Such was the army as the green tree. Now for the dry:-,"Those who have been daily conversant with the army's machinery are well aware how entirely and radically the whole system has changed, and how, from a band of devoted and disinterested workers, united in the bonds of zeal and charity for the good of their fellows, it has developed into a colossal and aggressive agency for the building up of a system and a sect, bound by rules and regulations altogether subversive of religious liberty and antagonistic to every (other?) branch of Christian endeavour, and bound hand and foot to the will of one supreme head and ruler.... As the work has spread through the country, and as the area of its endeavours has enlarged, each leading position has been filled, one after the other, by individuals strangers to the country, totally ignorant of the sentiments and idiosyncrasies of the Canadian people, trained in one school under the teachings and dominance of a member of the Booth family, and out of whom every idea has been crushed, except that of unquestioning obedience to the General, and the absolute necessity of going forward to his bidding without hesitation or question".
"What is the result of all this? In the first place, whilst material prosperity has undoubtedly been attained, spirituality has been quenched, and, as an evangelical agency, the army has become almost a dead letter... In seventy-five per cent of its stations its officers suffer need and privation, chiefly on account of the heavy taxation that is placed upon them to maintain an imposing headquarters and a large ornamental staff. The whole financial arrangements are carried on by a system of inflation and a hand-to-mouth extravagance and blindness as to future contingencies. Nearly all of its original workers and members have disappeared" . "In reference to the religious bodies at large the army has become entirely antagonistic.
Soldiers are forbidden by its rules to attend other places of worship without the permission of their officers... Officers or soldiers who may conscientiously leave the service or the ranks are looked upon and often denounced publicly as backsliders... Means of the most despicable description have been resorted to in order to starve them back to the service". "In its inner workings the army system is identical with Jesuitism... That 'the end justifies the means,' if not openly taught, is as tacitly agreed as in that celebrated order".
Surely a bitter, overcharged, anonymous libel, is the reflection which will occur to many who read these passages, especially the last.
Well, I turn to other evidence which, at any rate, is not anonymous.
It is contained in a pamphlet entitled "General Booth, the Family, and the Salvation Army, showing its Rise, Progress, and Moral and Spiritual Decline," by S. H. Hodges, LL.B., late Major in the Army, and formerly private secretary to General Booth (Manchester, 1890). I recommend potential contributors to Mr. Booth's wealth to study this little work also. I have learned a great deal from it. Among other interesting novelties, it tells me that Mr. Booth has discovered "the necessity of a third step or blessing, in the work of Salvation. He said to me one day, 'Hodges, you have only two barrels to your gun; I have three'" . And if Mr. Hodges's description of this third barrel is correct--"giving up your conscience" and, "for God and the army, stooping to do things which even honourable worldly men would not consent to do" --it is surely calculated to bring down a good many things, the first principles of morality among them.
Mr. Hodges gives some remarkable examples of the army practice with the "General's" new rifle. But I must refer the curious to his instructive pamphlet. The position I am about to take up is a serious one; and I prefer to fortify it by the help of evidence which, though some of it may be anonymous, cannot be sneered away. And I shall be believed, when I say that nothing but a sense of the great social danger of the spread of Boothism could induce me to revive a scandal, even though it is barely entitled to the benefit of the Statute of Limitations.
On the 7th of July, 1883, you, Sir, did the public a great service by writing a leading article on the notorious "Eagle" case, from which I take the following extract:-,"Mr. Justice Kay refused the application, but he was induced to refuse it by means which, as Mr. Justice Stephen justly remarked, were highly discreditable to Mr. Booth. Mr. Booth filed an affidavit which appears totally to have misled Mr. Justice Kay, as it would have misled any one who regarded it as a frank and honest statement by a professed teacher of religion."
When I addressed my first letter to you I had never so much as heard of the "Eagle" scandal. But I am thankful that my perception of the inevitable tendency of all religious autocracies towards evil was clear enough to bring about a provisional condemnation of Mr. Booth's schemes in my mind. Supposing that I had decided the other way, with what sort of feeling should I have faced my friend, when I had to confess that the money had passed into the absolute control of a person about the character of whose administration this concurrence of damnatory evidence was already extant?
I have nothing to say about Mr. Booth personally, for I know nothing.
On that subject, as on several others, I profess myself an agnostic.
But, if he is, as he may be, a saint actuated by the purest of motives, he is not the first saint who, as you have said, has shown himself "in the ardour of prosecuting a well-meant object" to be capable of overlooking "the plain maxims of every-day morality." If I were a Salvationist soldier, I should cry with Othello, "Cassio, I love thee; but never more be officer of mine."
I am, Sir, your obedient servant, T. H. Huxley.
