice and the spiritual life. The work contributes to academic knowledge about The Salvation Army by locating the organisation, and Salvationist spirituality, within the framework of evangelicalism. A proposal to encourage a holistic understanding of spiritual life development using a process of reflection based upon the integration of, and interrelationships between, ‘knowing, being and doing’, offers a way forward that is applicable in a range of contexts. The evolution of my professional practice during the period of the research demonstrates that the foundations of new policy and practices are taking shape. It therefore contributes to the field of practical theology, as the integration and mutual critique of practice, spirituality and educational theory have led to new understanding and new practice.