A depiction of a Salvation Army ‘Rescue’ lass speaking with some of the ‘lost jewels in the mire’ of London in the 1880s, who were supposed targets of Jack the Ripper.  BY BARRY GITTINS   “The dark catalogue of heinous crimes that have been committed in London by ‘Jack the Ripper’ has caused a sensation throughout the civilised world,” thundered the Australian War Cry in 1889. The article, entitled ‘The Whitechapel Atrocities’, was published in the wake of the murder of Mary Nichols (aged 43), Annie Chapman (47), Elizabeth Stride (44), Catherine Eddowes (46) and Mary Jane Kelly (25), dating from August to November 1888. (The Ripper may well have killed an additional six women, but the forensics and investigative techniques of the day did not allow for police to state that possibility with certainty.)   While Fleet Street’s reporters (from the relative safety of their offices in central London) had sensationally dubbed one of the world’s first serial killers as ‘Jack the Ripper’, it was The Salvation Army – which commenced in London’s East End, decades before the killing spree on those self-same streets – that was busy working with the Ripper’s potential victims. In fact, the War Cry points out, in “the very streets where the hellish murders have been committed, our Rescue lasses can go about with safety, being respected by all for their godly and self-denying lives”. An excerpt of the War Cry article in 1889.   The cruel murders were huge news, even for those almost obsessed with seeing that “things above” were being copied down below. Of Jack’s cruelty, War Cry correspondent Captain E. Bartlett said that for “cold-blooded barbarism it has surpassed almost anything yet heard of ... The Salvation Army officers, and others who make it their business to seek the lost jewels in the mire of the blackest iniquity, know only too well the terrible hold the demons of drink, lust and other sins have upon the very vitals of the vast majority of people!” Comparing Melbourne and Sydney, etc., with London, he cites “drinking, fighting, swearing, and sins more abominable still” as the background for the crimes occurring in these “cesspools of sin”. What Captain Bartlett was intimating in his lurid prose (“sins more abominable still”) was the fact that the Ripper, so named because of the treatment of the victims’ bodies, which included the removal of organs from some victims, was believed to be targeting sex workers. Moreover, all but one of the victims were assumed to be soliciting for business when ‘Jack’ ended their lives.   One more recent volume by British historian Hallie Rubenhold ( The Five: The Untold Lives of the Women Killed by Jack the Ripper , 2019) suggests that the portrayal of the slain women as prostitutes reflected the misogyny and class prejudices of the Victorian era. Regardless of why those women were targeted, no victim deserved to be slain. The Salvation Army, as said, saw the victims as “lost jewels ... deluded ones” crying out to be rescued. For what it’s worth, last year the London Economic reported that DNA evidence may have revealed the Ripper’s identity [ click here ].  A bloodstained shawl said to belong to a victim was purchased at auction and subjected to forensic tests, showing DNA belonging to the woman and to a Ripper suspect, Polish barber Aaron Kosminski. The Salvation Army often exercised its rights to the streets and public ministry and mission; the women murdered were “theirs” to reclaim from misery.   Jack the Ripper, for Salvationists, was almost an exemplar of “the most depraved ... of the wretched, despairing, almost infernal” creatures that needed to be saved, if possible, and guarded against to protect others.

The Salvation Army urges people around the world to pray for peace in Ukraine. On the fourth anniversary of the war in Ukraine, The Salvation Army is still working to help all those affected.   Territorial Commander in Eastern Europe, Colonel Joao-Paulo Ramos said: “We continue to pray for everyone involved, including Salvation Army colleagues, volunteers, refugees, and all families and communities who have been directly impacted. And we lift our prayers to ask the Lord to bring a peaceful end to this conflict.”   Yesterday (24 February 2026) marked four years since the war in Ukraine began, with millions still displaced and in need as humanitarian support continues across Europe.   Today, in his live, televised address to the world, President Volodymyr Zelenskyy spoke about the spirit of the Ukrainian people and that the nation “will do everything to secure peace and justice”.   Four years on, fighting endures across many regions of Ukraine. Shelling and missile and drone strikes are still a daily reality for civilians. Humanitarian organisations report that needs remain extremely high. Around 10.8 million people across Ukraine are expected to require humanitarian assistance in 2026. Communities near front lines and in occupied territories continue to face limited access to electricity, heating, clean water and medical care. VIEW MORE: The Salvation Army responding in Ukraine    Displacement remains widespread. More than six million Ukrainians are living abroad as refugees, while approximately 3.7 million people are internally displaced within Ukraine. Millions of homes and essential buildings have been damaged or destroyed, creating ongoing housing shortages and recovery challenges.   The prolonged conflict has also had a deep psychological impact. Many adults and children are experiencing anxiety, trauma and post-traumatic stress linked to years of instability and displacement. European response Since the war began, The Salvation Army has been responding to the crisis not only in Ukraine but also across Europe.   In Ukraine and neighbouring countries, teams have distributed food, hygiene kits, water, blankets, clothing and other essential supplies. Support has also extended to countries hosting refugees, including Poland, Moldova, Romania, Bulgaria, Georgia and the United Kingdom.   In several countries, including Scotland, Latvia and Bulgaria, food and grocery vouchers have been provided to help families purchase essential items according to their needs. Across the UK, Salvation Army centres have become community hubs for Ukrainian refugees. At centres in Sunderland Monkwearmouth and Ramsgate, practical and emotional support is offered through coffee mornings, job-search assistance, housing advice, bilingual worship, children’s holiday activities and social events.   Beyond meeting physical needs, The Salvation Army is focusing on providing emotional and spiritual care for those experiencing prolonged displacement and trauma.   Ongoing commitment As the conflict continues, The Salvation Army emphasises long-term support, moving beyond emergency aid towards community integration, stability and rebuilding lives. Four years into the war, cities may be broken, but resilience remains strong among those affected and among those who stand alongside them.   Territorial Commander, Colonel Joao-Paulo Ramos said: ‘We continue to pray for everyone involved, including Salvation Army colleagues, volunteers, refugees, and all families and communities who have been directly impacted. We also lift our prayers to ask the Lord to bring a peaceful end to this conflict’.    This story first appeared on The Salvation Army international website here .

The Garden of Hope in south-west Perth is a place where people gather to connect, experience nature and find faith. Dedicated volunteers Graham and Cheryl, who are passionate about this mission, believe that the garden is a haven where the Holy Spirit is present, bringing peace and calmness to all who visit. Offering faith communities, cultural workshops, and church in the garden on Sundays, the Garden of Hope is a thriving place where lives are being transformed.

In regional Victoria, Family and Domestic Violence (FDV) is escalating at an alarming rate. The Salvation Army Alexis program is spearheading transformational change. Image: Supplied BY LERISSE SMITH   No community escapes family violence.   In regional areas, however, the crisis is escalating at an alarming pace.   Morwell and Wonthaggi are among the worst-affected areas in regional Victoria. The Inner Gippsland Area (IGA) is consistently recording some of the highest Family and Domestic Violence (FDV) rates in the state when adjusted for population.   Yet transformational change is happening – powered by the award-winning Salvos Alexis program.   The specialist family violence response, embedded directly within Victoria Police Family Violence Investigation Units, is closing a critical service gap and ensuring those most at risk don’t fall through the cracks.   “Postcode should never determine safety,” said Lani Kahn, Practice Leader of the Alexis Family Violence Response Program. Lani Kahn, Practice Leader of the Alexis Family Violence Response Program. “Family violence is not just a metropolitan issue – it’s a regional reality, and in places like Gippsland, the impact is often more severe. Specialist, timely and coordinated intervention works – especially for the families facing the highest risk. Programs like Alexis exist to help make sure those who need support the most don’t fall through the system gaps and cracks.”   Regional rates are alarmingly high.   The most recent Crime Statistics Agency data reveals around 2157 family violence incidents per 100,000 people in regional Victoria (2023-24) compared with 1172 per 100,000 in metropolitan Melbourne. In Gippsland, rates regularly exceed 3000-4600 per 100,000 – far above the state average of 1500 per 100,000.   Yet statistics cannot capture the full picture.    They reflect Victoria Police call-outs – not presentations to hospitals, GPs, schools, child protection services, or community organisations directly.    “We know that some family violence is not reported for various reasons,” Lani emphasised. “So, what we are actually seeing in the data is likely to be only a proportion of actual incidences occurring.”   And what sets the Alexis team apart is its remarkable results.   Independent RMIT evaluations reveal Alexis significantly reduces violence and risk, with up to an 85 per cent reduction in recidivism in early evaluations, a 66 per cent decrease in risk at case closure, an 83 per cent engagement rate with people using violence (compared to around 10 per cent in mainstream intake), and zero victim-survivors reporting worsening violence due to Alexis involvement.   READ MORE: Lani Khan dispels myths surrounding Family and Domestic Violence Alexis was born in 2014 as a partnership between The Salvation Army and Victoria Police in response to the need for a more coordinated, timely and specialist response to family violence between police and social services, particularly in instances of high risk and recidivism.   “We work with the highest risk, most complex families,” Lani said. “Often repeat police callouts, chronic risk and people who haven’t been able to engage with traditional services. We can work with victim-survivors, people using violence, or both – depending on what will best reduce risk.”   Its rollout into Morwell (Latrobe City) and Wonthaggi (Bass Coast Shire) was deliberate and data-driven.   These areas consistently record some of the highest family violence rates in Victoria when adjusted for population. The Salvation Army already had a strong footprint in Gippsland, which meant the Alexis program could roll out quickly, safely and in partnership with the community. Site selection was conducted collaboratively with Victoria Police, local councils, regional family violence networks and community organisations – focusing on high-risk areas, service gaps and readiness for partnership.   Crucially, the Alexis team is filling a critical service gap in places such as IGA.   The Salvation Army’s Senior Manager of Integrated Men’s Services, Lauren Chisholm (right), celebrates the Alexis FVRM Award with (from left) Peta Young, Officer in Charge Detective Snr Sgt of Prahran Family Violence Unit, Louise Rodgers, Detective Snr Constable of the Prahran Family Violence Unit and Lani Kahn, Practice Lead with the Alexis Program. Mainstream services have a greater focus on working with clients towards separation or once it has already occurred; however, Alexis has the capacity to work with people who are not ready or able to leave.   “We work to ensure clients are as safe as possible in whatever current circumstances they are in,” Lani explained. “We prioritise engagement before change, safety within context, and stabilisation before long-term planning – that’s particularly important in regional areas where options are limited, and risk escalates quickly.”   Regional communities also face compounding risks.    Distance and isolation make access to support and safety planning harder, while limited specialist services and long waitlists delay early intervention, resulting in repeated crises and risk situations. Furthermore, housing shortages and cost-of-living pressures increase stress and reduce coping capacity, reduced anonymity in small towns can deter disclosure, and delayed emergency responses due to geography compound risk.   “These factors don’t cause violence – violence is a choice – but they compound the situations of victim-survivors and people using violence,” remarked Lani. “leading to higher recorded incidents and more severe presentations.”   Patterns of violence in regional areas are distinct.    Violence in regional areas differs from metropolitan areas not just in frequency, but in pattern and persistence.   “We see higher rates of repeat offending, breaches of intervention orders, and serious assault in regional areas,” Lani added.   “Why? Limited access to services to help break the cycle, longer police response times due to distance and resourcing, and reduced anonymity in small communities serving as a deterrent from disclosures. Perpetrators are remaining in close proximity to victims due to housing shortages and isolation, and orders are harder to enforce across larger geographic areas, which means perpetrators may feel less surveillance and enforceable accountability.”   Women and children remain disproportionately affected. READ MORE: Life on the frontline of Family and Domestic Violence  The harsh reality is that children are present in a large proportion of incidents, too. This is driven by higher levels of entrenched family violence rather than situational conflict, the impact of intergenerational trauma, and more barriers to escaping or leaving – for example, geographical isolation means that perpetrators have greater ability to monitor and control.   Practitioners, too, face unique challenges in small towns.    They are more identifiable, confidentiality is harder to protect, and risk can extend beyond office hours. Caseloads are often high-risk and complex, with fewer services to refer into, making specialist, embedded models even more important.   “Family violence work sits at the intersection of safety, dignity, and human rights – and it’s one of the few areas where skilled, early intervention can genuinely change life trajectories for women, children, and whole families,” reflected Lani.   So, what keeps her motivated?   “I became a social worker because I wanted to work directly with people experiencing harm, inequality and injustice,” she said. “I’m particularly motivated by work that doesn’t just respond to crisis but has the possibility of reducing risk and preventing harm from repeating across generations.” If you or someone you know needs help call: Triple Zero (000) 1800RESPECT (1800 737 732): The national 24/7 telephone and online counselling service for domestic, family, and sexual violence. Lifeline (13 11 14): 24-hour crisis support and suicide prevention

Each week through 2026, Salvationists around the world are uniting in prayer for the same territory or region of The Salvation Army. Prayer requests are shared by the territory/region to help us pray with precision and power for one another. This week ( 23 February-1 March )   we pray for the Sri Lanka Territory.   Did you know that The Salvation Army in Sri Lanka is active in safe water, mango cultivation and bee keeping projects as part of the development of livelihood schemes?   This territory has 134 officers (79 active, 55 retired); 22 cadets; 47 corps; 24 outposts; 4775 senior soldiers; 1127 adherents; 899 junior soldiers; 77 employees.   Colonels Colonel Nihal and Rohini Hettiarachchi lead the Sri Lanka Territory. The work of the territory includes: ·  Emergency support ·  Social enterprise ·  Community development ·  Modern slavery and human trafficking response. Pray for Sri Lanka Almost the entire country has been badly affected by the impact of Cyclone Ditwah. Severe flooding and landslides across the island have washed away hundreds of innocent lives. Many are still buried under mud, huge rocks, and rubble. ·       Pray for travel (road and rail), communication services, electricity, and water supplies which have been disrupted across almost the entire island. ·       Pray for the number of displaced people totalling to over one million.  ·       For the Sri Lankan government and the many individuals including local organisations and The Salvation Army Sri Lanka Territory, who are doing their best to support the restoration work.  ·       Many countries have responded with rescue workers, reconstruction experts, sniffer dogs, medicines, and many other items to be distributed among displaced people and people housed in temples, churches and other safe houses identified by the government. ·       Pray for the Sri Lankan government – for wisdom, guidance and safety of the President, Prime Minister, and other members of the governing party and the opposition. ·       Pray for the territorial leadership – the Territorial Leaders, Colonels Nihal and Rohini Hettiarachchi; the Chief Secretary and the TSWM, Lt-Colonels Prakash and Annamani Boddu. ·       Pray for officers and their families who have received Marching Orders from end of December 2025. Pray for their children who must find schools in the new areas their parents will continue to serve. ·       Pray for newly commissioned cadets (six lieutenants) and their new appointments. ·       Pray for the spiritual development of officers and soldiers. ·       Pray for the Sri Lanka territory as it celebrated its 143rd Anniversary on 26 January 2026. ·       Pray for the eight new candidates who will join the next training session in April 2026. ·       Pray for the Sunday school and youth activities in corps around the country. ·       Pray for the new mission points and those in charge – that they may be given the wisdom and boldness needed to reach lost souls and bring them to God. ·       For the financial stability of the territory – that wisdom and guidance may be given to overcome the challenges ahead. ·       Pray for all children and elders under the care of The Salvation Army, and also for the administrators who are working 24/7. ·       Pray for all officers of the Sri Lanka Territory who have received overseas appointments. ·       Pray for expat officers from other nations serving in Sri Lanka in various appointments, and for the families they have left behind.   Find out more about the Sri Lanka Territory here .   Find out more about The Salvation Army’s prayer focus here . Download the 2026 prayer schedule here .

Alexis works with the highest risk, most complex families.  Image: Supplied The realities of Family and Domestic Violence (FDV) are often obscured by myths. Here, Lani Kahn, Practice Leader of the Alexis Family Violence Response Program, dispels some of the most common ones. Across the board, there’s a perception that people don’t have the capacity to change. I think that’s a huge myth because obviously we wouldn’t be doing the work that we do with people who use violence if we didn’t believe that that could happen. It’s about people seeing behaviours and actions – but they don’t see necessarily see the history. Nobody wakes up when they’re born saying, ‘You know, I’m going to grow up to aspire to be a family violence perpetrator’. It comes based on experiences and exposures, and all of these sorts of contributing factors.   If you don’t view the person as a human before seeing their behaviour, then you’re setting yourself up to assume that the person who’s perpetrating the violence doesn’t deserve a better life, and the person experiencing doesn’t deserve a better life.   I also think that, still, whilst it is changing a lot in terms of how we view family violence, we do have a greater acknowledgement around how aspects of family violence, like coercive control and all of those complicating factors, can be just as harmful. I think that the traditional notion of family violence is that it’s worst when it’s physical and sexual in nature – those are the injuries you could see. Those are the ones that are actually easier to prosecute. Those are the ones that are easier to quantify with evidence. But it’s not the ones that necessarily have their lasting scars, or the ones that have that overall insidious impact on every aspect of their life. So, I think shifting that focus from feeling as though family violence is defined primarily through physical risk and physical harm is key in that aspect.

Violence in regional areas differs from metropolitan areas not just in frequency, but in pattern and persistence. The Alexis team sees higher rates of repeat offending, breaches of intervention orders, and serious assault in regional areas.  Image: Supplied Every day, the highly skilled Salvation Army Alexis team works on the frontline, prioritising engagement before change, safety within context, and stabilisation before long-term planning. The work can be tough, challenging, and emotionally taxing. So, what drives them to take it on and find meaning and resilience in such demanding roles? Lani Kahn, Practice Leader of the Alexis Family Violence Response Program, shared some insights.   Staff stay resilient in their demanding roles because they are driven by purpose – they know their work matters.   We are a service that helps those most in need avoid falling through persistent gaps and cracks. Being part of a specialist, evolving program is highly motivating for staff – one that will continue to grow and develop. The role offers room to develop, adapt practices, and ensure trauma-informed responses.     If somebody works in the family violence sector, you want to be part of that change. You want to be part of reducing harm for people, working on injustice and inequality – all of those sorts of things that come out day to day. It’s not just the immediate risk; you want to work towards breaking those intergenerational cycles.   Vicarious trauma is managed through layered supervision and support, making staff wellbeing a core safety priority. Staff receive ongoing external clinical supervision to process trauma exposure, manage risk, and reflect on practice.    Fortnightly or monthly supervision with team leaders ensures complex cases are discussed and accountability is shared, ensuring no one carries risk alone. Daily debriefing, case consultation, and reflective practice help staff navigate challenges, moral distress, and ongoing exposure to family violence.    Strong connections between embedded practitioners and policing teams are central, with shared case responsibility preventing isolation in decision-making. Structured wellbeing support encourages work-life boundaries, regular leave, and rest. Managing stress is essential for skilled practitioners, allowing them to go home confident that their work prevents harm and changes trajectories for high-risk individuals.

The international community is today marking the fourth anniversary of Russia’s full-scale invasion of Ukraine.   The Salvation Army’s Eastern Europe Territory , of which Ukraine is a division, invites you to join them in praying for peace. The prayer request also covers comfort and protection for Ukrainians – for those both within the country who daily face the dangers and challenges of life in a warzone,  and those who had to flee the horror of war and found their safety abroad. This map shows the location of Ukrainian corps and divisional headquarters. During the past four years, the international Salvation Army community has offered substantial support to Ukraine and its people by donating money, various goods, providing accommodation outside of Ukraine, and ensuring many other forms of assistance. The Salvation Army in Eastern Europe expresses its gratitude to everyone who has helped Ukraine and its people. There is still no clear indication when the war will end. We ask that you remain by our side, supporting Ukraine and its people for as long as necessary. “If God is for us, who can be against us?” ( Romans 8:31. )

BY DEAN SIMPSON   When was the term ‘Salvos’ first used? You’ll be surprised.   The international Salvation Army has had several nicknames, but none as prolific or prevalent in society as the Australian moniker – the ‘Salvos’.   To the Australian public, The Salvation Army is the ‘Salvos’, and a Salvationist (or anyone representing The Salvation Army) is a ‘Salvo’. The official crest of The Salvation Army. In some parts of the world, including Australia at different times, the movement has been affectionately known as the ‘Sallies’, ‘Sally Army’ or even the ‘Sally Anns’, particularly in Canada during the war years. Australian singer Olivia Newton-John, in her 1970s hit Long, Live, Love, referred to the ‘Sally Annie band’.   But love it or loathe it, the ‘Salvos’ is the Aussie way of referring to The Salvation Army, and it’s here to stay if the general public has any say in it.   We all know that Aussies love abbreviating words. Particularly when it comes to the letter ‘o’. Petrol stations are ‘servos’, bowling clubs are ‘bowlos’, garbage collectors are ‘garbos’, car registrations are ‘regos’, musicians are ‘musos’, avocadoes are ‘avos’ ... the list goes on.   So, it follows that ‘The Salvation Army’ would always be shortened somehow, and it was almost inevitable that it would be the ‘Salvos’.   But when did it start? When is the first recorded mention of the Salvos?   Well, thanks to The Salvation Army Australia Museum, we have a date. It’s 1900. And a name – Joe the Salvo!   The museum’s Assistant Manager Barry Gittins explains: “The name ‘Salvos’ dates back to the early days of the Army’s history in this country – some 124 years ago, in the 7 July 1900 issue of the War Cry . The reference was in a fictional story – the earliest use of the word ‘Salvos’ that I have seen in print.”   Barry went on to say that around the turn of the 20th century, The Australian War Cry ran a serial adventure story called ‘Way of the Deep’, starring a fictional hero called Joe.  The scene in the WarCry adventure story in 1900 where a shipmate questions Joe about joining the ‘Salvos’. A seafaring man, Joe had injured himself while on duty, and during his recovery in a small coastal town, he came across The Salvation Army, where he heard the gospel message, became a Christian and then a Salvationist.   After recovering, Joe returned to the docks, where his shipmates greeted him: “Hullo Joe!” said one, “is it true you’ve joined the Salvos?”   Gaining popularity Over the next 50 years, the word ‘Salvos’ was used sporadically but gained popularity during the war years, especially during the Kokoda campaign in the early 1940s.   A Red Shield Representative was often called the ‘Sallyman’ and the organisation the ‘Salvos’. Newspaper headlines during the war – including ‘ The red badge of ‘Salvo’ courage’ or ‘Salvos are where they are needed’ – emphasised the general use of the term. One Sallyman, Major John McCabe, who served in the Middle East and then the Kokoda Campaign in the 2/2nd Australian Infantry Battalion, was better known by diggers as ‘Salvo Mac’.   Newspaper headlines that appeared in major Australian editions in World War Two in the 1940s. And there was even a small boat named ‘The Salvo’! On returning from the Middle East with the 6th Division in World War Two, Salvation Army Representative Hedley Steer recalled: “I was transferred to North Force in Darwin and there I had the boat called The Salvo. My main role (in The Salvo) was servicing Searchlight Groups and Coast Batteries surrounding the Darwin Harbour.”  The Salvation Army boat, nicknamed ‘The Salvo’ that was in service on Darwin Harbour in World War Two. The term gained further popularity in the 1950s and 1960s. Anyone associated with The Salvation Army in Australia was now regularly referred to as a Salvo, whether an officer, soldier, staff member or volunteer.   Use of the term reached a new level when the Red Shield Appeal began in 1965, with the beloved phrase ‘Thank God for the Salvos’ appearing in advertising campaigns – from television, radio and print to signs and billboards. By this time, the Salvos were everywhere.    Australian entertainer and singer Johnny Ashcroft released a single in 1975 called ‘Holy Joe the Salvo’, which became that year’s Red Shield Appeal song. Click here to listen to the song: https://www.youtube.com/watch?v=O_hoY0aLqr0   The 1970s record single sleeve of the song ‘Holy Joe, the Salvo’ by Johnny Ashcroft. Books started appearing with the ‘Salvos’ in the title. In 1980, Lowell Tarling brought out a book titled Thank God for the Salvos . John Cleary wrote a book titled Salvos – The Salvation Army in the 1990s , and in the same decade, Walter Hull called his book Salvos With the Forces . In the 21st century, the word ‘Salvo’ is now embedded in Australian culture.   Many of The Salvation Army’s services include the term. For example, we’ve got Salvos Stores and Salvos Funerals, and most churches now refer to themselves as Salvos rather than Corps. Our own Publications Department has Salvos Magazine, Salvos Publishing, Salvos Studios and Salvos Online. Three book covers honouring the Salvos. But have we gone down the wrong path? Should ‘Salvos’ be banned, and we return solely to ‘The Salvation Army’ and ‘Salvationist’?   Here I’ll turn to the Army’s first national leader of the newly formed Australia Territory, the late Commissioner Floyd Tidd, who wrote a column for Others Magazine in 2018. Part of his article reads: Salvos come in all shapes, ages and nationalities. We live in all corners of the nation. Some of us wear a uniform, and some do not. What binds us together and makes us all Salvos – our defining quality, if you like – is that we live out the vision.  Our National Vision Statement describes the behaviour and identifying characteristics of a Salvo perfectly: “Wherever there is hardship or injustice, Salvos will live, love and fight alongside others to transform Australia one life at a time with the love of Jesus.”  By this everyone will know that you are a Salvo, if you live, love and fight, alongside others. By this everyone will know that you are a Salvo, if you see hardship or injustice and respond with the love of Jesus. In one sense, it is not us who decides who is a Salvo. Members of the Australian public identify us and name us as Salvos when they witness us living out the vision. When they see volunteers, officers, soldiers and employees living, loving and fighting, they might say: “Thank God for the Salvos.” I have spoken to some who have expressed concern that we are “watering down” the word Salvo or “lowering the bar”. I point them back to the words of our Vision Statement. It is no small commitment! Just imagine what God is going to do through a united Army of Salvos, living this Vision Statement out across our country. (To read the full article, click here: https://others.org.au/viewpoint/who-is-a-salvo/ )   Whether you use the terms Salvationist and Salvation Army or Salvo and Salvos, it really doesn’t matter.   We are an evangelical part of the universal Christian church, and our mandate is to ‘love God and love others’. At heaven’s gates, I’m sure we will not be asked whether we preferred being called a Salvo or a Salvationist.   The choice of name is yours.

Each month on Salvos Online , Rosy, the Territorial Secretary for Spiritual Life Development, shares her thoughts and reflections on the spiritual issues that shape our lives as Christians, exploring how our faith intersects with our everyday experiences and how we can deepen our relationship with God. Today she tackles spiritual warfare.   We have just launched The Way, an initiative that will set the spiritual direction for The Salvation Army’s future in Australia. Over the weekend of 13-15 February, I attended one of the 50 launch sites around the Australia Territory, where there were breakout sessions on prayer, evangelism, discipleship, All Salvos on Mission, and ... spiritual warfare. Hundreds of Salvos and other interested people watched the videos, prayed and discussed how we might be faithful to God both now and in the future through The Way . The main feedback in the lead-up, I heard, was that people were genuinely excited to gather around these focuses. There was, however, a little consternation about the idea of spiritual warfare. One person commented that it was ironic that we, as The Salvation Army, with ‘Army’ in our name, were not quite sure about the warfare we were entering. I have to admit that spiritual warfare is not something I have received extensive teaching on, nor am I as familiar with it as I am with prayer or evangelism. Praying is talking to God. Evangelism is telling people about God. So where does spiritual warfare fit? After watching Megan’s video, we discussed how we understand spiritual warfare, where we see it in our lives, and what it looks like in practice. Many pointed to Ephesians 6 and the armour of God as evidence of the reality of warfare, and perhaps as guidance for how we might engage in it. Spiritual warfare feels like where the rubber meets the road of whether the spiritual realm is ‘real’ or not. Most people can accept that you are talking to God in prayer. They can accept that you hold beliefs about God and share them with others. They understand mentoring and discipleship. They can even understand all Salvos on Mission. In fact, that sleeves-rolled-up mentality is probably what we are best known for at The Salvation Army. There is a pragmatism that sets the Salvos apart from some more inward-facing movements or congregations. We are eminently prepared to serve. But is spiritual warfare also a form of service? As much as prayer is? Are we equally engaged in that? Jesus often used pictures, allegory and metaphor to help people understand. Storytelling was one of his key teaching methods. Shift in perspective I told my group a story from my teenage years. I had gone to stay at a friend’s house in the middle of the country. The house was old, draughty and a little frightening. It had very high ceilings and creaky doors, and it made many strange sounds at night. As my friends and I settled in for our first night, we turned off the light in the bedroom. Suddenly, from floor to ceiling, the walls lit up with glowing writing. We screamed and screamed until her mother came in, turned on the light, and asked what was going on! When the light was on, you could not see anything. We asked her to turn it off again, and suddenly the text reappeared. It turned out to be harmless gibberish written by the room's previous occupant, armed simply with a glow-in-the-dark pen. But in the dark, seeing something we had not seen before, we were terrified at first. Perhaps spiritual warfare requires a similar shift in perspective. With the lights on, seen only with human eyesight, the world appears in disarray and chaos because humanity is as it is. We see interpersonal conflict, as well as fears and anxieties. At times, these can rightly be connected to trauma or past experiences. Yet the Bible is filled with examples of the enemy, Satan, coming against the people of God. We are warned to be on guard against the devil and his schemes, to protect our minds and take our thoughts captive to Christ. Scripture makes it clear that there is more going on than what we see. We are told that we do not wrestle against flesh and blood but against rulers, authorities and spiritual forces of evil in the heavenly realms. We are also promised that the Kingdom will come, that Satan will ultimately be overcome, and that those who believe will share in eternal life. We need spiritual eyes to engage the world not just as it appears, but as it truly is. Well, this might be or appear frightening at first, but it doesn’t have to be because greater is he within us than he who is in the world. Māori spirituality In Māori culture, the concept of Te Whare Tapa Whā, developed by Mason Durie, describes wellbeing as a house with four walls: physical, mental, emotional and spiritual. The spiritual dimension recognises that human beings are more than bodies and thoughts. For Māori spirituality, this connects with the spiritual world of their culture. For us as Christians, it is grounded in the God of the Bible: Father, Son and Holy Spirit. So how do we gain eyes to see? We can pray for wisdom. It may feel frightening, like turning off the lights and suddenly seeing hidden messages. There is a risk of becoming hyper-focused on the enemy, or fearful of things like witchcraft, oppression or spiritual principalities. Yet Scripture tells us clearly that we do not fight against flesh and blood, and at the same time, it repeatedly tells us, “Do not be afraid.” In fact, variations of that command appear around 365 times throughout the Bible. I recently read that Jesus rebuked the wind and the waves in Mark 4:39. He also rebuked unclean spirits and healed those oppressed by them. He was not naïve about the spiritual realm, nor was he fearful of it. Cornerstone of faith A friend of mine, Shushannah Anderson ( Creative Arts Ministries National Lead ), once shared that another of her mentors was US Salvation Army officer Colonel Janet Munn. Janet said that when her daughter was little and complained of illness, she would first pray with her, and then give her water, an apple, or medication if needed. Prayer was not a replacement for practical care. But neither was it subsumed by practical care. It was integrated with it, as spiritual life and spiritual warfare are called to be. Perhaps spiritual warfare is as simple as extending our prayer life, evangelism, mission and discipleship to ask: What is really going on beneath the surface? Is this physical, emotional, mental, spiritual or a combination? We do not sacrifice one dimension in favour of another. We hold them together in tension, like a net under an acrobat. We don’t let one corner remain slack for fear of it not being effective in catching people when they need it. I really recommend The Way series and, in particular, the spiritual warfare videos if you would like to have a bit more of an understanding and some practical questions about how spiritual warfare could be more of a cornerstone in your house of faith, so to speak. Perhaps asking trusted mentors or Salvation Army officers about resources they found that have been helpful in understanding this. In all of us, the most important thing to remember is that we are The Salvation Army. In Māori, we are called ‘te ope whakaora’, translated to ‘the army that brings life’. Therefore, our spiritual warfare is not only about slaying and battles and overcoming, but it is also about life and life and all its fullness. That is the promise that Jesus Christ gives us as we battle. That is the promise of the Lord who loves us and his victory over the world. That is what we fight for, the Kingdom of God on Earth and all its beauty.

To read Melissa’s Promoted to Glory notice and appointment service record, click here

The world leaders of The Salvation Army enjoy a laugh during their 'short fire' question and answer session. How familiar are you with the international leaders of The Salvation Army, General Lyndon Buckingham and Commissioner Bronwyn Buckingham? In this warm-hearted video below, discover some of their life preferences – coffee or tea, sweets or salty snacks, mountains or the beach. Click on the link or the image below to view the reel: https://www.facebook.com/reel/2225028171637470