The Salvation Army was founded by William Booth in London, England, in 1865. Previous to this time Mr. Booth had been a successful clergyman in the Methodist Church, and had become widely known throughout England as a revivalist. As time passed, he had become more and more interested in the condition of the un-churched masses, and as his church did not approve of his taking up work among the masses in connection with it as an organization, he had, in 1861, separated from the Methodists. With little support, he established in London what was known as The Christian Mission.

From the first, numbers of converts were made, and soon several missions were established in London, and other cities of England. From the first, too, the agency of women was an important feature. Especially was this true in visitation among the lower classes. In regard to the foundation of the Army itself and in connection with its earlier successes, much credit must be given to Mrs. Booth, the wife of William Booth. She became as noted a speaker and revivalist as her husband, and together, they made plans for the movement. Unfortunately she died of cancer in 1890. Through these early years of the movement its management, almost unconsciously, developed along lines that were military in form. At first the title of "Captain" was used among the sailors and fishermen to designate the local leader of the company, and then it was extended wherever, among the rough element, the "Mr." or "Rev." would seem out of place. The usage and the spirit accompanying it soon spread, and by the year 1879 military methods and titles were officially added. The Rev. Wm. Booth, who, up to this time, had been known as "Superintendent of the Christian Mission," became "General" Booth, and the "Mission" became the "Salvation Army."[2]

This addition of military methods seems to have accelerated the movement by favoring efficient and systematic control. Soon after this time, we find, the organization had spread to the United States, Canada, Australia, France, Switzerland, Holland, Belgium, Scandinavia, Germany and Italy. Then missionary work was taken up in India, and later on, in Africa, Java and Japan. At the present time (1908), according to its reports, the Army occupies fifty-two different countries and colonies. In no country has its rate of progress been more remarkable than in the United States, where in point of numbers, the local organization now ranks second only to that of Great Britain.[3]

Along with the rapid growth went a differentiation almost as rapid and unique as the growth itself. In fact, both reacted on each other. The work was separated first into three main departments, viz.: Spiritual, Social and Trade. It will be necessary to make a brief statement of this differentiation in detail. In the Spiritual Department we have the extension of the original idea, that of converting the people. Corps, as the different religious groups were called, sprang up and multiplied until even the smaller towns were occupied. Converts were added by hundreds and thousands. Large numbers of the brightest and best of these converts were utilized in extending the work still further, and after undergoing a brief training, were sent out, some to aid the movement in the mother country, others to begin the work in different parts of Europe and in America, and still others as missionaries to all parts of the world. Meanwhile, the work in each local organization or Corps, became systematized, and the Corps were united into Sections or Divisions, the Divisions into larger districts called Provinces, and the Provinces into Commands, which for the most part controlled the territory of an entire country. Each of these divisions from the Corps to the Command, was delegated to an officer who had sole charge, and who was responsible to the officer above him. For example, the United States, at present, is divided into two Commands; the first extending from New York to Chicago; the second from Chicago to the Pacific Coast. The first Command has six Provinces; the second, four. Each Province has from three to nine Divisions, and each Division contains a number of Corps. Thus, while each Corps is complete in itself, the general administration is very highly centralized; so much so, that an order from General Booth at the National Headquarters, London, England, must be obeyed by every Corps in the world.

While the organization of the Spiritual Department was taking place in this manner, the Social Work was assuming large proportions, and differentiating itself. Visitation in the lower parts of the cities was organized into a regular department of Slum Work, called the Slum Department, with a specialized corps of officers. Work among fallen women was instituted as the Rescue Department, with its rescue homes and trained workers. The establishment of hotels and lunch counters for both men and women became finally what is now the Social Department. The wood yards and small factories, together with the salvage depots and cheap stores, were organized into the Industrial Department. Work among the children resulted in the establishment of kindergartens and orphanages. The colonization enterprise took root, and was divided into the industrial colonies and farm colonies. Thus, we have here a differentiation of the original Social Department into six distinct divisions, which we shall consider separately in this treatise. As these lines of work advanced, although each had its special group of workers, it was natural that the work should follow the administrative system of Commands, Provinces, Divisions and Corps, which had already been marked out in the Spiritual Department.

The third primary division, that of trade, has had some interesting developments. There is, for example, the trade carried on in articles necessary to the members of the Army themselves, and which they cannot conveniently obtain in the open market, such as uniforms, badges, books and musical instruments. The Reliance Trading Company, for instance, was incorporated in 1902, under the laws of the State of New Jersey. This company owns and publishes the "War Cry," the official gazette of the Army in the United States; does the printing for the various departments of the Army; manufactures fountain pens; makes uniforms, bonnets and hats for the Army members; conducts an Insurance Department, and carries on other business enterprises.[4]

There is, too, the trade in the products of the various factories and industries connected with the relief work of the Army. For example, the Salvation Army Industrial Homes Company, incorporated in New Jersey, has greatly facilitated the industrial work in the United States. There have been companies formed and organized as building societies, insurance companies, and a Salvation Army Bank.

In all these companies the Salvation Army, through its officers, always has control, although it invites and seeks investments from the public. The following extract, taken from a prospectus sent out by the Salvation Army Industrial Homes Company, illustrates the point:

As a result of this rapid growth along the three lines described, the movement everywhere forced itself upon public recognition. The publication of its weekly organ, the "War Cry," in many different languages and countries aided its growth. Other magazines of higher class and better quality were issued. At the same time, the public press investigated the organization, and for a long time criticised it harshly. In fact, during all this time, while so successful, the Army suffered much persecution. The crowds of people composed of those whom it was seeking to benefit, seemed often to be its worst enemies, and then, to make matters more difficult, the police, we are told, instead of furnishing protection, often, themselves, joined in the persecution. There were many instances, in this early period, where the enthusiastic reformers were ill treated and even fatally injured. There was, however, some reason for all this persecution. A movement so sudden and apparently so contrary to existing institutions, needed time for its real principle to become known. The external manifestation seemed to consist of nothing but defiant disregard of established religious custom and ceremonial. Thus, while the vital principle of love for humanity was working its way into individual lives and attracting them to the ranks of the organization, the world at large openly showed its antagonism. Gradually, however, the sense of public opposition and antagonism grew less. Gradually the knowledge that, behind the superficial emotionalism, were depths of disinterested sympathy for fellow men and women worked itself into the public mind. Attacks on Army groups on street corners became less frequent, and when they did occur, were suppressed by the police. The press ceased its bitter criticism.

It was about this time that renewed and increased attention was focused on the new movement by the publication in 1890 of General Booth's famous book, "In Darkest England, and the Way Out." In some ways the book served to mark a new epoch in the development of that part of practical sociology which concerns itself with the direct betterment of the lower class of society. The old method of dealing with the poor is ably described by Ruskin, when he says:

This was a point of view which in its relation to the degraded elements of society was an expression of sympathy rather than of harsh criticism and mistrust. Although it had been set forth by others previously, it had never before forced itself so strongly on the public. In addition, the daring statements and bold theories, given utterance in "Darkest England," served to surprise all schools of reform. The public consciousness had never before faced the problem in such a way. It was aroused, and began to ask questions. The book ran through edition after edition. It was printed in a cheap form and within a short time was circulated all over the civilized world.

In his "scheme" General Booth laid down seven fundamental principles, which he claimed were essential to success. They were as follows:

1. The first principle that must be bore in mind, as governing every scheme that may be put forward, is that it must change the man, when it is his character and conduct which constitute the reasons for his failure in the battle of life.

2. The remedy, to be effectual, must change the circumstances of the individual, when they are the cause of his wretched condition, and lie beyond his control.

3. Any remedy worthy of consideration must be on a scale commensurate with the evil with which it proposes to deal.

4. Not only must the scheme be large enough, but it must be permanent.

5. But while it must be permanent, it must be made practicable.

6. The indirect features of the scheme must not be such as to produce injury to the persons whom we seek to benefit.

7. While assisting one class of the community, it must not seriously interfere with the interests of another.[6]

General Booth's personal attitude, also, is well worth noting. In the preface of his book he makes the following statement:

And again, in view of some of the manifestations of the organization as we see it, the following is interesting, as coming from its founder. He says: "But one of the grimmest social problems of our time should be sternly faced, not with a view to the generation of profitless emotions, but with a view to its solution."[8]

Upon the publication of this book there arose a division of opinion in regard to the scheme which was set forth. On the one hand, numbers of noted philanthropists aided General Booth with money and moral support. On the other hand, there was opposition from a certain class of reformers, headed by that eminent scientist, Thomas Huxley. This opposition, however, did not so much attack the principles advocated, as the agency for their application, namely, the Salvation Army, itself, characterized in Huxley's words as "Autocratic socialism, masked by its theological exterior."[9]

From that time to the present many thoughtful men have continued this opposition to the Army as an agent of social service. Further on we shall consider the validity and strength of their arguments. At that time the press on all sides took up the controversy, and it was finally decided to appoint a committee of investigation to thoroughly examine the Army's methods and institutions and publish a report. This committee was composed of some of the leading business and public men of England, headed by Sir Wilfred Lawson. They examined the books of the Army and studied the system and methods of the movement. They reported that all was entirely satisfactory and not only so, but that the movement and work was worthy of commendation.[10]

The report of this Committee, together with a demonstration of the work already accomplished, served to silence the critics to some extent, and public favor began to turn toward the movement. Since that period the Army has had, generally speaking, the support of the press and many of the leading men throughout the world, a support which it has not been slow to recognize, or to utilize. For instance, about this time, we find the following appeal issued through the English press:

This appeal was signed by the Earl of Aberdeen, who was then Governor-General of Canada, and fifteen other men and women of international reputation. As an example of the attitude of the press, we find the London Daily Telegraph, in the midst of a long editorial entitled, "The General's Triumph," saying, "There is no question about it, the General has become popular. He has justified himself by results. We are told he has not shown the way out, but few have done so much to let the light in, and to bring with it life and healing."[11] Since the publication of "In Darkest England" in 1890, the social work of the Army has been extended, and has grown very rapidly.[12]

In connection with this rapid growth, the social phase of the movement has tended to eclipse the spiritual in the public eye. The Army has taken advantage of this to advertise its advancement along all lines, and there is reason for believing that the public support of the whole movement, both social and spiritual, at the present time, is largely due to this advertising.[13] In any case, the social work of the Army is a movement large enough to justify the interest of the public, and the extensive study of every student of practical social economy.