Missionaries / Churches / Religious Buildings | Page 103

January 16, 2018 by Peter T Young 1 Comment

Missionaries Not Involved In The Overthrow

It is suggested that the overthrow of the Hawai‘i constitution monarchy was neither unexpected nor sudden.

Dissatisfaction with the rule of Kalākaua, and then Lili‘uokalani, initially led to the ‘Bayonet Constitution;’ then, the overthrow. Mounting dissatisfaction with government policies and private acts of officials led to the formation of the Hawaiian League, a group of Honolulu businessmen.

Missionary Period

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

There were no missionaries in the Islands after 1863 (the Missionary Period ended 30-years – a generation – before the overthrow).

At its General Meeting from June 3, 1863 to July 1, 1863, the Sandwich Islands Mission of the American Board of Commissioners for Foreign Mission (ABCFM) met to discuss the future of the Mission. They formed the “Board of the Hawaiian Evangelical Association.” (Missionary Papers, 1867)

“After twenty-one days of debate, the result was reached with perfect unanimity, and the Association agreed to assume the responsibility hitherto sustained by the Board (ABCFM).”

“This measure was consummated by the Board in the autumn following, and those stations no longer look to the American churches for management and control.” (Missionary Papers, 1867)

“The mission, having accomplished, through the blessing of God, the work specially appropriate to it as a mission, has been, as such, disbanded, and merged in the community.” (Rufus Anderson, Foreign Secretary of the ABCFM, 1863)

Rufus Anderson, Foreign Secretary of the ABCFM, wrote to inform Kamehameha IV of the Hawaiian Evangelical actions and dissolution of the mission in his July 6, 1863 letter, noting, in part:

“I may perhaps be permitted, in view of my peculiar relations to a very large body of the best friends and benefactors of this nation, not to leave without my most respectful aloha to both your Majesties.”

“The important steps lately taken in this direction are perhaps sufficiently indicated in the printed Address …. I am happy to inform your Majesty that the plan there indicated has since been adopted, and is now going into effect, — with the best influence, as I cannot doubt, upon the religious welfare of your people.”

“My visit to these Islands has impressed me, not only with the strength, but also with the beneficent and paternal character of your government. In no nation in Christendom is there greater security of person and property, or more of civil and religious liberty.”

“As to the progress of the nation in Christian civilization, I am persuaded, and shall confidently affirm on my return home, that the history of the Christian church and of nations affords nothing equal to it.”

“And now the Hawaiian Christian community is so far formed and matured, that the American Board ceases to act any longer as principal, and becomes an auxiliary, – merely affording grants in aid of the several departments of labor in building up the kingdom of Christ in these Islands, and also in the Islands of Micronesia.”

“Praying God to grant long life and prosperity to your Majesties, I am, with profound respect, Your Majesty’s obedient, humble servant, R. Anderson”

Some suggest there was a ‘Missionary Party’ – suggesting it was made up of missionaries. That is not true; there was no formal ‘Missionary Party’ – in fact, in part, “(native Hawaiians) sarcastically termed Americans ‘the Missionary Party.’” (LaFeber)

“By Missionary party is not meant that the members of it are missionaries, but that they are descendants of the early missionaries who went to the islands … The descendants are not missionaries, but are mostly politicians and business men.” (Honolulu Republican, Sept 19, 1901)

“An attempt has been made to try and call the Anglo-Saxon party, or better the commercial and agricultural party, the Missionary party, and papers abroad have been weak enough to be taken in by the claptrap.” (Hawaiian Gazette, August 23, 1882)

The Committee of Safety was made up of 6-Hawaiian citizens (naturalized or by birth,) 5-Americans, 1-Scotsman and 1-German. (They were all residents of Hawai‘i and registered voters. None were missionaries; only 3 of the 13 had any link to the American Protestant missionaries – one was grandson, 2 were sons of missionaries.)

One more correction to the many misconceptions … on January 17, 1893, the Hawai‘i constitutional monarchy was overthrown, not the Hawaiian race.

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1845 (May) - Feb 1893 The current Hawaiian flag introduced in 1845

January 15, 2018 by Peter T Young Leave a Comment

Alii Letters – Kapiolani to Ruggles

Hawaiian Mission Houses Historic Site and Archives (Mission Houses) collaborated with Awaiaulu Foundation to digitize, transcribe, translate and annotate over 200-letters written by 33-Chiefs.

The letters, written between 1823 and 1887, are assembled from three different collections: the ABCFM Collection held by Harvard’s Houghton Library, the HEA Collection of the Hawaii Conference-United Church of Christ and the Hawaiian Mission Children’s Society.

These letters provide insight into what the Ali‘i (Chiefs) were doing and thinking at the time, as well as demonstrate the close working relationship and collaboration between the aliʻi and the missionaries.

In this letter, Kapiʻolani writes to Reverend Samuel Ruggles and his wife about progress at Kuapehu, Hawaiʻi Island, and her wish for them to visit or write.

The letter is addressed to Keiki ma. Keiki was an affectionate nickname given by the Hawaiians to Rev. Samuel Ruggles. “Keiki mā” refers to Samuel Ruggles and company, in this case, probably his wife, Nancy Wells Ruggles.

In 1822, Naihe and Kapiʻolani (husband and wife) were among the first chiefs to welcome instruction and accept Christianity. Kapiʻolani was the daughter of Keawemauhili, who was the high chief of the district of Hilo (the uncle of Kiwalaʻo.)

“Ka‘awaloa, Kuapehu, January 17, 1840”

“Greetings to the two of you, Reverend and Mrs. Ruggles,”

“Here is a message to you two to tell of the events of these years. The love of the Lord has been great in these years, converting many persons to his church through his love for us.”

“Here too, a church was one of our endeavors. Parts of it are complete and others are not. The intention is, however, to complete it, for our teacher might not find physical comfort in a house that is bad, or might get sick.”

“Listen, all of you, generate some compassion for us, those in need, for the minds of those in the land of ignorance have not matured to know righteousness, but the Lord sees the fruition of some, and others truly strive, so if the Lord sees it, that is good.”

“There is also this: Namakelua is holding school here at Kuapehu. Also, all the chiefs have died; Kinau passed away, Lililiha died, Hoapili Kane has died, Keano is dead.”

“I beseech you two to pray diligently for us so we may all live together in a good place. Thus I abide, yearning to meet together in a good place.”

“Listen, both of you, you should generate love in the hearts of the brethren with my message. An expression of affection is my message to all of the brethren in America.”

“Here is another message for you two, that I have no bundle to send to the two of you, it remains here in Kuapehu. On Sunday, I will go down and come back when that is done.”

“All of you should know that Mr. Forbes and his wife are diligent in the work of the Lord, tender sometimes and forceful at other times.”

“We also have new teachers, Mr. Ives and others, so the Lord has not deserted us here.”

“Also, we have plans we are working on for our livelihood. We have planted sugar cane and the mill is processing, we planted cotton, but it is not certain. We are planting coffee again. The grape vines did not bear much fruit due to improper cultivation.”

“You should write to me again about other good crops to plant so things flourish again here in Kuapehu.”

“Why are you two not writing to me?”

“You should both write. Hale sends regards, Kamuela sends regards, Naihe sends regards, our mother/aunt sends regards.”

“Say, you should sail here again and then return there. There are great efforts that our teacher is striving to do.

“Assisting in the new garden for the school teachers, that is up to the women, and as for the men, there is firewood for the church and other needs within the works of the Lord.”

“Kapiolani Love to all the people”

Here’s a link to the original letter, its transcription, translation and annotation:

https://hmha.missionhouses.org/files/original/f792abbfa34f6a37f22ed310477a6d14.pdf

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) They arrived in the Islands and anchored at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

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.

Hawaiian Mission Houses’ Strategic Plan themes note that the collaboration between Native Hawaiians and American Protestant missionaries resulted in the
• The introduction of Christianity;
• The development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
• The promulgation of the concept of constitutional government;
• The combination of Hawaiian with Western medicine, and
• The evolution of a new and distinctive musical tradition (with harmony and choral singing).

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Kapiolani – Ruggles Jan 17, 1840-1

Kapiolani – Ruggles Jan 17, 1840-2

Kapiolani – Ruggles Jan 17, 1840-3

January 12, 2018 by Peter T Young Leave a Comment

Not the Foreign Riffraff

“The coming of the missionaries was the real beginning of civilisation in the Islands. Up to 1820 the outside world had given the Hawaiians little beside trinkets, firearms, rum, and more expert methods of deceit.”

“Now it was to give to them their part in the civilisation of Western nations, to teach them that this involved the acceptance of new and higher ideals of conduct, of a religion to replace their outworn superstitions; that it meant a life regulated according to civilised law.”

“The missionaries undoubtedly went to Hawaii fired with the desire to save souls in danger of eternal damnation. They seem very quickly to have realised that wholesale baptism, misunderstood, was less important than a general quickening of spirit, a training in the decencies of life.”

“They never neglected the religious side of their teaching, but they also never neglected the secular side. They learned the Hawaiian language; they reduced it to writing and imported printing presses; they did their best as doctors and taught the elementary rules of health.”

“At first only permitted to land on sufferance, they soon became of prime importance to the chiefs, and were their advisers on almost all questions.”

“It is fair to them to say that if this function seemed an undue extension of their religious duties – and their severest critics never accuse them of anything else …”

“… they were the only foreigners in the Islands who would advise the chiefs impartially, and the only ones, moreover, who would have advised in such fashion as to save the dwindling remnants of the Hawaiian race.”

“They were pioneers seeking results in better men, not in riches for themselves; they were trying to give the people their own standards of decency and honour.”

“This soon resulted in bitter opposition from the foreign riffraff who infested the Islands, and especially from the ships that called more and more frequently.”

“It was the fixed belief of ship captains in those distant days that no laws, whether of God or man, were in force west of Cape Horn.”

“The call at Hawaii for water and provisions was most of all an opportunity for debauchery and unchecked crime. Hawaiian women were often captured and carried off on cruises to the North.”

“When a whaler appeared off the coast many of the native women fled to the mountains as their only sure protection. It is easy to understand, therefore, that when the King promulgated laws against immorality, laws evidently intended to be enforced …”

“… the whaling crews considered themselves cheated out of their rights and turned with rage against the missionaries, whom they correctly held to be responsible. In more than one instance brutal attacks were made on missionaries in isolated stations, who were saved only by the devoted natives.”

“It is sad to think that the commander of a United States frigate was among the most insolent in the demand for the repeal of these laws against vice, and that he permitted his men to attack both the house of a chief and the mission premises in Honolulu for the purpose of frightening the Government into submission.”

“Drink was carrying off the Hawaiians by hundreds, and when, in recognition of the danger, a heavy duty was laid on spirits, it was the commander of a French frigate who gave the King a few hours to decide whether he would abolish the duty or undertake a war with France.”

“These outrages and many others of a similar kind directed against efforts really to uplift the country were seconded by a party in Honolulu, a party, unfortunately, headed by the British consul who was for years allowed to retain his post in spite of repeated protests and requests for his removal on the part of the Hawaiian Government. …”

“(Kawaiaha‘o Church) is the impressive monument of the early missionary labour. It was dedicated in 1842 and was the royal chapel until the coming of the English Mission twenty years later.”

“Built of blocks of coral, it is in shape a rectangle. Over the main entrance is a low, square tower, which used to have an inappropriate wooden spire.”

“White, surrounded with huge algaroba trees, through the filmy leaves of which perpetual sun light plays, it typifies in its Puritanic dignity and rigorous simplicity the lasting work of its founders.”

“Behind it, in a cemetery as unpretentious as they were themselves, most of these founders are buried. Beyond, in the section of the town formerly known as the Mission, what remain of their houses are clustered.”

“One of these, the Cooke homestead, which was the first frame house built in the Islands, is now a missionary museum. The Castle homestead, greatly enlarged from the original, one-story plaster cottage”.

“Whatever one may think of missionary work in general, whatever absurd tales one may hear of the self-seeking of these particular missionaries …”

“… the imagination and the heart must be touched by this plain old church and these pathetic little old houses where, nearly a hundred years ago, a band of devoted men and women, desperately poor, separated by six months from home and friends, gave up their lives to what they believed was God’s work.”

“That their children and their grandchildren chose, most of them, to remain in this land of their birth and to enter secular life; that they have largely guided politics and business, has been a lasting blessing to the Islands.”

“Their presence only has made the people capable of becoming normally and naturally American citizens.” (All here is from Castle, 1913)

Jon Yasuda, who worked on the translation of the Ali‘i Letters Collection noted,

“The missionaries, when they came, they may have been the first group who came with a [united] purpose. They came together as a group and their purpose was to spread the Gospel the teachings of the Bible. …”

“But the missionaries who came, came with a united purpose … and literacy was a big part of that. Literacy was important to them because literacy was what was going to get the Hawaiians to understand the word of the Bible … and the written word became very attractive to the people, and there was a great desire to learn the written word. … Hawai‘i became the most literate nation at one time.”

Puakea Nogelmeier had a similar conclusion. In a remarks at a Hawaiian Mission Houses function he noted, “The missionary effort is more successful in Hawai‘i than probably anywhere in the world, in the impact that it has on the character and the form of a nation. And so, that history is incredible; but history gets so blurry …”

“The missionary success cover decades and decades becomes sort of this huge force where people feel like the missionaries got off the boat barking orders … where they just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’”

“And it’s so not the case ….”

“The Hawaiians had been playing with the rest of the world for forty-years by the time the missionaries came here. The missionaries are not the first to the buffet and most people had messed up the food already.”

“(T)hey end up staying and the impact is immediate. They are the first outside group that doesn’t want to take advantage of you, one way or the other, get ahold of their goods, their food, or your daughter. … But, they couldn’t get literacy. It was intangible, they wanted to learn to read and write”. (Puakea Nogelmeier)

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Hawaiian Mission Houses

January 5, 2018 by Peter T Young Leave a Comment

Heathen School at Nantucket

“If there is a missionary ground on earth it is here (in Nantucket).” (Christian Herald and Seaman’s Magazine; April 6, 1822)

The headline ‘Heathen School at Nantucket’ in The Religious Intelligencer, May 4, 1822 would suggest the possibility of a second Foreign Mission School was in Nantucket (to the Foreign Mission School in Cornwall). It possibly served as a feeder to the Cornwall school.

It appears plausible, given Nantucket’s early American leadership in the Pacific whaling fleets following the first American whalers’ visit to Hawai‘i in 1819 (Edmund Gardner, captain of the New Bedford whaler Balaena (also called Balena,) and Elisha Folger, captain of the Nantucket whaler Equator).

Nantucket emerged as the world’s most vigorous whaling port in the colonies, with a substantial fleet dedicated exclusively to pelagic sperm and right whaling on distant grounds, and a highly developed network of merchants and mariners to prosecute the hunt. (Lebo)

Gardner, like other whalers “shipped two Kanakas from Maui and had them the remainder of the Voyage and took them to New Bedford.” (Gardner Journal)

Many Nantucket captains, returning home from their Pacific whaling voyages, also recounted their Hawaiian adventures. Some brought back objects of Hawaiian manufacture, as well as Native Hawaiian seamen. Other Native Hawaiians landed in Nantucket, New Bedford, and nearby ports almost immediately after.

There were more than three hundred Nantucket whaling voyages to Hawai‘i and the Native Hawaiian crewmen aboard. Thousands of Hawaiians shipped out as seamen aboard the whaling ships, so many that the crews were often half Hawaiian. (NPS)

Within a few years, over fifty “natives of the South Sea Islands” reportedly served aboard Nantucket whaleships. By the 1830s, Nantucket whalers employed about fourteen hundred seamen, including Native Hawaiians and Pacific Islanders. Four or five hundred men arrived or departed annually. (Nantucket Historical Association)

Whaling had been “an economic force of awesome proportions in these Islands for more than forty years,” enabling King Kamehameha III to finally pay off the national debts accumulated in earlier years. (NPS)

In part, it seems that some of the Islanders were also coming for Western education and were part of the enrollment in the First Congregational Church’s Sabbath School. (Nantucket Historical Association)

“Very little is known relative to the history of the first Congregational church and society in Nantucket, (anciently called Sherburne,) prior to the year 1761. The oldest church records that have been preserved, commence June 27th, of that year.”

“The original meeting-house was first located on a spot about a mile from the town in a northwesterly direction, and in 1765 it was moved into town and rebuilt.”

“It has since that period undergone various repairs and alterations, and in 1834 it was moved a few rods from the spot on which it was re-erected.”

“On that spot, called Beacon hill, now stands the new meeting-house built and dedicated in 1834. The old meeting-house has been fitted up in a commodious style, and is now used as a vestry for the church, and is also used for the Sabbath school.” (Deacon Paul Folger; American Quarterly Register, May 1843)

An unknown number of the Hawaiians attended local schools or temporarily resided in town with local families. In 1822, three of the “Heathen Youth” aboard an outbound whaler formerly attended the Sabbath School at the First Congregational Church.

That year, the Nantucket Inquirer reported “7 natives of the Sandwich Islands” at the school, while the Boston Recorder indicated “twenty Society or Sandwich Islanders” in attendance.

Two years later, Henry Attvoi (or Attooi) left for a whaling cruise aboard the Nantucket ship Oeno; he probably lived in the largely nonwhite section of town called New Guinea before his Oeno voyage began. (Nantucket Historical Association)

(The label “New Guinea” was used in numerous cities and towns to designate the section in which people of color resided.) (MuseumOfAfroAmericanHistory)

The Boston Reporter noted, Nantucket “has long been the resort of youth from pagan countries … there resided here twenty Society and Sandwich Islanders, who, on stated evenings when the sky was clear, assembled in the streets, erected the ensigns of idolatry, and in frantick orgies paid their worship to the host of heaven.”

“(A) kind of school has recently been instituted into which 15 natives of Owhyhee and other islands of the Pacific, have been received.”

“ Of these, 7 are still here are mostly between 14 and 17 years of age and generally remarkable for mildness of disposition, cleanliness of person, and symetry and activity of body.”

“They are anxious to learn, but as yet, ignorant of the true God and eternal life, and more or less addicted to idolatry. … Others have discovered emotion at religious truth.”

“Could one of the pious youth in Cornwall School be placed in our academy, he would enjoy the instruction of an able and devoted preceptor, late of the Theological Seminary in Andover, and perhaps render at his leisure as great service to his countrymen, as though he was stationed in Owhyhee.”

“We lamented to hear of the lack of means for the support of a greater number at Cornwall, since it has frustrated our hopes of introducing a very promising candidate from Chili, and another from the Sandwich Islands.”

“Such as might be given up by their master to receive an education, will if permitted to remain here, be sent to sea. Could they therefore be taken into the pious families of pious mechanics in the country, they might earn qualifications for future and extensive usefulness in connexion with some foreign mission.” (Boston Recorder copied in The Religious Intelligencer, May 4, 1822)

There appears to be some connection between the Nantucket and Cornwall schools, The Report of the 15th Annual Meeting of the ABCFM (Pecuniary Accounts, 1824) noted “Expenses of four youth from Cornwall; to Nantucket, and provisions and clothing for three of them, and their passage to the Sandwich Islands $183 55”.

By the 1840s, with Nantucket harbor no longer deep enough to handle newer, larger whaling ships, most of the vessels relocated to New Bedford, while most of the financiers and much of the money and good life stayed in Nantucket. (Lebo)

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First Congregational Church Nantucket-North Vespry-1820-WC

December 29, 2017 by Peter T Young Leave a Comment

John Fawcett Pogue

Maria Kapule Whitney was born October 19, 1820 to the Pioneer Company missionaries/teachers, Samuel and Mercy Whitney.

She was “the first haole girl to be born in the Hawaiian archipelago,” and named for Kauai Chiefess Kapule, wife of Kauai’s King Kaumualiʻi. Maria went to the mainland at the age of six to be educated. She graduated class of 1840 from Mt. Holyoke College.

John Fawcett Pogue son of William and Ruth Pogue, was born in Wilmington, Delaware on December 29, 1814. He graduated from Marietta College, 1840, and Lane Theological Seminary, 1843.

Ordained as a missionary minister on November 6, 1843, he was part of the 11th Company of American Board of Commissioners for Foreign Missions, sailing from Boston Harbor on December 4, 1843, arriving in the Islands on July 15, 1844. Maria Kapule Whitney was also part of the 11th Company and served as an educator.

Pogue, an active, eager young associate, first served at Kōloa, Kauai, until July, 1847, then he went to Kealakekua Bay.

John and Maria married on May 29, 1848. (They eventually had four children, Samuel Whitney 1849-1902; Jane Knox 1851-1932; Emily Elizabeth 1853-1910 and William Fawcett 1856-1952.)

Pogue was later assigned to lead Lahainaluna Seminary; he followed prior principals, Rev Lorrin Andrews, Rev Sheldon Dibble, Rev John S Emerson, Rev William P Alexander and Rev Timothy D Hunt. (Alexander)

The school had been established in 1831 by the American Protestant missionaries of the American Board of Commissioners for Foreign Missions.

It was dedicated to three major principles: 1) to train native men to become assistant teachers of the Christian religion; 2) to spread sound knowledge of literature and science to elevate the Hawaiian people from their present ignorance of these subjects; and 3) to qualify Hawaiians to be school teachers to their own people.

The school began with one teacher, the Reverend Lorrin Andrews, who was also its principal and a member of its board of directors. Four other ordained ministers made up the board.

The school followed the pattern of education in Head, Heart and Hand, with instruction in secular subjects, religious and moral training and also to teach technical subjects such as printing and methods of agriculture.

Not long after its opening, the school became a boarding school and began to earn a reputation as Hawaii’s most educational institution. It was called the Mission Seminary and one of its important objectives was to train Hawaiians for the ministry. (Joerger)

The pupils of the seminary were the most promising youth from fourteen to twenty years of age who could be selected from the schools of the islands. Tuition was free; but the pupils were obliged to provide their own food, which they did by cultivating a fine tract of taro land.

To the Hawaiian people this institution was a university, completing their education for school-teaching, for law practice and civil service, and for the ministry. (Alexander) Graduates of Lahainaluna began to fill their places in Hawaiian society.

In time the graduates of this one institution made up the Hawaiian Christian ministers, scholars, politicians, lawyers, government officials, and the like, who were directing much of the course of Hawaiian life in the Kingdom.

In 1849 the mission decided that it could no longer support completely Lahainaluna. In that year, the school came under the control of the government of the Hawaiian Kingdom. But the mission still preserved its influence over the curriculum and the selection of teachers.

Moreover, the school began to concentrate on secular subjects and to decrease its training for the ministry. This change was primarily undertaken because other seminaries then existed for the training of Hawaiians for the ministry.

Instead the curriculum continued to teach both academic subjects such as literature and science and theology and practical subjects such as bookkeeping and in the manual arts such as agriculture.

Reverend Pogue spent ten years as the principal of Lahainaluna, after he had spent many previous years there as a teacher. During his administration the main building was destroyed by fire.

And it is to the credit of the school and its standing in the Islands that while the Government provided the main support in money, the community responded with donations for the rebuilding project. Three new and elegant, convenient buildings were completed while the Reverend Pogue was still principal.

In 1865, a further change in the status of the school occurred when it was placed under the direction of the Board of Education. Lahainaluna then became an ordinary, government school. In 1866 Reverend Pogue ended his years as principal of the school. (Joerger)

Pogue then went to Waiohinu (1866-69) then later served as Secretary to the Hawaii Evangelical Association. Rev John F Pogue died suddenly of Bright’s disease (chronic inflammation of the kidneys), December 4, 1877, at Laramie, Wyoming, while on a trip to the US; in 1882 Maria and her family relocated to California. She died in Santa Clara on April 20, 1900.

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Pogue, John Fawcett-1875