Missionaries / Churches / Religious Buildings

November 16, 2025 by Peter T Young Leave a Comment

Hilo Teachers School

The arrival of the first company of American missionaries in Hawaiʻi in 1820 marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The missionaries were the teachers and the chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing.

Reverend David Belden Lyman and his wife, Sarah Joiner Lyman arrived in Hawai‘i in 1832, members of the fifth company of missionaries sent to the Islands by the American Board of Commissioners for Foreign Missions.

When the arrived in Hilo … “there were no foreign residents, save the Missionaries who proceeded us. There was but one frame building in this region, that built by Mr. [Joseph] Goodrich.”

“There were no roads, only footpaths, no fences and the Wailuku River was crossed on a plank … I might add that there were no trees except the breadfruit, which were abundant and flourishing. Coconut trees fringed the beach. The people were numerous and had a healthy look … very friendly.”

“A few schooners, owned by the chiefs, came here occasionally, not to bring blessings to the natives, but to levy contributions of tapa, nuts, dried fish, pigs, etc …” (Sarah Joiner Lyman; Lothian)

The missionaries soon saw that the future of the Congregational Mission in Hawaii would be largely dependent upon the success of its schools.

The proliferation of schoolhouses was augmented by the printing of 140,000 copies of the pīʻāpā (elementary Hawaiian spelling book) by 1829 and the staffing of the schools with 1,000-plus Hawaiian teachers. (Laimana)

In 1830 “Mr. [Lorrin] Andrews left Lahaina to go to the aid of the Hilo Station and he started a school for the improvement of the teachers.” (Lothian)

In 1831, Lahainaluna Seminary, was created in Maui to be a school for teachers and preachers so that they could teach on the islands. The Mission then established “feeder schools” that would transmit to their students’ fundamental reading, writing, and arithmetic skills, and religious training, before admission to the Lahainaluna.

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built 1,103 schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 52,882 students. (Laimana)

In 1832, “The school system was admirable for the times; there being school buildings through the two districts at convenient distances for all to attend, and they did pretty generally attend. And all whose eyes were not dim with age learned to read.”

“Each school had two sets of teachers, and whilst one was teaching, the other was here attending the teachers school, which was taught by the missionaries.” (Sarah Joiner Lyman; Lothian)

On January 6, 1835, “our children’s (Station) school commenced, eighty children present, sixty knew their letters. A number of the more forward (ie. advanced) children are employed as monitors to assist the less forward.”

In 1836, “For several years the forming of a boy’s boarding school had been discussed at the Annual Meetings and while they were all in favor of said venture they were not sure of its success; no one had offered to start a school.”

“At the 1836 meeting it was decided that the school should be in Hilo ….. ‘leaving it for the brothern to decide as to who should develop the much desired thing. The great object in view was to train more intelligent teachers for the common schools. So we were given carte blanche for the Island of Hawaii.’” (Sarah Joiner Lyman Journal; Lothian)

“Mr. Abner Wilcox, who had arrived with the recent Company that spring [1836], was assigned to Hilo to take charge of the teachers school and the educational department of the boarding school [Hilo Boarding School].”

In October 1836, two thatch houses were constructed near Lyman’s house and on October 3 the school opened with eight boarders, but the number soon increased to twelve.

The school was operated to an extent on a manual labor program and the boys cultivated the land to produce their own food. (The boys’ ages ranged from seven to fourteen.)

“Mr. Lyman who was brought up on a farm had an abiding faith in the value of manual labor; and his work in Hilo had convinced him that such activity in both primitive and introduced vocation was as necessary as book learning during the period of transition from one culture to another.” (Lothian)

Hilo Boarding School, under the leadership of the Lymans, was an immediate success. In 1837, six graduates were sent to Lahainaluna Seminary.

At first, greater emphasis was placed upon producing teachers and preachers than upon molding farmers or craftsmen. However, with the loss of Lahainaluna to the government, the Hilo school became reoriented to stress vocational training.

Hilo Boarding School was never a purely vocational institution, however, its founder’s focus of educating the head, heart and hand carried throughout its history (rigorous academic drills (Head), religious/moral (Heart) and manual/vocational (Hand) training).

In 1839, the old thatch buildings were torn down and Lyman purchased the entire first shipment of lumber to arrive in Hilo to build a new school building, as well as a cookhouse and infirmary which would accommodate sixty to seventy boys.

The new school building lodged fifty-five pupils in its first year, most of them coming from outside Hilo. In 1840, sugar cultivation commenced on adjacent mission land, and was worked entirely by the boys of the school along with a “monthly concert” of labor by all members of the parish. The cane was probably ground in a Chinese-owned mill in Hilo.

Lahainaluna was transferred from being operated by the American missionaries to the control of the Hawaiian Monarchy in 1849. (By 1864, only Lahainaluna graduates were considered qualified to hold government positions such as lawyers, teachers, district magistrates and other important posts.)

“The fact that Lahainaluna became a Government and the public schools starting high schools started the Hilo Boarding school moving into a new era. The Boarding School began as an academic institution whose purpose was to teach boys and young men and prepare them so they could attend Lahainaluna School and … come out as teachers and ministers”. (Lothian)

More than one-third of the boys who had attended Hilo Boarding School eventually became teachers in the common schools of the kingdom. In 1850 the Minister of Public Instruction, Richard Armstrong, reported that Hilo Boys School “is one of our most important schools. It is the very life and soul of our common school on that large island.”

Common schools (where the 3 Rs were taught) sprang up in villages all over the islands. In these common schools, classes and attendance were quite irregular, but nevertheless basic reading and writing skills (in Hawaiian) and fundamental Christian doctrine were taught to large numbers of people. (Canevali)

The Hilo Boarding School closed in 1925, although its facilities were used for several years thereafter. It first became a community center.

Then, in 1947, it was the first home of the Hilo Branch of the University of Hawaiʻi a center of the University Extension Division. UH programs expanded there with a permanent summer school in 1948 – then, in 1949, the institution changed its name to University of Hawaiʻi, Hilo center (which later moved to its present site on Lanikāula Street, in 1955.)

All of the Hilo Boarding School buildings are gone; in 1980 the Hilo Center affiliated with the Boy’s Clubs of America – Hilo Boys and Girls Club now occupies the site.

November 8, 2025 by Peter T Young Leave a Comment

Establishing the Waiakea – Hilo Mission Station

The first American Protestant missionaries first anchored in Hawai‘i on April 4, 1820. “[T]he first mission station on the Hawaiian Islands [was established] at Kailua, on the Island of Hawaii. However, unfortunately, within eight months, this mission station was temporarily closed.” (Nettie Hammond Lyman)

“In April of 1823, a second band of missionaries arrived in Honolulu. The increased numbers made it possible for one or more new stations to be started.”

“There had been a desire during these three years to resume the Kailua Station, and to establish a second station on Hawaii Island, the largest island of the group, and the most important, on account of its size, its large population and it natural resources.”

“It seemed desirable to make a careful survey of the entire island of Hawaii before deciding upon the location of any new station. By June 23, 1823, arrangements were completed …”

“… an exploring party, consisting of Rev Asa Thurston and Rev William Ellis, and, from the newly arrived missionaries, Rev Artemas Bishop and Mr Joseph Goodrich was formed. Mr Harwood, an ingenious mechanic, joined the party out of curiosity and a desire to be helpful.”

“Four months were spent in this exploration. Studies were made of the geographical character, the agricultural possibilities, and the customs of the people. Preaching services were held, visits made, and the desirability of establishing a mission and establishing schools in their midst, were discussed.”

“Two immediate results followed this exploration. The former station at Kailua, which had been closed for three years, was resumed in November of this year, 1823, and arrangements were under way to start a new station in January in Waiakea, in Hilo.” (Nettie Hammond Lyman)

“The face of the country in the vicinity of Waiakea is the most beautiful we have yet seen, which is probably occasioned by the humidity of the atmosphere, the frequent rains that fall here, and the long repose which the district has experienced from volcanic emptions.”

“The light and fertile soil is formed by decomposed lava, with a considerable portion of vegetable mould. The whole is covered with luxuriant vegetation, and the greater part of it formed into plantations, where plantains, bananas, sugar-cane, taro, potatoes, and melons, come to the greatest perfection.”

“Groves of cocoa-nut and breadfruit trees are seen in every direction loaded with fruit, or clothed with abundant foliage. The houses are mostly larger and better built than those of many districts through which we had passed.”

“We thought the people generally industrious; for in several of the less fertile parts of the district we saw small pieces of lava thrown up in heaps, and potato vines growing very well in the midst of them, though we could scarcely perceive a particle of soil.”

“Taking every circumstance into consideration, this appears a most eligible spot for a missionary station. The fertility of the soil, the abundance of fresh water, the convenience of the harbour, the dense population, and the favourable reception we have met with, all combine to give it a stronger claim to immediate attention than any other place we have yet seen, except Kairua.”

“There are 400 houses in the bay, and probably not less than 2000 inhabitants, who would be immediately embraced in the operations of a missionary station here, besides the populous places to the north and south, that might be occasionally visited by itinerant preachers from Waiakea. (William Ellis)

“ln the afternoon we waited on Maaro [Ma‘alo] the chief, to ask his opinion respecting missionaries settling permanently in his neighbourhood. He said, perhaps it would be well; that if the king and chiefs approved of it, he should desire it.”

“We asked if he would patronize and protect missionaries, and their families, provided the king and chiefs approved of their settling at Waiakea. He answered, ‘Yes, certainly,’ and, at the same time, pointed out several places where they might build their houses.” (Ellis)

“We told him that the king, Karaimoku [Kalanimōku], Kaahumanu, and the governor, approved of instructors coming to teach the people of Waiakea; but that we were also desirous to obtain his opinion, before any arrangements were made for their removal from Oahu.”

“He again repeated that he thought it would be a good thing; and that if the missionaries came with the approbation of the king and chiefs, he should be glad to witness their arrival. We then took leave of Maaro, and the chiefs that were with him.” (Ellis)

“Hilo as a major division of Hawaii included the southeastern part of the windward coast most of which was in Hamakua, to the north of Hilo Bay. This, the northern portion, had many scattered settlements above streams running between high, forested kula lands, now planted with sugar cane.”

“From Hilo Bay southeastward to Puna the shore and inland are rather barren and there were few settlements. The population of Hilo was anciently as now concentrated mostly around and out from Hilo Bay, which is still the island’s principal port.”

“The Hilo Bay region is one of lush tropical verdure and beauty, owing to the prevalence of nightly showers and moist warmth which prevail under the northeasterly trade winds into which it faces. (Handy, Handy & Pukui)

“In the marshes surrounding Waiakea Bay, east of Hilo, taro was planted in a unique way known as kanu kipi. Long mounds were built on the marshy bottom with their surface two or three feet above water level. Upon the top and along the sides of these mounds taro was planted.”

“Flood waters which occasionally submerged the entire mound are said to have done no harm, as the flow was imperceptible. This swampy land is now abandoned to rank grass.”

“Kipi (mounds) were also formerly made along Alenaio Stream above Hilo. We are told that farther seaward in Waiakea taro is still grown by the ingenious method of heaping up stones around a taro huli which is submerged in water, and held upright by chunks of lava; the stones presumably accumulate refuse enough to nourish the taro, along with the food taken in by the roots from lava and water.”

“On the lava-strewn plain of Waiakea and on the slopes between Waiakea and the Wailuku River, dry taro was formerly planted wherever there was enough soil. There were forest plantations in Pana‘ewa and in all the lower fern-forest zone above Hilo town and along the course of the Wailuku River.” (Handy, Handy & Pukui)

“On Saturday evening, January 24, 1824, the Waterwitch landed as Waiakea Bay, eight days after leaving Honolulu. In the party were Mr and Mrs Goodrich and Mr and Mrs Ruggles to take charge of the new station; Dr and Mrs Blatchley, to remain temporarily and Mr Levi Chamberlain and Rev Ellis to introduce the Mission, also Rev and Mrs Ely who were on their way to Kailua.”

The missionaries erected two houses and a church within two months after their arrival in the Waiakea area. The first church at this site was of pole and thatch construction; it was built about where the Hilo Iron Works building is situated.

At the time of the dedication of the Waiakea Mission Station. there were only two other churches in the Islands, one at Honolulu, O‘ahu and one at Waimea, Kauai. (NPS)

The first Waiakea Church was replaced with a second in December 31, 1825 (a thatched church near where Kalakaua Park is situated); later, October 15, 1829, it was replaced by another thatched church on Kino‘ole, near Waianuenue, and then another on Haili Street.

From 1820 until 1850, further development of Hilo proper was focused in this area around the mission. Constructed there were the Hilo Boarding School started by the missionaries, the missionary homes and government buildings including the royal cottages. Prior to this, the Hawaiian community development had centered one and one-half miles to the east, southeast in the Waiakea section of Hilo. (NPS)

During the late 1830s, Reverend Titus Coan increased the size of his congregation scattered along the east coast of the Big Island to 7,000 people in what was termed the ‘great Awakening’. (NPS)

The Waiakea-Hilo Mission, the largest of the mission stations, encompassed a territory of 920 square miles; 415 square miles in the Hilo District and 505 in the Puna District. The population was roughly estimated as from 12,000 to 20,000.

Of these, 7,000 were enrolled in the schools, (1831) with native teachers (who had scarcely more education than their pupils), and 7,000 were reported (1830) as church members”. (Lyman)

“A mighty wind having prostrated our large meeting-house, we commenced, during the winter of 1840-1, to collect materials for our first framed building. All the men who had axes went into the highland forest to fell trees and hew timber. … When the materials were brought together, we employed a Chinese carpenter at a reasonable price.” (Coan)

“This was the first framed church edifice built in Hilo, and in this building, capable of seating about 2,000 people. … When our first framed church building became old and dilapidated, we decided on replacing it with an edifice of stone and mortar.”

“But after a year’s hard toil in bringing stones on men’s shoulders, and after having dug a trench some six feet deep for the foundations without coming to the bed-rock, we, by amicable agreement, dismissed our mason and engaged two carpenters.” (Coan)

“The corner-stone [of the present Haili Church] was laid November 14, 1857, and the building was dedicated on the 8th of April, 1859. The material was good, and the workmanship faithful and satisfactory. … It was then the finest church edifice on the islands.” (Coan)

The name of the church is derived from the forest, Haili Kulamanu, (Paradise of the Birds) from which most of the ohia wood was cut, located 6 to 8 miles southwest of the church. The Hawaiians hewed the wood in the forest, then hauled it to the mission with drag ropes. (NPS)

November 6, 2025 by Peter T Young 1 Comment

Aikapu

Fornander writes that prior to the period of Pā‘ao “… the kapus (forbidden actions) were few and the ceremonials easy; that human sacrifices were not practiced, and cannibalism unknown; and that government was more of a patriarchal than of a regal nature.”

Pā‘ao is said to have been a priest, as well as a chief and navigator, who arrived in the island of Hawai‘i as early as in the twelfth or thirteenth century (many say he was from Tahiti.)

Pā‘ao is reported to have introduced (or, at least expanded upon) a religious and political code in old Hawai`i, collectively called the kapu system. This forbid many things and demanded many more, with many infractions being punishable by death.

One of the most fundamental of this type of prohibition forbade men and women from eating together and also prohibited women from eating certain foods – ʻaikapu (to eat according to the restrictions of the kapu.)

The ʻaikapu is a belief in which males and females are separated in the act of eating; males being laʻa or ‘sacred,’ and females haumia or ‘defiling’ (by virtue of menstruation.)

Since, in this context, eating is for men a sacrifice to the male akua (god) Lono, it must be done apart from anything defiling, especially women. Thus, men prepared the food in separate ovens, one for the men and another for the women, and built separate eating houses for each.

“The kahuna suggested that the new ʻaikapu religion should also require that four nights of each lunar month be set aside for special worship of the four major male akua, Ku, Lono, Kane and Kanaloa. On these nights it was kapu for men to sleep with their wahine. Moreover, they should be at the heiau (temple) services on these nights.” (Edith Kanaka‘ole Foundation and Lilikalā Kame‘eleihiwa)

“Under ʻaikapu, certain foods, because of their male symbolism, also are forbidden to women, including pig, coconuts, bananas, and some red fish.”(Edith Kanaka‘ole Foundation and Lilikalā Kame‘eleihiwa)

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule. If he attempted to continue the practice of free eating he was quickly disinherited.”

“It was regarded as an impious act practiced by those alone who did not believe in a god. Such people were looked upon as lower than slaves. The chief who kept up the ancient tabu was known as a worshiper of the god, one who would live a long life protected by Ku and Lono.”

“He would be like a ward of Kane and Kanaloa, sheltered within the tabu. The tabu eating was a fixed law for chiefs and commoners, not because they would die by eating tabu things, but in order to keep a distinction between things permissible to all people and those dedicated to the gods.”

“The tabu of the chief and the eating tabu were different in character. The eating tabu belonged to the tabus of the gods; it was forbidden by the god and held sacred by all. It was this tabu that gave the chiefs their high station.” (Kamakau)

If a woman was clearly detected in the act of eating any of these things, as well as a number of other articles that were tabu, which I have not enumerated, she was put to death. (Malo)

Certain places were set apart for the husband’s sole and exclusive use; such were the sanctuary in which he worshipped and the eating-house in which he took his food.

The wife might not enter these places while her husband was worshipping or while he was eating; nor might she enter the sanctuary or eating-house of another man; and if she did so she must suffer the penalty of death, if her action was discovered. (Malo)

Early visitors to the Islands also wrote of times that the ʻaikapu was broken (but not with consent – it was broken as a practice of some women.)

Ellis, on Captain Cook’s voyage noted, “The women were not averse to eating with us, though the men were present, and would frequently indulge themselves with pork, plantains and coco nuts, when secure from being seen by them.” (Ellis’s Authentic Narrative, 1788)

Likewise Samwell (also on Cook’s voyage) noted, “While they (women) were on board the ships with us they would never touch any food or ripe plantains except privately & by stealth, but then they would eat very hearty of both & seemed very fond of them”. (Samwell; Sahlins)

But there were times ʻaikapu prohibitions were not invoked and women were free to eat with men, as well as enjoy the forbidden food – ʻainoa (to eat freely, without regarding the kapu.)

“In old days the period of mourning at the death of a ruling chief who had been greatly beloved was a time of license. The women were allowed to enter the heiau, to eat bananas, coconuts and pork, and to climb over the sacred places.” (Kamakau)

“Free eating followed the death of the ruling chief; after the period of mourning was over the new ruler placed the land under a new tabu following old lines. (Kamakau)

Following the death of Kamehameha I in 1819, Liholiho assented and became ruling chief with the title Kamehameha II and Kaʻahumanu, co-ruler with the title kuhina nui.

Kaʻahumanu, made a plea for religious tolerance, saying: “If you wish to continue to observe (Kamehameha’s) laws, it is well and we will not molest you. But as for me and my people we intend to be free from the tabus.”

“We intend that the husband’s food and the wife’s food shall be cooked in the same oven and that they shall be permitted to eat out of the same calabash. We intend to eat pork and bananas and coconuts. If you think differently you are at liberty to do so; but for me and my people we are resolved to be free. Let us henceforth disregard tabu.”

Keōpūolani, another of Kamehameha I’s wives, was the highest ranking chief of the ruling family in the kingdom during her lifetime. She was a niʻaupiʻo chief, and looked upon as divine; her kapu, equal to those of the gods. (Mookini) Giving up the ʻaikapu (and with it the kapu system) meant her traditional power and rank would be lost.

Never-the-less, symbolically to her son, Liholiho, the new King of the Islands, she put her hand to her mouth as a sign for free eating. Then she ate with Kauikeaouli, and it was through her influence that the eating tabu was freed. Liholiho permitted this, but refrained from any violation of the kapu himself. (Kuykendall)

Keōpūolani ate coconuts which were tabu to women and took food with the men, saying, “He who guarded the god is dead, and it is right that we should eat together freely.” (Kamakau)

The ʻainoa following Kamehameha’s death continued and the ʻaikapu was not put into place – effectively ending the centuries-old kapu system.

Some have suggested it was the missionaries that ended the kapu that disrupted the social/political system in the Islands; that is not true. The American Protestant missionaries did not arrive in the Islands until the next year (April 4, 1820.) The Hawaiians ended their centuries’ long social/political system.

Sybil Bingham’s Journal entry for March 30, 1820, at the first landing of the Pioneer Company of missionaries, clearly notes the kapu was overturned and the heiau destroyed before the American Protestant missionaries arrived.

“March 30th, 1820. – Memorable day – a day which brings us in full view of that dark pagan land so long the object of our most interested thoughts. Between twelve and one this morning, the word was from Thomas who was up watching, ‘land appears’. When the watch at four was called, Honoree (Honoli‘i) came down saying, ‘Owhyhee sight!’”

“There was but little sleep. When the day afforded more light than the moon we were all out, and judge you, if possible, what sensation filled our breasts as we fixed our eyes upon the lofty mountains of Owhyhee!”

“O! it would be in vain to paint them. I attempt it not. A fair wind carried us by different parts of the island near enough to discern its verdure, here and there a cataract rushing down the bold precipice—some huts, natives and smoke.”

“I would I could put my feelings, for a little season, into your bosoms. No boats coming off as usual, Capt. B— thought it advisable to send ashore to inquire into the state of things, and where he might find the king.”

“Our good Thomas and Honoree, with Mr. Hunnewell and a few hands, set off. Our hearts beat high, and each countenance spoke the deep interest felt as we crowded around our messengers at their return.”

“With almost breathless impatience to make the communication, they leap on board and say, Tamaahmaah is dead!”

“The government is settled in the hands of his son Keehoreeho-Krimokoo is principal chief—the taboo system is no more–men and women eat together!—the idol gods are burned !!”

“How did we listen! What could we say? The Lord has gone before us and we wait to see what He has for us to do.”

October 27, 2025 by Peter T Young Leave a Comment

Curé d’Ars

It was during a Mass celebrated secretly behind barred doors by an anti-Revolution priest in a home near Écully, close to his native parish, that Jean-Baptiste-Marie (John) Vianney received his First Communion (at the age of 13,) which strengthened him in his inmost desire.

“If I were a priest I could win many souls for God,” he said to himself and to his fond mother.

“I will be a priest,” he affirmed.

Vianney, the 4th of 6-children, was born on May 8th, 1786 at Dardilly, eight miles north-west of Lyons, in 1786. Almost as soon as he was able to walk, the child accompanied his parents into the fields where he tended the sheep and the cows. His peasant parents were among those who remained faithful Catholics during the revolution, giving hospitality to visiting priests.

Napoleon was fighting across Europe, but his success was paid for with torrents of French blood. More and yet more drafts had to be levied to fill the gaps made in his regiments by their very victories.

In 1806, young Vianney and others were summoned; two years went by, but in the autumn of 1809 he was summoned to join up, though as a Seminarist he was in reality exempt from conscription.

It would seem that his name was not on the official list of Church students supplied by the diocesan authorities. Someone had blundered. The recruiting officer would listen neither to expostulation nor to entreaty.

Young Vianney was destined for the armies in Spain. His parents tried to find a substitute. For the sum of 3,000 francs and a gratuity, a certain young man agreed to go in his stead but he withdrew at the last moment.

On October 26th Jean Baptiste entered the barracks at Lyons only to fall ill. From Lyons they sent him to a hospital at Roanne where the Nuns in charge nursed him back to a semblance of health. When, on January 6th, 1810, infantryman Vianney left the hospital, he found that his draft had set out long ago.

He was now considered a deserter so that his only care must be not to be discovered; he assumed the name Jerome Vincent.

He opened a school for the village children under that name. For a time, for the sake of greater security, he lived and slept in the shed attached to the farmhouse.

In 1810 an imperial decree granted an amnesty to all deserters of the years 1806 to 1810. Vianney was covered by the decree, so he returned home and to resume his studies. After overcoming his weakness in learning Latin, at the age of 29, on August 13, 1815, Vianney became a priest.

In 1818, Vianney was made Curé d’Ars (Parish Priest of Ars,) a village with a population of 200 not very far from Lyons.

He founded a sort of orphanage for destitute girls. It was called ‘The Providence’ and was the model of similar institutions established later all over France.

But the chief labor of the Vianney was the direction of souls. He had not been long at Ars when people began coming to him from other parishes, then from distant places, then from all parts of France, and finally from other countries.

As early as 1835, his bishop forbade him to attend the annual retreats of the diocesan clergy because of ‘the souls awaiting him yonder.’

During the last ten years of his life, he spent from sixteen to eighteen hours a day in the confessional.

One day he was hearing confessions in the sacristy. All of a sudden he came to the door and told one of the men who acted as ushers to call a lady at the back of the church, telling him how he could identify her. However, the man failed to find her.

‘Run quickly, she is now in front of such a house.’ The man did as he was told and found the lady who was going away, disappointed at not having spoken to Vianney.

At times he came out of the confessional and summoned certain persons from among the crowd and those so selected declared that only a divine instinct could have told him of their peculiar and pressing need.

His advice was sought by bishops, priests, religious, young men and women in doubt as to their vocation, sinners, persons in all sorts of difficulties and the sick.

In 1855, the number of pilgrims had reached twenty thousand a year. The most distinguished persons visited Ars for the purpose of seeing the holy curé and hearing his daily instruction.

Vianney became ill. In the afternoon of August 2, 1859, he received the Last Sacraments: ‘How good God is,’ he said; ‘when we can no longer go to Him, He comes to us.’

At 2 o’clock in the morning of August 4th, 1859, whilst a fearful thunderstorm burst over Ars, and whilst M. Monnin read these words of the “Commendation of a Soul”: ‘May the holy angels of God come to meet him and conduct him into the heavenly Jerusalem,’ the Curé d’Ars gave up his soul to God.

Miracles associated with Vianney are of three classes: first, the obtaining of money for his charities and food for his orphans; secondly, supernatural knowledge of the past and future; thirdly, healing the sick, especially children.

He was beatified in 1905, and in the same year on April 12th he was declared patron saint of the priests of France by Pius X. In 1929, four years after his canonization, Pope Pius XI declared him ‘patron saint of the priests of the whole world’.

Pope John Paul II said no less by repeating three times that ‘The Cure of Ars remains an outstanding and unparalleled model for all nations both of the accomplishment of the ministry and the holiness of the minister’.

‘Oh, how great a reality lies in the priest!’ Jean-Marie Vianney would exclaim, for he can give God to men and men to God ; he is the witness of the tenderness of the Father for each person and the artisan of salvation.

The Curé d’Ars, an elder brother in the priesthood, is the saint to whom every priest in the world can come in order to entrust his ministry or his priestly life to the Cure’s intercession. (Lots of information here is from St John Vianney.)

Several schools and parishes were formed and named for St John Vianney. One such is the Parish and school in Enchanted Lake, in Kailua, Oahu, established in 1962.

October 23, 2025 by Peter T Young Leave a Comment

Men of the Mission

“It’s a Man’s Man’s Man’s World” (James Brown)

“Coverture is a long-standing legal practice that is part of our colonial heritage. Though Spanish and French versions of coverture existed in the new world, United States coverture is based in English law.”

“Coverture held that no female person had a legal identity. At birth, a female baby was covered by her father’s identity, and then, when she married, by her husband’s.”

“The husband and wife became one–and that one was the husband. As a symbol of this subsuming of identity, women took the last names of their husbands. They were “feme coverts,” covered women.”

“Because they did not legally exist, married women could not make contracts or be sued, so they could not own or work in businesses. Married women owned nothing, not even the clothes on their backs. They had no rights to their children, so that if a wife divorced or left a husband, she would not see her children again.” (Catherine Allgor)

“Coverture was disassembled in the United States through legislation at the state level beginning in Mississippi in 1839 and continuing into the 1880s. The legal status of married women was a major issue in the struggle for woman suffrage.” (Britannica) (US women did not get the right to vote until 1920.)

On October 23, 1819, the Pioneer Company of American Protestant missionaries set sail on the Thaddeus for Hawai‘i. Over the course of a little over 40-years, the American Board of Commissioners for Foreign Missions (ABCFM) sent twelve companies of missionaries, support staff, and teachers – about 184-men and women – to carry out the mission of the ABCFM in the Hawaiian Islands.

During the Missionary Period (1820-1863), 84 missionary men and 100 women were sent to the Islands. There was no more than a total of 89 missionaries (men and women) in the Islands at any given them – of that, there were no more than 42 missionary men across the Islands at any given time.

The average number of missionaries in the Islands over the years was about 56 missionaries (men and women) per year; of that, an average of only 27 missionary men were in the Islands each year.

The first missionaries to the Islands needed to receive permission to land and stay. Discussions and negotiations (between the missionary men and the King and Chiefs) to allow the missionaries to stay went on for days.

One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “stations” for the regional church and school centers across the Hawaiian Islands.

By 1850, eighteen mission stations had been established; six on Hawaiʻi, four on Maui, four on Oʻahu, three on Kauai and one on Molokai. (So, the missionaries (men and women) were spread out across the Islands.)

The Mission Prudential Committee in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. …”

“Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

After the missionaries were serving in the Islands, the King and Chiefs asked for more to come and they sought their counsel. On August 23, 1836, King Kamehameha III and fourteen of the highest chiefs in the Islands wrote …

“We hereby take the liberty to express our views as to what is necessary for the prosperity of these Sandwich Islands. Will you please send to us additional teachers to those you have already sent, of such character as you employ in your own country in America?”

Shortly after, the American Board of Commissioners for Foreign Missions (ABCFM) sent the largest company of missionaries to the Islands; including a large number of teachers.

A few of the missionaries left the mission at the request of the King and Chiefs and worked for the Hawaiian Government. These included William Richards, Gerritt P Judd, Lorrin Andrews, and Richard Armstrong.

In addition, King Kamehameha III and Chiefs Hoapili Kane and Kekāuluohi sent a letter, “We ask Mr. [Amos] Cooke to be teacher for our royal children. He is the teacher of our royal children and Dr. Judd is the one to take care of the royal children …” when forming the Chiefs’ Children’s School (Royal School).

The missionaries, “Though in many cases married to hastily found mates shortly before sailing, lived marital lives that were exemplary in their fill of love and devotion; their families parents and children were models for affection and mutual helpfulness …”

“… with mere pittances of salaries or rations, often unable to obtain suitable food, living at first for years in cramped, leaky, floorless thatched houses, with little privacy, often ill or child-bearing with no doctor available, and no end of calls for self-sacrificing services, they were marvels of patience and faithfulness.”

“They had to be all-round mechanics and farmers, building houses and churches of stone, adobe or wood and thatch, making furniture, and raising fruits, vegetables, flowers, and dairy and poultry products, not to mention surveying, doctoring, and peace-making …”

“… in their ministering they had the courage of their convictions, not hesitating to discipline chiefs especially when the latter oppressed the common people, for they were very democratic champions of the rights of man.”

“Realizing that religion alone was not sufficient, they introduced the school and the press, as well as the church, established manual training schools, the first of their kind, taught new industries, mechanical and agricultural …”

“… incessantly inculcated the rights of the common people with the result that in approximately a quarter of a century this handful of zealous, intelligent, practical workers, with their sympathizers, largely Christianized the nation …”

“… and made it one of the least illiterate, transformed the government from absolutism to constitutionalism, secured to the masses personal and property rights and enabled them to acquire homes of their own, preserved the independence of the nation against great odds …”

“… and, what perhaps may prove to be the crowning feature, planted the seeds which have fruited in the world’s best object lesson of interracial brotherliness.” (Frear, 1920)