in which the soldiers of the corps are called to witness the intending soldier's dedication before God under the flag of the Salvation
Army. "No one is a full member of the Salvation Army who has not been enrolled and sworn in as a soldier of the corps" - p.70. The ceremony is often used by officers to remind those present of the "solemn undertakings" to which they have set their hand" and to
invite them to "reaffirm their dedication to God" (p.6). The ceremony is usually conducted by an officer and is known as the "swearing in meeting". Swearing in denotes something special about the process of entry.
This term is usually located in a legal arena and dramatically indexes a change in the nature of the relationship between the parties involved. A swearing in ceremony focuses attention on the promisory and honorific aspect of the relationship. Whilst many organisations require their employees to be truthful and to act in good faith (bona fide) few would require of their employees a verbal or written undertaking let alone a public declaration.
It is emphasised throughout the 0 & R that the promises which members undertake are (a) freely entered into and (b) are not made between
man and man and thus temporal and finite but between man and God and thus extending beyond the bounds of time. So it is that the infringement of one rule may (and often is) interpreted (though not by all) as breaking the whole system of rules. Thus smoking is not only regarded as infringing the rule relating to the use of tobacco but as breaking a promise to God, an interpretation which fundamentally alters the significance of the act. (It should be emphasised that this 'reading' is not shared by all members. My experience of a number of corps in the U.K. and on the Continent suggests that these activities are by no means uncommon albeit covert features. Indeed members of Linden Corps (see page 67ff) .refer to
instances of these within the corps.)
Smoking (and drinking) then may not be discouraged simply because they are rule-breaking activities but in relation to the infringement of a promise to the ultimate source of authority, God. These rule- breaking activities so located take on a more serious complexion deserving of severe censure. So it is that members are reminded of the solemnity of their undertakings, an aspect which receives further accentuation from the quasi-legal nature of the language.
"And I do here and now call upon all present to
witness " page 6
There is a continual tying down of the Army's activities to the word of God facilitating the claim of its leaders for obedience and loyalty, since obedierice and loyalty to the Army ijs obedience and loyalty to the will of God so mediated.
"Believing that the Salvation Army has been raised up by God and is sustained and directed by Him, I do here declare that I am thoroughly convinced of the truth
of the Army's teaching "
The Articles of War (p.3) The way in which the origin and development of the Army is portrayed in 0 & R for Soldiers provides an additional resource for a potential conferment of legitimacy on the movement and the activities of its leaders. Consider the following extract -
"William Booth, at that time 36 years of age, felt the call of God to work for the salvation of the people
" (page 1)
The use of the phrase "felt the call" directs attention away from Booth's personal agency suggesting a more powerful divine agency to which Booth responds. The sentence could have read "William Booth
concerned about the salvation of the urban poor decided to commence his work in the East End of London" attributing the role of initiator, rather than respondent to the person of Booth. Ther e would seem
to be a definite intention on the part of the writer to locate Booth's
activities in the realm of divine agency. The writer continues " he
soon found himself in charge " again Booth's personal role is
de-emphasised. No mention is made of any personal initiative on Booth's part, or his friends to gain or maintain control. Finding oneself in charge bespeaks some mysterious process which one is
not aware of, some invisible hand guiding destiny. Such a characterisation permits one to point to the work of divine agency, a claim which
may confer legitimacy on o n e 1s activities. This characterisation is a familiar device that can be found in many areas of religious discourse. It permits among other things the conferment of the status "sacred", a status which would seem to be extremely important for this organisation given the writer's concern elsewhere to demonstrate evidence of the continual presence of divine agency in its activities. The salvation soldier is called to
"reflect upon the significance of the fact that the Articles of War quoted below, are virtually identical
with the original ones drawn up at the end of the nineteenth century." (page 3)
I would suggest that the "preferred" significance may be displayed as follows
(i) God's spirit is eternal
(ii) The Articles of War have remained basically unchanged for nearly a hundred years
(iii) This provides evidence of their legitimacy and God's continued presence in the movement
Since the movement would not have lasted had not it been sustained by God.
Others may infer a different significance but I would qrgue that
(g)
the above account is in keeping with the intention of the writer for elsewhere it is stated; -
"No person will wish to be enrolled as a soldier unless he has come to the conclusion that 'The Salvation Army has been raised up by God and is sustained and directed by H i m '... "
page 117 There would seem then to be some effort on the part of the writer of the 0 & R for Soldiers to convey the idea that the A r m y is a sacred movement. The conferment of this status if successful may strengthen the leaders claim to legitimacy and thus the loyalty of the membership, for to fail to act in accord with the movement's principles is to infringe a sacred promise.
And yet the leaders would seem to be aware that not all its members will continue to subscribe and live their lives in relation to these principles.
"At times he is likely to be disappointed in the Army, since it is an association of human beings and therefore imperfect. But his duty is to the ideal Army, such
as God wishes it to b e " (page 78)
The 0 & R call on members however to act in relation to the 'i d e a l ' as the only standard of competence in attempting to ensure the purity of belief.
Although Lhe first and main condition for soldiership involves the acceptance of Jesus Christ as one's personal saviour, this personal decision is not sufficient. A personal declaration of competence i.e. that Jesus is my personal saviour is by itself incomplete. Further evidence is required before someone is accepted as a full competent member. The 0 & R for Senior Census Beards refers to the process whereby a person becomes a full-member, a senior soldier, as "steps to soldiership". Steps imply a gradient, progression along which is dependent on the fulfilment of some externally set criteria by which someone's progress can be measured. The point I wish to
(7)